1 Corinthians 15:40

15:40-41 Everything that God has made has its own glory—its own unique beauty and magnificence. The resurrection body will be unlike anything else.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 15:40. Ἐπουράνια, CELESTIAL bodies) The sun, moon, stars.—ἑπίγεια, terrestrial bodies) vegetables, animals.—ἑτέρα δὲ, but is one) Concerning the glory of terrestrial bodies, comp. Mat 6:28-29; 1Pe 1:24.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co 15:40 . The possibility of a future body unimaginably diff [2494] from the present is indicated in the contrast suggested by the diff [2495] regions of the two: “Bodies also heavenly there are, and bodies earthly”. The σὰρξ of 1Co 15:39 is now dropped, for it belongs only to the σῶμα ἐπίγειον . What does P. mean by his σώματα ἐπουράνια ? The previous context and the tenor of the argument lead us to think of bodies for celestial inhabitants, sc , the angels (Luk 20:36 , Mat 28:2 , etc.), as suitable to their condition as the σώματα ἐπίγεια are for the forms of terrestrial life just enumerated (so Mr [2496] , D.W [2497] , Al [2498] , El [2499] , Sm [2500] ); moreover σῶμα is never used elsewhere in Bib. Gr [2501] , and rarely in cl [2502] Gr [2503] , of inorganic bodies. On the other hand, 1Co 15:41 in connexion with 1Co 15:40 b strongly suggests the sun, moon , etc., as the “heavenly bodies” in Paul’s mind (so Bg [2504] , Hf [2505] , Hn [2506] , Ed [2507] , Bt [2508] , Gd [2509] , and most moderns). The former considerations preponderate, esp. when we find P. in 1Co 15:47 ff. (see notes) resuming the same contrast in the antithesis between “the earthy man” and “the heavenly”. Paul is thinking of the risen Christ whom he had seen, more than of the angels, as supplying the type of the σῶμα ἐπουράνιον ; cf. Phi 3:20 f. Gm [2510] , Hilgenfeld, Holsten, Everling ( Die paul. Angelologie u.s.w ., pp. 46 ff.) combine the above interpretations by attributing to P. the belief of Philo and the Jewish mystics that the stars are animated, and are to be identified with the O.T. “angels,” as by the heathen with their gods. This notion is wanting in Biblical support. P. asserts that there are “bodies” for heavenly beings, just as there are tor earthly ( cf. 49); the adj [2511] ἐπουράνια supplies the ποιότης desiderated in 1Co 15:35 . The heavenly and earthly bodies, alike as being “bodies,” are far diff [2512] in “glory”. ἀλλὰ ἑτέρα κ . τ . λ . traverses the mistaken inference as to the identity of nature in the two kinds of organism, which might be hastily drawn from 1Co 15:39 b : “But the glory of the heavenlies is indeed one (glory), and the (glory) of the earthlies another”. ἑτέρα ( cf. note on 1Co 12:8 ff.) implies a diff [2513] wider, or at least more salient, than that connoted by the ἄλλη of 1Co 15:39 ; 1Co 15:41 ; where the two are distinguished in cl [2514] Gr [2515] , ἄλλος marks a generic, ἕτερος a specific diff [2516] How utterly diff [2517] was the glory of the risen Lord, who appeared to P. (Act 26:13 ), from that of any earthly Potentate!

[2494] difference, different, differently.

[2495] difference, different, differently.

[2496] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).

[2497].W. De Wette’s Handbuch z. N. T.

[2498] Alford’s Greek Testament .

[2499] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[2500] P. Schmiedel, in Handcommentar zum N.T. (1893).

[2501] Greek, or Grotius’ Annotationes in N.T.

[2502] classical.

[2503] Greek, or Grotius’ Annotationes in N.T.

[2504] Bengel’s Gnomon Novi Testamenti.

[2505] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).

[2506] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).

[2507] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[2508] J. A. Beet’s St. Paul’s Epp. to the Corinthians (1882).

[2509] F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[2510] Grimm-Thayer’s Greek-English Lexicon of the N.T.

[2511] adjective.

[2512] difference, different, differently.

[2513] difference, different, differently.

[2514] classical.

[2515] Greek, or Grotius’ Annotationes in N.T.

[2516] difference, different, differently.

[2517] difference, different, differently.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_15:40

(There are) also celestial bodies, and bodies terrestrial: but the glory of the celestial (is) one, and the (glory) of the terrestrial (is) another.

There is no limit to be set to the possible or actual modifications of matter. We not only see it in all the diversified forms of animal and vegetable life, but in the still greater diversities of heavenly and earthly bodies. What Paul here means by bodies celestial, is doubtful.

1. Many suppose the reference is to angels, either on the assumption that they too have bodies, or that the apostle refers to the forms in which they appear to men. When they become visible they must assume some material vehicle, which was always luminous or glorious. Of the angel who appeared at the sepulchre of Christ it is said, His countenance was like lightning, and his raiment white as snow, Mat_28:3. There is a great contrast between the bodies of these celestial beings and those of men.

2. Others suppose that the reference is to the bodies of the saints in heaven. There are many kinds of bodies here on earth, and there are also celestial as well as terrestrial bodies. The one differing from the other in glory.

3. The common opinion is that the apostle means what is now generally meant by the heavenly bodies, viz., the sun, moon and stars. To this it is objected that it is to make the apostle use the language of modern astronomy.

This, however, has little force; for whatever the ancients conceived the sun, moon and stars to be, they regarded them as bodies, and used the word σῶμα in reference to them or to the universe. Galen, who was born not more than sixty or seventy years after the date of this epistle, uses nearly the same language as the apostle does. He too contrasts τὰ ἄνω σώματα (meaning the sun, moon and stars,) with τὰ γήΐνα σώματα. See Wetstein. The common interpretation is also sustained by the context, for the sun, moon and stars mentioned in the next verse are evidently included in the heavenly bodies here intended.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

celestial bodies--not the sun, moon, and stars, which are first introduced in Co1 15:41, but the bodies of angels, as distinguished from the bodies of earthly creatures.

the glory of the celestial-- (Luk 9:26).

glory of . . . terrestrial-- (Mat 6:28-29; Pe1 1:24).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 40. There are also celestial bodies, and bodies terrestrial] The apostle certainly does not speak of celestial and terrestrial bodies in the sense in which we use those terms: we invariably mean by the former the sun, moon, planets, and stars; by the latter, masses of inanimate matter. But the apostle speaks of human beings, some of which were clothed with celestial, others with terrestrial bodies. It is very likely, therefore, that he means by the celestial bodies such as those refined human bodies with which Enoch, Elijah, and Christ himself, appear in the realms of glory: to which we may add the bodies of those saints which arose after our Lord's resurrection; and, after having appeared to many, doubtless were taken up to paradise. By terrestrial bodies we may understand those in which the saints now live.

But the glory of the celestial is one] The glory - the excellence, beauty, and perfection. Even the present frail human body possesses an indescribable degree of contrivance, art, economy, order, beauty, and excellence; but the celestial body, that in which Christ now appears, and according to which ours shall be raised, (Php 3:21,) will exceed the excellence of this beyond all comparison. A glory or splendour will belong to that which does not belong to this: here there is a glory of excellence; there, there will be a glory of light and effulgence; for the bodies of the saints shall shine like the sun in the kingdom of their Father. See Mt 13:43.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(40) There are also celestial bodies, and bodies terrestrial.—It is held by many that this is a distinct illustration from that which occurs in the next verse, and that the “celestial bodies” here spoken of are the bodies of angels, whose appearances on earth are accompanied (see Mat_28:3; Act_12:7) by a blaze of glory or light. It is better, perhaps, to regard it as a general statement of what is expanded in 1Co_15:41. The force of the three analogies introduced in this whole argument is that identity of matter is preserved amid variety of form, and on this point the difference between angelic bodies and human bodies would have no bearing. Between the earthly things and the heavenly things, such as the sun, moon, and stars, there is an identity of substance, but an infinite variety of form and of glory.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

40. There are also celestial bodies, and bodies terrestrial] The principle is now further extended to the heavenly bodies, and another argument thus drawn from the close analogy which subsists between the kingdom of nature and the kingdom of grace. Meyer, De Wette, and Alford consider the heavenly bodies to be those of angels. But we nowhere read of angels having bodies, though we read of their assuming visible forms. Chrysostom refers the phrase to the resurrection bodies. This is unquestionably the meaning of ἐπουράνιος in 1Co_15:48 : but here it would seem to be in more strict opposition to ἐπίγειος, that which exists on the earth, since the Apostle refers to the sun, moon, and stars as ‘heavenly bodies’ in the next verse.

but the glory of the celestial is one, and the glory of the terrestrial is another] The celestial body is superior to the terrestrial. In like manner, and to a similar extent, shall the risen body surpass the present human organism.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

It is sown in dishonour,.... Its original is dishonourable, it comes, as the Jews often say (w), , "from a filthy drop"; its generated brought forth in a manner we are ashamed of; it is conceived in sin, and shapen in iniquity; it is unclean, and born of the flesh: and when born, is in such a condition, as is to the loathing of it; some of its members are less honourable; and so uncomely as always to need a covering; it is subject to various blemishes, defects, and imperfections, and few bodies are without one or another; and liable to many injuries and affronts, as the body of our Lord himself was, who gave his back to the smiters, his cheek to them that plucked off the hair, and hid not his face from shame and spitting; and in death, it is nauseous, filthy, and very dishonourable, so that the nearest relation and friend cannot take pleasure in it, but desires to bury it out of sight; and amidst the greatest funereal pomp and splendour, it is laid in the grave in dishonour, to be the companion of corruption and worms: but in the resurrection,

it is raised in glory; in perfect beauty and comeliness, without the least blemish, defect, or imperfection; nor will there be any part of it that will occasion shame; it will be metamorphosed, and fashioned like to the glorious body of Christ; it will shine as the sun, and be as the brightness of the firmament: and so the Jews understand the passage in Dan 12:3 they say (x) that

"God will beautify the bodies of the righteous in time to come, as the body of the first man when he entered into the garden of Eden; and that the soul, whilst it is in its dignity, is sustained by the superior light, and is clothed with it; and when it enters into the body in time to come, it enters with the light; and then will the body shine as the brightness of the firmament, according to Dan 12:3.''

It is sown in weakness; it comes into the world in great weakness; what is weaker than the body of a new born babe? it cannot move, nor help itself in any respect; and how weak and defenceless is the body of man, when adult; as he is subject to various diseases and disorders, which weaken his strength in the way, and is surrounded with natural infirmities, arising from hunger, thirst, nakedness, labour, &c. so he is not armed, as many other creatures are, for defence and offence; nor can he resist and overcome many things which do him hurt, much less can he resist death, or retain his spirit then; and through weakness at last dies, and is devoid of all strength, and as such is laid in the grave, where there is no work that he can do: but

it is raised in power; it is raised by the power of God, and with great power in itself; being able to subsist without food, and of moving itself from place to place, with great agility; and capable of the highest services before God and the Lamb, without weariness; nor will it be ever more liable to weakness or death; death shall have no more power over it; nor shall it be encompassed or attended with any infirmity whatever.

(w) Pirke Abot, c. 3. sect. 1. (x) Zohar in Gen. fol. 69. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.

Ver. 40. There are also celestial] Stars and spirits (the inhabitants of that other heaven) I find, saith a divine, like one another. Meteors and fowls in as many varieties as there are several creatures. Why? Is it because man, for whose sake they were made, delights in variety, God in constancy? Or is it because that in these God may show his own skill and their imperfection?

The glory of the terrestrial] The glory of our terrestrial bodies shall at the resurrection be celestial; they shall be more like spirits than bodies, so clear and transparent, saith Aquinas, that all the veins, humours, nerves, and bowels shall be seen, as in a glass: they shall be conformed to the glorified body of Christ, as to the standard.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

There are also celestial bodies - The planets; the stars; the host of heaven; see 1Co 15:41.

And bodies terrestrial - On earth; earthly. He refers here to the bodies of human beings, beasts, birds, etc.; perhaps, also, of trees and vegetables. The sense is, “There is a great variety of bodies. Look upon the heavens, and see the splendor of the sun, the moon, and the stars. And then look upon the earth, and see the bodies there - the bodies of people, and brutes, and insects. You see here two entire classes of bodies. You see how they differ. Can it be deemed strange if there should be a difference between our bodies when on earth and when in heaven? Do we not, in fact, see a vast difference between what strikes our eye here on earth and in the sky? And why should we deem it strange that between bodies adapted to live here and bodies adapted to live in heaven, there should be a difference, like that which is seen between the objects which appear on earth and those which appear in the sky?” The argument is a popular one; but it is striking, and meets the object which he has in view.

The glory of the celestial is one - The splendor, beauty, dignity, magnificence of the heavenly bodies differs much from those on earth. That is one thing; the beauty of earthly objects is another and a different thing. Beautiful as may be the human frame; beautiful as may be the plumage of birds; beautiful as may be the flower, the fossil, the mineral, the topaz, or the diamond; yet they differ from the heavenly bodies, and are not to be compared with them. Why should we deem it strange that there may be a similar difference between the body as adapted to its residence here and as adapted to its residence in heaven?

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

There are also celestial bodies; such are the sun, the moon, and the stars.

And bodies terrestrial; men, beasts, birds, fishes, the elements, stones, &c.

But the glory of the celestial is one, and the glory of the terrestrial is another; now between these two species of bodies, in respect of qualities, there is a very great difference; the glory of the heavenly bodies is much greater than the glory of the earthy bodies that are compounded of the elements.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

40. Celestial… terrestrial—Celestial bodies might be understood of the stars, or, as they are called, “the heavenly bodies,” but there hardly appear to be any earthly bodies to correspond with them. Hence, very plausibly, they are interpreted by the best modern commentators as angelic bodies and human bodies. This would assume that an angel possesses, or at least assumes whenever he appears to human vision, a spiritual body, 1Co_15:44, yet none the less a subtilely material one. The glory of our earthly bodies is indeed a very inferior one at present, yet still possessing traits of the image of God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

There are also celestial bodies, and bodies terrestrial. The words are often misunderstood. The "celestial bodies" are not the sun, moon, and stars of the next verse for that would be a false antithesis to "bodies terrestrial but bodies (or organisms) which belong to heavenly beings, such as the resurrection body of our Lord and of glorified saints, or even in some sense of angels. (Mat_22:30)

The two glories.

The apostle appears to be referring to the differences between the organisms the spiritual bodies of the inhabitants of heaven and the bodies of human beings on earth. But in a wider sense we may understand his statement that "the glory of the celestial is one, and the glory of the terrestrial is another." The glory of things belonging to a fallen world is one; the glory belonging to things of an unfallen world is another. The things of man fallen contrasted with the things of the God Man unfallen. The natural as opposed to the spiritual.

I THE GLORY OF THINGS TERRESTRIAL.

1. Slight. Showy, but delusive. Money, human learning, earthly power, worldly pleasures, these are attractive, but the glory of the best of them is small. Innumerable testimonies have been borne to this fact, difficult for those to credit who are captivated by the gaudiness which they mistake for glory.

2. Marred. When we speak of earthly things we think of them in their highest perfection; our conception is apt to be ideal. Experimentally we find that the natural glory is greatly marred.

3. Uncertain. The flame flickers and darkness is threatened. Much depends upon our health, surroundings, position, as to whether things terrestrial have glory in relation to ourselves. Changes are often sudden and complete, and that which erewhile we pronounced glorious becomes simply detestable. That which pleases us today may disgust us tomorrow. Alas! with things terrestrial there is no improvement upon intimate acquaintance.

4. Brief. At best the glory is short lived. The sun soon goes down. When most needed the glory often disappears.

5. Unsatisying. Something more glorious is ever craved for. The more glorious may be expected from that which is of the earth, and when not found in it, the disappointment is often bitter. Earthly things have a firework glory.

II THE GLORY OF THINGS CELESTIAL.

1. Great. Solid and substantial, not flash), . This is natural, for they are of God. In their glory there is more of substance than of shadow.

2. Not fluctuating. They are fixed stars, not meteors. There is in them certainty, They are stable.

3. Increasing. In our experience. We discover fresh glory ever. In things terrestrial we soon come to the end of the tether; in things celestial we never do. We ever find more to excite our wonder and to cause us delight.

4. Eternal. The glory abides undimmed, and shall blaze forth forever. We are immortal, and as long as we endure shall the glory of those celestial truths which Christ reveals to us.

5. Satisfying. The cry of the soul is responded to. There is no disappointment. The feeling of unsupplied want vanishes. At last the soul is at rest.

III THINGS CELESTIAL MAY BE SECURED IN THE LIFE TERRESTRIAL. Christ brings them to us here. The "strait gate" admits us to them. The Holy Spirit reveals them. In Christian worship and work we begin to enjoy them.

IV THE RELATIVE GLORY SHOULD INFLUENCE OUR CHOICE. When we may have the better, it is folly to choose the worse. We may have both if we will not be absorbed unduly by the inferior. But amidst the glory of the terrestrial we have to choose the glory of the celestial, and to place it first. This is the better part. Moses is a splendid example of wise choice, and Abraham, and Paul, who counted all terrestrial things but loss that he might secure the celestial. H.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

There are also heavenly bodies - As the sun, moon, and stars; and there are earthy - as vegetables and animals. But the brightest lustre which the latter can have is widely different from that of the former.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

INFINITE DIVERSITY IN THE RESURRECTION

40. “There are celestial bodies and there are terrestrial bodies, and the glory of the celestials is one and the glory of the terrestrials is another.

41. “There is one glory of the sun, another glory of the moon, another glory of the stars; for one star differeth from a star in glory.

42. “So also is the resurrection of the dead.” We see from this description that there be an endless diversity of glories in the resurrection. The naked eye recognizes sixteen different stellar magnitudes, while the most powerful telescopes discriminate a thousand different magnitudes. Hence we see the diversity in the resurrection will be infinitesimal. This certainly is exceedingly inspiring, throwing wide open the stadium and inviting every one to come in and run for a crown of glory that shall never fade away. The progressive facilities of this life are illimitable. Rest assured, you will retain all you achieve, and in this way your status will obtain on the resurrection morn, when every one will be raised in his own rank (1Co 15:23). “It is sown in corruption, it is raised in incorruption;

43. “It is sown in dishonor, it is raised in glory; it is sown in no strength, it is raised in dynamite.” The contrast is truly wonderful and inconceivable, the antithesis given by the Holy Ghost descriptive of the contrast being hyperbolical in the superlative degree.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

40. There are also celestial bodies and … terrestrial. These, too, have forms and glories, unlike, and suited to their condition. For instance:

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

heavenly bodies

Possible meanings are 1) the sun, moon, stars, and other visible lights in the sky or 2) heavenly beings, such as angels and other supernatural beings.

earthly bodies

This refers to humans.

the glory of the heavenly body is one kind and the glory of the earthly is another

"the glory that heavenly bodies have is different from the glory of human bodies"

glory

Here "glory" refers to the relative brightness to the human eye of objects in the sky.

translationWords

heaven

earth

body

glory

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

40. καὶ σώματα ἐπουράνια. The principle is now further extended to the heavenly bodies, and another argument thus drawn from the close analogy which subsists between the kingdom of nature and the kingdom of grace. Meyer, De Wette, and Alford consider the heavenly bodies to be those of angels. But we nowhere read of angels having bodies, though we read of their assuming visible forms. Chrysostom refers the phrase to the resurrection bodies. This is unquestionably the meaning of ἐπουράνιος in 1Co 15:48: but here it would seem to be in more strict opposition to ἐπίγειος, that which exists on the earth, since the Apostle refers to the sun, moon, and stars as ‘heavenly bodies’ in the next verse.

ἀλλὰ ἑτέρα μέν. The celestial body is superior to the terrestrial. In like manner, and to a similar extent, shall the risen body surpass the present human organism.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

40. σώματα ἐπουράνια] not, according to our modern expression, heavenly bodies,—for they are introduced first ver. 41, and if we apply these words to them, we must suppose the Apostle to have imagined the stars to be endowed with bodies in the literal sense: for he is here comparing not figurative expressions, but physical realities:—nor (as Chrys., al.) the bodies of the righteous, as opposed to those of the wicked; for in these there is no organic difference whatever: but, as Meyer and De Wette, ‘the bodies of angels,’—the only heavenly organisms of which we are aware (except indeed the Resurrection-Body of our Lord, and that of those few who have been taken into glory, which, as belonging to the matter in question, are not alleged) which will bear comparison with bodies on earth.

δόξα belongs to the ἐπουράνια more strictly than to the ἐπίγεια. In Luk 9:26, we have ἐν τῇ δόξῃ αὐτοῦ καὶ τοῦ πατρὸς καὶ τῶν ἁγίων ἀγγέλων.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

40. καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια. ‘Bodies also celestial there are, and bodies terrestrial,’ i.e. some suitable for existence in heaven, and some for existence on earth. We cannot be certain what St Paul means by σώματα ἐπουράνια. He can hardly be thinking of the inhabitants of other planets; nor is it likely that the Fathers are right in making the distinction between ἐπουρ. and ἐπιγ. to be that between saints and sinners. Throughout the passage the differences between the various σώματα are physical, not ethical. Is he thinking of angels, which may be supposed to have σώματα, and are always represented as appearing to men in the form of men?* This is possible, but it does not seem to fit the argument. St Paul is appealing to the Corinthians’ experience of nature, to the things which they see day by day: and they had no experience of angels. ‘Heavenly bodies’ in the modern sense is more likely (v. 41) to be right. As there are differences on the earth, so also in the sky. There is a wide difference (ἑτέρα) between terrestrial and celestial bodies; and there is a further difference (ἄλλη) between one celestial body and another. The God who made these myriads of differences in one and the same universe can be credited with inexhaustible power. It is monstrous to suppose that He cannot fit a body to spirit. Therefore we must not place any limit to God’s power with regard either to the difference between our present and our future body, or to the relations between them. He has found a fit body for fish, fowl, cattle, and mortal man: why not for immortal man? Experience teaches that God finds a suitable body for every type of earthly life and every type of heavenly life. Experience cannot teach that there is a type of life for which no suitable body can be found. Php 3:21.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Celestial bodies [σωματα επουρανια] . Not angels. For the meaning of swmata bodies is not limited to animate beings (see vers. 37, 38), and "the scoffers who refused to believe in the existence of the future body would hardly have admitted the existence of angelic bodies. To convince them on their own ground, the apostle appeals exclusively to what is seen" (Godet). The sense is, the heavenly bodies, described more specifically in ver. 41.

Bodies terrestrial [σωματα επιγεια] . Looking back to ver. 39, and grouping men, beasts, birds, fishes under this term. It is to be observed that the apostle makes two general categories - terrestrial and celestial bodies, and shows the distinctions of organization subsisting between the members of each - men, beasts, fishes, birds, and the sun, moon, stars; and that he also shows the distinction between the two categories regarded as wholes. "The glory of the celestial is one, and the glory of the terrestrial is different."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 40. “There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is different from the glory of the terrestrial.”

In the first words Paul has in view difference of substance. Many, de Wette, Meyer, etc., understand by bodies celestial the bodies of angels; comp. Luk 20:36; Mat 28:3. For, according to them, the term σῶμα, body, cannot apply to inanimate beings, like stars; unless we ascribe to Paul the ancient superstition which regarded these last as living beings. But we are not obliged so to limit the use of the word σῶμα, body; compare the application made of it to plants in 1Co 15:37-38. The scoffers who refused to believe in the existence of the future body would hardly have admitted the existence of angelic bodies. To convince them on their own ground, the apostle appeals exclusively to what is seen: the grand spectacle of the starry sky, with the infinitely numerous and varied bodies with which it is studded. It is the counterpart of the not less rich, though less brilliant spectacle which is presented by terrestrial nature. The last words specially bring out this difference of splendour. The word δόξα denotes the brightness raying forth from existing objects. Terrestrial beings have theirs: flowers in the variety of their forms and colours, animals in their agility, grace, or strength, man in the nobility of his bearing, the freshness of his complexion, the light of his eye. But how great is that of the celestial bodies which illumine the earth with their brightness! To be remarked is the use of the adjective ἑτέρα, different, instead of ἄλλη, other. We pointed out, 1Co 12:8-10, that the apostle does not use these terms indifferently. Here his intention is clear. He uses ἑτέρα, different, to denote the general difference between the two great classes of beings, and he applies ἄλλη, other, to the secondary difference distinguishing terrestrial bodies from one another (1Co 15:39), and celestial bodies from one another (1Co 15:41).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.