1 Corinthians 15:48

15:48 Earthly people (literally those of the dust): Like Adam, natural human beings are under the curse of sin and death. All return to dust (see Gen 3:19)—they all die. • heavenly people are like the heavenly man: Those who belong to Christ are like him in having an unending spiritual life.

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

1Co_15:48. Application to our present and future bodily nature. We are to supply simply ἐστί and εἰσί.

ὁ χοϊκός] Adam.

οἱ χοϊκοί] all Adams posterity, as such, in so far as they have the same material nature with their first father. This common nature is the psychical corporeity.

ὁ ἐπουράνιος] He who is in heaven (comp. the frequent ἐπουράνιοι θεοί in Homer; Mat_18:35; Php_2:10; 2Ma_3:39; see also on 1Co_15:40), i.e. Christ; not, however, as the heavenly archetype of humanity, as which He was pre-existent in God (Beyschlag), but as the exalted to heaven, Php_2:9; Eph_4:8 ff.

οἱ ἐπουράνιοι] These are the risen Christians, inasmuch as they shall be citizens of the heavenly commonwealth, Php_3:20; Heb_12:22; 2Ti_4:18. The common nature of the ἐπουράνιος and the ἐπουράνιοι is the pneumatic body. Comp. Php_3:21. Instead of referring the twofold resemblance in kind to the nature of the body, Hofmann makes it refer to the nature of the life,on the one side, sinfulness and nothingness; on the other side, holiness and glory. But the matter is thus turned to its ethical side, which Paul cannot have in view here in accordance with the whole connection, which has to do only with the twofold bodily conditionthat belonging to the first, and that to the last Adam. This also in opposition to van Hengel.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Vv. 48, 49. “As is the earthly, such are they also that are earthly: and as is the heavenly, such are they also that are heavenly. 49. And as we have borne the image of the earthly, we shall also bear the image of the heavenly.”

The two facts pointed out in 1Co 15:48 rest on this principle: that every race bears the characteristics of the head from which it proceeds. As Adam was, such is Adamite humanity; as is the glorified Christ, such is humanity glorified in Him. Hence the final consequence drawn in 1Co 15:49.

Vv. 49. Καί: “and in consequence of this law.” The two verbs, the one in the past, the other in the future, show that Paul transports himself to the time of the Advent, which for believers will separate their Adamite past from their Messianic future. During their whole earthly life, even after their conversion, believers bear to the end the image of man taken from the dust, as he was created at the beginning. The past: we have borne, places us at that glorious point of time when we shall have laid down this inheritance, and when our existence as sons and heirs of Adam will give place to existence as sons and heirs of God, thenceforth like to the Lord Himself.

In the second clause the large majority of the Mjj. and Fathers read the subjunctive aorist φορέσωμεν, let us bear, that is to say: “Let us strive to bear.” And most modern editors think themselves obliged to follow these authorities. But here again, as in the perfectly analogous case Rom 5:1, we do not hesitate for an instant to prefer the reading which is by far the least supported. The future has on its side only the Vaticanus and the Peschito; but it is demanded by the context, which does not admit of an exhortation any more than in the case of Rom 5:1. The object is simply to conclude the argument begun in 1Co 15:39 : “Such, then, is the body with which they will come: a heavenly body like that of the Lord Himself.” If this were an exhortation, it would be necessary, with Chrysostom, to take the word εἰκών, image, in the moral sense: “Let us therefore put on the holiness of Christ,” which is manifestly contrary to the entire preceding and subsequent context. We shall see at 1Co 15:50 what has led this Father into his false explanation. This reading was early introduced, because, as Holsten says, it was customary to quote passages separately, and with a view to giving them a practical application.

The future indicative corresponds to the aorist ἐφορέσαμεν, exactly as these same two tenses correspond to one another, Rom 6:5; with this difference, that the past and the future are there separated by conversion, here by the Advent. The necessity for reading the future is confessed by Meyer, Rückert, Osiander, Holsten, etc.; and it is vain for Heinrici, Hofmann, Beet, Edwards, to defend the other reading so evidently condemned by the context.

The apostle has answered the two difficulties which were raised at Corinth to the hope of a resurrection: How will it be effected after death has dissolved the body? — By that very death and dissolution. — But with what body will the risen appear?

With a body like that of the glorified Christ, as appropriate to their spiritual state as the present body is to our psychical state.

After this very compact and complete discussion, there remained another case, not anticipated in these answers, that of believers whom the Lord shall find living on the earth at the time of His return. How will it go with them? Here was a question which the apostle, who never forgets a single side of the subjects he treats, could not neglect. This is the theme of the passage 1Co 15:50-52.

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.

1Co_15:48

As (is) the earthy, such (are) they also that are earthy; and as (is) the heavenly, such (are) they also that are heavenly.

The earthy is of course Adam; they that are earthy are his descendants. The heavenly is Christ; they that are heavenly are his risen people. The descendants of Adam derive from him an earthly body like his. Those who are Christs are to have a body fashioned like unto his glorious body, Phi_3:21.

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

He applieth both the earthly naturalness of Adam (if I may so say) to our bodies, so long as they are naturally conversant on earth, to wit, in this life, and in the grave: and also the spirituality of Christ to the same our bodies, after that they are risen again: and he saith, that that goeth before and this shall follow.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

As is the earthy--namely, Adam.

they . . . that are earthy--All Adam's posterity in their natural state (Joh 3:6-7).

the heavenly--Christ.

they . . . that are heavenly--His people in their regenerate state (Phi 3:20-21). As the former precedes the latter state, so the natural bodies precede the spiritual bodies.

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 48. As is the earthy, c.] As Adam was, who was formed from the earth, so are all his descendants frail, decaying, and subject to death.

As is the heavenly] As is the heavenly state of Adam and all glorified beings, so shall be the state of all those who, at the resurrection, are found fit for glory.

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

48. As is the earthy] i.e. Adam. Man, when united to Christ by faith, partakes of both natures. He is liable, therefore, still to the weakness and infirmities of the former. “This infection of nature doth remain, yea in them that are regenerated.” Art. IX. And this he must bear to the end. He must be subject to the law of the natural order of things, before he attains fully to the law of the spiritual order. He must receive the wages of sin, namely death. But, possessing faith in Christ, he possesses the imperishable principle of life.

as is the heavenly] i.e. Christ. ‘When that which is perfect is come, then that which is in part shall be brought to an end.’ ‘Mortality shall be swallowed up of life:’ the old Adam shall be done away in Christ Cf. Php_3:20-21.

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.

Behold, I show you a mystery,.... Or a secret, which could never have been discovered by reason, or the light of nature, and what is of pure revelation; and which perhaps the apostle became acquainted with, when he was caught up into the third heaven; and is what is never made mention of by any prophet, or apostle, but himself: he prefaces the account of it in this manner, partly to show the great respect he had for these Corinthians, that he treated them as his bosom friends, to whom he communicated his secrets; and partly to excite their curiosity and attention:

we shall not all sleep, but we shall all be changed; some copies read, "we shall all rise again, but we shall not all be changed", and so the Vulgate Latin version; according to which the sense is, all will rise again, both just and unjust, but all will not be changed into a state of glory; but the apostle is only speaking of the saints, of whom it is true, not only that they shall rise again, but shall be changed from corruption to incorruption; wherefore this cannot be a true reading: others read the words thus, "we shall all die, but we shall not all be changed"; and so the Ethiopic version and the Alexandrian copy seem to have read; which is just the reverse of the text, and arises from a wrong sense of Heb 9:27 where it is not said, it is "appointed unto all men", but "unto men once to die"; from which rule there has been some exceptions, as the instances of Enoch and Elijah show; and there will be more at the time of Christ's coming, for all will not sleep in their graves, or die, for death is meant by sleeping; they will not die as men ordinarily do, and continue under the power of death, but they will be changed at once from corruption to incorruption, from dishonour to glory, from weakness to power, from being natural to be spiritual bodies; this change all the saints will undergo, whether dead or alive, at Christ's coming; the dead by a resurrection from the dead, and the living by a secret and sudden power, which will at once render their bodies, without separating them from their souls, immortal and glorious: and this reading and sense are confirmed by the Syriac and Arabic versions.

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

48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.

Ver. 48. They that are earthy] κερυμος ο ανθρωπος, Vulgus fictilis. Man is but an earthen pot, Isa 64:8.

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.

As is the earthy - Such as Adam was.

Such are they also ... - Such are all his descendants; all who derive their nature from him. That is, they are frail, corruptible, mortal; they live in an animal body as he did, and like him, they are subject to corruption and decay.

And as is the heavenly - As is he who was from heaven; as is the Lord Jesus now in is glorified body. “Such are they also, etc.” Such will they be also. They will be like him; they will have a body like his. This idea is more fully expressed in Phi 3:21, “Who shall change our vile body, that it may be fashioned like unto his glorious body.”

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

Such a body as Adam had, (which was earthy), such all the sons of Adam have; and such a body as Christ now hath since his resurrection, (which is a heavenly body), such a body also shall believers, who are heavenly, have in the resurrection.

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

48. As… earthy, such… earthy—By the universal law of descent, earthly beings inherit the nature of their progenitors. See note, Rom_5:12, on the phrase all have sinned.

Heavenly—But the nature of the heavenly is stamped at the resurrection upon the earthy by a direct act of divine power.

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

As is the earthy, etc. Men resemble their first parent Adam; Christians, their spiritual Redeemer, Christ. (Php_3:20, 21)

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

They that are earthy - Who continue without any higher principle. They that are heavenly - Who receive a divine principle from heaven.

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

As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly .

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.

48. As is the earthy. All have earthly bodies like that of Adam. As is the heavenly. When we are raised to heaven we shall have spiritual bodies like Christ's, not like the body he received from Mary, but the glorious body in which he appears to saints and angels on high. Do we ask what body we shall have? It shall be like Christ's glorious body. See Phil. 3:21. Not of flesh and blood, for (verse 50)

flesh and blood cannot inherit the kingdom of God. If of flesh and blood, our bodies would be corruptible, and would not be suited to the eternal kingdom.

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.

48. οἷος ὁ χοϊκός, i. e. Adam. Man, when united to Christ by faith, partakes of both natures. He is liable, therefore, still to the weakness and infirmities of the former. ‘This infection of nature doth remain, yea in them that are regenerated.’ Art. IX. And this they must bear to the end. They must be subject to the law of the natural order of things, before they attain fully to the law of the spiritual order. They must receive the wages of sin, namely, death. But, possessing faith in Christ, they possess the imperishable principle of life.

οἷος ὁ ἐπουράνιος, i. e. Christ. ‘When that which is perfect is come, then that which is in part shall be brought to an end.’ ‘Mortality shall be swallowed up of life’: the old Adam shall be done away in Christ. Cf. Php 3:20-21.

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.

48.] ὁ χοϊκός, Adam; οἱ χ., his posterity on earth: ὁ ἐπουρ., Christ; οἱ ἐπ., His risen people. See, as admirably illustrating this verse, Php 3:20, Php 3:21.

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

48, 49. Each race has the attributes of its Head. As a consequence of this law (καί), we who once wore the likeness of the earthly Adam shall hereafter wear that of the glorified Christ. What Adam was, made of dust to be dissolved into dust again, such are all who share his life; and what Christ is, risen and eternally glorified, such will be all those who share His life. A body, conditioned by ψυχή, derived from Adam, will be transformed into a body conditioned by πνεῦμα, derived from Christ. See 1Th 4:16; 2Th 1:7; Php 3:20, Php 3:21; Eph 2:6, Eph 2:20; also Swete, The Ascended Christ, p. 138.

If, with the best editors, we follow the greatly preponderating external evidence and read φορέσωμεν rather than φορέσομεν, ‘let us wear’ or ‘let us put on for wear’ rather than ‘we shall wear,’ the meaning will be that the attaining to the glorified body depends upon our own effort: see Goudge, p. 155. “But not only the context and the whole tenor of the argument are in favour of the future, but the hortative subjunctive is here singularly out of place and unlocked for” (Ellicott). Perhaps we have here “a very early instance of itacism.” Compare Jas 4:15, where the balance of evidence is very different and the future is undoubtedly right. Alford thinks that here “a desire to turn a physical assertion into an ethical assertion” has corrupted the reading.

φορέσομεν, B 17 46 Arm. Aeth., Theodoret expressly (τὸ γὰρ φορέσομεν προρρητικῶς, οὐ παραινετικῶς εἴρηκεν): φορέσωμεν, א A C D E F G K L P, Latt. Copt. Goth., Chrysostom expressly (τοῦτʼ ἐστιν, ἄριστα πράξωμεν).

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