15:35-50 1. How are the dead raised up? that is, by what means? How can they be raised? 2. As to the bodies which shall rise. Will it be with the like shape, and form, and stature, and members, and qualities? The former objection is that of those who opposed the doctrine, the latter of curious doubters. To the first the answer is, This was to be brought about by Divine power; that power which all may see does somewhat like it, year after year, in the death and revival of the corn. It is foolish to question the Almighty power of God to raise the dead, when we see it every day quickening and reviving things that are dead. To the second inquiry; The grain undergoes a great change; and so will the dead, when they rise and live again. The seed dies, though a part of it springs into new life, though how it is we cannot fully understand. The works of creation and providence daily teach us to be humble, as well as to admire the Creator's wisdom and goodness. There is a great variety among other bodies, as there is among plants. There is a variety of glory among heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly state; and there will be a variety of glories among them. Burying the dead, is like committing seed to the earth, that it may spring out of it again. Nothing is more loathsome than a dead body. But believers shall at the resurrection have bodies, made fit to be for ever united with spirits made perfect. To God all things are possible. He is the Author and Source of spiritual life and holiness, unto all his people, by the supply of his Holy Spirit to the soul; and he will also quicken and change the body by his Spirit. The dead in Christ shall not only rise, but shall rise thus gloriously changed. The bodies of the saints, when they rise again, will be changed. They will be then glorious and spiritual bodies, fitted to the heavenly world and state, where they are ever afterwards to dwell. The human body in its present form, and with its wants and weaknesses, cannot enter or enjoy the kingdom of God. Then let us not sow to the flesh, of which we can only reap corruption. And the body follows the state of the soul. He, therefore, who neglects the life of the soul, casts away his present good; he who refuses to live to God, squanders all he has.

Verse 37. - Not that body that shall be. This deep remark should have checked the idly and offensively materialistic form in which the doctrine of the resurrection is often taught. But bare grain. Wickliffe, "a naked corne." In this passage, almost alone in all his Epistles, St. Paul, who does not seem to have been at all a close observer of external phenomena, uses metaphors drawn from natural life. His usual metaphors are chiefly architectural and agonistic - derived, that is, from buildings and games. That he was not a student of nature arose, no doubt, partly kern his Semitic cast of mind, but chiefly from his being short sighted, and from his having spent most of his early life in large cities. It may chance; if it so happen, (see note on 1 Corinthians 14:10). The English word "chance" occurs but four times in the whole Bible (1 Samuel 6:9; Ecclesiastes 9:11). In Luke 10:31 the words rendered "by chance" mean rather "by coincidence."

And that which thou sowest, thou sowest not that body that shall be,.... The sower, for instance, does not take a stalk of wheat in its blade, and ear, and full corn in the ear, encompassed with the husk, and sow it in the earth, which is the body or form in which it appears when it rises up again, and is come to its full growth:

but bare grain (or naked grain) it may chance of wheat, or some other grain; wheat, or any other grain, is cast into the earth naked, beat out of the husk; and that selfsame grain rises up again, clothed with additional verdure, beauty, and fruitfulness; and so the body which comes out of its mother's womb naked, and returns naked again, Job 1:21 to which the apostle seems to allude, will rise again the same body, though with additional glories and excellencies; so that if it should be asked, how is it possible that a dead body can be raised up again? the possibility of it may be seen, in the quickening and raising up of a grain of wheat, that first rots and dies; and if it be inquired with what body the dead will be raised, it may in some measure be observed in this instance, that though it will be the same body, yet with different and excelling qualities: this simile seems to have been much in use among the Jews, to illustrate this doctrine, and we have some traces of it still in their writings (o):

"Cleopatra the queen asked R. Meir, saying, I know that the dead shall live, for it is written, "they of the city shall flourish like grass of the earth", Psalm 72:16 but when they rise, shall they rise naked, or shall they rise in their clothes? to which he replied, much more than wheat: for as wheat is buried, "naked", it comes forth, (or springs up,) with many clothings; and how much more the righteous, who are buried in their clothes?''

and again (p),

"says R. Eliezer, all the dead shall stand in the resurrection of the dead, and shall rise with their garments on; from whence do you learn this? from the seed of the earth, especially from wheat; for as wheat is buried "naked", and comes forth with many clothings, much more the righteous, who are buried in their clothes.''

(o) T. Bab. Sanhedrin, fol, 90. 2.((p) Pirke Eliezer, c. 33.

37. not that body that shall be—a body beautiful and no longer a "bare grain" [Bengel]. No longer without stalk or ear, but clothed with blade and ears, and yielding many grains instead of only one [Grotius]. There is not an identity of all the particles of the old and the new body. For the perpetual transmutation of matter is inconsistent with this. But there is a hidden germ which constitutes the identity of body amidst all outward changes: the outward accretions fall off in its development, while the germ remains the same. Every such germ ("seed," 1Co 15:38) "shall have its own body," and be instantly recognized, just as each plant now is known from the seed that was sown (see on [2294]1Co 6:13). So Christ by the same image illustrated the truth that His death was the necessary prelude of His putting on His glorified body, which is the ground of the regeneration of the many who believe (Joh 12:24). Progress is the law of the spiritual, as of the natural world. Death is the avenue not to mere revivification or reanimation, but to resurrection and regeneration (Mt 19:28; Php 3:21). Compare "planted," &c., Ro 6:5.

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