1 Coríntios 15
Thomas Constable · Citado em PreceptAustin
1 Coríntios 15
Constable has an interesting comment - This objection to the resurrection has to do with the reconstruction of the body out of the same elements that it formerly possessed. Obviously it would be impossible to reassemble the same cells to reconstruct a person after he or she had been dead for some time. This is the primary problem that Paul solved in the rest of this pericope. For example, if someone died at sea and sailors buried him, a fish might eat his body. The atoms and molecules of his body would become part of the fish. If a fisherman caught and ate the fish, its body would become part of the fisherman's body. If the fisherman died and an undertaker buried him in the ground and someone eventually sowed wheat over his grave, the fisherman's atoms and molecules would go into the wheat. A third person would eat the wheat and so on. How could the first person's body ever come together again? (1 Corinthians 15 Commentary)
1 Coríntios 15
Constable points out that Paul illustration of the difference between the seed planted and the final plant "is so obvious in nature that we can understand Paul’s sharp retort in verse 36 ("Fool"). A fool in biblical literature is someone who excludes God from consideration. That is exactly what the Corinthians were doing when they failed to observe what God did in the seed that they sowed in their fields. (1 Corinthians 15 Commentary) Zeisler: Here Paul is testifying to the fact that although humans are planted in the ground when they die, they will be raised very different beings indeed. Bodies may be burned or suffer decay, but what was planted will not be the same as what will be raised. Yet there is continuity, however. The one who was buried will be the one who will be raised. Wheat seed will produce wheat. What you are right now, everything you are becoming inside, all of the changes which God is making in your character, will be there upon your resurrection. You will be raised, but not with the same body. In the resurrection, you will be gloriously different. (1 Corinthians - Physical Fitness Forever) Alan Redpath - The illustration Paul gives is that of a simple grain of wheat. He invites us to look at it. First take it in your hand, and then plant it in the ground. What happens to it? It dies. But soon you will see a green shoot, and it unmistakably comes alive again, not the same grain you put in, but another plant. Yet by some amazing miracle, that new plant has come out of the grain that you put in the ground. The two are distinctly different, but they are absolutely connected. The grain which is put into the ground dies, but is quickened into life, for there would be no coming again into life except first that grain has died. As Jesus said, “Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24). The mystery of the resurrection of the body is not greater than that. If you say that because there are mysteries you cannot understand you refuse to believe the resurrection of the body, then logically you have to say, “I don’t believe in harvest, because I don’t understand the process.” Look at that bare grain you are putting into the ground, and then in a few months look at the harvest. A new life, a new plant, but out of the old grain that has been planted into death. You can only explain the miracle of its growth if you put God behind it, and say in the words of verse 38: “But God giveth it a body as it hath pleased him, and to every seed his own body.” All the harvest fields of the world are eternal witness to the work of God who takes hold of death, brings it to life, gives it a new body, and produces the harvest. (The Road to Heaven) Norman Geisler - 1 CORINTHIANS 15:37—Is Paul teaching that the resurrection body is a different one from the one that is sown—a kind of reincarnation? MISINTERPRETATION: Just as seeds change when they are sown, so this verse says that the body will change when it is resurrected. Some take this to mean the resurrection body is a different one, a “spiritual” (v. 44) body that is not essentially material. Does this prove that we are not raised in the same physical body of flesh and blood in which we die? This verse is relevant to discussions with the Jehovah’s Witnesses (Aid to Bible Understanding, 1971, 1395). CORRECTING THE MISINTERPRETATION: There are real changes in the resurrection body, but it is not changed into a nonphysical body—one substantially different from the one we possess now. The seed that goes into the ground brings forth more seeds that are the same kind, not immaterial seeds. It is in this sense that Paul can say “you do not sow [cause to die] the body that shall be,” since it is immortal and cannot die. The body that is raised is different in that it is immortal (1 Cor. 15:53), not in that it is immaterial. Of his resurrection body Jesus said, “It is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have” (Luke 24:39). Jesus’ resurrection body, though transformed and glorified, is the numerically same body of flesh and bones Jesus possessed before his resurrection. And since our resurrection bodies will be like his (Phil. 3:21), the same is true of the believer’s resurrection body. Notice these characteristics of Jesus’ resurrection body: (1) It was the same body, with the crucifixion scars, it had from before the resurrection (Luke 24:39; John 20:27). (2) It was the same body that left the empty tomb behind (Matt. 28:6; John 20:5–7; cf. John 5:28–29). (3) The physical body of Jesus did not corrupt in the tomb (Acts 2:31). (4) Jesus said his body would be destroyed and built up again (John 2:19–22). (5) It was a body of “flesh and bones” (Luke 24:39) that could be touched (Matt. 28:9; John 20:27) and could eat physical food (Luke 24:41–42). Further, Scripture teaches that the immortal body is “put on” over, but does not replace, the mortal body (1 Cor. 15:53). The plant that springs forth from the seed is both genetically and physically connected with the seed. What is sown is what is reaped (1 Cor. 15:37–38). The “change” (1 Cor. 15:51) Paul referred to at the resurrection is a change in the body, not a change of body. The changes in the resurrection are accidental, not substantial. They are changes in secondary qualities, not changes in primary qualities. It is changed from a corruptible physical body to an incorruptible physical body. It is not changed from a physical body into a nonphysical body. It is changed from a mortal to an immortal physical body. But it not changed from a material to an immaterial body. (When Cultists Ask) An 8-year-old boy, who was learning in school about the way plants grow, was intrigued when told how a tiny seed that germinates in the ground could later burst through the soil as a plant. During that same time, he and his family attended the funeral of a family member. At the service, the pastor talked about the final resurrection of our bodies. Several days later as the family traveled past the cemetery, the boy remarked, “That’s where they plant people.” Seeds planted in the ground and bodies buried at death had connected in his young mind. Our Savior’s life for us was given That we might one day bloom in heaven, Our mortal bodies changed to be Like His through all eternity! —Spicer Incredible? By M.R. De Haan Why should it be thought incredible by you that God raises the dead. —Acts 26:8 If Jesus did not rise from the dead and there is no future day of resurrection for us, then life loses all its meaning. If this life is all there is—just a few years of alternate crying and laughing (mostly crying) and then darkness—with Paul we can say, “If in this life only we have hope in Christ, we are of all men the most pitiable” (1 Cor. 15:19). UP FROM THE GRAVE HE AROSE With a mighty triumph o'er His foes; He arose a Victor from the dark domain, And He lives forever with His saints to reign. —Lowry Only a living Savior could rescue a dying world. 1 Corinthians 15:38 But God gives it a body just as He wished, and to each of the seeds a body of its own. (NASB 1995 - Lockman) 1Co 3:7 Ge 1:11,12 Ps 104:14 Isa 61:11 Mk 4:26-29 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passage: 1 Corinthians 3:7+ So then neither the one who plants nor the one who waters is anything, but God who causes the growth." Job 14:14 “If a man dies, will he live again? All the days of my struggle I will wait Until my change comes. Henry
1 Coríntios 15
Constable explains the differences in flesh this way - A body can be genuinely fleshly and still subsist in different forms for different environments. The fact that there are different kinds of bodies among animals should help us understand that there can also be different kinds of human bodies. Some human bodies are mortal and some are immortal. Some are corruptible and others incorruptible. (1 Corinthians 15 Commentary) Hodge adds "If even here, where the general conditions of life are the same, we see such diversity in animal organizations, flesh and blood appearing in so many forms, why should it be assumed that the body hereafter must be the same cumbrous vehicle of the soul that it is now?" (1 Corinthians 15 Commentary) John
1 Coríntios 15
Constable - The natural body is physical, the product of Adam who received life from God (Gen. 2:7). That life resides in a body characterized as "soulish" (i.e., alive with material and immaterial components). It eventually dies. However the resurrection body is spiritual, the product of Jesus Christ, the second Adam, who gives new life. That life will inhabit a body that will never die. Paul called it spiritual because it is ready for the spiritual rather than the physical realm. Moreover it comes to us from a spirit being, Jesus Christ, rather than a physical being, Adam. One can assume full "spiritual" existence, including a spiritual body, only as Christ did, namely by resurrection. (1 Corinthians 15 Commentary) C. H. MacIntosh - Jesus kept close to Scripture, and thus conquered: without any other weapon, save the sword of the Spirit, He stood in the conflict, and gained a glorious triumph. What a contrast to the first Adam! The one had every thing to plead against him. The garden, with all its delights, in the one case; the wilderness, with all its privations, in the other: confidence in Satan, in the one case, confidence in God in the other: complete defeat in the one case; complete victory in the other. Blessed forever be the God of all grace, Who has laid our help on One so mighty to conquer, mighty to save! Soul (5590)(psuche or psyche from psucho = to breathe, blow, English = psychology, "study of the soul") is the breath, then that which breathes, the individual, animated creature. However the discerning reader must understand that psuche is one of those Greek words that can have several meanings, the exact nuance being determined by the context. It follows that one cannot simply select of the three main meanings of psuche and insert it in a given passage for it may not be appropriate to the given context. The meaning of psuche is also contingent upon whether one is a dichotomist or trichotomist. Consult Greek lexicons for more lengthy definitions of psuche as this definition is only a brief overview. (Click an excellent article on Soul in the Evangelical Dictionary of Biblical Theology; see also ISBE article on Soul) Norman Geisler - 1 CORINTHIANS 15:45—Was Christ a life-giving spirit after his resurrection, or did he have a physical body? MISINTERPRETATION: Paul asserts here that Christ was made a “life-giving spirit” after his resurrection. Some—including the Jehovah’s Witnesses—have cited this passage to prove that Jesus had no physical resurrection body (Aid to Bible Understanding, 1971, 1395). CORRECTING THE MISINTERPRETATION: “Life-giving spirit” does not speak of the nature of Christ’s resurrection body, but of the divine origin of the resurrection. Jesus’ physical body came back to life only by the power of God (cf. Rom. 1:4). So Paul is speaking about its spiritual source, not its physical substance as a material body. See also comments on 1 Corinthians 15:44. If “spirit” describes the nature of Christ’s resurrection body, then Adam, with whom he is contrasted, must not have had a soul, since he is described as “of the earth, made of dust” (v. 47). But the Bible clearly says that Adam was “a living being [soul]” (Gen. 2:7). Christ’s resurrection body is called “spiritual body” (v. 44) which, as discussed under 1 Corinthians 15:44, is the same word used by Paul to describe material food and a literal rock (1 Cor. 10:4). It is called a “body” (soma), which always means a physical body when referring to an individual human being. In summation, the resurrection body is called “spiritual” and “life-giving spirit” because its source is the spiritual realm, not because its substance is immaterial. Christ’s supernatural resurrection body is “from heaven,” as Adam’s natural body was “of the earth” (v. 47). But just as the one from “earth” also has an immaterial soul, even so the One from “heaven” also has a material body. (When Cultists Ask) Question: What does it mean that Jesus is the second Adam? Answer: The Apostle Paul tells us in his first letter to the church in Corinth, “The first man Adam became a living being; the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven” (1 Corinthians 15:45-49). Paul is here pointing out the difference between two kinds of bodies, i.e., the natural and the spiritual. Genesis 2:7 speaks of the first man, Adam, becoming a living person. Adam was made from the dust of the ground and given the breath of life from God. Every human being since that time shares the same characteristics. However, the last Adam or the “second Adam”—that is, Christ—is a life-giving Spirit. Just as Adam was the first of the human race, so Christ is the first of those who will be raised from the dead to eternal life. Because Christ rose from the dead, He is “a life-giving spirit” who entered into a new form of existence. He is the source of the spiritual life that will result in believers' resurrection. Christ’s new glorified human body now suits His new, glorified, spiritual life—just as Adam’s human body was suitable to his natural life. When believers are resurrected, God will give them transformed, eternal bodies suited to eternal life. Paul tells us in verse 46 that the natural came first and after that the spiritual. People have natural life first; that is, they are born into this earth and live here. Only from there do they then obtain spiritual life. Paul is telling us that the natural man, Adam, came first on this earth and was made from the dust of the earth. While it is true that Christ has existed from eternity past, He is here called the second man or second Adam because He came from heaven to earth many years after Adam. Christ came as a human baby with a body like all other humans, but He did not originate from the dust of the earth as had Adam. He “came from heaven.” Then Paul goes on: “As was the earthly man [Adam], so are those who are of the earth; and as is the man from heaven [Christ], so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven” (1 Corinthians 15:48-49). Because all humanity is bound up with Adam, so every human being has an earthly body just like Adam’s. Earthly bodies are fitted for life on this earth, yet they are limited by death, disease, and weakness because of sin which we’ve seen was first brought into the world by Adam. However, the good news is that believers can know with certainty that their heavenly bodies will be just like Christ’s—imperishable, eternal, glorious, and filled with power. At this time, all are like Adam; one day, all believers will be like Christ (Philippians 3:21). The Apostle John wrote to the believers, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is” (1 John 3:2). GotQuestions.org Related Resource: Richard B. Gaffin, Jr. -- "'Life-Giving Spirit': Probing the Center of Paul's Pneumatology," Journal of the Evangelical Theological Society 41:4 (December 1998):573-89. 1 Corinthians 15:46 However, the spiritual is not first, but the natural; then the spiritual. (NASB 1995 - Lockman) but the natural Ro 6:6 Eph 4:22-24 Col 3:9,10 1 Corinthians 15 Resources - Multiple Sermons and Commentaries DIFFERENT ORDER FOR NATURAL AND SPIRITUAL Kistemaker suggests that "After Paul’s reference to the Scriptures, he returns to the wording of verse 44, where he used the word body. Now he omits the word but implies it. This means that verse 45 with its quotation from an Old Testament Scripture passage should be understood as a parenthetical comment. (BNTC-1 Cor) However, the spiritual (pneumatikos) is not first, but the natural (psuchikos); then (time phrase) the spiritual (pneumatikos) - The natural body is first because it has to die to give rise to the spiritual body, the resurrection body. Paul had earlier stated that what you sow does not come to life unless it dies. (1 Cor 15:36) "The imperfect precedes the perfect" (Pulpit Commentary) "Therefore the lower moral stage must precede the higher." (Robertson and Plummer) Hunter & McShane - Paul insists on the normal order that obtains, that the natural always comes before the spiritual. This is clearly observed in the following: natural life before spiritual life; natural body before spiritual body; first man before the second man; Adam before Christ.. (What the Bible teaches – 1 and 2 Corinthians)
1 Coríntios 15:10
Constable adds: It was a continuation of Jesus’ work on earth in a real sense because He continued to work with them and confirmed their preaching with signs (cf. Acts 1:1, 2). These first disciples provided a positive example for all succeeding generations of disciples to follow. Dr. Wayne Barber gives the following illustration to help us understand the difference between syn/sun and meta… One Greek word for "with" is meta. We are with one another (Ed note: Wayne is speaking to his congregation, those who are "with" him to listen). The Lord Jesus was with them when He was on this earth. He was alongside them, in a room together with. That’s the word meta. Another word for "together with" is the little word sun, which means not only are we together with one another, but we are so mixed in that nobody can tell the difference one from the other. We can’t get apart from each other. Let me give you the illustration… making biscuits. Let’s just say you take all the ingredients and put them out on a piece of waxed paper. You put the flour down and the shortening or whatever else goes in them. You put it all on the piece of paper. Now all of the ingredients can still be separated, but at the same time they are with each other—meta. Okay? But take all of those ingredients and mix them together. Just stir them all together. Cut them out and put them on a pan. Let’s put them in the oven, and let’s bake them. After they have baked for a while they come out as luscious biscuits. Once they are baked, that’s that little word sun. No scientist has ever been able to separate those ingredients out again. In sum, Paul is saying that yes he is laboring but his intimate, inseparable "partner" is the grace of God. I don't want to take this further than Paul intended (so be a Berean! Acts 17:11), but in a sense Paul is in "union" with God's grace (cp the Spirit of grace - Heb 10:29). Paul understood the principle that God's commandments always include His enablements -- to whatever task God calls His servants, He always sufficiently supplies so that they might succeed. Thomas Watson - If we would keep up the vigor of devotion during evil times, let us beg God for confirming grace. Habitual grace may flag; Peter had habitual grace—yet was foiled; he lost a single battle, though not the victory. We need exciting, assisting, sustaining grace; not only grace in us—but grace with us (1Cor. 15:10). Sustaining grace (which is a fresh gale of the Spirit) will carry us undauntedly through the world's blustering storms. Thus shall we be able to keep up our heroic zeal in corrupt times, and be as Mount Zion—which cannot be moved. Lenski makes the point that "It would, however, be a mistake to picture God's grace and Paul's effort as two horses together drawing a wagon, for the two are not coordinate. Paul's effort is, in the last analysis, due to God's grace, and it is put forth only as long as the Holy Spirit rules, guides, and leads him. " Wiersbe agrees adding that "It is encouraging to know that the God who calls us also equips us to do His work (Ed: Whose work? cp Ep 2:10-note). We have nothing in ourselves that enables us to serve Him; the ministry must all come from God (1Co 15:9, 10; Php 4:13-note; 1Ti 1:12). However, we must not be passive; we must cultivate God's gifts, use them, and develop them in the ministry of the local church and wherever God puts us. (Wiersbe, W: Bible Exposition Commentary - New Testament. 1989. Victor) (Bolding added) ><> ><> ><> John
1 Coríntios 15:58
Constable - This chapter began with a review of the gospel message from which some in the church were in danger of departing by denying the resurrection. The charge to remain steadfast therefore probably means to remain steadfast in the gospel as the Lord and the apostles had handed it down to them. Paul’s readers should not move away from it but should remain immovable in it. They should also increase their efforts to serve the Lord even as Paul had done (1Co 15:10). Rather than living for the present (1Co 15:32) believers should live in the present with the future clearly in view (cf. 1 Cor 1:9; 9:26). One day we will have to give an account of our stewardship (1Co 3:12-15). (1 Corinthians Expository Commentary) Fred Hartman (Friends of Israel Ministry) comments that "Resurrection is a doctrinal truth. Without resurrection we have no hope. In dealing with the doctrinal doubts in the Corinthian church, Paul based his assertions on the gospel truths he had earlier taught. He reminded the Corinthians that their eternal security rested on this point of doctrine—and so does ours… Doctrine does make a difference, whether it is the doctrine of resurrection, the Rapture, atonement, or some other cardinal truth. The false doctrines of the cults lead multitudes astray. Strong doctrinal teaching of biblical truth strengthens rather than divides. If the teaching of doctrine in our churches were strengthened, believers would better understand what they believe and why, and they would be better equipped to resist the winds of false doctrine and error. Yes, we need Jesus. And we need the Bible. But we also need to understand clearly what we believe. True doctrine is as important to us as it was to the Corinthian church, and we must heed doctrine today as never before." Steadfast (1476) (hedraios from hedra = chair, seat, abode, place) is a word that originally was used to speak of one who was sitting (sedentary) and later came to be used figuratively of that which is firm, settled, steady, unshakeable, stable. It refers to something that is firmly fixed in place, secure and generally permanent. Vine says the metaphorical use (as in 1Co 15:58) describes one who is characterized by "moral fixity". Hedraios describes one who is firmly established in their opinions. Leon