Exegetical and Hermeneutical Commentary of 1 Corinthians 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.
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 in 1Co 15:48: but here it would seem to be in more strict opposition to , 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.
Fuente: The Cambridge Bible for Schools and Colleges
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?
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. celestial bodiesnot thesun, moon, and stars, which are first introduced in 1Co15:41, but the bodies of angels, as distinguished from thebodies of earthly creatures.
the glory of the celestial(Lu 9:26).
glory of . . . terrestrial(Mat 6:28; Mat 6:29;1Pe 1:24).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
There are also celestial bodies,…. Or bodies in the heavens, as the sun, moon, and stars:
and bodies terrestrial; or bodies on earth, animate and inanimate, men, beasts, trees, minerals, c.
But the glory of the celestial is one, and the glory of the terrestrial is another: though both sorts are bodies, yet their qualities differ, and there is a greater glory in the one than in the other. This is another similitude, serving to help our ideas of this doctrine of the resurrection of the body that though it is the same in substance, yet different in qualities; and does not design any difference between the bodies of good men and bad men, elect and reprobate; as if the one were intended by the celestial bodies, and the other by the terrestrial; and much less degrees of glory in the saints themselves, who, imagine them in as low a form as can be, can never be compared to terrestrial ones; but it shows the difference there will be between the raised bodies and the present ones; which will be as great as that which now is between celestial and terrestrial bodies.
Fuente: John Gill’s Exposition of the Entire Bible
Celestial (). Old word, from , upon, , heaven, existing in heaven. Paul now rises higher in the range of his argument, above the merely
terrestrial (, upon earth, , ) bodies. He has shown differences in the bodies here on earth in plants and in the animal kingdom and now he indicates like differences to be seen in the heavens above us.
Is one ( )
–is another ( ). Antithesis that admits glory for bodies on earth and bodies in the heavens. Experience does not argue against a glory for the spiritual body (Php 3:21).
Fuente: Robertson’s Word Pictures in the New Testament
Celestial bodies [ ] . 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 [ ] . 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.”
Fuente: Vincent’s Word Studies in the New Testament
1) “There are also celestial bodies, and bodies terrestrial:” (kai somata epourania, kai somata epigeis) “And there are heavenly bodies and there are earthly bodies,” bodies fitted for earth’s habitation and bodies fitted for heaven’s occupancy.
2) “But the glory of the celestial is one.” (alla etera men he ton epouranion doksa) “But the glory of the heavenly (bodies) is one (kind of) glory.” The glory of the light bodies heavenly; Sun, Moon and Stars; lifeless bodies, yet bodies, is one kind of “body-glory,” heavenly. This is an example in the resurrection of the dead (people’s) bodies.” This summarizes logical conclusions that may be drawn from 1Co 15:36-41, Universal splendor has graduating degrees of glory.
Fuente: Garner-Howes Baptist Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40. ] not, according to our modern expression, heavenly bodies , for they are introduced first 1Co 15:41 , 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.
belongs to the more strictly than to the . In Luk 9:26 , we have .
Fuente: Henry Alford’s Greek Testament
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 of 1Co 15:39 is now dropped, for it belongs only to the . What does P. mean by his ? 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 are for the forms of terrestrial life just enumerated (so Mr [2496] , D.W [2497] , Al [2498] , El [2499] , Sm [2500] ); moreover 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 ; 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] supplies the desiderated in 1Co 15:35 . The heavenly and earthly bodies, alike as being “bodies,” are far diff [2512] in “glory”. . . . 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”. ( cf. note on 1Co 12:8 ff.) implies a diff [2513] wider, or at least more salient, than that connoted by the of 1Co 15:39 ; 1Co 15:41 ; where the two are distinguished in cl [2514] Gr [2515] , marks a generic, 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]
[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]
[2503] Greek, or Grotius’ Annotationes in N.T.
[2504] [2505]
[2506] C. F. G. Heinrici’s Erklrung 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. p. aux Corinthiens (Eng. Trans.).
[2510] Grimm-Thayer’s Greek-English Lexicon of the N.T.
[2511]
[2512] difference, different, differently.
[2513] difference, different, differently.
[2514] classical.
[2515] Greek, or Grotius’ Annotationes in N.T.
[2516]
[2517] difference, different, differently.
Fuente: The Expositors Greek Testament by Robertson
celestial. Greek. epouranios. Occurs twenty times. Translated “heavenly” except in this verse, Eph 6:12, Php 2:10. See Joh 3:12.
terrestrial. Greek. epigeios. Occurs seven times. Translated “earthly” except here in this verse and Php 2:10. The same contrast is seen in Joh 3:12, Php 2:10.
one . . . another. Greek. heteros. App-124.
Longer Note on 1Co 15:40.
1. The subject of 1Co 15:35-54 is the manner of the resurrection. And the basis is, as the plant to the seed, so spiritual body to natural body, &c. : “thou sowest not the body that shall be (literally come into existence), but a naked grain, as the case may be, of wheat (Joh 12:24), or some one of the rest” (1Co 15:37).
2. But in 1Co 15:39 is set forth differentiation as to “flesh” of mundane organized beings; and in 1Co 15:41 differentiation in glory (beauty) of the heavenly luminaries. Between these two is 1Co 15:40, where the differentiation is commonly regarded as merely between “the resurrection body” and the body that now is. But is the contrast not rather between a. resurrection bodies fitted for life and activities “in the heavenlies”, and b. resurrection bodies fitted for life and activities on earth? (e.g. Mat 19:28; compare Eze 34:23; Eze 37:24, &c.)
3. The contrast (differentiation) in 1Co 15:39 concerns one thing only, i.e. “flesh”. That in 1Co 15:41 also concerns one thing only. Therefore, it is suggested, the contrast in 1Co 15:40 is between resurrection bodies only, and not between resurrection (flesh and bones) bodies and natural (flesh and blood) bodies. If the glory (doxa) spoken of here is to be applied to the body that now is, where, alas! is the evidence of it?
4. As the resurrection is still future, the ellipses may be supplied and the verse rendered, thus: “And heavenly bodies (there will be) and earthly bodies; but of one kind indeed (will be) the glory of the heavenly, and another kind that of the earthly”.
Fuente: Companion Bible Notes, Appendices and Graphics
40. ] not, according to our modern expression, heavenly bodies,-for they are introduced first 1Co 15:41, 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.
belongs to the more strictly than to the . In Luk 9:26, we have .
Fuente: The Greek Testament
1Co 15:40. , CELESTIAL bodies) The sun, moon, stars.-, terrestrial bodies) vegetables, animals.- , but is one) Concerning the glory of terrestrial bodies, comp. Mat 6:28-29; 1Pe 1:24.
Fuente: Gnomon of the New Testament
1Co 15:40
1Co 15:40
There are also celestial bodies, and bodies terrestrial:- [The principle is now further extended to the heavenly bodies, and another argument is thus drawn from the close analogy which subsists between the kingdom of nature and kingdom of grace.]
but the glory of the celestial is one, and the glory of the terrestrial is another.-Earthly and heavenly bodies have different glories. [The words one and another here denote difference, as well as distinction. This statement carries the thought farther in the analogy and completes it, showing that there is a difference, not only in character, but in glory between bodies on earth and bodies in heaven.]
Fuente: Old and New Testaments Restoration Commentary
Reciprocal: Dan 12:3 – shine
Fuente: The Treasury of Scripture Knowledge
1Co 15:40. He uses this as still another illustration of God’s wisdom and power. Celestial means of the air or sky, terrestrial means pertaining to the earth.
Fuente: Combined Bible Commentary
1Co 15:40. There are also celestial bodiesnot those of good angels (as Alford, after De Wette and Meyer, unnaturally), but, as the next verse clearly shews, what we call the heavenly bodiessun, moon, and stars (as Bengel, Neander, and Stanley), and bodies terrestrialembracing all that distinguishes the organisms of earth from those of the heavens,but the glory of the celestial is one, etc.
Fuente: A Popular Commentary on the New Testament
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 , 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 , 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 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 , different, instead of , other. We pointed out, 1Co 12:8-10, that the apostle does not use these terms indifferently. Here his intention is clear. He uses , different, to denote the general difference between the two great classes of beings, and he applies , other, to the secondary difference distinguishing terrestrial bodies from one another (1Co 15:39), and celestial bodies from one another (1Co 15:41).
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
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.