Exegetical and Hermeneutical Commentary of 1 Corinthians 15:49
And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
49. And as we have borne the image ] The image or likeness. In this present life we are like Adam: in the next we shall be like Christ, cf. Rom 8:29; 2Co 3:18; Php 3:21; Col 3:10; 1Jn 3:2.
we shall also bear ] So Tyndale. Many MSS. read ‘ let us also bear’ in this passage. But St Paul is not exhorting here, but teaching (“non esse exhortationem, sed puram doctrinam.” Calvin). And, moreover, the exhortation would seem a little out of place, since “regeneration cannot be obtained by striving or even by faith itself, it is an act of positive grace.” Olshausen. Tertullian, however, remarks expressly that St Paul says ‘let us bear,’ speaking in exhortation, not in doctrine. So Chrysostom, whom with the Vulgate Wiclif follows, translating “ bere we also;” while Theodoret, on the contrary, says that St Paul here was not speaking hortatively, but prophetically.
Fuente: The Cambridge Bible for Schools and Colleges
And as we have borne the image of the earthy – As like our first father, we are frail, decaying, dying; as we are so closely connected with him as to be like him. This does not refer, mainly, to one bearing his moral character, but to the fact that we are, like him, subject to sickness, frailty, sorrow, and death.
We shall also bear the image of the heavenly – The Lord Jesus Christ, who was from heaven, and who is in heaven. As we are so closely connected with Adam as to resemble him. so by the divine arrangement, and by faith in the Lord Jesus, we are so closely connected with him that we shall resemble him in heaven. And as he is now free from frailty, sickness. pain, sorrow, and death, and as he has a pure and spiritual body, adapted to a residence in heaven, so shall we be in that future world. The argument here is, that the connection which is formed between the believer and the Saviour is as close as that which subsisted between him and Adam; and as that connection with Adam involved the certainty that he would be subjected to pain, sin, sickness, and death, so the connection with Christ involves the certainty that he will like him be free from sin, sickness, pain, and death, and like him will have a body that is pure, incorruptible, and immortal.
Fuente: Albert Barnes’ Notes on the Bible
Verse 49. And as we have borne the image of the earthy] As being descendants from Adam we have all been born in his likeness, and subject to the same kind of corruption, disgrace, and death; we shall also be raised to a life immortal, such as he now enjoys in the kingdom of God. This interpretation proceeds on the ground that what is here spoken belongs to Adam in his twofold state: viz. of mortality and immortality; of disgrace and honour; of earth and heaven.
But by many commentators the words are understood to refer to Adam and Christ, in 1Co 15:46-49. By these, Christ is called the second Adam, the quickening Spirit, the second man, and the heavenly; whose image of righteousness and true holiness we are to bear.
But when I consider, 1st. How all these terms are used and applied in the Jewish writings, it appears to me that as this was not their import among them, so it was not the design of Paul; and it would be very difficult to find any place where Jesus Christ is called the second Adam in either Old or New Testament. The discourse of the apostle, Ro 5:14-19, will not prove it, though in those verses there is a comparison drawn between Adam and Christ; but that comparison refers to the extent of the sin and condemnation brought upon all men by the transgression of the first; and the redemption purchased for all men by the sacrifice of the last; and the superabundant grace procured by that sacrifice. But here, the comparison most evidently is between the state of man in this mortal life, and his state after the resurrection. Here, all men are corrupt and mortal, and here, all men die. There, all men shall be incorrupt and immortal, and, whether holy or unholy, shall be eternally immortal.
Of the image of Adam, in his heavenly or paradisaical state, the rabbins talk largely: they say that “God created Adam with a double image, earthly and heavenly; that he was the most perfect of all beings; that his splendour shone from one extremity of the earth to the other; that all feared before him; that he knew all wisdom, both earthly and heavenly; but when he sinned, his glory was diminished, and his wisdom departed from him.” Yalcut Rubeni, fol. 10.
They add farther, that “in the time in which Adam received the heavenly image, all creatures came to him, and acknowledged him king of the earth.” Ibid., fol. 21.
2. From all this, and much more might be produced on the subject, (see Schoettgen,) it appears that the apostle follows, as far as it could comport with his design, the sentiments of his countrymen, and that he adopts their very phraseology; and that it is through the medium of these sentiments and this phraseology that he is to be understood and interpreted. Others may understand all these passages differently; and still consider them as a parallel between Adam and Christ, which is the general view of interpreters. The view which I have taken of them appears to me to be much more consistent with the nature of the discourse, and the scope and design of the apostle. The common opinion is orthodox: what I here propose is no heresy. There are many difficulties in the chapter, and not a few in the verses immediately under consideration.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And as believers, being the natural sons of the first Adam, have borne his image, had such bodies as he had while they lived here; so they shall also in the resurrection bear the image of the heavenly, the image of Christ; that is, have such bodies as was Christs body after that he was again risen from the dead.
Fuente: English Annotations on the Holy Bible by Matthew Poole
49. asGreek, “evenas” (see Ge 5:3).
we shall also bearorwear as a garment [BENGEL].The oldest manuscripts and versions read, “We must also bear,”or “let us also bear.” It implies the divine appointment(compare “must,” 1Co15:53) and faith assenting to it. An exhortation, and yetimplying a promise (so Ro 8:29).The conformity to the image of the heavenly Representative man is tobe begun here in our souls, in part, and shall be perfected at theresurrection in both bodies and souls.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And as we have borne the image of the earthy,…. Which regards not so much the sinful image of the first man upon the soul, or the depravity of the powers and faculties of it, as his image of frailty and mortality on the body, having like him a body subject to infirmities and death:
we shall also bear the image of the heavenly; which likewise regards not so much the spiritual image of Christ stamped on the soul in regeneration, when Christ is formed in the heart, and the new man is created after his likeness, and which more and more appears, through every transforming view of him, and will be complete in glory, as the image and likeness of Christ upon the bodies of the saints in the resurrection, when they shall be fashioned like unto his: some copies, as the Alexandrian and others, read the words as an exhortation, let us bear the image, c. as if the words were an improvement of the apostle’s reasoning on this subject, engaging saints to be more concerned for, and seeking after a greater likeness to Christ in righteousness and true holiness but the other reading and sense are best.
Fuente: John Gill’s Exposition of the Entire Bible
We shall also bear ( ). Old MSS. (so Westcott and Hort) read . Volitive aorist active subjunctive, Let us also bear. Ellicott strongly opposes the subjunctive. It may be merely the failure of scribes to distinguish between long o and short o. Paul hardly means to say that our attaining the resurrection body depends on our own efforts! A late frequentative form of .
Fuente: Robertson’s Word Pictures in the New Testament
We shall bear [] . The great weight of authority is in favor of foreswmen let us bear. This reading presents a similar difficulty to that of let us have in Rom 5:1 (see note). The context and the general drift of the argument are certainly against it. The perceptive or hortative subjunctive is, as Ellicott remarks, singularly out of place and unlooked for. It may possibly be a case of itacism, i e., the confusing of one vowel with another in pronunciation leading to a loose mode of orthography.
Fuente: Vincent’s Word Studies in the New Testament
1) “And as we have borne the image of the earthy,”(kai kathos eporesamen ten eikona tou choikou) “And just as we bore the image (sinful likeness) of the earthy first man Adam.” Even as we in earthly bodies sit in heavenly places (of worship) and service, let us bear the heavenly image of God, Eph 2:6.
2) “We shall also bear the image of the heavenly” (phoresomen kai ten eikona tou eporaniou) We shall or let us now bear (in the resurrection) the image (holy, sinless, glorified body likeness) of the heavenly man (the second Adam, Jesus Christ.” 1Jn 3:2; Php_3:21; Our vile bodies shall be changed like unto their Lord; What a deliverance victory!
Fuente: Garner-Howes Baptist Commentary
49. As we have borne Some have thought, that there is here an exhortation to a pious and holy life, into which Paul was led by way of digression; and on that account they have changed the verb from the future tense into the hortative mood. Nay more, in some Greek manuscripts the reading is φορέσωμεν (let us bear,) (124) but as that does not suit so well in respect of connection, let us adopt in preference what corresponds better with the object in view and the context. (125) Let us observe, in the first place, that this is not an exhortation, but pure doctrine, and that he is not treating here of newness of life, but pursues, without any interruption, the thread of his discourse respecting the resurrection of the flesh. The meaning accordingly will be this: “As the animal nature, which has the precedency in us, is the image of Adam, so we shall be conformed to Christ in the heavenly nature; and this will be the completion of our restoration. For we now begin to bear the image of Christ, and are every day more and more transformed into it; (126) but that image consists in spiritual regeneration. But then it will be fully restored both in body and in soul, and what is now begun will be perfected, and accordingly we will obtain in reality what we as yet only hope for.” If, however, any one prefers a different reading, this statement will serve to spur forward the Corinthians; and if there had been a lively meditation of sincere piety and a new life, it might have been the means of kindling up in them at the same time the hope of heavenly glory.
(124) “ Pourtant en lieu de Nous porterons, aucuns ont traduit Portons. Et mesme aucuns liures Grecs le lisent ainsi;” — “Hence instead of We shall bear, some have rendered it, Let us bear. And even some Greek manuscripts read it thus.”
(125) The Alexandrine manuscript, with some others, reads φορέσωμεν, let us bear. The rendering of the Vulgate is portemus — (let us bear.) Wiclif (1380) following the Vulgate, as he is wont, renders as follows: bere we also the ymage of the heuenli. — Ed.
(126) “ Car nons ne faisons encore que commencer a porter l’image de Jesus Christ;” — “For as yet we do but begin to bear the image of Jesus Christ.”
Fuente: Calvin’s Complete Commentary
(49) We shall also bear the image of the heavenly.Better, let us bear also the image of the heavenly. Such is the reading of the best MSS. The words transport the thoughts of the reader to the future glory, and, at the same moment, show a light on present duty. The resurrection life is to be begun in us even now. If by any means we can attain to the resurrection of the dead (2Co. 3:18; Php. 3:21).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
49. We shall also bear Instead of the future the subjunctive of the verb has the best authority from MSS. But Alford rejects it, properly, (as well as the subjunctive in Rom 6:1,) as having been introduced from doctrinal reasons. It would then follow, from Alford’s own conclusion, that St. Paul here gives us a we in which it was not fully certain that himself would be included. See note, 1Co 15:52.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And as we have borne the image of the earthy, so let us bear the image of the heavenly.’
That being so, says Paul, consider how it should change our whole attitude to life. When we bore only the image of the earthy and were in Adam it was natural that we would behave in an earthy fashion. But now that we are united with the One Who has heavenly life, and Who has imparted to our mortal bodies that heavenly life so that we bear the image of the heavenly, how different we should be. In those who are in Christ all should see the image of the heavenly in their mortal bodies, for they will behave like Christ. And in the end at the resurrection that image of the heavenly will shine through to such an extent that it will become all prevailing, so that as we ourselves originally bore the image of the earthy, so on resurrection we will bear the image of the heavenly to its fullest extent, and will be spiritual and glorious and Christ-like.
An alternative rendering of the second section is ‘so shall we bear the image of the heavenly’. But all the best manuscripts apart from B, both Eastern and Western, support the above reading, and it is the harder reading. We can therefore see no grounds for not accepting it as the original.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 15:49 . The Recepta is to be retained (see the critical remarks), for which van Hengel. too, decides, although taking . in the moral sense An exhortation ( , defended by Hofmann) lies all the more remote from the connection, seeing that Paul proceeds in his development of the subject with , and it is certainly not the ethical , but the physical conception of which is prepared for by what precedes (see still , 1Co 15:48 ); also in what follows, 1Co 15:50 , it is not an ethical , but a physiological relation which is expressed. Beza says well, in opposition to the reading and its interpretation: “Hoc plane est detortum, quum res ipsa clamet, Paulum in proposito argumento pergere.” What, namely, was already contained in 1Co 15:48 , he now expresses in a yet more definite and concrete way (hence, too, passing over into the first person), bringing out with much emphasis the full meaning of the weighty statement, thus: And as we have borne (before the Parousia) the image of the earthly (of Adam), i.e. the psychical body which makes us appear as like in kind to Adam, so shall we (after the Parousia) bear also the image of the heavenly (of Christ), i.e. the pneumatic body. Paul transfers himself and his readers to the turning-point of the Parousia, from which the aorist dates backward in the , and the future forward in the .
To extend the “ we ” to all men (Krauss) is forbidden by the whole context, and would presuppose the idea of the .
Regarding , the continuous , see on Rom 13:4 .
REMARK.
Adopting the reading , we should not, with Bengel, import the idea of a promise , but take it as hortative , with Chrysostom, Theophylact, Erasmus, al. , including Hofmann, so that would fall to be understood ethically . , Theophylact. In connection with this Hofmann takes argumentatively (comp. on Phi 1:7 ; Phi 2:12 ): “ seeing that we have borne so must we now also be willing to bear ” But that is the ordinary as of comparison, is shown by the two comparative clauses in 1Co 15:48 , and by the annexing of the to them by the simple , which continues the comparison in the way of assertion. Moreover, would, in fact, not mean, “ we must be willing to bear ,” but, “ let us bear .”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
Ver. 49. The image of the heavenly ] SeePhi 3:21Phi 3:21 . Our bodies shall be fashioned like to Christ’s glorious body in beauty, brightness, incorruption, immortality, grace, favour, agility, strength, and other unspeakable qualities and excellencies. Whether they shall have that power as to toss the greatest mountains like a ball, yea, to shake the whole earth at their pleasure, as Anselm and Luther think, I have not to say.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
49 .] For the reason of keeping , see var. readd. As we (Christians) bore in this life; the time imagined is when this life is past , and the resurrection instant
Fuente: Henry Alford’s Greek Testament
image. Greek. eikon. See Rom 1:23.
also bear, &c. = bear the image also.
Fuente: Companion Bible Notes, Appendices and Graphics
49.] For the reason of keeping , see var. readd. As we (Christians) bore in this life; the time imagined is when this life is past, and the resurrection instant
Fuente: The Greek Testament
1Co 15:49. , and even as) From the former state Paul infers the latter.-, we have borne [worn]) as a garment.- , the image) This not only denotes the resemblance, but also the dependence.- , let us bear [wear] also the image of the heavenly) Tertullian says: Let us bear; not we shall bear, preceptively, not promissively. Nay, , let us bear, and yet in the way of promise.[145] The subjunctive renders the expression modal and conciliatory, by which Paul (comp. 1Co 15:53, must) expresses the divine appointment and faith assenting to it. Comp. the subjunctive Jam 4:13; Jam 4:15, , … Later copies have made it, ; and there is the same variety in the copies of Orige[146] against Celsus, as Sam. Battier observes in Biblioth. Brem., Class vi., p. 102, etc., who approves of the reading out of Maximus, .
[145] Tisch. reads with B (judging from silence) both Syr. Versions. But Lachm. as Beng., with ACD()Gfg Vulg. Orig. 1,591bc, 2,26b, Iren. Cypr. Hilar.-ED.
[146] rigen (born about 186 A.D., died 253 A.D., a Greek father: two-thirds of the N. Test. are quoted in his writings). Ed. Vinc. Delarue, Paris. 1733, 1740, 1759.
Fuente: Gnomon of the New Testament
1Co 15:49
1Co 15:49
And as we have borne the image of the earthy, we shall also bear the image of the heavenly.-All men born into the world bear the image, the nature of Adams body, so all counted worthy of the resurrection of the just shall bear the image of the heavenly, of Jesus Christ in his heavenly state. The apostle says: Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is. (1Jn 3:2).
Fuente: Old and New Testaments Restoration Commentary
as: Gen 5:3
we shall: Mat 13:43, Rom 8:29, 2Co 3:18, 2Co 4:10, 2Co 4:11, 1Jo 3:2
Reciprocal: Luk 20:36 – they are Rom 5:17 – For if Heb 12:23 – the spirits
Fuente: The Treasury of Scripture Knowledge
1Co 15:49. All men whether good or bad receive their fleshly bodies from Adam. Likewise, all will be brought from the dead through the second Adam, whether good or bad as taught in verse 23. But in addition to this, those who die in Christ will come from the dead with a heavenly body. To avoid a misunderstanding, let it be said that every human being regardless of conduct will be raised from the dead, and will continue to exist consciously without end. But only the righteous have been promised a body like that of Jesus. This should not confuse any person, for God is able to preserve the bodies of men continuously in whatever form He sees fit. Hence we read that the bodies of the unsaved will be cast into the lake of unquenchable fire, where their worm dieth not (Mar 9:44 Mar 9:46 Mar 9:48). Those who say that the wicked will have immortal bodies are making an assertion without showing any proof.
1Co 15:50
Fuente: Combined Bible Commentary
1Co 15:49. And as we have borne the image of the earthy, we shall also bear[1] the heavenly.
[1] Nothing better illustrates the vicious tendency of the early interpreters of the Epistles to give a hortatory turn to statements manifestly affirmative, than the reading let us bear in this verse; a reading which is much better supported by external evidence than the affirmative readingwe shall bear. Critical editors who allow external evidence to overbear the most convincing internal evidenceas Lachmann, Tregelles, and Tischendorfadopt this hortatory reading, making the duty of bearing the moral image of Christ to be what the apostle is expressing; and strange to say, Stanley follows them.
Note.So far is the questionwith what body do they come?from being unnatural, that after all the explanation now given, the difficulty will recur in this form: If that which is sown is not that which dies, in what sense is it the resurrection of the dead? In other words, what is that in the two states which constitutes their identity? The best answer to this question is, that the same difficulty applies to our personal identity through out the present life. From infancy to old age there is a constant flux in the particles of our natural body; insomuch that it is never at any one period in all respects precisely what it was at any other period; yet in every human being, by a law of his nature, there is an irresistible conviction that whether as child, youth, or man, he is the tame individual that he was from the first. Beyond that there is no need to go, nor perhaps shall we ever discover wherein precisely the principle of personal identity consists.
Fuente: A Popular Commentary on the New Testament
And as we have borne the image of the earthy, we shall also bear the image of the heavenly. [Here the two heads of humanity are contrasted. Adam was a quickening soul, and Christ a quickening spirit (comp. Gen 2:7; and Joh 20:22 . See also 2Co 3:17; Rom 8:2; Rom 8:11; Joh 7:38-39). But of these two heads the natural came first. We are Adam’s by generation, and Christ’s by regeneration. The life principle of Adam is soul, and he was formed of the earth: the life principle of Christ is spiritual. He was in heaven (Joh 1:1) and from thence entered the world and became flesh (Joh 1:14; Joh 3:13; Joh 3:21; Phi 2:6-8; Joh 1:1-3; Luk 1:35). Now, as the two heads differ, so do the two families, and each resembles its head; the earthly progeny of Adam having earthly natures, and the spiritual progeny of Christ having spiritual and heavenly natures. But in both families the earthly nature comes first, and the spiritual children wait for their manifestation, which is the very thing about which the apostle has been talking, for it comes when they are raised from the dead (Rom 8:29; 1Jo 3:2; Rom 8:22-23; 2Co 5:1-10). Life is not retrogression, but ascension. Therefore he assures them that as they have borne the image of the earthly Adam, so also are they to bear the image of the heavenly Christ, both of whom have the bodies of men, yet bodies differing vastly in glory, power, etc., for one belongs to the earth, dies and returns to it, while the other belongs to the deathless heaven and forever abides there.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
15:49 And as we have borne the {b} image of the earthy, we shall also bear the image of the heavenly.
(b) Not a vain and false image, but such a one as indeed had the truth with it.
Fuente: Geneva Bible Notes
Those born only of the first Adam, whom God equipped to live in the natural world, likewise exist in that world. However those born also of the last Adam, whom God equipped to live in the supernatural world by resurrection, also will exist in that world. Paul concluded this pericope by reminding his readers that bearing the image of the heavenly Adam was still future, and it is certain.
God’s intent to make man in His own image (Gen 1:26) will finally reach fulfillment when believers eventually receive bodies that enable us to live in the spiritual sphere, as He does. God forming man out of the dust of the ground and breathing into his nostrils the breath of life was only the first step toward God realizing His goal. His creation of resurrection bodies for us will be the second and final step.
"The problem is that the Corinthians believed that they had already assumed the heavenly existence that was to be, an existence in the Spirit that discounted earthly existence both in its physical and in its behavioral expressions. What Paul appears to be doing once again is refuting both notions. They have indeed borne-and still bear-the likeness of the man of earth. Because of that they are destined to die. But in Christ’s resurrection and their being ’in him’ they have also begun to bear the likeness of the man of heaven. The urgency is that they truly do so now as they await the consummation when they shall do so fully." [Note: Fee, The First . . ., p. 795.]