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1 Corinthians 15:36
Verse
Context
Sermons
David Wilkerson
Zac Poonen
Joshua Daniel
St. John Chrysostom
Charles E. Cowman
H.J. VineSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Thou fool - Αφρον. If this be addressed, as it probably is, to the false apostle, there is a peculiar propriety in it; as this man seems to have magnified his own wisdom, and set it up against both God and man; and none but a fool could act so. At the same time, it is folly in any to assert the impossibility of a thing because he cannot comprehend it. That which thou sowest is not quickened, except it die - I have shown the propriety of this simile of the apostle in the note on Joh 12:24 (note), to which I must refer the reader. A grain of wheat, etc., is composed of the body or lobes, and the germ. The latter forms an inconsiderable part of the mass of the grain; the body, lobes, or farinaceous part, forms nearly the whole. This body dies - becomes decomposed, and forms a fine earth, from which the germ derives its first nourishment; by the nourishment thus derived the germ is quickened, receives its first vegetable life, and through this means is rendered capable of deriving the rest of its nourishment and support from the grosser earth in which the grain was deposited. Whether the apostle would intimate here that there is a certain germ in the present body, which shall become the seed of the resurrection body, this is not the place to inquire; and on this point I can with pleasure refer to Mr. Drew's work on the "Resurrection of the Human Body;" where this subject, as well as every other subject connected with this momentous question, is considered in a very luminous and cogently argumentative point of view.
Jamieson-Fausset-Brown Bible Commentary
fool--with all thy boasted philosophy (Psa 14:1). that which thou--"thou," emphatical: appeal to the objector's own experience: "The seed which thou thyself sowest." Paul, in this verse and in Co1 15:42, answers the question of Co1 15:35, "How?" and in Co1 15:37-41, Co1 15:43, the question, "With what kind of body?" He converts the very objection (the death of the natural body) into an argument. Death, so far from preventing quickening, is the necessary prelude and prognostication of it, just as the seed "is not quickened" into a new sprout with increased produce, "except it die" (except a dissolution of its previous organization takes place). Christ by His death for us has not given us a reprieve from death as to the life which we have from Adam; nay, He permits the law to take its course on our fleshly nature; but He brings from Himself new spiritual and heavenly life out of death (Co1 15:37).
John Gill Bible Commentary
All flesh is not the same flesh,.... Or "equal", as the Syriac version renders it; though all flesh is flesh, as to the nature and substance of it; agrees in its original, being by generation; and is supported by food, and is alike frail and mortal; all flesh is grass, rises out of it, or is maintained by it, or withers like that, yet not of equal worth, value, and excellency: "but" there is "one" kind "of flesh of men"; which is superior to, and more excellent than any other; being animated by a rational soul, and is set in the first place; so we read of , "the flesh of man", for mankind, Job 12:10 see Exo 30:32. Another flesh of beasts; as sheep and oxen, and other beasts of the field; another of fishes: which may be observed against the Papists, who distinguish between flesh and fish, as if there was no flesh of fishes; and on their fast days prohibit flesh, but allow the eating of fish; thus flesh is attributed to fishes, as here, in Lev 11:11 upon which text Aben Ezra observes, lo, fish is called flesh; but as our doctors say, according to the custom of those times; and so it is by the Jews, who say (t), "all flesh is forbidden to boil in milk, , "except the flesh of fishes", and locusts; and it is forbidden to set it on a table along with cheese, except "the flesh of fishes", and locusts:'' and another of birds; the fowls of the air. This is another similitude, illustrating the resurrection of the dead; and is not designed to point out the difference between the raised bodies of the righteous, and the wicked; as if the former were signified by the flesh of men, and the other by the flesh of beasts, fishes, and birds; nor among the wicked themselves, with whom there will be degrees of punishment; nor among the saints, as if the flesh of one should differ from that of another. The intent of this simile is only to show, that the resurrection of the dead will be in real flesh, in their own flesh, in the selfsame flesh, as to substance, with which they were clothed when on earth; but that it will, as to its qualities, be different from it, as one sort of flesh is now from another; and that if God can, as he does, make different sorts of flesh, and yet all for kind are flesh, there is no difficulty in conceiving, that God is able to raise the dead in their own flesh, and yet different from what it now is; being free from all weakness, frailty, corruption, and mortality. (t) Misn. Cholin, c. 8. sect. 1.
Tyndale Open Study Notes
15:36 What a foolish question! Paul’s strong response suggests that the question is skeptical. It might also imply that the answer is unknowable.
1 Corinthians 15:36
The Resurrection Body
35But someone will ask, “How are the dead raised? With what kind of body will they come?”36You fool! What you sow does not come to life unless it dies.37And what you sow is not the body that will be, but just a seed, perhaps of wheat or something else.
- Scripture
- Sermons
- Commentary
Prison Houses
By David Wilkerson3.4K1:17:16JDG 16:20ISA 42:22MAT 6:33MRK 5:15ROM 6:61CO 15:36In this sermon, the preacher shares a powerful story of a man named Bob who was tormented by a demonic spirit for four years. The preacher and Bob took authority over the demons in Jesus' name, causing them to flee. However, Bob later found himself trapped in an invisible circle and asked how he got there. The preacher emphasizes that education, Bible knowledge, and a godly upbringing alone cannot save someone from the power of sin. He encourages listeners to die to their habits and flesh in order to find deliverance. The sermon references the story of the man possessed by demons in Mark 5 as an example of Jesus' power to set people free.
The Call of God - Fellowship
By Zac Poonen2.7K1:01:35FellowshipMAT 16:24JHN 4:4JHN 12:23ROM 8:171CO 15:36HEB 2:141JN 4:4In this sermon, the speaker reflects on the initial close bond that often forms when people come together in a church or fellowship. He emphasizes the importance of believing in the sovereignty of God and humbling oneself before Him. The speaker highlights the power of God to control people's thoughts and actions, citing Proverbs 21:1 as evidence. He encourages listeners to meditate on God's vastness and authority over the universe, recognizing that even in the midst of personal problems, God is able to help and solve any issue. The sermon also emphasizes the significance of Jesus' death on the cross in delivering believers from the grip of Satan and freeing them from slavery.
The Reality of the Resurrection
By Joshua Daniel53440:33PSA 23:5LUK 24:25JHN 12:24ROM 6:61CO 15:36EPH 4:22PHP 2:7COL 3:1JAS 4:101PE 5:5
This sermon emphasizes the importance of humbling oneself, dying to the old nature, and embracing the resurrection life in Christ. It highlights the need to let go of pride, idols, and vanities, and to seek a transformed life through humility and sacrifice, drawing parallels to the resurrection of Jesus and the change it brings. The speaker urges listeners to embrace the risen life in Christ, which brings hope, fruitfulness, and a positive impact on others.
Homily 77 on Matthew
By St. John Chrysostom0MAT 24:33MAT 24:35ROM 15:21CO 15:36PHP 4:5John Chrysostom preaches on the importance of being vigilant and prepared for the return of Christ, emphasizing the need to focus on serving others and not just ourselves. He highlights the significance of almsgiving, prayer, and fasting in demonstrating love for our neighbors and God. Chrysostom warns against living in luxury and neglecting the needs of others, stressing that true virtue lies in selflessness and caring for those around us.
By Death We Live
By Charles E. Cowman0JHN 12:24ROM 6:51CO 15:362CO 4:16PHP 3:10Charles E. Cowman preaches about the concept of new life emerging from death, using the analogy of asters in a garden that appeared dead but sprouted abundantly the following season. He emphasizes that in God's kingdom, everlasting life came through death and victory through overthrow. Cowman encourages believers not to fear suffering or being overthrown, as it is through trials and challenges that individuals can become strong and impactful, contrasting with those who only pursue temporary prosperity.
Glorify God in Your Body"
By H.J. Vine0ROM 8:111CO 6:181CO 15:201CO 15:36PHP 3:21H.J. Vine preaches about the transformation of believers' bodies from their current state of humiliation to future bodies of glory, emphasizing the importance of using our bodies in a way that honors God. The resurrection of Jesus serves as a promise and evidence of this future transformation, with believers' bodies being likened to seeds sown that will bear fruit in resurrection life. The sermon highlights eight distinctions that will mark our future bodies for the praise of God, including being quickened, raised, incorruptible, glorious, powerful, spiritual, heavenly, and immortal.
Demonstration 8 (Of the Resurrection of the Dead)
By Aphraates01CO 15:36Aphraates preaches about the certainty of the resurrection of the dead, addressing controversies on the nature of the resurrected body. He emphasizes that the dead will rise in heavenly and spiritual forms, not in their earthly bodies, drawing parallels to the growth of a seed. Aphraates explains that the righteous will be clothed in heavenly bodies, while the wicked will face torment. He highlights the importance of faith and righteousness in preparing for the Resurrection and receiving rewards from God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Thou fool - Αφρον. If this be addressed, as it probably is, to the false apostle, there is a peculiar propriety in it; as this man seems to have magnified his own wisdom, and set it up against both God and man; and none but a fool could act so. At the same time, it is folly in any to assert the impossibility of a thing because he cannot comprehend it. That which thou sowest is not quickened, except it die - I have shown the propriety of this simile of the apostle in the note on Joh 12:24 (note), to which I must refer the reader. A grain of wheat, etc., is composed of the body or lobes, and the germ. The latter forms an inconsiderable part of the mass of the grain; the body, lobes, or farinaceous part, forms nearly the whole. This body dies - becomes decomposed, and forms a fine earth, from which the germ derives its first nourishment; by the nourishment thus derived the germ is quickened, receives its first vegetable life, and through this means is rendered capable of deriving the rest of its nourishment and support from the grosser earth in which the grain was deposited. Whether the apostle would intimate here that there is a certain germ in the present body, which shall become the seed of the resurrection body, this is not the place to inquire; and on this point I can with pleasure refer to Mr. Drew's work on the "Resurrection of the Human Body;" where this subject, as well as every other subject connected with this momentous question, is considered in a very luminous and cogently argumentative point of view.
Jamieson-Fausset-Brown Bible Commentary
fool--with all thy boasted philosophy (Psa 14:1). that which thou--"thou," emphatical: appeal to the objector's own experience: "The seed which thou thyself sowest." Paul, in this verse and in Co1 15:42, answers the question of Co1 15:35, "How?" and in Co1 15:37-41, Co1 15:43, the question, "With what kind of body?" He converts the very objection (the death of the natural body) into an argument. Death, so far from preventing quickening, is the necessary prelude and prognostication of it, just as the seed "is not quickened" into a new sprout with increased produce, "except it die" (except a dissolution of its previous organization takes place). Christ by His death for us has not given us a reprieve from death as to the life which we have from Adam; nay, He permits the law to take its course on our fleshly nature; but He brings from Himself new spiritual and heavenly life out of death (Co1 15:37).
John Gill Bible Commentary
All flesh is not the same flesh,.... Or "equal", as the Syriac version renders it; though all flesh is flesh, as to the nature and substance of it; agrees in its original, being by generation; and is supported by food, and is alike frail and mortal; all flesh is grass, rises out of it, or is maintained by it, or withers like that, yet not of equal worth, value, and excellency: "but" there is "one" kind "of flesh of men"; which is superior to, and more excellent than any other; being animated by a rational soul, and is set in the first place; so we read of , "the flesh of man", for mankind, Job 12:10 see Exo 30:32. Another flesh of beasts; as sheep and oxen, and other beasts of the field; another of fishes: which may be observed against the Papists, who distinguish between flesh and fish, as if there was no flesh of fishes; and on their fast days prohibit flesh, but allow the eating of fish; thus flesh is attributed to fishes, as here, in Lev 11:11 upon which text Aben Ezra observes, lo, fish is called flesh; but as our doctors say, according to the custom of those times; and so it is by the Jews, who say (t), "all flesh is forbidden to boil in milk, , "except the flesh of fishes", and locusts; and it is forbidden to set it on a table along with cheese, except "the flesh of fishes", and locusts:'' and another of birds; the fowls of the air. This is another similitude, illustrating the resurrection of the dead; and is not designed to point out the difference between the raised bodies of the righteous, and the wicked; as if the former were signified by the flesh of men, and the other by the flesh of beasts, fishes, and birds; nor among the wicked themselves, with whom there will be degrees of punishment; nor among the saints, as if the flesh of one should differ from that of another. The intent of this simile is only to show, that the resurrection of the dead will be in real flesh, in their own flesh, in the selfsame flesh, as to substance, with which they were clothed when on earth; but that it will, as to its qualities, be different from it, as one sort of flesh is now from another; and that if God can, as he does, make different sorts of flesh, and yet all for kind are flesh, there is no difficulty in conceiving, that God is able to raise the dead in their own flesh, and yet different from what it now is; being free from all weakness, frailty, corruption, and mortality. (t) Misn. Cholin, c. 8. sect. 1.
Tyndale Open Study Notes
15:36 What a foolish question! Paul’s strong response suggests that the question is skeptical. It might also imply that the answer is unknowable.