- Home
- Bible
- 1 Corinthians
- Chapter 15
- Verse 15
1 Corinthians 15:49
Verse
Context
Sermons





Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 honor; of earth and heaven. But by many commentators the words are understood to refer to Adam and Christ, in Co1 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, Rom 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 splendor 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 בדיוקנה עילאה the heavenly image, all creatures came to him, and acknowledged him king of the earth." Ibid., fol. 21. 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.
Jamieson-Fausset-Brown Bible Commentary
as--Greek, "even as" (see Gen 5:3). we shall also bear--or wear 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," Co1 15:53) and faith assenting to it. An exhortation, and yet implying a promise (so Rom 8:29). The conformity to the image of the heavenly Representative man is to be begun here in our souls, in part, and shall be perfected at the resurrection in both bodies and souls.
John Gill Bible Commentary
In a moment,.... Or point of time, which is very short indeed; what a moment is, according to the Jewish doctors, See Gill on Mat 4:8. In the twinkling of an eye; these two the Jews not only put together as here, but make one to be as the other; so they say (k), , "a moment is as the twinkling of an eye". This phrase, as the twinkling of an eye, is frequently used in Jewish writings (l), to signify how speedily ard suddenly anything is done, and which is the design of it here; and the apostle's meaning is, that the change upon the bodies of living saints will be so quick, that it will be done in a trice, before a man can shut his eyes and open them again; so that it will be as it were imperceptible, and without the least sensation of pain; this may also be referred to the resurrection, which will be quick, and done at once; though it seems rather, and chiefly, to respect the change of the living; what follows, indeed, favours the other sense also; for all will be quick and sudden, the coming of Christ, the raising of the dead, and the change of the living: at the last trumpet, for the trumpet shall sound; or "by the last trumpet", as the Syriac and Arabic versions render it; that is, by means of it, through the sounding of that: and the dead shall be raised incorruptible; free from all frailty, mortality, and corruption, when the trumpet shall sound: and at the same time also, we shall be changed; the saints that will be found alive; the apostle speaks in the first person, because of the uncertainty of Christ's coming, and of the blowing of the last trumpet, he not knowing but it might be in his time; what this last trumpet will be, is not easy to say; it can hardly be thought to be a material one: the Jews (m) have a notion, that a trumpet will be blown at the time of the resurrection of the dead, as at the giving of the law on Mount Sinai; which will quicken the dead, as they say it then did; and that this will be blown by Michael the archangel (n): it seems very likely to be the same with the shout, the voice of the archangel, and the trumpet of God, Th1 4:16 all which may be no other than the voice of Christ; at the hearing of which, the dead will rise; but whether this will be an articulate one, as at the raising of Lazarus, or is only expressive of his power, which will then be put forth, is not material, nor a point to be determined: and what if by all this should be meant some violent claps of thunder, as at Mount Sinai, which will shake the whole earth; and when almighty power will be put forth to raise the dead: since such are by the Jews (o) called the voices of the son of David, and are expected by them, a little before his coming? This is called the "last" trumpet, not so much with respect to those that go before, much less to the seven trumpets in the Revelations, of which as yet there was no revelation made, but because there will be none after it; see: "And the trumpet shall give a sound, which when every man heareth, they shall be suddenly afraid.'' (2 Esdras 6:23) (i) Bemidbar Rabba, sect. 11. fol. 202. 3. (k) T. Hieros. Beracot, fol. 2. 4. Eeha Rabbati, fol. 54. 4. (l) T. Bab. Beracot, fol. 2. 2. Sabbat, fol. 34. 2. Zohar in Gen, fol. 38. 4. & 39. 1. & 65. 4. Caphtor, fol. 75. 2. Bereshit Rabba, sect. 77. fol. 67. 4. (m) Targum. Jon. in Exod. xx. 18. & Kettoreth Hassammim in ib. Abarbinel. Mashmia Jeshua, fol. 11. 4. (n) Abkath Rochel, p. 138. (o) T. Bab. Sanhedrim, fol. 97. 1. & Gloss. in ib. Vid. Megilla, fol. 17. 2.
Tyndale Open Study Notes
15:49 Like the earthly man, Adam, we have physical bodies in this life. But we will someday be like Christ, the heavenly man, experiencing the Kingdom of God in resurrection bodies (cp. Rom 6:4-14).
1 Corinthians 15:49
The Resurrection Body
48As was the earthly man, so also are those who are of the earth; and as is the heavenly man, so also are those who are of heaven.49And just as we have borne the likeness of the earthly man, so also shall we bear the likeness of the heavenly man.
- Scripture
- Sermons
- Commentary
The Spiritual & Natural Man - Part 3
By T. Austin-Sparks1.7K48:37Natural ManMAT 6:33JHN 1:291CO 2:141CO 10:11CO 15:492CO 5:17HEB 6:4In this sermon, the speaker emphasizes the transformative power of encountering Jesus Christ. He highlights the distinction between the natural man and the spiritual man, stating that true Christians should experience a significant change in their lives. The speaker refers to the Apostle Paul's writings in the first letter to the Corinthians, where he discusses the process of transformation from the natural to the spiritual. The sermon also mentions the importance of the Holy Spirit in guiding believers and discerning right from wrong. Overall, the sermon encourages listeners to reflect on their own transformation and relationship with Jesus Christ.
All Things Work together...
By Stephen Kaung1.4K52:46MAT 6:33MAT 10:30ROM 8:26ROM 8:281CO 15:49In this sermon, the preacher emphasizes that God is the orchestrator of all things and brings them together for a definite purpose. The sermon references a story from Mark chapter 10 where a young man asks Jesus what he must do to inherit eternal life. Jesus corrects the man, stating that only God is good. The sermon explains that justification is just the beginning of a new life in Christ, and God works to transform believers into the image of Jesus. The preacher also discusses the concept of all things working together for good, emphasizing that everything in life, whether animate or inanimate, has a purpose and will coordinate for good under God's control.
Roman Catholic's View of Man's Primitive Condition
By John Murray1.3K51:20Roman CatholicGEN 1:26ROM 8:291CO 15:49EPH 4:24COL 3:102PE 1:41JN 3:2In this sermon, the preacher discusses the concept of the fall of man and the loss of his free-to-natural and supernatural gifts. The fall resulted in man reverting to a state of pure nature, losing his connection to the divine. The preacher also explores the idea of when man was endowed with these gifts, suggesting that man naturally consists of both flesh and spirit, with affinity to both beasts and angels. The sermon also criticizes the idea that the Bible offers a twofold action for man's origin, instead emphasizing that man was created in God's image with qualities intended to address the defects in his nature.
Roman Catholic's View of Man's Primitive Condition Criticized
By John Murray1.2K50:17Roman CatholicGEN 3:6MAT 6:33ROM 8:171CO 15:49In this sermon, the speaker criticizes an inadequate interpretation of the fall of man and its gravity, contrasting it with the biblical representation. He quotes Robert Bellarmine, who states that the state of man after the fall is no different from the state of Adam in pure nature, emphasizing the loss of supernatural grace due to Adam's sin. The speaker prays that believers never lose sight of the glory that awaits them when Christ returns and they are glorified with Him. He also argues against the concept of a two-fold action in man's creation, stating that human nature does not labor under more ignorance and infirmity than it did in pure nature. The corruption of nature, according to the speaker, stems solely from the loss of supernatural grace.
John 1:11-13
By St. John Chrysostom0JHN 1:121CO 15:91CO 15:49GAL 1:131TI 1:131TI 1:15John Chrysostom preaches about God's loving and beneficent nature, emphasizing that God draws people to Himself through persuasion and benefits, not force, allowing individuals to willingly choose to serve Him. Despite some rejecting Him, God continues to care for those who disobey, offering them the opportunity for repentance and forgiveness. Chrysostom highlights the infinite goodness of God, who came to His own people for their benefit, even though they rejected Him, showcasing His boundless love and compassion. He also discusses the importance of faith and living a life worthy of the calling to remain pure and enjoy the blessings of being children of God.
Christ's Resurrected Life Is the Model for Ours
By Randy Alcorn0LUK 24:39JHN 20:15ACT 1:41CO 15:49PHP 3:201TH 4:14HEB 2:171JN 3:2Randy Alcorn delves into the concept of resurrection bodies, emphasizing that our bodies will be transformed to be like Christ's glorious body. He highlights the physical nature of Christ's resurrection, showcasing how Jesus walked the earth in his resurrected body for forty days, interacting with his disciples in a normal, human way. Alcorn points out that Christ's resurrection body was suited for life on Earth, indicating that we too will be raised to come back to live on Earth, not just in an intermediate Heaven.
Victorious Vinedresser
By Miles J. Stanford0PSA 119:71PRO 3:11JHN 15:2ROM 8:181CO 15:492CO 4:17HEB 12:11JAS 1:2Miles J. Stanford delves into the spiritual growth of believers, emphasizing the mystery and process of maturity. He highlights the importance of discerning between a foretaste of a deeper life and the fullness that the Lord leads us into. Stanford discusses the eagerness of spiritual youth and the need to count the cost, surrendering self-confidence to rely on God's strength. He also explains that suffering, though perceived as loss by Satan, is intended by God to increase our spiritual capacity, leading to greater responsibility, trust, and fruitful sharing.
Human Potential, the Spirit of Anti-Christ
By Phil Beach Jr.0GEN 2:18JHN 3:61CO 15:49GAL 5:19EPH 1:17EPH 1:211JN 3:2REV 13:1Phil Beach Jr. preaches about the dangers of offering the religious side of our flesh to the Lord, emphasizing the need to discern and reject the seemingly good, religious nature of the flesh which is equally corrupt and rejected by God. He highlights the importance of understanding the root of pride and self-righteousness in our offerings to God, drawing parallels to Cain's rejected offering. The sermon delves into the significance of fully surrendering to Christ, renouncing all works of the flesh, and allowing the preeminence of Christ to be established in our lives.
Man: "Who Are We, Anyway?"
By Greg Herrick0GEN 1:26PSA 139:13ROM 3:91CO 13:121CO 15:49EPH 1:11COL 1:15JAS 3:9Greg Herrick preaches on the creation of man in God's image, emphasizing the unique privilege and responsibility it entails. He delves into the theological implications of being made in God's likeness, touching on ruling, personal knowledge of God, morality, righteousness, holiness, and capacity for relationship. The sermon also explores the fall of man, sin, and the impact on the image of God, highlighting the state of humanity post-fall, the essential nature of sin, and the ongoing renewal into Christ's image. Herrick concludes with reflections on the dignity and depravity of humanity, urging listeners to consider how these concepts affect their lives and relationships.
Rev. 7:13. the Earthly and the Heavenly
By Horatius Bonar0Hope of ResurrectionTransformationISA 26:19JHN 14:3ROM 8:181CO 13:101CO 15:492CO 5:1PHP 3:201TH 4:141JN 3:2REV 7:13Horatius Bonar explores the profound transformation from earthly to heavenly existence, emphasizing that believers, once trapped in sin and mortality, will ultimately be conformed to the likeness of Christ. He highlights the hope of resurrection and the promise of eternal perfection, where believers will bear the image of the heavenly Man, free from sin and death. Bonar reassures that this transformation begins in the present but will be completed in the future, encouraging believers to look forward to their glorified state. He contrasts the imperfect nature of our current existence with the perfect reality that awaits, urging the faithful to press on toward this glorious future.
The Philokalia Volume 4a
By Desert Fathers0PSA 42:5MAT 3:2MAT 5:8MAT 7:15LUK 18:27LUK 21:341CO 15:492CO 6:16GAL 3:27EPH 5:6St. Symeon the New Theologian emphasizes the importance of faith, humility, and obedience in the journey of spiritual growth and union with God. He shares stories and teachings on the transformative power of true repentance, the necessity of detachment from worldly concerns, and the significance of purity of heart in experiencing God's grace. St. Symeon highlights the role of spiritual fathers in guiding individuals towards spiritual maturity and the challenges of discerning true virtue from hypocrisy in the spiritual path.
Treasures From the Writings of Jacob Boehme
By Jacob Boehme0GEN 1:27ROM 5:191CO 15:49EPH 4:24COL 3:101JN 3:2Jacob Boehme, a chosen servant of God, was deeply concerned about the salvation of his soul from a young age. Through intense spiritual battles and seeking the heart of Jesus Christ, he experienced great joy and triumph, leading to profound illuminations about the nature of God and man. Despite facing persecutions and suffering, Boehme's writings revealed deep insights into the original state of man in the image of the heavenly, the fall into the image of the earthy, and the path to restoration in the heavenly image through Christ's regeneration and divine love.
August 10. 1678. God in Nature.
By Jane Lead0MAT 6:33JHN 4:14ROM 8:111CO 15:49COL 3:2Jane Lead preaches about the importance of striving with all internal power to put away earthly life, in order to experience the rising essences from the pure center deep within. By ceasing from the earthly life, one can allow the Water of Life to flow in forcefully, leading to the essential rising of God in nature. This enables the Spirit of Power to make known the inherent life of Christ, preparing for the manifestation of His mighty Kingdom.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 honor; of earth and heaven. But by many commentators the words are understood to refer to Adam and Christ, in Co1 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, Rom 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 splendor 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 בדיוקנה עילאה the heavenly image, all creatures came to him, and acknowledged him king of the earth." Ibid., fol. 21. 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.
Jamieson-Fausset-Brown Bible Commentary
as--Greek, "even as" (see Gen 5:3). we shall also bear--or wear 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," Co1 15:53) and faith assenting to it. An exhortation, and yet implying a promise (so Rom 8:29). The conformity to the image of the heavenly Representative man is to be begun here in our souls, in part, and shall be perfected at the resurrection in both bodies and souls.
John Gill Bible Commentary
In a moment,.... Or point of time, which is very short indeed; what a moment is, according to the Jewish doctors, See Gill on Mat 4:8. In the twinkling of an eye; these two the Jews not only put together as here, but make one to be as the other; so they say (k), , "a moment is as the twinkling of an eye". This phrase, as the twinkling of an eye, is frequently used in Jewish writings (l), to signify how speedily ard suddenly anything is done, and which is the design of it here; and the apostle's meaning is, that the change upon the bodies of living saints will be so quick, that it will be done in a trice, before a man can shut his eyes and open them again; so that it will be as it were imperceptible, and without the least sensation of pain; this may also be referred to the resurrection, which will be quick, and done at once; though it seems rather, and chiefly, to respect the change of the living; what follows, indeed, favours the other sense also; for all will be quick and sudden, the coming of Christ, the raising of the dead, and the change of the living: at the last trumpet, for the trumpet shall sound; or "by the last trumpet", as the Syriac and Arabic versions render it; that is, by means of it, through the sounding of that: and the dead shall be raised incorruptible; free from all frailty, mortality, and corruption, when the trumpet shall sound: and at the same time also, we shall be changed; the saints that will be found alive; the apostle speaks in the first person, because of the uncertainty of Christ's coming, and of the blowing of the last trumpet, he not knowing but it might be in his time; what this last trumpet will be, is not easy to say; it can hardly be thought to be a material one: the Jews (m) have a notion, that a trumpet will be blown at the time of the resurrection of the dead, as at the giving of the law on Mount Sinai; which will quicken the dead, as they say it then did; and that this will be blown by Michael the archangel (n): it seems very likely to be the same with the shout, the voice of the archangel, and the trumpet of God, Th1 4:16 all which may be no other than the voice of Christ; at the hearing of which, the dead will rise; but whether this will be an articulate one, as at the raising of Lazarus, or is only expressive of his power, which will then be put forth, is not material, nor a point to be determined: and what if by all this should be meant some violent claps of thunder, as at Mount Sinai, which will shake the whole earth; and when almighty power will be put forth to raise the dead: since such are by the Jews (o) called the voices of the son of David, and are expected by them, a little before his coming? This is called the "last" trumpet, not so much with respect to those that go before, much less to the seven trumpets in the Revelations, of which as yet there was no revelation made, but because there will be none after it; see: "And the trumpet shall give a sound, which when every man heareth, they shall be suddenly afraid.'' (2 Esdras 6:23) (i) Bemidbar Rabba, sect. 11. fol. 202. 3. (k) T. Hieros. Beracot, fol. 2. 4. Eeha Rabbati, fol. 54. 4. (l) T. Bab. Beracot, fol. 2. 2. Sabbat, fol. 34. 2. Zohar in Gen, fol. 38. 4. & 39. 1. & 65. 4. Caphtor, fol. 75. 2. Bereshit Rabba, sect. 77. fol. 67. 4. (m) Targum. Jon. in Exod. xx. 18. & Kettoreth Hassammim in ib. Abarbinel. Mashmia Jeshua, fol. 11. 4. (n) Abkath Rochel, p. 138. (o) T. Bab. Sanhedrim, fol. 97. 1. & Gloss. in ib. Vid. Megilla, fol. 17. 2.
Tyndale Open Study Notes
15:49 Like the earthly man, Adam, we have physical bodies in this life. But we will someday be like Christ, the heavenly man, experiencing the Kingdom of God in resurrection bodies (cp. Rom 6:4-14).