1 Corinthians 15:48,49

“As is the earthly, such are they also that are earthly: and as is the heavenly, such are they also that are heavenly. 49. And as we have borne the image of the earthly, we shall also bear the image of the heavenly.”

The two facts pointed out in 1 Corinthians 15:48 rest on this principle: that every race bears the characteristics of the head from which it proceeds. As Adam was, such is Adamite humanity; as is the glorified Christ, such is humanity glorified in Him. Hence the final consequence drawn in 1 Corinthians 15:49.

Vv. 49. Καί : “ and in consequence of this law.” The two verbs, the one in the past, the other in the future, show that Paul transports himself to the time of the Advent, which for believers will separate their Adamite past from their Messianic future. During their whole earthly life, even after their conversion, believers bear to the end the image of man taken from the dust, as he was created at the beginning. The past: we have borne, places us at that glorious point of time when we shall have laid down this inheritance, and when our existence as sons and heirs of Adam will give place to existence as sons and heirs of God, thenceforth like to the Lord Himself.

In the second clause the large majority of the Mjj. and Fathers read the subjunctive aorist φορέσωμεν, let us bear, that is to say: “Let us strive to bear.” And most modern editors think themselves obliged to follow these authorities. But here again, as in the perfectly analogous case Romans 5:1, we do not hesitate for an instant to prefer the reading which is by far the least supported. The future has on its side only the Vaticanus and the Peschito; but it is demanded by the context, which does not admit of an exhortation any more than in the case of Romans 5:1. The object is simply to conclude the argument begun in 1 Corinthians 15:39: “Such, then, is the body with which they will come: a heavenly body like that of the Lord Himself.” If this were an exhortation, it would be necessary, with Chrysostom, to take the word εἰκών, image, in the moral sense: “Let us therefore put on the holiness of Christ,” which is manifestly contrary to the entire preceding and subsequent context. We shall see at 1 Corinthians 15:50 what has led this Father into his false explanation. This reading was early introduced, because, as Holsten says, it was customary to quote passages separately, and with a view to giving them a practical application.

The future indicative corresponds to the aorist ἐφορέσαμεν, exactly as these same two tenses correspond to one another, Romans 6:5; with this difference, that the past and the future are there separated by conversion, here by the Advent. The necessity for reading the future is confessed by Meyer, Rückert, Osiander, Holsten, etc.; and it is vain for Heinrici, Hofmann, Beet, Edwards, to defend the other reading so evidently condemned by the context.

The apostle has answered the two difficulties which were raised at Corinth to the hope of a resurrection: How will it be effected after death has dissolved the body? By that very death and dissolution. But with what body will the risen appear?

With a body like that of the glorified Christ, as appropriate to their spiritual state as the present body is to our psychical state.

After this very compact and complete discussion, there remained another case, not anticipated in these answers, that of believers whom the Lord shall find living on the earth at the time of His return. How will it go with them? Here was a question which the apostle, who never forgets a single side of the subjects he treats, could not neglect. This is the theme of the passage 1 Corinthians 15:50-52.