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48 As is the earthy, such 48 'Olos ó Xoixos, T013are they also that are earthy: and as is the heavenly, such

τοι και οι χοικοι και διος are they also that are heaven- δ επερανιος, τοιετοι ly.

επ8ρανίοι. 49 And as we have borne

49 Και καθως εφορεσαthe image of the earthy, we hall allo bear the image of μεν την εικονα το χοικε, φοthe heavenly.

ξεσομεν και την
ETT 8 povie.

. 50 Now this I say, bre

5ο Τετο δε φημι, αδελthren, that flesh and blood

φοι, ότι σαρξ και αιμα βα

εικόνα

T४

to an higher state of perfection. They therefore who contend that things should be as perfect, at the beginning as at the conclusion of his administration, are wifer than God.

Ver. 47. The second man, the Lord from heaven, is heavenly. This translation is supported by the Vulgate version : Secundus homo de cælo, cæleftis ; The second man from heaven, is heavenly : and by the Borner MŠ. Gr. and Latin : and by one of Valefius' MSS. mentioned by Bp. Pearce: all which have here, ó sgan@. Nevertheless I have marked the words, is heavenly, as not in the Greek, because, although I think it was so written by the apostle, I would not alter the present test either on conjecture, or on night authority. In the Vulgate, the word Lord is wanting, having, as Tertullian tells us, been added by Marcion. Yet I am of opinion it is the true reading.

Ver. 48. As the earthy, &c. The apostle divides all mankind into two forts, earthy and heavenly; and tells us, that as the earthy man, fuch also the earthy men: and as the heavenly man, such also the heavenly men. But the question is, Whether the likeness of the carthy to the earthy, and of the heavenly to the heavenly, be a present or a future likeness ? Our translators seem to have been of opinion, that the apostlę speaks of men in the present life, and of their likeness to the earthy and the heavenly man, in the temper of their mind. For to shew this, they have in their translation supplied the substantive verb in the present tense, as is the earthy, such are they also that are earthy : and as is the beavenly, such are they also that are beavenly. But I rather think the apostle describeth mankind, as they are to be in the world to come: and that the likeness to the earthy and to the heavenly man, is a likeness in body which is to take place after the resurrection. And therefore, in the translation I have supplied the subitantive verb in the future tense: Such also the earthy, shall be. And in support of my translation and opinion, I observe, that throughout the whole of this discourse concerning the resurrection, it is the body only which is fpoken of. This is evident more especially from ver. 44, 45, 46, 47: where we are told, that it is fown an animal body, but raised a spiri. Jual body: that there is an animal and a spiritual body allotted 19 the

righteous,

BE.

48 As the earthy, such 48 As the earthy man Adam was also the earthy SHALL BE:' after the fall, such also the earthy and as the heavenly, such men, the wicked, shall be at the realso the heavenly SHALL surrection. And as the heavenly man

Christ is at present, such alfo the

heavenly men, the righteous shall be. 49 (Kar, 207.) For, as 49 For as we, the righteous, have we have borne the image borne the image of the earthy man in of the earthy MAN, we our body, because we were to live a shall also bear the image while on earth, we shall also bear the of the heavenly MAN. image of the heavenly man in our body (Şee Philip. iii. 21.) at the resurrection, because we are

to live for ever in heaven. 50 (41, 101.) And this

50 And this I affirm, brethren, be(Onpes) I affirm, brethren, cause a body composed of flesh and (ori, 254.) because flesh and blood, such as ours is at present, canblood cannot inherit the not enjoy the kingdom of God, where kingdom of God;' nei. there are no objects suited to the ther (rampovole El, 9.) can senses and appetites of such a body;

righteous, in the different stages of their existence; that they derive their animal body from Adam, but their spiritual body from Chrift; that their spiritual body is not first giren to them, but their animal, and then that which is spiritual; that the first man Adam being from the earth, his body was earthy, but the second man being the Lord froma heaven, his body is heavenly. Wherefore, when the apostle tells, us, ver. 48. As the carthy, such also the earthy, and as the heavenly, such alfo the heavenly, it is plain that he speaks only of the body of the earthy and of the heavenly men. This

appears likewise from ver. 49. where he says, As we have borne the image of the earthy man, namely in this life, (poperou er nau) We fball also bear the image of the heavenly man, namely in the life to come. For to shew that he speaks of our bearing the image of the earthy and of the heavenly man in our body only, he adds, ver. 50. And this I affirm, brethren, because Aesh and blood cannot inherit the kingdom of God, neither can corruption inherit incorruption: 1 affirm, that in the life to come, we shall bear the image of the heavenly man in our body, because a body consisting of flesh and blood, as is the body we have derived from the carthy man, cannot inherit the kingdom of God.-That the righteous after the resurrection, are to bear the image of the heavenly man in their spirit, I do not deny. I only contend that it is not taught in this passage of scripture,

Ver. 50.-J. Flesh and blood cannot inherit the kingdom of God. This is that happy place which Christ hath gone to prepare for the recep. tion of his people, John xiv. 2. In that place, bodies composed of flesh and blood cannot live, because, as is said in the commentary, it affords no objects suited either to the fenfes, or to the appetites of a Heshly body. See ver. 44. note.

2. Neither

cannot inherit the kingdom σιλειαν Θεα κληρονομησαι of God; neither doth cor

και δυναται, εδε η φθορα την ruption inherit incorruption.

αφθαρσιαν κληρονομεί. 51 Behold, I shew you a 51 Ιδε, μυςηριον υμιν mystery; we shall not all leep, but we hall II be λεγω παντες μεν και κοιμηchanged, ,

θησομεθα, σαντες δε αλλα

γησομεθα: 5? In a moment, in the

52 Εν ατομω, εν ριπη οφtwinkling of an eye, at the laft trump, (for the trumpet θαλμε, εν τη εσχατη σαλThall found, and the dead πιγγι, (σαλπισει γαρ) και οι hall be railed incorruptible, νεκροι εγερθήσονται αφθαρand we shall be changed.

τοι, και ημεις αλλαγησομε

θα. 53 For this corruptible 53 Δει γαρ το φθαρτον muit put on incorruption, τετο ενδυσασθαι αφθαρσιαν, and this mortal must put on immortality.

και το θνητον τετο ενδυσασ. θαι αθανασιαν.

2. Neither can corruption inherit incorruption. A spirit clothed with a corruptible body, like our present bodies, cannot enjoy objects that are incorruptible. They are not capable of enjoying the divine vision, nor of performing the exalted services, nor of relishing the pure plea. sures which constitute the glory and felicity of the kingdom of God.

Ver. 51. But we reall all be changed. To prove that the righteous when raised from the dead, shall bear the image of the heavenly man in their body, the apostle affirmed, ver. 40. that fesh and blood cannot inherit the kingdom of God: and that corruption cannot inherit incorruption. Wherefore, lest this might have led the Corinthians to fancy that the righteous, who at the coming of Christ are found alive on the earth, in fileshly corruptible bodies, could not inherit the kingdom of God, unless they died and were raised incorruptible, the apoftle told them that they are not to die ; but that to make them capable of inheriting the kingdom of God, their body is to be changed. Wherefore, though the expression, We shall not all die, but we fall all be changed, be general, yet as the discourse is concerning them who are to inherit the kingdom of God, the expression, we shall all be changed, must be restricted to them alone : consequently, though it be true of the wicked who are alive on the earth at the coming of Christ, that they fhall not die, it does not follow, from the apostle's saying, we fball all be changed, that the wicked are to be changed. Besides, it is no where faid in scripture, that the wicked, whether dead or alive, at

the

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corruption inherit incor- neither can a body subject to disolution, ruption.'

live in a state where every thing is in

corruptible. 51 Behold, (187w, 55.) si Behold I make known to you a I tell you a mystery ; we secret of great importance; namely, Thall not (uev, 237.) indeed that we the righteous shall not all die ; all die, but we shall all be but such of us as are alive at the changed,

coming of Christ shall all be changed: our corruptible body shall be changed

into an incorruptible body. 52 In a moment, in 52 In a moment, in the twinkling the twinkling of an eye, of an eye, at the last trumpet ; for it (Ey, 173.) at the last trum. shall found, and then the dead in Christ pet ;' for it mall found ; fball be raised incorruptible, and we the (nai, 213.), and then the righteous who are alive, ball be dead shall be raised in. changed: our bodies shall be made incorruptible;? and we corruptible, after the righteous are shall be changed.

raised. 53 For this corruptible 53 For, to make us capable of BODI must put on incor- inheriting the kingdom of God, this ruption, and this mortal corruptible body must become incorrupBODY MUST put on im- tible, not liable to diseases; and this mortality.

mortal body must become immortal, not liable to death.

the coming of Christ, fhall obtain the honour of incorruptible heavenly bodies. See i Theff. iv. 16. note 5.

Ver. 52.-1. At the lafl trumpet; for it ball found. At the giving of the law from Sinai, there was heard a great noise, like the sounding of a trumpet, exceeding loud, which founded long and waxed louder and louder. In like manner, at the descent of Chrilt from heaven, a great noise, called the trumpet of God, 1 Theff. iv. 16. will be made by the attending angels, as the fignal for the righteous to come forth from their graves. And this noise being made at Christ's command, it is called by himself his voice, John v. 25. After the righteous are raised, the trumpet shall sound a second time ; on which account it is called here the last trumpet. And while it sounds, the righteous who are alive on the earth, shall be changed.

2. And then the dead firall be raised incorruptible. Though this expreffion be general, yet for the reasons mentioned, ver. 51. note, it must be restricted to the dead in Chrift, of whom the apostle is dis. coursing. Besides, as the circumstance mentioned, i Theff

. iv, 16. The dead in Christ fall rise firft, demonstrates that the wicked are not to be raised at the same time with the righteous; the expression, the dead

shall be raised incorruptible, does not relate to them.

Ver. 53. For this corruptible body mus, educao-far apJaghiar, put on incorruption. That wax, body, is rightly supplied here, see ver. 42.

note.

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54 So when this corrup- 54 “Οταν δε το φθαρτον tible fhall have put op in

τατο ενδυσηται αφθαρσιαν, corruption, and this mortal shall have put on immorta- και το θνητον τετο ενδυσηται lity, then hall be brought αθανασιαν, τοτε.. γενησεται ο to pass the saying that is

λογα και γεγραμμενος: Kαwritten, Death is swallowed

τεπoθη ο θανατου εις νικος. up in victory.

55 O death, where is thy 55 Πε σε, θανατε, το fting? O grave, where is

κεντρον; πε σε, αδη, το νικος; thy victory? 56 The sting of death is

56 Το δε κέντρον τε θαfin ; and the strength of sin is the law.

νατε, η αμαρτια· η δε δυνα

μις της αμαρτιας, ο νομος. 57 But thanks be to God, 57 Τω δε Θεω χαρις τω which giveth us the viatory, διδοντι ημιν το νικ. δια τα through our Lord Jesus Chrift. .

Κυριε ημων Ιησε Χριςα.

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note. The word ενδυσασθαι, literally fignifies to go into a place, and metaphorically to put on, or go into clothes. But the metaphorical meaning must not be insisted on here, as implying that our corruptible body shall have one that is incorruptible put over it for an outward covering. These ideas are incongruous, and therefore the meaning is, This corruptible body must be changed into one that is incorruptible, as mentioned, ver. 51.-The righteous who are alive at the coming of Christ, instead of dying and rising again immortal, shall, by the power of Chrilt, have their corruptible mortal bodies changed in a moment, into incorruptible immortal bodies : and by that means be fitted for inheriting the kingdom of God, equally with those who are raised from the dead incorruptible.

Ver. 54. Death is swallowed up for ever. So the original phrase ENS yox@, may be translated, being often used by the LXX. in that sense, as Whitby hath proved. This circumstance likewise shews, that in his discourse concerning the resurrection, the apostle had the righteous chiefly in view. For it cannot be said of the wicked, who are to suffer the second death, that death is swallowed up in any sense with respect to them, or that God hath given them the victory over it, ver. 57. by the resurrection. Bp. Pearce in his note on this verse observes, that the LXX. transation of Isa. xxv. 8. here quoted, runs thus: κατεσιεν ο θανατο ισχυσας, Death having prevailed, bath fwallowed up : But that in Theodotian's version, the words are the same with the apoftle's.

Ver. 55. Where, O death! is thy sting? Where, Ograve! is thy victory ? The word didns, translated the grave, literally signifies the invisible world, or the place where departed fpirits, both good and bad, remain

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