After establishing the reality of a bodily resurrection – an essential point for the day as the Jewish tradition was divided on the issue and Christians were to make it a foundational aspect of their faith -- Paul turns to explain the nature of the resurrection body itself (.35-.57). There are two primary concepts Paul will teach us: how the body is raised from the dead, and perhaps more interestingly, why.

In regard to how, Paul uses the analogy of a seed. A seed, a lifeless shell itself, gives birth to a plant several times its own size. Each kind of seed yields its own kind of harvest, some growing wheat, others orange trees, and to still others wild flowers. So it is with us, upon our death all will be raised — some to eternal life and others to eternal damnation. Whichever the case, we will have reaped the harvest we have sown with our present bodies. What will these bodies be like? This question cannot be fully answered. The text carefully points out that just as there are different kinds of flesh already in the world — the different flesh of Genesis 1 — so God will create yet another flesh for our resurrected bodies. Possibly it is this new flesh that the witnesses of the post-resurrection Jesus saw. This may explain why Cleopas and possibly Luke did not recognize Jesus on the road to Emmaus (Luke 24.13-.35). What we do know about our new bodies is outlined in these verses:

• They are of a different nature, or flesh, than our current bodies, .38
• The new body cannot die; it is imperishable, .42
• Undefiled by sin, our new bodies are “glorified;” the glory of our new condition shines through, .43
• Though we currently are empowered by the Holy Spirit, His work and power will be unhindered in us, .43
• It is not “natural” as we think of natural bodies, but “spiritual” in its nature, .44

This last observation about our new bodies leads Paul to his second thought: why the body is raised.

The Greeks would have been right at home with Paul’s discussion of the “two Adam’s” in verses 44-49. Their great philosopher Plato believed that all things had two types: one imperfect type that we know in our reality, and another, perfect type that existed elsewhere beyond us (hence the phrase, “As above, so below”). A chair, therefore, was not perfect, but merely an example of “chair-ness” that is typified in the netherworld. Philo, a Jewish philosopher, believed in Plato’s types. He understood Genesis to be allegorical, and the two creation accounts to be evidence for the creation of a perfect, spiritual Adam (Genesis 1) and a physical Adam that fell into sin (Genesis 2-3). It is to Philo’s theology that Paul tips his hat in these five verses.

Once again, though Paul relates theology by comparing it to other belief systems, this does not mean he believed what these other beliefs taught. Paul’s purpose is to draw on what people knew, to teach them about what they did not know. (This was Paul’s style throughout his life, and is recognized as early as Acts 17.23: “Men of Athens! I see that in every way you are very religious. For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. Now, what you worship as unknown I am going to proclaim to you.”) Paul did not believe Genesis was allegorical, but literal, just as Jesus did. Yet he chose to begin with something his readers would be familiar with. So Paul teaches of the two Adam’s, the one who damned mankind through his fall in the Garden of Eden, and the second perfect Adam from heaven who rescued mankind from the fate of the first. Unlike Philo, Paul teaches that these men are real, not allegory, and that it was not the perfect that was “created” first, but rather that the perfect Adam, the “spiritual” Adam came last. Though today we more closely resemble the first Adam, upon our resurrection we will more closely resemble the second, Jesus Christ (.48-.49).

In verse 50 we see a phrase that must not be misunderstood. Paul declares that “flesh and blood cannot inherit he kingdom of God.” Does this mean our resurrected bodies will not be flesh and blood? Certainly not! Paul himself teaches that Jesus was physically raised from the dead; that the resurrected Jesus was not a phantom but a person with a real, living body. As evidence to this fact Jesus ate with the disciples after his resurrection. Our new bodies will be similar to our present bodies, but without any corruption, without sin. This expression of Paul’s, “flesh and blood,” is a term describing our current state. Our present, sinful and dying flesh is so contrary to the perfect and eternal kingdom of God that of course this body cannot make it to the new kingdom. We require a transformation. This body passes away and gives birth to the new, incorruptible frame of life.

As if eluding to the mystery religions of his day, Paul writes that he will teach the reader a “mystery” (.51). This “mystery” is that not all Christians will die before they are given their new bodies. This truth inspires both hope and obedience in the believer. This truth inspires hope because we learn that we might live to see the resurrection; that this is not mere fantasy but a truth waiting to happen. Jesus is coming to reclaim us; our life of suffering is not in vain. This truth inspires obedience in life because we understand that it is not so much our physical bodies that are the “seed” we plant, as it is what we do with our physical bodies. All believers will be transformed, whether dead or alive. Unlike a seed, we do not have to be dead and planted in the ground before the new life can be born. Those who are not resurrected from death will be transformed. This process will be instantaneous, so we had best not be caught unaware. So it is our life, not our death, that we plant to reap eternal life.

Upon receiving our new, imperishable bodies, truly death will no longer have a hold over us. It’s sting will not reach us any longer. We will no longer stand in opposition to God’s Law, deserving of death. Rather, we will stand with Christ, and receive eternal life. It is for this reason we must stand firm in our faith! We must devote ourselves to God’s work every day so that we will not miss an opportunity to sow the seeds of eternal life. Our sufferings, our hard work, all that we do for God are not in vain!