SEV Biblia, Chapter 15:49
Y como trajimos la imagen del terrenal, traeremos tambin la imagen del celestial.
Clarke's Bible Commentary - 1 Corinthians 15:49
Verse 49. 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 honour; of earth and heaven. But by many commentators the words are understood to refer to Adam and Christ, in ver. 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. v. 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 splendour 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 haly[ hnqwyrk the heavenly image, all creatures came to him, and acknowledged him king of the earth." Ibid., fol. 21.
2. 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.
John Gill's Bible Commentary
Ver. 49. And as we have borne the image of the earthy , etc.] Which regards not so much the sinful image of the first man upon the soul, or the depravity of the powers and faculties of it, as his image of frailty and mortality on the body, having like him a body subject to infirmities and death: we shall also bear the image of the heavenly ; which likewise regards not so much the spiritual image of Christ stamped on the soul in regeneration, when Christ is formed in the heart, and the new man is created after his likeness, and which more and more appears, through every transforming view of him, and will be complete in glory, as the image and likeness of Christ upon the bodies of the saints in the resurrection, when they shall be fashioned like unto his: some copies, as the Alexandrian and others, read the words as an exhortation, let us bear the image, etc. as if the words were an improvement of the apostles reasoning on this subject, engaging saints to be more concerned for, and seeking after a greater likeness to Christ in righteousness and true holiness; but the other reading and sense are best.
Matthew Henry Commentary
Verses 35-50 - 1. How are the dead raised up? that is, by what means? How can they be raised? 2. As to the bodies which shall rise. Will it be with the lik shape, and form, and stature, and members, and qualities? The forme objection is that of those who opposed the doctrine, the latter of curious doubters. To the first the answer is, This was to be brough about by Divine power; that power which all may see does somewhat lik it, year after year, in the death and revival of the corn. It is foolish to question the Almighty power of God to raise the dead, when we see it every day quickening and reviving things that are dead. To the second inquiry; The grain undergoes a great change; and so will the dead, when they rise and live again. The seed dies, though a part of it springs into new life, though how it is we cannot fully understand. The works of creation and providence daily teach us to be humble, as wel as to admire the Creator's wisdom and goodness. There is a grea variety among other bodies, as there is among plants. There is variety of glory among heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly state; and ther will be a variety of glories among them. Burying the dead, is lik committing seed to the earth, that it may spring out of it again Nothing is more loathsome than a dead body. But believers shall at the resurrection have bodies, made fit to be for ever united with spirit made perfect. To God all things are possible. He is the Author an Source of spiritual life and holiness, unto all his people, by the supply of his Holy Spirit to the soul; and he will also quicken an change the body by his Spirit. The dead in Christ shall not only rise but shall rise thus gloriously changed. The bodies of the saints, when they rise again, will be changed. They will be then glorious an spiritual bodies, fitted to the heavenly world and state, where the are ever afterwards to dwell. The human body in its present form, an with its wants and weaknesses, cannot enter or enjoy the kingdom of God. Then let us not sow to the flesh, of which we can only rea corruption. And the body follows the state of the soul. He, therefore who neglects the life of the soul, casts away his present good; he wh refuses to live to God, squanders all he has.
Greek Textus Receptus
και 2532 CONJ καθως 2531 ADV εφορεσαμεν 5409 5656 V-AAI-1P την 3588 T-ASF εικονα 1504 N-ASF του 3588 T-GSM χοικου 5517 A-GSM φορεσομεν 5409 5692 V-FAI-1P και 2532 CONJ την 3588 T-ASF εικονα 1504 N-ASF του 3588 T-GSM επουρανιου 2032 A-GSM
Vincent's NT Word Studies
49. We shall bear (faoresomen). The great weight of authority is in favor of foreswmen let us bear. This reading presents a similar difficulty to that of let us have in Rom. v. 1 (see note). The context and the general drift of the argument are certainly against it. The perceptive or hortative subjunctive is, as Ellicott remarks, singularly out of place and unlooked for. It may possibly be a case of itacism, i.e., the confusing of one vowel with another in pronunciation leading to a loose mode of orthography.
Robertson's NT Word Studies
15:49 {We shall also bear} (foresomen kai). Old MSS. (so Westcott and Hort) read foreswmen kai. Volitive aorist active subjunctive, Let us also bear. Ellicott strongly opposes the subjunctive. It may be merely the failure of scribes to distinguish between long o and short o. Paul hardly means to say that our attaining the resurrection body depends on our own efforts! A late frequentative form of ferw.
