1 Corinthians 15:39Meaning & Commentary from the Church Fathers

He expresses the same thing still more clearly here, continuing: "Not all flesh is the same flesh" (1 Cor 15:39). Why, he says, do I point to seeds? We can see the same thing in the bodies now under discussion. Therefore he continues: "But there is one flesh of men, another flesh of cattle, another of fish, and another of birds. There are heavenly bodies and earthly bodies. But the glory of the heavenly is one, and the glory of the earthly another. The glory of the sun is one, the glory of the moon another, and the glory of the stars another. For star differs from star in glory" (1 Cor 15:39-41). Why are these words here? Why has the Apostle turned from the resurrection of bodies to speech about the stars and the sun? He has not turned aside, nor departed from the subject.

Lest you hear of wheat and think that, just as all its ears grow alike, so all will be alike in the resurrection, he wishes to show that there will be distinction among those who rise. He had already hinted at this in the words, "each in his own order." He says that not all flesh is the same flesh. That is, not all will rise in one and the same dignity. First there will be a difference between the righteous and sinners, as heavenly bodies differ from earthly ones. Then there will be a great difference of degrees among the righteous themselves, as he will say below, and among sinners themselves. For as there is a difference between the flesh of men and the flesh of cattle and the other animals, so there will also be a difference in the punishments of sinners. Therefore, everything said about distinction among sinners is said about distinction among sinners. He speaks below about the righteous, when he enumerates the heavenly bodies.

Therefore, whatever bodily or vegetal causes may be applied in the birth of creatures through the action of angels, men, or any animals, or through the union of males and females. And whatever desires and movements of the mother's soul may impress certain features and color upon tender and weak embryos, the natures themselves, which appear with such or such properties according to their kind, are produced entirely by the Most High God alone. His hidden power penetrates all things by His undefiled presence. He gives being to whatever exists in any way, insofar as it exists. Without His creative work, a thing would not only fail to be such or such, but could not exist at all.

Although He causes all seeds to give sprouts, for He gives to each seed its own body, not all flesh of birds, beasts, and men is one and the same, as though all indiscriminately attained this same resurrection. The flesh of men is one thing, which was created by the hand of God and to which the resurrection has been promised. The flesh of cattle, birds, and fish is another, and they are deprived of such a resurrection.

Since all flesh will come from one element, whence and how does such great diversity exist, so that different kinds arise from one material? So speak the wise men of this world and the astrologers today. They can understand the outward things around them, while they do not know the things within. So too all worldly philosophers, who would not humble their mind before the law of God and receive faith, continually say different things and assert contrary claims. Through vain discussions they entangle one another, since none of them can present the testimony of tested truth. Such testimony would defend doctrine, unlike mere words, as God has established for our doctrine. It has been verified not by words, but by virtue, and no words can stand against it.

The nature of flesh, says the Apostle, is one, because it is composed of the four elements. But there is difference in form. Therefore the resurrection and the transformation of bodies into incorruption are likewise one for all. Yet the difference in morals produces a difference in rewards.

"Not all flesh is the same flesh." The Apostle explains the difference between the present body and the future body, as well as among risen bodies, by the fact that even now on earth there are different bodies according to their purpose, condition, life, and so forth. Verse 41: "There is one glory of the sun, and another glory of the moon." Glory means light, radiance.

The image of the resurrection and the diversity of glory in the bodies that are to rise (1 Cor 15:35-46). To those who object against the possibility of the resurrection of bodies, the holy Apostle Paul points to the wondrous process of growth and renewal in seeds cast into the earth. He explains the diversity of the glory of bodies after the resurrection by other comparisons as well. Here earthly bodies of different creatures differ among themselves in relative dignity: men, cattle, fish, and birds. Heavenly bodies, the sun, moon, and stars, surpass earthly bodies. The heavenly bodies themselves differ endlessly from one another in radiance and brilliance. In precisely the same way, at the resurrection of the dead, the risen bodies will be far more excellent than they were on earth. Yet even with certain shared excellent qualities, they will still differ endlessly from one another in the degree of their glorification.

On earth there are different kinds of bodies: of fish, birds, animals, and man. In the visible heaven there are also different bodies: the sun, the moon, and the stars, likewise different in their composition and appearance. So too the bodies of those who rise will differ according to their present dignity. Now our body is corruptible, weak, and natural, that is, filled with sinful passions. Then it will be incorruptible, strong, and spiritual, that is, passionless. "Look at the heavenly bodies," says St. John Chrysostom, "so bright, unchanging, and never growing old. Believe that God can make corruptible bodies incorruptible, and far better than the visible ones." Then, turning attention to the difference between the various earthly and heavenly bodies indicated by the Apostle, St.

He lists nearly all classes of earthly organisms, or bodies, in order to show more plainly that although they differ in degree of perfection, all are of one rank: coarse, fleshly, quickly perishing, and easily dissolved. What is essential in all of them, as organisms, is one. Their differences concern the outward manifestation of what is essential.