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1 Corinthians chapter 15, verse 35 and 1
Corinthians chapter 15, verse 36But some
one will say, How are the dead raised? andwith
what manner of body do they come? Thou foolish
one, that which thou thyself sowest is not
quickened, except it die.
Gentle and lowly as the apostle is to a great
degree every where, he here adopts a style
rather pungent, because of the impiety of the
gainsayers. He is nothowever content with
this, but he also employsreasons and examples,
subduing thereby even the very contentious. And
above he saith, "Since by man came death, by
man came also the resurrection of the dead;"
but here he solves an objection brought in by the
Gentiles. And see how again he abates the
vehemence of his censure; in that he said not,
"but perhaps ye will say," but he set down the
objector indefinitely, in order that, although
employing his impetuous style with all freedom,
he might not too severely wound his hearers.
And he states two difficulties, one touching
the manner of the resurrection, the other, the
kind of bodies. For of both they on their part
made a question, saying, "How is that which
hath been dissolved raised up?" and, "with
what manner of body do they come?" But what
means, "with what manner of body?" It is as
if they had said, "with this which hath been
wasted, which hath perished, or with some
other?"
Then, to point out that the objects of their
enquiry are not questionable but admitted
points, he at once meets them more sharply,
saying, "Thou foolish one, that which thou
thyself sowest is not quickened, except it
die." Which we also are wont to do in the case
of those who gainsay things acknowledged.
[2.] And wherefore did he not at once appeal
to the power of God? Because he is discoursing
with unbelievers. For when his discourse is
addressed to believers, he hath not much need of
reasons. Wherefore having said elsewhere,
"He shall change the body of your humiliation,
that it may be fashioned like to the body of his
glory," (Philippians chapter 3, verse 2)
and having indicated somewhat more than the
resurrection, he stated no analogies, but
instead of any demonstration, brought forward
the power of God, going on to say, "according
to the working whereby He is able to subject all
things to Himself." But here he also urges
reasons. That is, having established it from
the Scriptures, he adds also in what comes
after, these things over and above, with an eye
to them who do not obey the Scriptures; and he
saith, "O foolish one, that which Thou
sowest:" i.e., "from thyself thou hast the
proof of these things, by what thou doest every
day, and doubtest thou yet? Therefore do I
call thee foolish because of the things daily
done by thine own self thou art ignorant, and
being thyself an artificer of a resurrection,
thou doubtest concerning God." Wherefore very
emphatically he said, "what Thou sowest,"
thou who art mortal and perishing.
And see how he uses expressions appropriate to
the purpose he had in view: thus, "it is not
quickened," saith he, "except it die."
Leaving, you see, the terms appropriate to
seed, as that "it buds," and "grows," and
"is dissolved," he adopts those which
correspond to our flesh, viz. "it is
quickened," and, "except it die;" which do
not properly belong to seeds, but to bodies.
And he said not, "after it is dead it
lives," but, which is a greater thing,
"therefore it lives, because it dies." Seest
thou, what I am always observing, that he
continually gives their argument the contrary
turn? Thus what they made a sure sign of our
not rising again, the same he makes a
demonstration of our rising. For they said,
"the body rises not again, because it is
dead." What then doth he, retorting their
argument, say? "Nay, but unless it died, it
could not rise again: and therefore it rises
again, because it died." For as Christ more
clearly signifies this very thing, in the
words, "Except a grain of wheat fall into the
ground and die, it abideth by itself alone: but
if it die, it beareth much fruit:" (John
chapter 12, verse 24) thence also Paul,
drawing this example, said not, "it doth not
live," but, "is not quickened;" again
assuming the power of God and showing that not
the nature of the ground, but God Himself,
brings it all to pass.
And what can be the reason that he did not bring
that forward, which was more akin to the
subject: I mean, the seed of mankind? (For
our generation too begins from a sort of decay,
even as that of the corn.) Because it was not
of equal force, but the latter was a more
complete instance: for he wants a case of
something that perished entirely, whereas this
was but a part; wherefore he rather alleges the
other. Besides, that proceeds from a living
body and falls into a living womb; but here it
is no flesh, but the earth into which the seed
is cast, and into the same it is dissolved,
like the body which is dead. Wherefore on this
account too the example was more appropriate.
[3.] Ver. 37. "And he who soweth,
soweth not that body that shall be."
For the things before spoken meet the question,
"how they are raised;" but this, the doubt,
"with what manner of body they come." But
what is, "thou sowest not that body which shall
be?" Not an entire ear of corn, nor new
grain. For here his discourse no longer regards
the resurrection, but the manner of the
resurrection, what is the kind of body which
shall rise again; as whether it be of the same
kind, or better and more glorious. And he
takes both from the same analogy, intimating
that it will be much better.
But the heretics, considering none of these
things, dart in upon us and say, "one body
falls and another body rises again. How then is
there a resurrection? For the resurrection is
of that which was fallen. But where is that
wonderful and surprising trophy over death, if
one body fall and another rise again? For he
will no longer appear to have given back that
which he took captive. And how can the alleged
analogy suit the things before mentioned?"
Why, it is not one substance that is sown, and
another that is raised, but the same substance
improved. Else neither will Christ have
resumed the same body when He became the
first-fruits of them that rise again: but
according to you He threw aside the former
body, although it had not sinned, and took
another. Whence then is that other? For this
body was from the Virgin, but that, whence was
it? Seest thou to what absurdity the argument
hath come round? For wherefore shows He the
very prints of the nails? Was it not to prove
that it is that same body which was crucified,
and the same again that rose from the dead? And
what means also His type of Jonah? For surely
it was not one Jonah that was swallowed up and
another that was cast out upon dry land. And
why did He also say, "Destroy this temple,
and in three days I will raise it up?" For
that which was destroyed, the same clearly He
raised again. Wherefore also the Evangelist
added, that "He spake of the temple of His
body." (John chapter 2, verse 19 and
John chapter 2, verse 21)
What is that then which he saith, "Thou
sowest not the body that shall be?" i.e. not
the ear of corn: for it is the same, and not
the same; the same, because the substance is
the same; but not the same, because this is
more excellent, the substance remaining the same
but its beauty becoming greater, and the same
body rising up new. Since if this were not so,
there were no need of a resurrection, I mean if
it were not to rise again improved. For why did
He at all pull down His house, except He were
about to build it more glorious?
This now, you see, he said to them who think
that it is utter corruption. Next, that none
again might suspect from this place that another
body is spoken of, he qualifies the dark
saying, and himself interprets what he had
spoken, not allowing the hearer to turn his
thoughts from hence in any other direction.
What need is there then of our reasonings?
Hear himself speaking, and explaining the
phrase, "Thou sowest not the body that shall
be." For he straightway adds, "but a bare
grain, it may chance of wheat, or of some other
kind;" i.e., it is not the body that shall
be; not so clothed, for instance; not having a
stalk and beard, but "a bare grain, it may
chance of wheat, or of some other kind."
Ver. 38. "But God giveth it a body even
as it pleased Him."
"Yes," saith one, "but in that case it is
thework of nature." Of what nature, tell me?
For in that case likewise God surely doeth the
whole; not nature, nor the earth, nor the
rain. Wherefore also he making these things
manifest, leaves out both earth and rain,
atmosphere, sun, and hands of husbandmen, and
subjoins, "God giveth it a body as it pleased
Him." Do not thou therefore curiously
inquire, nor busy thyself with the how and in
what manner, when thou hearest of the power and
will of God.
"And to each seed a body of its own." Where
then is the alien matter which they speak of?
For He giveth to each "his own." So that
when he saith, "Thou sowest not that which
shall be," he saith not this, that one
substance is raised up instead of another, but
that it is improved, that it is more glorious.
For "to each of the seeds," saith he, "a
body of its own."
[4.] From hence in what follows, he
introducing also the difference of the
resurrection which shall then be. For do not
suppose, because grain is sown and all come up
ears of corn, that therefore there is also in
the resurrection an equality of honor. For in
the first place, neither in seeds is there only
one rank, but some are more valuable, and some
inferior. Wherefore also he added, "to each
seed a body of its own."
However, he is not content with this, but
seeks another difference greater and more
manifest. For that thou mayest not, when
hearing, as I said, that all rise again,
suppose that all enjoy the same reward; he laid
before even in the preceding verses the seeds of
this thought, saying, "But each in his own
order." But he brings it out here also more
clearly, saying,
Ver. 39. "All flesh is not the same
flesh." For why speak I, saith he, in
respect of seeds? In respect of bodies let us
agitate this point, concerning which we are
discoursing now. Wherefore also he addeth, and
saith,
"But there is one flesh of men, another flesh
of beasts, another of birds, and another of
fishes."
Ver. 40." There are also celestial
bodies, and bodies terrestrial; but the glory
of the celestial is one, and the glory of the
terrestrial is another."
Ver. 41. "There is one glory of the sun,
and another glory of the moon, and another glory
of the stars: for one star differeth from
another star in glory."
And what means he by these expressions?
Wherefore from the resurrection of the body did
he throw himself into the discourse of the stars
and the sun? He did not throw himself out,
neither did he break off from his purpose; far
from it: but he still keeps to it. For whereas
he had established the doctrine concerning the
resurrection, he intimates in what follows that
great will be then the difference of glory,
though there be but one resurrection. And for
the present he divides the whole into two: into
"bodies celestial," and "bodies
terrestrial." For that the bodies are raised
again, he signified by the corn: but that they
are not all in the same glory, he signifies by
this. For as the disbelief of the resurrection
makes men supine, so again it makes them
indolent to think that all are vouchsafed the
same reward. Wherefore he corrects both. And
the one in the preceeding verses he had
completed; but this he begins now. And having
made two ranks, of the righteous and of
sinners, these same two he subdivides again into
many parts, signifying that neither righteous
nor sinners shall obtain the same; neither
righteous men, all of them, alike with other
righteous, nor sinners with other sinners.
Now he makes, you see, first, one separation
between righteous and sinners, where he says,
"bodies celestial, and bodies terrestrial:"
by the "terrestrial" intimating the latter,
and by the "celestial," the former. Then
farther he introduces a difference of sinners
from sinners, saying, "All flesh is not the
same flesh, but there is one flesh of fishes,
another of birds, and another of beasts." And
yet all are bodies; but some are in more, and
some in lesser vileness. And that in their
manner of living too, and in their very
constitution.
And having said this, he ascends again to the
heaven, saying, "There is one glory of the
sun, and another glory of the moon." For as
in the earthly bodies there is a difference, so
also in the heavenly; and that difference no
ordinary one, but reaching even to the
uttermost: there being not only a difference
between sun and moon, and stars, but also
between stars and stars. For what though they
be all in the heaven? yet some have a larger,
others a less share of glory. What do we learn
from hence? That although they be all in
God's kingdom, all shall not enjoy the same
reward; and though all sinners be in hell, all
shall not endure the same punishment. Wherefore
he added,
Ver. 42. "So also is the resurrection of
the dead."
"So," How? with considerable difference.
Then leaving this doctrine as sufficiently
proved, he again comes to the proof itself of
the resurrection and the manner of it, saying,
[5.] "It is sown in corruption, it is
raised in incorruption." And observe his
consideration. As in the case of seeds, he
used the term proper to bodies, saying, "it is
not quickened, except it die:" so in the case
of bodies, the expression belonging to seeds,
saying, "it is sown in corruption, it is
raised in incorruption." He said not, "is
produced," that thou mightest not think it a
work of the earth, but is "raised." And by
sowing here, he means not our generation in the
womb, but the burial in the earth of our dead
bodies, their dissolution, their ashes.
Wherefore having said, "it is sown in
corruption, it is raised in incorruption," he
adds,
Ver. 43. "It is sown in dishonor." For
what is more unsightly than a corpse in
dissolution? "It is raised in glory."
"It is sown in weakness." For before thirty
days the whole is gone, and the flesh cannot
keep itself together nor hold out for one day.
"It is raised in power." For there shall
nothing prevail against it for all the future.
Here is why he stood in need of those former
analogies, lest many on hearing of these
things, that they are "raised in incorruption
and glory and power," might suppose that there
is no difference among those who rise again.
For all indeed rise again, both in power and in
incorruption; and in this glory of their
incorruption yet are not all in the same state of
honor and safety.
Ver. 44. "It is sown a natural body, it
is raised a spiritual body. There is a natural
body, and there is a spiritual body."
What sayest thou? Is not "this" body
spiritual? It is indeed spiritual, but that
will be much more so. For now oftentimes both
the abundant grace of the Holy Ghost flies away
on men's committing great sins; and again, the
Spirit continuing present, the life of the
flesh depends on the soul: and the result in
such a case is a void, without the Spirit.
But in that day not so: rather he abides
continually in the flesh of the righteous, and
the victory shall be His, the natural soul also
being present.
For either it was some such thing which he
intimated by saying, "a spiritual body," or
that it shall be lighter and more subtle and such
as even to be wafted upon air; or rather he
meant both these. And if thou disbelieve the
doctrine, behold the heavenly bodies which are
so glorious and (for this time) so durable,
and abide in undecaying tranquillity; and
believe thou from hence, that God can also make
these corruptible bodies incorruptible and much
more excellent than those which are visible.
[6.] Ver. 45. "So also it is written,
(Genesis chapter 2, verse 7) the first man
Adam became a living soul: the last Adam
became a life-giving Spirit."
And yet the one indeed is written, but the
other not written. How then said He, "it is
written?" He modified the expression according
to the issue of events: as he is wont
continually to do: and indeed as it is the way
of every prophet. For so Jerusalem, the
prophet said, should be "called a city of
righteousness;" (Isaiah chapter 1, verse
26) yet it was not so called. What then?
Did the prophet speak false? By no means.
For he is speaking of the issue of events. And
that Christ too should be called Immanuel;
(Isaiah chapter 7, verse 14) yet was he
not so called. But the facts utter this voice;
so also here, "the last Adam became a
life-giving Spirit."
And these things he said that thou mayest learn
that the signs and pledges both of the present
life and of that which is to come have already
come upon us; to wit, of the present life,
Adam, and of the life to come, Christ. For
since he sets down the better things as matters
of hope, he signifies that their beginning hath
already come to pass, and their root and their
fountain been brought to light. But if the root
and the fountain be evident to all, there is no
need to doubt of the fruits. Wherefore he
saith, "The last Adam became a life-giving
Spirit." And elsewhere too, He "shall
quicken your mortal bodies through His Spirit
that dwelleth in you." (Romans chapter 7,
verse 11) It is the Spirit's work then to
quicken.
Further, lest any should say, "why are the
worse things the elder? and why hath the one
sort, to wit, the natural, come to pass not
merely as far as the first-fruits, but
altogether; the other as far as the
first-fruits only?"-he signifies that the
principles also of each were so ordered.
Ver. 46. "For that is not first," saith
he, "which is spiritual, but that which is
natural, then that which is spiritual."
And he saith not, why, but is content with the
ordinance of God, having the evidence from the
facts testifying to that most excellent oeconomy
of God, and implying that our state is always
going forward to the better; at the same time by
this also adding credibility to his argument.
For if the lesser have come to pass, much more
ought we to expect the better.
[7.] Since then we are to enjoy so great
blessings, let us take our station in this
array, and bewail not the departed, but rather
those that have ended their life ill. For so
the husbandman, when he sees the grain
dissolving, doth not mourn; rather, as long as
he beholds it continuing solid in the ground he
is in fear and trembling, but when he sees it
dissolved rejoices. For the beginning of the
future crop is its dissolving. So let us also
then rejoice when the corruptible house falls,
when the man is sown. And marvel not if he
called the burial "a sowing;" for, in truth,
this is the better sowing: inasmuch as that
sowing is succeeded by deaths and labors and
dangers and cares; but this, if we lived well,
by crowns and rewards; and that, by corruption
and death but this by incorruption and
immortality, and those infinite blessings. To
that kind of sowing there went embraces and
pleasures and sleep: but to this, only a voice
coming down from heaven, and all is at once
brought to perfection. And he that rises again
is no more led to a life full of toil, but to a
place where anguish and sorrow and sighing are
fled away.
If thou requirest protection and therefore
mournest thy husband, betake thyself to God,
the common Protector and Saviour and
Benefactor of all, to that irresistible
alliance, to that ready aid, to that abiding
shelter which is every where present, and is as
a wall unto us on every side.
"But your intercourse was a thing desirable and
lovely." I too know it. But if thou wilt
trust sound reason with this grief, and wilt
consider with thyself who hath taken him away,
and that by nobly bearing it thou offerest thy
mind as a sacrifice to our God, even this wave
will not be too strong for thee to stem. And
that which time brings to pass, the same do thou
by thy self-command. But if thou shalt yield
to weakness, thine emotion will cease indeed in
time, but it will bring thee no reward.
And together with these reasons collect also
examples, some in the present life, some in the
Holy Scriptures. Consider that Abraham slew
his own son, and neither shed a tear nor uttered
a bitter word. "But he," you say, "was
Abraham." Nay, thou surely hast been called
to a nobler field of action. And Job grieved
indeed, but so much as was proper for a father
who loved his children and was very solicitious
for the departed; whereas what we now do, is
surely the part of haters and enemies. For if
when a man was taken up to court and crowned,
thou wert smiting thyself and lamenting, I
should not say that thou wast a friend of him who
was crowned, but a great enemy and adversary.
"Nay," say you, "not even as it is do I
mourn for him, but for myself." Well, but
this is not the part of an affectionate person,
to wish for thine own sake that he were still in
the conflict and subject to the uncertainty of
the future, when he might be crowned and come to
anchor; or that he should be tossed in mid
ocean, when he might have been in port.
[8.] "But I know not whither he hath
gone," say you. Wherefore knowest thou not,
tell me? For according as he lived well or
otherwise, it is evident whither he will go.
"Nay, on this very account I lament," say
you, "because he departed being a sinner."
This is a mere pretext and excuse. For if this
were the reason of thy mourning for the
departed, thou oughtest to have formed and
corrected him, when he was alive. The fact is
thou dost every where look to what concerns
thyself, not him.
But grant that he departed with sin upon him,
even on this account one ought to rejoice, that
he was stopped short in his sins and added not to
his iniquity; and help him as far as possible,
not by tears, but by prayers and supplications
and alms and offerings. For not unmeaningly
have these things been devised, nor do we in
vain make mention of the departed in the course
of the divine mysteries, and approach God in
their behalf, beseeching the Lamb Who is
before us, Who taketh away the sin of the
world;-not in vain, but that some refreshment
may thereby ensue to them. Not in vain cloth he
that standeth by the altar cry out when the
tremendous mysteriesare celebrated, "For all
that have fallen asleep in Christ, and for
those who perform commemorations in their
behalf." For if there were no commemorations
for them, these things would not have been
spoken: since our service is not a mere stage
show, God forbid! yea, it is by the ordinance
of the Spirit that these things are done.
Let us then give them aid and perform
commemoration for them. For if the children of
Job were purged by the sacrifice of their
father, why dost thou doubt that when we too
offer for the departed, some consolation arises
to them? since God is wont to grant the
petitions of those who ask for others. And this
Paul signified saying, "that in a manifold
Person your gift towards us bestowed by many may
be acknowledged with thanksgiving on your
behalf." (2 Corinthians chapter 1, verse
11) Let us not then be weary in giving aid to
the departed, both by offering on their behalf
and obtaining prayers for them: for the common
Expiation of the world is even before us.
Therefore with boldness do we then intreat for
the whole world, and name their names with those
of martyrs, of confessors, of priests. For in
truth one body are we all, though some members
are more glorious than others; and it is
possible from every source to gather pardon for
them, from our prayers, from our gifts in their
behalf, from those whose names are named with
theirs. Why therefore dost thou grieve? Why
mourn, when it is in thy power to gather so much
pardon for the departed?
[9.] Is it then that thou art become
desolate and hast lost a protector? Nay, never
mention this. For thou hast not surely lost thy
God. And so, as long as thou hast Him, He
will be better to thee than husband and father
and child and kinsman: since even when they were
alive, He it was who did all things.
These things therefore think upon, and say with
David, "The Lord is my light and my
Saviour, whom shall I fear? (Ps. xxvii.
1) Say, Thou art a Father of the
fatherless, and a Judge of the widows:
"(Psalms chapter 68, verse 5) and draw
down His aid, and thou shalt have Him to care
for thee now more than before, by how much thou
art in a state of greater difficulty.
Or hast thou lost a child? Thou hast not lost
it; say not so. This thing is sleep, not
death; removal, not destruction; a journeying
from the worse unto the better. Do not then
provoke God to anger; but propitiate Him.
For if thou bearest it nobly, there will thence
accruesome relief both to the departed and to
thyself; but if the contrary, thou dost the
more kindleGod's anger. For if when a servant
was chastised by his master, thou didst stand by
and complain, thou wouldest the more exasperate
the master against thyself. Do not then so;
but give thanks, that hereby also this cloud of
sadness may be scattered from thee. Say with
that blessed one, "the Lord gave, and the
Lord hath taken away." (Job chapter 1,
verse 21) Consider how many more
well-pleasing in His sight have never received
children at all, nor been called fathers.
"Nor would I wish to have been so," say
you, "for surely it were better not to have had
experience than after having tasted the pleasure
to fall from it." Nay, I beseech thee, say
not so, provoke not thus also the Lord to
wrath: but for what thou hast received, give
Him thanks; and for what thou hast not to the
end, give Him glory. Job said not that which
thou sayest un-thankfully, "it were better not
to have received," but both for the one he gave
thanks, saying, "The Lord gave;" and for
the other he blessed God, saying, "The Lord
hath taken away, blessed be the name of the
Lord for ever." And his wife he thus
silenced, justifying himself against her, and
uttering those admirable words, "Have we
received good at the hand of the Lord, and
shall we not receive evil?" And yet after this
a fiercer temptation befel him: yet was he not
even thus unnerved, but in like manner bore it
nobly and glorified God.
This also do thou, and consider with thyself
that man hath not taken him, but God who made
him, who more than thyself cares for him and
knows what is good for him: who is no enemy nor
lier-in-wait. See how many, living, have
made life intolerable to their parents. "But
seest thou not the right-hearted ones?" say
you. I see these too, but even these are not
so safe as thy child is. For though they are
now approved, yet it is uncertain what their end
will be; but for him thou hast no longer any
fear, nor dost thou tremble lest anything
Should happen to him or he experience any
change.
These things also do thou consider respecting a
good wife and guardian of thine house, and for
all things give thanks unto God. And even if
thou shalt lose a wife, give thanks. Perhaps
God's will is to lead thee to continence, He
calls thee to a nobler field of conflict, He
was pleased to set thee free from this bond. If
we thus command ourselves, we shall both gain
the joy of this life and obtain the crowns which
are to come,
St. John Chrysostom
Homilies on First Corinthians
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