哥林多前书 15:49

Chinese NCV (Simplified)

我們既然有了屬土的形象，將來也必有屬天的形象。

Parallel Translations

Chinese Union (Simplified)
我 们 既 有 属 土 的 形 状 ， 将 来 也 必 有 属 天 的 形 状 。

Contextual Overview

³⁵ But someone may ask, "How are the dead raised? What kind of body will they have?" ³⁶ Foolish person! When you sow a seed, it must die in the ground before it can live and grow. ³⁷ And when you sow it, it does not have the same "body" it will have later. What you sow is only a bare seed, maybe wheat or something else. ³⁸ But God gives it a body that he has planned for it, and God gives each kind of seed its own body. ³⁹ All things made of flesh are not the same: People have one kind of flesh, animals have another, birds have another, and fish have another. ⁴⁰ Also there are heavenly bodies and earthly bodies. But the beauty of the heavenly bodies is one kind, and the beauty of the earthly bodies is another. ⁴¹ The sun has one kind of beauty, the moon has another beauty, and the stars have another. And each star is different in its beauty. ⁴² It is the same with the dead who are raised to life. The body that is "planted" will ruin and decay, but it is raised to a life that cannot be destroyed. ⁴³ When the body is "planted," it is without honor, but it is raised in glory. When the body is "planted," it is weak, but when it is raised, it is powerful. ⁴⁴ The body that is "planted" is a physical body. When it is raised, it is a spiritual body. There is a physical body, and there is also a spiritual body.

Bible Verse Review
  from Treasury of Scripure Knowledge

as: Genesis 5:3

we shall: Matthew 13:43, Romans 8:29, 2 Corinthians 3:18, 2 Corinthians 4:10, 2 Corinthians 4:11, 1 John 3:2

Reciprocal: Luke 20:36 - they are Romans 5:17 - For if Hebrews 12:23 - the spirits

Gill's Notes on the Bible

And as we have borne the image of the earthy,.... 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, c. as if the words were an improvement of the apostle's 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.

Barnes' Notes on the Bible

And as we have borne the image of the earthy - As like our first father, we are frail, decaying, dying; as we are so closely connected with him as to be like him. This does not refer, mainly, to one bearing his moral character, but to the fact that we are, like him, subject to sickness, frailty, sorrow, and death.

We shall also bear the image of the heavenly - The Lord Jesus Christ, who was from heaven, and who is in heaven. As we are so closely connected with Adam as to resemble him. so by the divine arrangement, and by faith in the Lord Jesus, we are so closely connected with him that we shall resemble him in heaven. And as he is now free from frailty, sickness. pain, sorrow, and death, and as he has a pure and spiritual body, adapted to a residence in heaven, so shall we be in that future world. The argument here is, that the connection which is formed between the believer and the Saviour is as close as that which subsisted between him and Adam; and as that connection with Adam involved the certainty that he would be subjected to pain, sin, sickness, and death, so the connection with Christ involves the certainty that he will like him be free from sin, sickness, pain, and death, and like him will have a body that is pure, incorruptible, and immortal.

Clarke's Notes on the Bible

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 1 Corinthians 15:46-49. 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, Romans 5:14-19, 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 the בדיוקנה עילאה 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.