Commentary on the Epistles to the Corinthians John Calvin
John Calvin resurrection, but in what respect our bodies at present differ from those that we will one day receive. 999
He removes, then, every idea of absurdity, by instituting this comparison: The substance of the sun and moon is the same, but there is a great difference between them in point of dignity and excellence. Is it to be wondered, then, if our body puts on a more excellent quality? 1000 "I do not teach that anything will take place at the resurrection but what is already presented before the eyes of all." That such is the meaning of the words is clear from the context. For whence and for what purpose would Paul make such a transition, were he now comparing them with one another in respect of the difference of their condition, while up to this point he has been comparing the present condition of all with their future condition, and immediately proceeds with that comparison?
43. It is sown in corruption That there may be no doubt remaining, Paul explains himself, by unfolding the difference between their present condition, and that which will be after the resurrection. What connection, then, would there be in his discourse, if he had intended in the first instance 1001 to distinguish between the different degrees of future glory among the saints? There can, therefore, be no doubt, that he has been, up to this point, following out one subject. He now returns to the first similitude that he had made use of, but applies it more closely to his design. Or, if you prefer it, keeping up that similitude, he figuratively compares the time of the present life to the seed-time, and the resurrection to the harvest; and he says, that our body is now, indeed, subject to mortality and ignominy, but will then be glorious and incorruptible. He says the same thing in other words in Philippians 3:21
Christ will change our vile body, that he may make it like to his own glorious body.
44. It is sown an animal body. As he could not express each particular by enumerating one by one, he sums up all comprehensively in one word, by saying that the body is now animal, 1002 but it will then be spiritual. Now that is called animal which is quickened by (anima) the soul: that is spiritual which is quickened by the Spirit. 1003 Now it is the soul that quickens the
999"Comment different nos corps que nons auons maintenant de ceux que nons aurons apres;" — "In what respect our bodies, which we have now, will differ from those that we shall have afterwards."
1000"Qu'il n'ha maintenant;" — "Than it has now." 1001"Au propos precedent;" — "In the foregoing statement." 1002"It is generally agreed on by the best expositors, that {ψυχικὸς} here, as being opposed to {πευματικὸς}, (spiritual,) especially as the expression is used with a reference to the words of Moses respecting the body of Adam, {ἐγένετο} {εἰς} {ψυχὴν} {ζῶσαν} (became a living soul,) must signify animal, (literally that which draws in the breath of life, necessary to the existence of all animal bodies,) that which is endowed with faculties of sense, and has need of food, drink, and sleep for its support.'' --- Bloomfield. ``{Ψυχικὸν} not {φυσικὸν}. (says Granville Penn,) and therefore not `naturale' but `animale,' as rendered in the Latin. Wiclif,'' (he adds,) ``strangely rendered, from the Vulg., `a beastli bodi,' in correcting whom, our revisers would have done well to prefer `animal' to `natural.' '' --- Ed.
1003"Au reste la ou nous traduisons, Sensuel, il y auroit a le tourner au plus pres du Grec, Animal: c'est a dire, gouuerne et viuifie de l'ame. Voyla donc que signifie Le corps sensuel. Le corps spirituel est celuy qui est viuifie de l'Esprit;" — "But what we translate sensual,