So also is the resurrection of the dead. It is sown in corruption, it shall rise in incorruption.

Thus also is the resurrection of the dead. It is sown in corruption, it is raised in incorruptibility.

So also is the rising again of the dead: it is sown in corruption, it is raised in incorruption;

It is the same with the resurrection of the dead. The body is sown in a state of decay, it is raised free from decay;

So is it with the coming back from the dead. It is planted in death; it comes again in life:

It is the same with the resurrection of the dead. Sown a mortal body, it rises immortal; sown disfigured, it rises beautiful;

So also is the resurrection - In a manner similar to the grain that is sown, and to the different degrees of splendor and magnificence in the bodies in the sky and on the earth. The dead shall be raised in a manner analogous to the springing up of grain; and there shall be a difference between the body here and the body in the resurrection.
It is sown - In death. As we sow or plant the kernel in the earth.
In corruption - In the grave; in a place where it shall be corrupt; in a form tending to putrefaction, disorganization, and dust.
It is raised in incorruption - It will be so raised. In the previous verses 1-Corinthians 15:36-41 he had reasoned from analogy, and had demonstrated that it was possible that the dead should rise, or that there was no greater difficulty attending it than actually occurred in the events which were in fact constantly taking place. He here states positively what would be, and affirms that it was not only possible, but that such a resurrection would actually occur. They body would be raised "in incorruption," "uncorruptible" 1-Corinthians 15:52; that is, no more liable to decay, sickness, disorganization, and putrefaction. This is one characteristic of the body that shall be raised, that it shall be no more liable, as here, to wasting sickness, to disease, and to the loathsome corruption of the grave. That God can form a body of that kind, no one can doubt; that he actually will, the apostle positively affirms. That such will be the bodies of the saints is one of the most cheering prospects that can be presented to those who are here wasted away by sickness, and who look with dread and horror on the loathsome putrefaction of the tomb.

So also is the resurrection of the dead - That is, the bodies of the dead, though all immortal, shall possess different degrees of splendor and glory, according to the state of holiness in which their respective souls were found. The rabbins have some crude notions concerning different degrees of glory, which the righteous shall possess in the kingdom of heaven. They make out seven degrees: -
"The first of which is possessed by צדיקים tsaddikim, the just, who observe the covenant of the holy, blessed God, and subjugate all evil affections."
"The second is possessed by those who are ישרים yesharim, the upright; whose delight it is to walk in the ways of God and please him."
"The third is for תמימים temimim, the perfect: those who, with integrity, walk in the ways of God, and do not curiously pry into his dispensations."
"The fourth is for קדושים kedoshim, the holy ones; those who are the excellent of the earth, in whom is all God's delight." Psalm 16:3.
"The fifth is for בעלי תשובה baaley teshubah, the chief of the penitents; who have broken through the brazen doors, and returned to the Lord."
"The sixth is for תינוקות של בית רבן rof si ht tinukoth shel beith raban, the scholars and tender ones; who have not transgressed."
"The seventh is for חסידים chasidim, the godly: and this is the innermost of all the departments." These seven degrees require a comment by themselves.
There is a saying among the rabbins very like that of the apostle in this and the preceding verse Siphri, in Yalcut Simeoni, page 2, fol. 10: "The faces of the righteous shall be, in the world to come, like suns, moons, the heaven, stars, lightnings: and like the lilies and candlesticks of the temple."
It is sown in corruption - The body is buried in a state of degradation, decay, and corruption. The apostle uses the word sown to intimate that the body shall rise again, as a seed springs up that has been sown in the earth.
It is raised in incorruption - Being no more subject to corruption, dissolution, and death.

(23) So also [is] the resurrection of the dead. It is (s) sown in corruption; it is raised in incorruption:
(23) He makes three manner of qualities of the bodies being raised: first, incorruption, that is, because they will be sound and altogether of a nature that can not be corrupt. Second, glory, because they will be adorned with beauty and honour. Third, power, because they will continue everlasting, without food, drink, and all other helps, without which this frail life cannot keep itself from corruption.
(s) Is buried, and man is hid as seed in the ground.

So also is the resurrection of the dead,.... This will be the case and condition of risen bodies, they will be as different from what they now are, though they will be the same in substance, as a stalk of wheat in its blade and ear, and full corn in the ear, is from the naked grain, when cast into the earth; or as the flesh of men is from the flesh of beasts, fishes, and birds; or as celestial bodies from terrestrial ones; or as the glory of the sun differs from the glory of the moon and stars; or as one star differs from another star in glory; that this is the apostle's sense is clear from the induction of particulars following, by which he explains in clear terms what he before signified by similitudes:
it is sown in corruption; it should be observed, that the word sown, in this and the following verses, does not merely relate to the interment of the body, but also to its generation; and includes its state, condition, and character, during life; as well as points out what it is at death, and its sepulture in the earth: it is from first to last a corruptible body; it is born frail and mortal, and liable to corruption and death; it is corrupted with sin, and so a vile body; there is a world of iniquity in one of its members, the tongue, and what then must there be in all its parts? but besides this moral corruption, in which it is during the present state, it is liable to a natural one; from the crown of the head to the sole of the foot, it may be covered with wounds, bruises, and putrefying sores; a right arm may be dried up and withered away, and a leg may corrupt and mortify, and so any other part; the whole is supported by corruptible things, by meat that perisheth; and which if it did not corrupt and perish, would not be nourishing; and as meats are for the belly, and the belly for meats, in a short time God will destroy both it and them; the whole frame and texture of the body will be dissolved by death, and be brought to worms, corruption, and dust; and in this case will lie in the grave till the resurrection morn:
it is raised in incorruption: the very same body that was sown, generated, lived, and died, shall be raised again, but different from what it was; it will be incorruptible; its parts will be no more subject to corruption; it will not be supported by corruptible things; it will be immortal, and never die more, and will be clear of all its moral corruption; it will no more be a vile body, but fashioned like to the holy and glorious body of Christ.

sown--Following up the image of seed. A delightful word instead of burial.
in corruption--liable to corruption: corruptible: not merely a prey when dead to corruption; as the contrast shows, "raised in incorruption," that is, not liable to corruption: incorruptible.

So also is the resurrection of the dead. It is sown. Planted in burial in corruption. It goes to decay.
It is raised in incorruption. With a new body suited to the new condition of existence, which is incorruptible; cannot decay.
It is sown in dishonor. The dead body is repulsive, becomes offensive, and we bury it out of sight.
It is raised in glory. Has a glorious beauty.
Sown in weakness. All its powers exhausted.
Raised in power. Endowed with heavenly energy.
Sown a natural body. A fleshly body with animal life.
Raised a spiritual body. A body whose life principle is the spirit. Not a fleshly body, but a spiritual existence. We cannot comprehend the nature of this existence, but we can know that it is not a body of flesh, bones, and blood; perhaps not more material than the forms of the angels. See 1-Corinthians 15:50.
The first man, Adam, was made a living soul. Genesis 2:7. From him came our natural life.
The last Adam, Christ, of whom Adam was a type.
A quickening spirit. By giving life to the dead, and imparting spiritual existence.
Howbeit that is not first which is spiritual. The first Adam came before the second Adam. The natural body which proceeds from the first Adam is our tabernacle first; after this life comes the "spiritual body," which the second Adam gives.
The first man is of the earth. Was fashioned out of the earth. Genesis 2:7.
The second man is the Lord who came from heaven.
As is the earthy. All have earthly bodies like that of Adam.
As is the heavenly. When we are raised to heaven we shall have spiritual bodies like Christ's, not like the body he received from Mary, but the glorious body in which he appears to saints and angels on high. Do we ask what body we shall have? It shall be like Christ's glorious body. See Philippians 3:21. Not of flesh and blood, for (1-Corinthians 15:50) flesh and blood cannot inherit the kingdom of God. If of flesh and blood, our bodies would be corruptible, and would not be suited to the eternal kingdom.

So also is the resurrection of the dead - So great is the difference between the body which fell, and that which rises. It is sown - A beautiful word; committed, as seed, to the ground. In corruption - Just ready to putrefy, and, by various degrees of corruption and decay, to return to the dust from whence it came. It is raised in incorruption - Utterly incapable of either dissolution or decay.