There are also celestial bodies - The planets; the stars; the host of heaven; see 1 Corinthians 15:41.

And bodies terrestrial - On earth; earthly. He refers here to the bodies of human beings, beasts, birds, etc.; perhaps, also, of trees and vegetables. The sense is, "There is a great variety of bodies. Look upon the heavens, and see the splendor of the sun, the moon, and the stars. And then look upon the earth, and see the bodies there - the bodies of people, and brutes, and insects. You see here two entire classes of bodies. You see how they differ. Can it be deemed strange if there should be a difference between our bodies when on earth and when in heaven? Do we not, in fact, see a vast difference between what strikes our eye here on earth and in the sky? And why should we deem it strange that between bodies adapted to live here and bodies adapted to live in heaven, there should be a difference, like that which is seen between the objects which appear on earth and those which appear in the sky?" The argument is a popular one; but it is striking, and meets the object which he has in view.

The glory of the celestial is one - The splendor, beauty, dignity, magnificence of the heavenly bodies differs much from those on earth. That is one thing; the beauty of earthly objects is another and a different thing. Beautiful as may be the human frame; beautiful as may be the plumage of birds; beautiful as may be the flower, the fossil, the mineral, the topaz, or the diamond; yet they differ from the heavenly bodies, and are not to be compared with them. Why should we deem it strange that there may be a similar difference between the body as adapted to its residence here and as adapted to its residence in heaven?

There are also celestial bodies, and bodies terrestrial - The apostle certainly does not speak of celestial and terrestrial bodies in the sense in which we use those terms: we invariably mean by the former the sun, moon, planets, and stars; by the latter, masses of inanimate matter. But the apostle speaks of human beings, some of which were clothed with celestial, others with terrestrial bodies. It is very likely, therefore, that he means by the celestial bodies such as those refined human bodies with which Enoch, Elijah, and Christ himself, appear in the realms of glory: to which we may add the bodies of those saints which arose after our Lord's resurrection; and, after having appeared to many, doubtless were taken up to paradise. By terrestrial bodies we may understand those in which the saints now live.

But the glory of the celestial is one - The glory - the excellence, beauty, and perfection. Even the present frail human body possesses an indescribable degree of contrivance, art, economy, order, beauty, and excellence; but the celestial body, that in which Christ now appears, and according to which ours shall be raised, (Philippians 3:21), will exceed the excellence of this beyond all comparison. A glory or splendor will belong to that which does not belong to this: here there is a glory of excellence; there, there will be a glory of light and effulgence; for the bodies of the saints shall shine like the sun in the kingdom of their Father. See Matthew 13:43.

There are also celestial bodies,.... Or bodies in the heavens, as the sun, moon, and stars:

and bodies terrestrial; or bodies on earth, animate and inanimate, men, beasts, trees, minerals, &c.

But the glory of the celestial is one, and the glory of the terrestrial is another: though both sorts are bodies, yet their qualities differ, and there is a greater glory in the one than in the other. This is another similitude, serving to help our ideas of this doctrine of the resurrection of the body; that though it is the same in substance, yet different in qualities; and does not design any difference between the bodies of good men and bad men, elect and reprobate; as if the one were intended by the celestial bodies, and the other by the terrestrial; and much less degrees of glory in the saints themselves, who, imagine them in as low a form as can be, can never be compared to terrestrial ones; but it shows the difference there will be between the raised bodies and the present ones; which will be as great as that which now is between celestial and terrestrial bodies.

Celestial bodies (σώματα ἐπουράνια)

Not angels. For the meaning of σώματα bodies is not limited to animate beings (see 1 Corinthians 15:37, 1 Corinthians 15:38), and "the scoffers who refused to believe in the existence of the future body would hardly have admitted the existence of angelic bodies. To convince them on their own ground, the apostle appeals exclusively to what is seen" (Godet). The sense is, the heavenly bodies, described more specifically in 1 Corinthians 15:41.

Bodies terrestrial (σώματα ἐπίγεια)

Looking back to 1 Corinthians 15:39, and grouping men, beasts, birds, fishes under this term. It is to be observed that the apostle makes two general categories - terrestrial and celestial bodies, and shows the distinctions of organization subsisting between the members of each - men, beasts, fishes, birds, and the sun, moon, stars; and that he also shows the distinction between the two categories regarded as wholes. "The glory of the celestial is one, and the glory of the terrestrial is different."

There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.

15:40 There are also celestial bodies, and bodies terrestrial. These, too, have forms and glories, unlike, and suited to their condition.

15:40 There are also heavenly bodies - As the sun, moon, and stars; and there are earthy - as vegetables and animals. But the brightest lustre which the latter can have is widely different from that of the former.

40. celestial bodies-not the sun, moon, and stars, which are first introduced in 1Co 15:41, but the bodies of angels, as distinguished from the bodies of earthly creatures.

the glory of the celestial-(Lu 9:26).

glory of . terrestrial-(Mt 6:28, 29; 1Pe 1:24).

15:35-50 1. How are the dead raised up? that is, by what means? How can they be raised? 2. As to the bodies which shall rise. Will it be with the like shape, and form, and stature, and members, and qualities? The former objection is that of those who opposed the doctrine, the latter of curious doubters. To the first the answer is, This was to be brought about by Divine power; that power which all may see does somewhat like it, year after year, in the death and revival of the corn. It is foolish to question the Almighty power of God to raise the dead, when we see it every day quickening and reviving things that are dead. To the second inquiry; The grain undergoes a great change; and so will the dead, when they rise and live again. The seed dies, though a part of it springs into new life, though how it is we cannot fully understand. The works of creation and providence daily teach us to be humble, as well as to admire the Creator's wisdom and goodness. There is a great variety among other bodies, as there is among plants. There is a variety of glory among heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly state; and there will be a variety of glories among them. Burying the dead, is like committing seed to the earth, that it may spring out of it again. Nothing is more loathsome than a dead body. But believers shall at the resurrection have bodies, made fit to be for ever united with spirits made perfect. To God all things are possible. He is the Author and Source of spiritual life and holiness, unto all his people, by the supply of his Holy Spirit to the soul; and he will also quicken and change the body by his Spirit. The dead in Christ shall not only rise, but shall rise thus gloriously changed. The bodies of the saints, when they rise again, will be changed. They will be then glorious and spiritual bodies, fitted to the heavenly world and state, where they are ever afterwards to dwell. The human body in its present form, and with its wants and weaknesses, cannot enter or enjoy the kingdom of God. Then let us not sow to the flesh, of which we can only reap corruption. And the body follows the state of the soul. He, therefore, who neglects the life of the soul, casts away his present good; he who refuses to live to God, squanders all he has.