Book of 1 Corinthians Chapter 15 Vs. 53

September 28, 2025

 Mystery and Victory

1Cor. 15:53 For this corruptible must put on incorruption, and this mortal must put on immortality.

For...

γάρ

gár; a causative particle standing always after one or more words in a clause and expressing the reason for what has been before, affirmed or implied. For, in the sense of because, and so forth.

(I) When it stands by itself:

(A) After an antecedent sentence expressed (Mat. 1:20), the antecedent sentence expressed being "fear not to take unto thee Mary thy wife: for [gár] that which is conceived in her." Mat. 1:21, "Thou shalt call his name Jesus: for [gár] he shall save," also Mark 1:22; 6:18; Luke 1:15. After a clause of prohibition or caution (Mat. 3:9; 24:5; Luke 7:6). Gár is also put after two words in a clause (Mat. 2:6; Mark 1:38; Luke 6:23; John 12:8; Acts 4:20). Gár is often found in two consecutive clauses where the same idea is expressed twice, that is, affirmatively and negatively or generally and specifically (John 8:42; 1Cor. 16:7; 2Cor. 11:19), or where the latter clause is dependent on the former (Mat. 10:20; Mark 6:52; John 5:21-22; Acts 2:15), or where two different causes are assigned (Mat. 6:32; 18:10-11; Rom. 16:18-19). In similar circumstances gár is also found in three consecutive clauses (Mat. 16:25-27; Mark 9:39-41; Luke 9:24-26; Acts 26:26). In Mat. 26:10, 26:12 the phrases, "for she hath wrought a good work" (Mat. 26:10) and "for in that she hath poured" (Mat. 26:12) refer to the act of the woman, but in Mat. 26:11 in the phrase "for ye have the poor always" refers to the objection of the disciples. The gár is also sometimes repeated where the writer again takes on the sentence which began with gár and was interrupted (Rom. 15:26-27; 2Cor. 5:2, 5:4).

(B) Elliptically, where the clause to which it refers is omitted and is to be supplied in thought. In this case it assigns the motive for an opinion or judgment as in Mat. 2:2, "Where is he that is born King of the Jews? [He must be born] for we have seen his star"; in Mat. 27:23, "for what evil hath he done?" (a.t.); Mark 8:37-38, "what can the man give in exchange for his soul? [a vain hope!]"; Mark 12:23; Luke 22:37; John 4:43-44, "he departed . . . into Galilee [not indeed into Nazareth His own country] for Jesus himself testified" (cf. Luke 4:16 ff.; Acts 13:36; 21:13; 22:26); Rom. 2:25; 8:14, 8:18 "If we suffer with him that we may also be glorified together. For [gár] I reckon" (a.t. [see also Rom. 14:10; 1Cor. 1:18]). In a quotation where the preceding clause is omitted (Acts 17:28), kaí, and, gár, kaí gár (Mat. 8:9; Luke 7:8, This I know by comparing my own case "for [gár] I, too, am" [a.t.]). Mat. 15:27, "yes [or true], Lord; yet still help me for even [kaí gár] the dogs" [a.t.]). Also ou gár, for not (Mat. 9:13; Acts 4:20).

(C) Elliptically and in common usage gár is also simply intens. and merely serves to strengthen a clause, like the Eng. "then" and "truly." (1) In questions where a preceding "No!" may perhaps be supplied (Mat. 27:23; John 7:41, "Shall [then] Christ come out of Galilee?"; Acts 8:31, "How can I [then]?"; Acts 19:35, "what man [then] is there?"; Rom. 3:3; Php. 1:18, tí gár, "What then?" See also 1Cor. 11:22). (2) In a strong affirmation or negation (John 9:30, "truly herein [or, herein then] is a strange thing" [a.t.]; 1Pet. 4:15, "let [then] none of you suffer"; Acts 16:37, "No then! No indeed!"). (3) In exclamations, as of wishing, with the opt. (2Tim. 2:7, "may the Lord then give thee" [a.t.]). Used more commonly with ei, if, followed by gár, ei gár meaning Oh that! (Sept.: Job 6:2, 6:8).

(D) Put by way of explanation or demonstration: (1) Where it merely takes up a preceding annunciation and continues or explains it like the Eng. "namely," "to wit," "that is," though it is often not to be rendered in Eng. So also after hoútōs, thus (Mat. 1:18, "the birth of Jesus Christ was [thus, that is] His mother being espoused" [a.t.]). (2) In a less strict sense, where it introduces by way of explanation the ground or motive of what precedes, for, that is, since, and so forth (Mat. 6:7, 6:16; 10:35; 15:4; 24:7; 1Cor. 11:26). In this sense it serves to introduce parenthetic clauses (Mark 5:42; 6:14; 14:40; 16:4; John 4:8; Acts 13:8; 2Cor. 5:7; Eph. 6:1).

this...

τοῦτο

toúto; the neut. (nom. or acc.) sing. of hoútos, this one. Used in distribution, toúto mén . . . toúto dé, as to this . . . as to that, meaning partly . . . partly (Heb. 10:33). In the pl., taúta with the acc. as adv., so, thus, equivalent to hoútōs, thus; after kathṓs, as (John 8:28). With hoútōs, thus (Mark 2:8, to be thus, such; 1Cor. 6:11, pl. taúta). Referring to what follows (Luke 18:11).

corruptible...

φθαρτός

phthartós; fem. phthartḗ, neut. phthartón, adj. from phtheírō, to corrupt. Subject to corruption, corruptible.

An adj. to indicate degenerating man (Rom. 1:23, equivalent to thnētós, mortal). In this verse, God is called áphthartos, incorruptible, referring to His eternal essence as Spirit. As such, God cannot be represented by the image of corruptible flesh.

In 1Cor. 9:25, phthartós is used in connection with the temporal character of a crown won on this earth. The crown received as a result of winning an earthly race is called corruptible while the crown received in heaven cannot suffer deterioration.

In 1Cor. 15:53-54, reference is made to the body being mortal. This is not the body of the unbelievers that is referred to, but that of the believers. It indicates that, at the time of salvation, God does not change our bodies to exempt them from the degeneration of age and sickness and finally death. The body of the believer is constituted exactly the same as the body of the unbeliever and is subject to the same laws of corruptibility. These verses, however, provide a clear indication that this characteristic of corruptibility will be changed to one of incorruptibility, a mark of the believer's resurrection body (Rom. 8:23), which is glorious even as is Christ's resurrection body (Php. 3:21).

In 1Pet. 1:18, 1:23, phthartós is used of the physical means which cannot bring spiritual salvation. Silver and the seed of the body are called corruptible, which applies to something material. The neg. áphthartos, incorruptible, refers not to the soul, but to the body of man (1Cor. 15:52).

Syn.: saprós, rotten, corrupt.

Ant.: áphthartos, incorruptible; akatálutos, indissoluble, permanent; aiṓnios, eternal; akéraios, innocent, harmless.

must...

δεῖ

deí; imperf. édei, inf. deín, impersonal verb. Needs, is necessary, has need of, is inevitable in the nature of things. In the NT only with an inf. pres. or aor. expressed or implied and with or without an acc., meaning needs, is necessary, is inevitable.

(I) That which must be done from a sense of duty. In Mat. 16:21 the Lord was speaking to His disciples telling them that "it was necessary" (a.t.) for Him to go to Jerusalem and to suffer because that was the very purpose for which He came and it was His duty to fulfill that purpose (Mat. 26:35; Mark 14:31; Luke 2:49; 4:43; John 3:7, 3:30; 1Cor. 11:19 should rather be translated "inevitable" instead of "must be" for divisions are really not necessary, but inevitable because of the imperfection of the Christian human character; Heb. 9:26). In John 3:14 it was necessary for Jesus to go to the cross in order to fulfill God's plan for the redemption of man. In John 20:9 it was absolutely necessary that Jesus rise from the dead, that necessity involving inevitability due to His divine nature. In Acts 4:12 there is only one way whereby it is inevitable for people to be saved. Here the inevitability is not inferring that all will be saved, but propounds the necessity of the method whereby someone may be saved. Also in Acts 14:22 we have the inevitability of suffering in the Christian life. In Mat. 24:6, of things unavoidable, translated "must come to pass" which, however, would have been better rendered, "unavoidably, all these things must come to pass" (a.t.). See also Mark 13:7; Acts 1:16; 9:16; Rom. 1:27; 2Cor. 11:30.

(II) Spoken of what is right and proper in itself or prescribed by law, duty, custom. It is right or proper, one must, it ought, it should (Mat. 18:33; 25:27; Mark 13:14; Luke 13:14, 13:16; John 4:20; Acts 5:29; 2Tim. 2:6; Sept.: Job 15:3). Also that which prudence would dictate (Acts 27:21).

We also have déon, the part. of deí used impersonally and meaning necessary, proper, inevitable from the circumstances or nature of the case (1Pet. 1:6). With the meaning, in accordance with what is right and proper, (Acts 19:36). In 1Tim. 5:13 tá mḗ déonta (tá, the [pl.]; mḗ, not; déonta, the pl. of déon in the acc.), those things unnecessary, in which case it would be equivalent to tá mḗ préponta, those things that are not proper, from prépō.

Syn.: opheílō, morally obliged or personally obliged; chrḗzō, to need; chrē, if needs be; opheilḗ, obligation, duty; áxios, worthy, fit; hikanós, sufficient, competent, fit; kalós, proper, meet; eúthetos, correct, well-placed; díkaios, just, meet; anagkaíos, necessary; anágkē, a necessity; epánagkes, of necessity; chreía, a need; kathḗkon, that which is necessary, becoming; kathḗkō, to reach down to do what is right and necessary.

Ant.: átopos, improper; aneúthetos, inconvenient; astochéō, to miss the mark, to err; hamartánō, to sin, miss the mark; parabaínō, to transgress.

put on...

ἐνδύω

endúō; fut. endúsō, from en, in, and dúō, to sink, go in or under, to put on. To enter, put on.

(I) To put on as a garment, to cause to get into a garment, to clothe, dress; in the pass., to be clothed; in the mid., to clothe oneself. With the acc. of thing, in or with which (Mat. 6:25; 22:11; 27:31; Mark 1:6; 6:9; 15:17, 15:20; Luke 12:22; 15:22; Acts 12:21; Rev. 1:13; 15:6; 19:14; Sept.: Gen. 41:42; Exo. 29:5, 29:8; Lev. 6:10-11). Spoken of armor (Rom. 13:12; Eph. 6:11, 6:14; 1Th. 5:8; Sept. 1Sam. 17:5; Jer. 46:4).

(II) Metaphorically used of the soul as clothed with the body (2Cor. 5:3; see Job 10:11); of a person as clothed, i.e., endued, furnished with any power, quality (Luke 24:49; 1Cor. 15:53-54 referring to incorruptibility and immortality; Col. 3:12 referring to the bowels of compassion; Sept.: 2Chr. 6:41; Job 29:14; Psm. 93:1; Ezk. 7:27). Of one who puts on or assumes a new character, the new man (Eph. 4:24; Col. 3:10) We are to "put on Christ" (a.t.), which means to be filled, endued with Christ's spirit, be like Him (Rom. 13:14; Gal. 3:27).

Deriv.: énduma, anything put on, a garment of any kind; éndusis, the act of putting on apparel; ependúō, to put on.

Syn.: amphiénnumi, to put clothes on; endidúskō, to wear (the suffix -skō suggests the beginning or progress of the action); ependúō, to put on; himatízō, to put on raiment; peribállō, to en wrap oneself with clothing as used in the mid. voice; egkombóomai, to gird oneself with something; peridéomai, to bind around oneself.

Ant.: gumnēteúō, to be naked or scantily clothed; apobállō, to throw off from; apotíthēmi, to put off, lay aside; ekdúomai, to take off, undress; apekdúomai, to undress.

incorruption,...

ἀφθαρσία

aphtharsía; gen. aphtharsías, fem. noun from áphthartos, incorruptible. Incorruption, incorruptibility, incapacity for corruption. 1Cor. 15:42, 15:50, 1Cor. 15:53-54 strictly refer to the resurrection body of believers compared to the corruptibility of the present body.

In Rom. 2:7, aphtharsía should be translated "incorruptibility," for it speaks of the future incorruptible body which will be part of the believer's glorification while unbelievers amass unto themselves wrath in the day of wrath (Rom. 2:5). The resurrected bodies of unbelievers will not be glorious incorruptible bodies, but those which will continue to have the evidence on them of God's wrath and judgment even as man's present body bears the marks of sin. Aphtharsía also means incorruptible in a moral or spiritual sense, i.e., freedom from corrupt doctrines or designs. In Eph. 6:24, en, in, aphtharsía, translated "in sincerity," actually refers to the peace, love and grace given by God to the believer. See Rom. 5:1-5 where all three qualities are given through faith in Jesus Christ. These are not subject to deterioration, but maintenance and growth. The word should be better translated "non-deteriorating." These qualities, peace, love, and grace, given by God to the believer, do not deteriorate. They are so constituted as to grow, for they are living.

In 2Tim. 1:10, aphtharsía is translated in Rom. 2:7, "immortality." It should again be translated incorruptibility referring to the revelation by the gospel as to what God is going to do to our present vile or humiliated body as revealed by Paul in Php. 3:21. He will reshape it and give it not immortality, the absence of death (athanasía), but incorruptibility. Paul, facing imminent death as he wrote 2 Timothy, realized that his body was indeed corruptible and could be executed, but the body which he was going to receive on the resurrection day would be incorruptible, and no one could cause any deterioration or death. Paul is definitely speaking here of physical death. In 2Tim. 1:10, that which is translated "appearing" is the word epipháneia, made up of the prep. epí, over, on top, again, and phaínō, to appear, to illuminate, give light. In the instances where this word epipháneia is used (2Th. 2:8; 1Tim. 6:14; 2Tim. 4:1, 4:8; Tit. 2:13), it is clearly used in connection with the Second Coming of the Lord Jesus. That truly will be the epipháneia, the coming again to shine in glory. The only place where it seems that it refers to both His first and second coming is 2Tim. 1:10. In His first coming, that which God had foreordained (see 2Tim. 1:9) became a reality, and with His first coming He foreordained His second coming which would be the coming in glory. The first coming was a revelation of what is yet to be, the aphtharsía, the incorruptibility of the body. The Lord brought life to light, i.e., the spiritual life which we receive now and which controls our present corruptible body, but He also revealed that this corruptible body is going to be clothed with incorruption. All this comes through the knowledge of the gospel.

In Tit. 2:7 (UBS) we have only aphthorían, which means incorruption or incapacity to decay, and thus metaphorically means integrity. However, in the TR we have adiaphthoría, indicating that total corruption is impossible. Paul says to Titus that he should present teaching that is completely and utterly incorruptible, which is impossible to change and degenerate. It is evident that here we have the metaphorical use of the word. The Majority Text also adds aphtharsía, which means incorruptibility. The difference between adiaphthoría and aphtharsía is that the first indicates that it is constitutionally impossible to change the teaching of Christ and still have it produce the same results as the pure doctrine of the gospel, whereas the second refers to constitutional incorruptibility and that no matter what people do, they cannot change the doctrine of Christ.

Syn.: amarántinos, used in reference to the crown of glory which is going to be made, as it were, of an unfading flower called amárantos; athanasía, immortality (aphtharsía referring to the incorruptibility of the resurrection body but athanasía referring to the future impossibility of its separation from its spirit).

Ant.: phthorá, corruptibility; diaphthorá, thorough and utter corruptibility.

and...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

this... see above.

mortal...

θνητός

thnētós; fem. thnētḗ, neut. thnētón, adj. from thnḗskō, to die. Mortal, subject to death. In Class. Gr., contrasted to athánatos (n.f.), immortal, denoting that essential distinction between men and gods which lies at the foundation of all other differences. However, the subst. athanasía, immortality, occurs in the NT in 1Cor. 15:53-54; 1Tim. 6:16 referring always to the immortality of the body.

Thnētós, according to the NT, is a condition of changeability or mortality of the body which is indirect punitive suffering as a result of man's sin. There is no indication whatsoever in the NT that this condition of the mortality of the body does not also belong to the Christian who receives Jesus Christ. Mat. 8:17, speaking of Isa. 53:5, refers to the fact that the Lord Jesus bore on His body both our spiritual iniquities and our physical sicknesses which resulted from our sin in Adam. When we exercise repentant faith, we are instantly redeemed from our spiritual iniquities and continue to be so until we meet the Lord face to face. Our redeemed soul remains in an unredeemed body. It is unredeemed because, as presently constituted, it is incapable of avoiding suffering, sickness and death. Whenever the body is referred to, even if it is a body that belongs to a Christian (Rom. 6:12; 8:11; 1Cor. 15:53-54; 2Cor. 4:11; 5:4; Sept.: Isa. 51:12), it is referred to as a mortal body. Our present body, though now mortal, will be redeemed at our resurrection as indicated by Paul in Rom. 8:23. This redemption of our mortal body was accomplished by Christ on the cross, but its effective realization takes place at our resurrection. An equivalent term of thnētós is phthartós, corruptible (Rom. 1:23; 1Cor. 15:53; 1Pet. 1:23).

must put on... see put on above.

immortality...

ἀθανασία

athanasía; gen. athanasías, fem. noun from athánatos (n.f.), immortal, which is from the priv. a (G1), without, and thánatos, death. Rendered "immortality" in 1Cor.15:53-54 of the glorified body of the believer. In the NT it expresses the nature not of life itself, but strictly speaking, only a quality of life such as the quality of the life of God and the resurrection body of the believer. Our bodies are subject to death, mortal (related to thnētós, to die). Used in Rom. 6:12 of the body where it is called "mortal," not simply because it is liable to death but because it is the organ in and through which death carries on its fatal activities.

The only other place where athanasía occurs is 1Tim. 6:16 where the word is used in reference to the Lord Jesus Christ in His manifestation as the God-Man. It is true that He suffered death, His physical body and His spirit separated one from the other, but they did not remain separated. He brought them together once again with an incorruptible body that had all the characteristics that our resurrection body will have. The Lord Jesus Himself, however, has inherent athanasía, immortality, in that no one could permanently separate His body from His spirit. He raised His body and joined it together with His spirit which temporarily had been committed to the Father. Thus He is the only One who inherently has always had immortality. The phrase here is as it is found in Gr.: "the only one having immortality" (a.t.), meaning that He always had it. He never gave it up and He still has it. Therefore, athanasía always refers to the non-separation of the spirit. This is the quality of having the spirit attached to the resurrection body, while aphtharsía refers to the incapacity of the new resurrection body to deteriorate. This is a quality, however, that our present bodies do not have but will have in the resurrection.

Syn.: aphtharsía, incorruptibility as pertains to the body.

Ant.: thnētós, mortal.

Book of 1 Corinthians