1 Corinthians 15:36
1 Corinthians 15:36 in Multiple Translations
You fool! What you sow does not come to life unless it dies.
Thou fool, that which thou sowest is not quickened, except it die:
Thou foolish one, that which thou thyself sowest is not quickened except it die:
Foolish man, it is necessary for the seed which you put into the earth to undergo death in order that it may come to life again:
What a foolish question! What you sow doesn't sprout into life unless it dies.
O foole, that which thou sowest, is not quickened, except it die.
unwise! thou — what thou dost sow is not quickened except it may die;
You foolish one, that which you yourself sow is not made alive unless it dies.
Thou fool, that which thou sowest is not vivified except it die:
Senseless man, that which thou sowest is not quickened, except it die first.
Anyone who asks such questions is foolish. You know that a seed that is planted in the ground must completely change its form [MET] before it sprouts.
That’s a stupid question. You know, all sorts of things die and then they get new bodies. Think about seeds and plants. If you plant a seed in the ground, that seed dies. But that is not the end. A new plant grows up. That seed comes alive again and grows up into a new plant.
Berean Amplified Bible — 1 Corinthians 15:36
BAB
Word Study
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1 Corinthians 15:36 Interlinear (Deep Study)
BIB
GRK
αφρον
συ
ο
σπειρεις
ου
ζωοποιειται
εαν
μη
αποθανη
αφρον
aphrōn
G878
foolish
Adj-VSM
συ
su
G4771
you
Pron-2NS
ο
hos, hē
G3739
which
Rel-ASN
σπειρεις
speirō
G4687
to sow
Verb-PAI-2S
ου
ou
G3756
no
Particle-N
ζωοποιειται
zōopoieō
G2227
to make alive
Verb-PPI-3S
εαν
ean
G1437
if
COND
μη
mē
G3361
not
Particle-N
αποθανη
apothnēskō
G599
to die
Verb-2AAS-3S
Greek Word Study
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Greek Word Reference — 1 Corinthians 15:36
αφρον
aphrōn
G878
"foolish"
Adj-VSM
It describes someone as foolish or mindless, implying ignorance or stupidity, like in Luke 11:40 and Romans 2:20.
Definition: ἄφρων, -ον genitive -ονος (φρήν), [in LXX for כְּסִיל, נָבָל, etc. ;] without reason, senseless, foolish, expressing "want of mental sanity and sobriety, a reckless and inconsiderate habit of mind" (Hort; cf. MM, see word): Luk.11:40 12:20, Rom.2:20, 1Co.15:36, 2Co.11:16 12:6 12:11, 1Pe.2:15; opposite to φρόνιμος, 2Co.11:19; to συνιέντες, Eph.2:17.† (AS)
Usage: Occurs in 10 NT verses. KJV: fool(-ish), unwise See also: 1 Corinthians 15:36; 2 Corinthians 12:11; 1 Peter 2:15.
συ
su
G4771
"you"
Pron-2NS
This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.
Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)
Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.
ο
hos, hē
G3739
"which"
Rel-ASN
The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.
Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)
Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.
σπειρεις
speirō
G4687
"to sow"
Verb-PAI-2S
To sow means to scatter seed, either literally or figuratively. Jesus uses this term in parables, like in Matthew 13:3-4 and Mark 4:3-4.
Definition: σπείρω [in LXX chiefly for זָרַע ;] to sow (seed): absol., Mat.6:26 13:3-4, 18 25:24, 26, Mrk.4:3-4, Luk.8:5 12:24, Jhn.4:36, 2Co.9:10; with accusative of thing(s), Mat.13:24, 27 13:37, 39, Mrk.4:32, Luk.8:5, 1Co.15:36-37; before εἰς, Mat.13:22, Mrk.4:18; ἐν, Mat.13:24, 31; ἐπί, with genitive, Mrk.4:31; ἐπί, with accusative, Mat.13:20, 23, Mrk.4:16, 20; παρά, with accusative, Mat.13:19. Metaphorical: 1Co.9:11 15:42-44, Gal.6:7-8, Jas.3:18; in proverbial sayings, Mat.25:24, 26, Luk.19:21-22, Jhn.4:37, 2Co.9:6, Gal.6:7; in interpretation of parables, Mat.13:19-23 Mrk.4:14-20 † (AS)
Usage: Occurs in 42 NT verses. KJV: sow(- er), receive seed See also: 1 Corinthians 9:11; Mark 4:16; James 3:18.
ου
ou
G3756
"no"
Particle-N
This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.
Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)
Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.
ζωοποιειται
zōopoieō
G2227
"to make alive"
Verb-PPI-3S
To make alive means to give life or vitality, as seen in John 5:21 and Romans 4:17 where God gives life to those who believe. It's about creating or restoring life. This concept is central to the Bible's message of salvation and redemption.
Definition: ζωο-ποιέω, ῶ [in LXX for חָיָה pi., hi., Jdg.21:14, 4Ki.5:7, Neh.9:6, Job.36:6, Psa.70:20, Ecc.7:12 * ;] __1. in cl. (= ζωογονέω), to produce alive. __2. In LXX and NT, to make alive, cause to live, quicken (DCG, ii, 606a; Cremer, 275): Jhn.5:21 6:53, Rom.4:17 8:11, 1Co.15:45, 2Co.3:6, Gal.3:21. Pass., 1Co.15:22 15:36, 1Pe.3:18.† (AS)
Usage: Occurs in 11 NT verses. KJV: make alive, give life, quicken See also: 1 Corinthians 15:22; 2 Corinthians 3:6; 1 Peter 3:18.
εαν
ean
G1437
"if"
COND
This word means 'if' and is used to show uncertainty or possibility, as in Matthew 6:22 and Romans 2:25, to express conditions or circumstances.
Definition: ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 317 NT verses. KJV: before, but, except, (and) if, (if) so, (what-, whither-)soever, though, when (-soever), whether (or), to whom, (who-)so(-ever) See also: 1 Corinthians 4:15; Hebrews 13:23; 1 Peter 3:13.
μη
mē
G3361
"not"
Particle-N
Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.
Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)
Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.
αποθανη
apothnēskō
G599
"to die"
Verb-2AAS-3S
To stop living, or pass away, as seen in John 6:50 and Romans 8:13. It can be a natural death or a spiritual one.
Definition: ἀπο-θνῄσκω, [in LXX chiefly for מוּת ;] to die: of natural death, Mrk.5:35, al.; of violent death (pass. of ἀποκτείνω), esp. of Christ, Mat.26:35, Jhn.12:33, Heb.10:28, al.; of spiritual death, Jhn.6:50, Rom.8:13, al.; with dative ref., Rom.6:2, 10 14:7, 8, Gal.2:19; accusative, ὅ, Rom.6:10; before ἐν, Mat.8:32, Jhn.8:21, 24 1Co.15:22, Heb.11:37, Rev.14:13; before ὑπέρ, περί, Jhn.11:50, 51 18:14, Rom.5:6-8 14:15, 1Co.15:3, 2Co.5:15, 1Th.5:10, 1Pe.3:18; ἀπό, Col.2:20; ἐκ, Rev.8:11; figuratively, 1Co.15:31 (cf. συν-αποθνήσκω, and V. Milligan, NTD, 258f.; DCG, i, 791b; Cremer, 286; MM, see word; on the perfective force of this verb, M, Pr., 112, 114; and on the distinction bet. present and aor., ib. 113 f.). (AS)
Usage: Occurs in 99 NT verses. KJV: be dead, death, die, lie a-dying, be slain (X with) See also: 1 Corinthians 8:11; Jude 1:12; Hebrews 7:8.
Study Notes — 1 Corinthians 15:36
Show Verse Quote Highlights
- Context
- Cross References
- 1 Corinthians 15:36 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 1 Corinthians 15:36
- Jamieson-Fausset-Brown on 1 Corinthians 15:36
- Matthew Poole's Commentary on 1 Corinthians 15:36
- Trapp's Commentary on 1 Corinthians 15:36
- Ellicott's Commentary on 1 Corinthians 15:36
- Adam Clarke's Commentary on 1 Corinthians 15:36
- Cambridge Bible on 1 Corinthians 15:36
- Barnes' Notes on 1 Corinthians 15:36
- Whedon's Commentary on 1 Corinthians 15:36
- Sermons on 1 Corinthians 15:36
Context — The Resurrection Body
34Sober up as you ought, and stop sinning; for some of you are ignorant of God. I say this to your shame.
35But someone will ask, “How are the dead raised? With what kind of body will they come?”
36You fool! What you sow does not come to life unless it dies.
37And what you sow is not the body that will be, but just a seed, perhaps of wheat or something else. 38But God gives it a body as He has designed, and to each kind of seed He gives its own body.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 12:24 | Truly, truly, I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a seed; but if it dies, it bears much fruit. |
| 2 | Luke 11:40 | You fools! Did not the One who made the outside make the inside as well? |
| 3 | Ephesians 5:15 | Pay careful attention, then, to how you walk, not as unwise but as wise, |
| 4 | Luke 24:25 | Then Jesus said to them, “O foolish ones, how slow are your hearts to believe all that the prophets have spoken! |
| 5 | Luke 12:20 | But God said to him, ‘You fool! This very night your life will be required of you. Then who will own what you have accumulated?’ |
| 6 | Romans 1:22 | Although they claimed to be wise, they became fools, |
1 Corinthians 15:36 Summary
This verse is saying that just like a seed has to be planted in the ground and appear to die before it can grow into a new plant, we have to let go of our old way of life and be 'born again' in order to experience new life in Christ, as Jesus said in John 3:3. This means that we have to be willing to let go of our sin and our selfish desires, and allow God to transform us into new creations, as described in 2 Corinthians 5:17. By doing so, we can experience the power of the resurrection and live a new life that is focused on God and His purposes. This is a fundamental principle of the Christian faith, and is connected to the idea of the resurrection of the dead, where our physical bodies will be transformed into new, spiritual bodies.
Frequently Asked Questions
What does it mean for a seed to die in order to come to life?
This refers to the process of a seed being planted in the ground, where it appears to die, but actually begins to sprout and grow into a new plant, as seen in John 12:24, where Jesus says, 'Unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds.'
Is this verse only talking about seeds and plants, or is there a deeper meaning?
While the verse uses the example of seeds and plants, it is actually illustrating a spiritual truth, that just as a seed must die to produce new life, our old selves must die to sin and be born again in Christ, as described in Romans 6:4 and 2 Corinthians 5:17.
What is the significance of Paul calling someone a 'fool' in this verse?
Paul is not using the term 'fool' to be derogatory, but rather to emphasize the importance of understanding this spiritual truth, as seen in Psalm 14:1, where it says 'The fool says in his heart, “There is no God.”' Paul is urging the reader to think carefully and wisely about the nature of spiritual life and death.
How does this verse relate to the resurrection of the dead?
This verse is part of a larger discussion about the resurrection of the dead, and how our physical bodies will be transformed into new, spiritual bodies, as described in 1 Corinthians 15:35-38, and is connected to the idea that just as a seed is transformed into a new plant, our bodies will be transformed into new, glorified bodies.
Reflection Questions
- What are the 'seeds' in my life that need to 'die' in order for me to experience new life in Christ?
- How can I apply the principle of 'dying to self' in my daily life, and what are the potential benefits of doing so?
- What are some areas where I am trying to hold on to my 'old self', rather than allowing God to transform me into a new creation?
- How does the promise of the resurrection and the transformation of our bodies give me hope and encouragement in the face of challenges and difficulties?
Gill's Exposition on 1 Corinthians 15:36
Thou fool,.... Not transgressing the law of Christ, which makes him that calls his brother a fool in danger of hell fire; for the apostle said not this in anger, and from a malevolent disposition, as
Jamieson-Fausset-Brown on 1 Corinthians 15:36
Thou fool, that which thou sowest is not quickened, except it die: Fool - with all thy boasted philosophy (Psalms 14:1).
Matthew Poole's Commentary on 1 Corinthians 15:36
He saith not: Thou fool, in anger, (which is that using of this term which our Saviour saith, brings a man under the danger of hell fire), but in the way of a grave and authoritative reproof, calling them fools for their want of a due understanding of the things and ways of God. He lets them know, that they might as well ask, how the grain of wheat, which they ordinarily sowed in their field, did rise again; for that grain also rotteth under the clods of the earth, under which it is buried, before it again riseth.
Trapp's Commentary on 1 Corinthians 15:36
36 Thou fool, that which thou sowest is not quickened, except it die: Ver. 36. Thou fool] A hard knot must have a hard wedge, a dead heart a rousing reproof. He confutes atheists from the course of nature, which they ascribe so much unto.
Ellicott's Commentary on 1 Corinthians 15:36
(36) Thou fool.—Better, Fool, or more literally, Senseless one. The word in the Greek has not the sense of opprobrium conveyed in the word translated “fool” in Matthew 5:22; Matthew 23:17; Matthew 23:19. You who with your own hand sow seed, ask such a question as that! The Apostle now proceeds to show, by the analogies in Nature, how a resurrection of a body is possible, how substantial identity may be preserved under variation of form. The Apostle does not here prove anything. Analogy cannot ever be regarded as logically conclusive as an argument. The object of analogy is to show how a difficulty is not insuperable. The doctrine of the resurrection has been logically established. A difficulty is suggested as to how it is possible. Analogy shows that the same difficulty exists in theory in other directions where we actually see it surmounted in fact.
It is most important to bear this in mind, as some writers, forgetful of the difference between a logical argument and an illustration from analogy, have regarded some of the Apostle’s “arguments” in these verses as inconclusive. The fact of a buried seed rising into flower does not and cannot prove that man will rise; but it does show that the objection suggested in the question, “How are the dead raised up?” is not a practical difficulty. We have in these verses three illustrations of the preservation of identity under change of form:—(1) Seeds growing into flowers and fruit; (2) flesh in the variety of men, beasts, fishes, and birds; (3) heavenly and earthly bodies in infinite variety of form and of glory.
Adam Clarke's Commentary on 1 Corinthians 15:36
Verse 36. Thou fool] αφρον. If this be addressed, as it probably is, to the false apostle, there is a peculiar propriety in it; as this man seems to have magnified his own wisdom, and set it up against both God and man; and none but a fool could act so. At the same time, it is folly in any to assert the impossibility of a thing because he cannot comprehend it. That which thou sowest is not quickened, except it die] I have shown the propriety of this simile of the apostle in the note on John 12:24, to which I must refer the reader. A grain of wheat, c., is composed of the body or lobes, and the germ. The latter forms an inconsiderable part of the mass of the grain the body, lobes, or farinaceous part, forms nearly the whole. This body dies-becomes decomposed, and forms a fine earth, from which the germ derives its first nourishment; by the nourishment thus derived the germ is quickened, receives its first vegetable life, and through this means is rendered capable of deriving the rest of its nourishment and support from the grosser earth in which the grain was deposited. Whether the apostle would intimate here that there is a certain germ in the present body, which shall become the seed of the resurrection body, this is not the place to inquire; and on this point I can with pleasure refer to Mr. Drew's work on the "Resurrection of the Human Body;" where this subject, as well as every other subject connected with this momentous question, is considered in a very luminous and cogently argumentative point of view.
Cambridge Bible on 1 Corinthians 15:36
36. Thou fool] Literally, O man without understanding. Insipiens, Vulg. Unwise man, Wiclif. The stronger term fool (ìùñüò) (except in ch. 1 Corinthians 3:18, 1 Corinthians 4:10) seems in the Scriptures to imply moral as well as intellectual error.that which thou sowest] The word thou is emphatic in the original: “Thou who art mortal and perishing.’ Chrysostom. “The force or emphasis may be gathered thus. If God doth give a body unto that seed which thou sowest for thine own use and benefit, much more will the same God give a body unto the seed which He himself doth sow.” Dr J. Jackson.is not quickened, except it die] “Thus what they made a sure sign of our not rising again he makes a proof of our rising.” Chrysostom. Cf. St John 12:24. It is a law of the spiritual as well as the natural world that decay is the parent of life.
From the Fall came corruption, from ‘the likeness of sinful flesh’ a new and higher life. Humanity died to sin in Christ: it arose again to righteousness in Him.
Barnes' Notes on 1 Corinthians 15:36
Thou fool - Foolish, inconsiderate man! The meaning is, that it was foolish to make this objection, when the same difficulty existed in an undeniable fact which fell under daily observation.
Whedon's Commentary on 1 Corinthians 15:36
36. Thou fool—The italic thou is furnished by the translators. Similar was Solomon’s fool, who said in his heart, There is no God. Thou—Yet here, as in Romans 9, the apostle has a conceptual opponent face to face.
Sermons on 1 Corinthians 15:36
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Prison Houses by David Wilkerson | In this sermon, the preacher shares a powerful story of a man named Bob who was tormented by a demonic spirit for four years. The preacher and Bob took authority over the demons in |
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The Call of God - Fellowship by Zac Poonen | In this sermon, the speaker reflects on the initial close bond that often forms when people come together in a church or fellowship. He emphasizes the importance of believing in th |
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The Reality of the Resurrection by Joshua Daniel | This sermon emphasizes the importance of humbling oneself, dying to the old nature, and embracing the resurrection life in Christ. It highlights the need to let go of pride, idols, |
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Demonstration 8 (Of the Resurrection of the Dead) by Aphraates | Aphraates preaches about the certainty of the resurrection of the dead, addressing controversies on the nature of the resurrected body. He emphasizes that the dead will rise in hea |
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By Death We Live by Charles E. Cowman | Charles E. Cowman preaches about the concept of new life emerging from death, using the analogy of asters in a garden that appeared dead but sprouted abundantly the following seaso |
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Homily 77 on Matthew by St. John Chrysostom | John Chrysostom preaches on the importance of being vigilant and prepared for the return of Christ, emphasizing the need to focus on serving others and not just ourselves. He highl |
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Glorify God in Your Body" by H.J. Vine | H.J. Vine preaches about the transformation of believers' bodies from their current state of humiliation to future bodies of glory, emphasizing the importance of using our bodies i |