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concerning seeds? Let us apply this same thing to bodies, which is our current subject; since he has established the argument for the resurrection, he shows next, that there is then a great difference in glory, even though the resurrection is one. And two divisions, into the heavenly, and the earthly. For that the bodies are raised, he showed through the grain of wheat. But that not all are in the same glory, he shows from this point. He shows therefore that there is also a great difference among the righteous, comparing one to the sun, another to a star; and a great difference among sinners, speaking of bodies of animals, and of fish, and of beasts; and in general he conducts his argument through examples, both concerning things above, and things below. It is sown in dishonor, it is raised in glory. For what is more dishonorable than a stinking and decaying body? It is sown in weakness. For not yet thirty days, and the whole thing dissolves. It is raised in power. For then nothing will be superior to it anymore. It is sown a natural body, it is raised a spiritual body. He says this, not as if the body is not also now spiritual, on account of the earnest [of the Spirit], but that then it will be much more so. For now 95.700 the Spirit does not remain; for it often departs from those who sin; but then its abiding will be secure. If there is a natural body, there is also a spiritual body. So also it is written; Or that it will be lighter and finer, and such as to be borne upon the air. The first man Adam became a living soul; the last Adam, a life-giving spirit. However, the spiritual is not first, but the natural, and after that the spiritual. The first man was of the dust of the earth; the second man is the Lord from heaven. As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man. Now this I say, brethren, That is, coarse and attached to present things. At the same time he also introduces the subject of conduct. That flesh and blood cannot inherit the kingdom of God. Here he calls wicked deeds "flesh and blood," as when he says: But you are not in the flesh. And again, Those who are in the flesh cannot please God. Nor does corruption inherit incorruption. Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed. That is, wickedness, that glory, and the enjoyment of incorruptible things. In a moment. That is, in a brief instant of time. in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible. This is an interpretation of the first; as in, just as long as it takes to shut the eyes. And we shall be changed. He says this concerning those found living then. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: Again he comes to the example and the argument of the resurrection, having left aside matters of conduct. Death is swallowed up in victory. O Death, where is your victory? O Hades, where is your sting? The sting of death is sin. Again the proof is from prophecy. and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Because without it, it [sin] was weak; though it was being done, it was not able to condemn in this way. For evil 95.701 was being done, but it was not shown so clearly. Therefore he does not say this, that the law brought in sin, but that it intensified the punishment. Therefore, my beloved brethren, be steadfast, immovable, The exhortation, then, is timely. always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord. That is, in the pure life.

CHAPTER 16. Now concerning the collection for the saints. Having completed the discourse on doctrines,

and being about to move on to the ethical, leaving aside all other things, the one concerning the

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ἐπὶ τῶν σπερμάτων; Ἐπὶ τῶν σωμάτων γυμνάσωμεν τοῦτο αὐτὸ, περὶ οὗ ὁ λόγος ἡμῖν νῦν· ἐπειδὴ τὸν τῆς ἀναστάσεως κατεσκεύασε λόγον, δείκνυσι λοιπὸν, ὅτι πολλὴ ἡ τῆς δόξης τότε διαφορὰ, εἰ καὶ ἀνάστασις μία. Καὶ διαιρέσεις δύο, εἰς τὰ ἐπουράνια, καὶ τὰ ἐπίγεια. Ὅτι μὲν γὰρ τὰ σώματα ἀνίσταται, ἔδειξεν διὰ τοῦ σίτου. Ὅτι δὲ οὐκ ἐν τῇ αὐτῇ δόξῃ πάντα, δείκνυσιν ἐντεῦθεν. ∆είκνυσιν οὖν ὡς καὶ τῶν δικαίων πολλὴ ἡ διαφορὰ, τὸν μὲν ἡλίῳ, τὸν δὲ ἀστέρι παρεικάζων· καὶ τῶν ἁμαρτωλῶν πολλὴ ἡ διαφορὰ, ζώων σώματα λέγων, καὶ ἰχθύων, καὶ κτηνῶν· καὶ ὅλως δι' ὑποδειγμάτων ἄγει τὸν λόγον, καὶ ἐπὶ τῶν ἄνω, καὶ ἐπὶ τῶν κάτω. Σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ. Τί γὰρ ἀτιμότερον ὄζοντος σώματος καὶ διαῤῥέοντος; Σπείρεται ἐν ἀσθενείᾳ. Οὔπω γὰρ ἡμέραι τριάκοντα, καὶ τὸ πᾶν διαλύεται. Ἐγείρεται ἐν δυνάμει. Τότε γὰρ αὐτοῦ οὐδὲν περιέσται λοιπόν. Σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικόν. Τοῦτό φησιν, οὐχ ὡς μὴ ὄντος καὶ νῦν, διὰ τὸν ἀῤῥαβῶνα [τοῦ Πνεύματος], τοῦ σώματος πνευματικοῦ, ἀλλ' ὡς τότε πολλῷ πλέον ὄντος. Νῦν μὲν γὰρ 95.700 οὐ μένει τὸ Πνεῦμα· πολλάκις γὰρ ἁμαρτανόντων ἀφίσταται· τότε δὲ βεβαία αὐτῷ ἔσται ἡ παραμονή. Εἰ ἔστι σῶμα ψυχικὸν, ἔστι καὶ πνευματικόν. Οὕτω καὶ γέγραπται· Ἢ ὅτι κουφότερον ἔσται καὶ λεπτότερον, καὶ οἷον καὶ ἐπ' ἀέρος ὀχεῖσθαι. Ἐγένετο ὁ πρῶτος ἄνθρωπος εἰς ψυχὴν ζῶσαν, ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. Ἀλλ' οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικὸν, ἔπειτα τὸ πνευματικόν. Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκὸς, ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ. Οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοί· καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι. Καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. Τοῦτο δέ φημι, ἀδελφοὶ, Τουτέστι, παχὺς καὶ τοῖς παροῦσιν προσηλωμένος. Ἅμα δὲ καὶ τὸν περὶ πολιτειῶν εἰσάγει λόγον. Ὅτι σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύνανται. Σάρκα καὶ αἷμα ἐνταῦθα τὰς πονηρὰς πράξεις καλεῖ, ὡς ὅταν λέγῃ· Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκί. Καὶ πάλιν, Οἱ ἐν σαρκὶ ὄντες Θεῷ ἀρέσαι οὐ δύνανται. Οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. Ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα. Τουτέστιν ἡ κακία, τὴν δόξαν ἐκείνην, καὶ τὴν τῶν ἀφθάρτων πραγμάτων ἀπόλαυσιν. Ἐν ἀτόμῳ. Τουτέστιν, ἐν βραχείᾳ καιροῦ ῥοπῇ. Ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ· καὶ οἱ νεκροὶ ἀναστήσονται ἄφθαρτοι. Τοῦτο ἑρμηνεία τοῦ πρώτου· οἷον εἰς ὅσον εἰς τὸ καμμύσαι μόνον. Καὶ ἡμεῖς ἀλλαγησόμεθα. Περὶ τῶν τότε ζώντων εὑρισκομένων τοῦτό φησιν. ∆εῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. Ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος· Πάλιν περὶ τὸ ὑπόδειγμα ἔρχεται καὶ τὸν τῆς ἀναστάσεως λόγον, τὰ περὶ πολιτείας ἀφείς. Κατεπόθη ὁ θάνατος εἰς νῖκος. Ποῦ σου, θάνατε, τὸ νῖκος; Ποῦ σου, ᾅδη, τὸ κέντρον; τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία. Πάλιν ἐκ προφητείας ἡ ἀπόδειξις. Ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος. Τῷ δὲ Θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ὅτι χωρὶς αὐτοῦ ἀσθενὴς ἦν· πραττομένη μὲν, οὐ δυναμένη δὲ οὕτω καταδικάσαι. Τὸ μὲν γὰρ κακὸν 95.701 ἐγίνετο, σαφῶς δὲ οὐκ ἐδείκνυτο οὕτως. Ὥστε οὐ τοῦτό φησιν, ὅτι εἰσήνεγκεν ὁ νόμος τὴν ἁμαρτίαν, ἀλλ' ὅτι ἐπέτεινε τὴν κόλασιν. Ὥστε, ἀδελφοί μου ἀγαπητοὶ, ἑδραῖοι γίνεσθε, ἀμετακίνητοι, Εὔκαιρος λοιπὸν ἡ παραίνεσις. Περισσεύοντες ἐν τῷ ἔργῳ τοῦ Κυρίου πάντοτε, εἰδότες ὅτι ὁ κόπος ὑμῶν οὐκ ἔστι κενὸς ἐν Κυρίῳ. Τουτέστιν, ἐν τῷ βίῳ τῷ καθαρῷ.

ΚΕΦΑΛ. Ιςʹ. Περὶ δὲ τῆς λογίας τῆς εἰς τοὺς ἁγίους. Ἀπαρτίσας τὸν περὶ τῶν δογμάτων

λόγον, καὶ μέλλων εἰς τὸν ἠθικὸν μεταβαίνειν, πάντα τὰ ἄλλα ἀφεὶς, τὸν περὶ τῆς