1 Corinthians 15:53
in 1 Corinthians 15For the perishable must be clothed with the imperishable, and the mortal with immortality.
BSB
The same verse in ASV and KJV ▾
ASV
For this corruptible must put on incorruption, and this mortal must put on immortality.
KJV
For this corruptible must put on incorruption, and this mortal must put on immortality.
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This verse in 1 Corinthians 15
Commentary
33 notes on this verseThe blossom of the resurrection is immortality and incorruption. What is richer than everlasting rest? What is a source of greater gain and satisfaction than perpetual security? Here is the manifold fruit, the harvest, whereby man's nature grows more vigorous and productive after death.
This site's exposition
For this corruptible must put on incorruption, and this mortal must put on immortality
For this corruptible must put on incorruption, and this mortal must put on immortality: the necessity named here, dei, echoes the same word used of Christ's own reign in verse 25, the change from mortal to immortal not a possibility but a requirement built into the resurrection itself. Put on, endysasthai, is clothing language, the same verb Paul uses elsewhere for putting on Christ, describing the resurrection body as worn over what remains rather than a wholly different self replacing the old one. The bench reads the verse as the last statement of continuity before the chapter turns to the victory shout that follows, the same person changed rather than a new person substituted.
The record, by era
The Church Fathers5 voices
A commentator
Augustine of HippoSERMONS FOR THE FEAST OF ASCENSION 264.6 · Written in the 5th century.
proposed
People are amazed that God, who made all things from nothing, makes a heavenly body from human flesh. When he was in the flesh, did not the Lord make wine from water? Is it anything so much more wonderful if he makes a heavenly body from human flesh?… Is he who was able to make you when you did not exist not able to make over what you once were?
A commentator
Victorinus of PettauVictorinus Commentary on the Apocalypse of the Blessed John · Written before 304.
proposed
"And He had in His right hand seven stars." He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: "Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear." Moreover, John the Baptist had also anticipated this, by saying to his disciples: "For God giveth not the Spirit by measure unto Him. The Father," says he, "loveth the Son, and hath given all things into His hands." Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. […]
And just as a cutting from the vine planted in the ground fructifies in its season, or as a corn of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption, because the strength of God is made perfect in weakness, in order that we may never become puffed up, as if we had life from ourselves, and exalted against God, our minds becoming ungrateful; but learning by experience that we possess eternal duration from the excelling power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but that we may know what God can effect, and what benefits man receives, and thus never wander from the true comprehension of things as they are, that is, both with regard to God and with regard to man. And might it not be the case, perhaps, as I have already observed, that for this purpose God permitted our resolution into the common dust of mortality, that we, being instructed by every mode, may be accurate in all things for the future, being ignorant neither of God nor of ourselves?
Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." He sets this forth still more plainly, where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you."
For thus they will allege that this passage refers to the flesh strictly so called, and not to fleshly works, as I have pointed out, so representing the apostle as contradicting himself. For immediately following, in the same Epistle, he says conclusively, speaking thus in reference to the flesh: "For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory. O death, where is thy sting? O death, where is thy victory?" Now these words shall be appropriately said at the time when this mortal and corruptible flesh, which is subject to death, which also is pressed down by a certain dominion of death, rising up into life, shall put on incorruption and immortality. For then, indeed, shall death be truly vanquished, when that flesh which is held down by it shall go forth from under its dominion. And again, to the Philippians he says: "But our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, who shall transfigure the body of our humiliation conformable to the body of His glory, even as He is able (ita ut possit) according to the working of His own power." What, then, is this "body of humiliation" which the Lord shall transfigure, [so as to be] conformed to "the body of His glory?" Plainly it is this body composed of flesh, which is indeed humbled when it falls into the earth. Now its transformation [takes place thus], that while it is mortal and corruptible, it becomes immortal and incorruptible, not after its own proper substance, but after the mighty working of the Lord, who is able to invest the mortal with immortality, and the corruptible with incorruption. And therefore he says, "that mortality may be swallowed up of life. […]
26 more voices on this verse
The Church Fathers18 voices
In all these passages, therefore, as I have already said, these men must either allege that the apostle expresses opinions contradicting himself, with respect to that statement, "Flesh and blood cannot inherit the kingdom of God;" or, on the other hand, they will be forced to make perverse and crooked interpretations of all the passages, so as to overturn and alter the sense of the words. For what sensible thing can they say, if they endeavour to interpret otherwise this which he writes: "For this corruptible must put on incorruption, and this mortal put on immortality;" and, "That the life of Jesus may be made manifest in our mortal flesh;" and all the other passages in which the apostle does manifestly and clearly declare the resurrection and incorruption of the flesh? And thus shall they be compelled to put a false interpretation upon passages such as these, they who do not choose to understand one correctly.
For this corruptible"-and as he spake, the apostle seemingly pointed to his own flesh-"must put on incorruption, and this mortal must put on immortality." in order, indeed, that it may be rendered a fit substance for the kingdom of God.
So that whilst these shall put on over their (changed) body this, heavenly raiment, the dead also shall for their part recover their body, over which they too have a supervesture to put on, even the incorruption of heaven; because of these it was that he said: "This corruptible must put on incorruption, and this mortal must put on immortality." The one put on this (heavenly) apparel, when they recover their bodies; the others put it on as a supervesture, when they indeed hardly lose them (in the suddenness of their change).
But inasmuch as "this corruptible (that is, the flesh) must put on incorruption, and this mortal (that is, the blood) must put on immortality," by the change which is to follow the resurrection, it will, for the best of reasons, happen that flesh and blood, after that change and investiture, will become able to inherit the kingdom of God-but not without the resurrection.
Thus, because of the apostle's expression, "that mortality may be swallowed up of life " -in reference to the flesh-they wrest the word swallowed up into the sense of the actual destruction of the flesh; as if we might not speak of ourselves as swallowing bile, or swallowing grief, meaning that we conceal and hide it, and keep it within ourselves. The truth is, when it is written, "This mortal must put on immortality," it is explained in what sense it is that "mortality is swallowed up of life "-even whilst, clothed with immortality, it is hidden and concealed, and contained within it, not as consumed, and destroyed, and lost.
Death is incapable of immortality, but not so mortality. Besides, as it is written that "this mortal must put on immortality," how is this possible when it is swallowed up of life? But how is it swallowed up of life, (in the sense of destroyed by it) when it is actually received, and restored, and included in it? For the rest, it is only just and right that death should be swallowed up in utter destruction, since it does itself devour with this same intent.
But how so, unless they become entire, who have wasted away either in the loss of their health, or in the long decrepitude of the grave? For when he propounds the two clauses, that "this corruptible must put on incorruption, and this mortal must put on immortality, " he does not repeat the same statement, but sets forth a distinction.
But behold how persistently they still accumulate their cavils against the flesh, especially against its identity, deriving their arguments even from the functions of our limbs; on the one hand saying that these ought to continue permanently pursuing their labours and enjoyments, as appendages to the same corporeal frame; and on the other hand contending that, inasmuch as the functions of the limbs shall one day come to an end, the bodily frame itself must be destroyed, its permanence without its limbs being deemed to be as inconceivable, as that of the limbs themselves without their functions! What, they ask, will then be the use of the cavity of our mouth, and its rows of teeth, and the passage of the throat, and the branch-way of the stomach, and the gulf of the belly, and the entangled tissue of the bowels, when there shall no longer be room for eating and drinking? What more will there be for these members to take in, masticate, swallow, secrete, digest, eject? Of what avail will be our very hands, and feet, and all our labouring limbs, when even all care about food shall cease? What purpose can be served by loins, conscious of seminal secretions, and all the other organs of generation, in the two sexes, and the laboratories of embryos, and the fountains of the breast, when concubinage, and pregnancy, and infant nurture shall cease? In short, what will be the use of the entire body, when the entire body shall become useless? […]
Here is a veritable eternity, in the (perennial) youth of your head! Here we have an "incorruptibility" to "put on," with a view to the new house of the Lord which the divine monarchy promises! Well do you speed toward the Lord; well do you hasten to be quit of this most iniquitous world, to whom it is unsightly to approach (your own) end!
To us continence has been pointed out by the Lord of salvation as an instrument for attaining eternity, and as a testimony of (our) faith; as a commendation of this flesh of ours, which is to be sustained for the "garment of immortality," which is one day to supervene; for enduring, in fine, the will of God.
Just as before the Lord suffered his passion, when he was transformed and glorified on the mountain, he certainly had the same body that he had had down below, although of a different glory, so also after the resurrection, his body was of the same nature as it had been before the passion but of a higher state of glory and in more majestic appearance.
A commentator
Methodius of OlympusMethodius From the Discourse on the Resurrection · Written before 311.
proposed
Therefore the apostle answers thus, "For this corruptible must put on in corruption, and this mortal must put on immortality.". And therefore the apostle answers, "This corruptible must put on in corruption, and this mortal immortality."
The masculine and feminine sexes will remain just as their bodies were created. Their glory will vary according to the diversity of their good works. For all the bodies of both men and women, all that will exist in that kingdom will be glorious.
A commentator
CyprianTreatise XII. Three Books of Testimonies Against the Jews. · Written before 258.
proposed
That no one should be made sad by death; since in living is labour and peril, in dying peace and the certainty of resurrection. In Genesis: "Then said the Lord to Adam, Because thou hast hearkened to the voice of thy wife, and hast eaten of that tree of which alone I commanded thee that thou shouldest not eat, cursed shall be the ground in all thy works; in sadness and groaning shalt thou eat of it all the days of thy life: thorns and thistles shall it cast forth to thee; and thou shalt eat the herb of the field in the sweat of thy brow. Thou shall eat thy bread until thou return unto the earth from which also thou wast taken; because earth thou art, and to earth thou shall go." Also in the same place: "And Enoch pleased God, and was not found afterwards: because God translated him." And in Isaiah: "All flesh is grass, and all the glory of it as the flower of grass. The grass withered, and the flower hath fallen away; but the word of the Lord abideth for ever." In Ezekiel: "They say, Our bones are become dry, our hope hath perished: we have expired. Therefore prophesy, and say, Thus saith the Lord, Behold, I open your monuments, and I will bring you forth from your monuments, and I will bring you into the land of Israel; and I will put my Spirit upon you, and ye shall live; and I will place you into your land: and ye shall know that I the Lord have spoken, and will do it, saith the Lord." Also in the Wisdom of Solomon: "He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God." Also in the eighty-third Psalm: "How beloved are thy dwellings, Thou Lord of hosts? My soul desires and hastes to the courts of God." And in the Epistle of Paul to the Thessalonians: "But we would not that you should be ignorant, brethren, concerning those who sleep, that ye sorrow not as others which have no hope. […]
What has been mortal will be clad in immortality. After the resurrection of our bodies he promised to grant us enjoyment of the kingdom, life with the saints, enjoyment for all eternity, and those ineffable good things "which eye has not seen nor ear heard, nor have they been imagined by the human heart.".
"For this corruptible must put on incorruption." Thus lest any, hearing that "flesh and blood cannot inherit the kingdom of God," should suppose that our bodies do not rise again; he adds, "this corruptible must put on incorruption, and this mortal must put on immortality." Now the body is "corruptible," the body is "mortal:" so that the body indeed remains, for it is the body which is put on; but its mortality and corruption vanish away, when immortality and incorruption come upon it. Do not thou therefore question hereafter how it shall live an endless life, now that thou hast heard of its becoming incorruptible.
While the identical body is raised up, it will be transformed by the putting on of incorruption, as iron exposed to fire is made incandescent. This occurs in a manner known only to the Lord who raises the dead.
For, lo, this mortal shall put on immortality; when the insatiableness of desire, which rushes into licentiousness, being trained to self-restraint, and made free from the love of corruption, shall consign the man to everlasting chastity.
The Medieval Church2 voices
Lest anyone, having heard that flesh and blood do not inherit the Kingdom of God and that the dead will rise incorruptible, should think that bodies will not rise, since they presently consist of flesh and blood, he adds that bodies will rise, not such …
1012. – Here the Apostle established the necessary effect of the resurrection proceeding from its own cause. And concerning this he establishes two things in correspondence with the two he had established in the progress of the effects from the cause itself. The first is …
The Puritans and the Awakening2 voices
For this corruptible must put on incorruption,....
He sums up the argument with a very serious exhortation to Christians, to be resolved and diligent in their Lord's service, because they know they shall be so gloriously rewarded by him,
The Nineteenth Century3 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
For this corruptible ... - It is necessary that a change should take place, either by dying and then being raised, or by being changed without seeing death; for we cannot enter heaven as we are now. Must put on - The word used here (ἐνδύνω endunō ) properly means to go in, to envelope, to put on as a garment; and then to put on any thing; as the soul is, as it were, clothed with, or invested with a body; and here it means, must be endued with, or furnished with.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
this--pointing to his own body and that of those whom he addresses. put on--as a garment (2Co 5:2, 3). immortality--Here only, besides 1Ti 6:16, the word "immortality" is found. Nowhere is the immortality of the soul, distinct from the body, taught; a notion which many erroneously have derived from heathen philosophers.
quarantine:debris (2026-07-29) — starts-lowercase
For this corruptible, etc. - Because flesh and blood cannot inherit glory; therefore, there must be a refinement by death, or a change without it.
Modern Voices1 voice
The obvious truth is that the moment any matter has passed through the human mind it is finally and for ever spoilt for all purposes of science. It has become a thing incurably mysterious and infinite; this mortal has put on immortality. Even what we …
The words behind it
13 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| δεῖ | dei | It behooves | G1163 → | 101 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| τὸ | to | <the> | G3588 → | 19766 times |
| φθαρτὸν | phtharton | perishable | G5349 → | 6 times |
| τοῦτο | touto | this | G3778 → | 1381 times |
| ἐνδύσασθαι | endusasthai | to put on | G1746 → | 27 times |
| ἀφθαρσίαν | aphtharsian | imperishable | G861 → | 8 times |
| καὶ | kai | and | G2532 → | 9120 times |
| τὸ | to | <the> | G3588 → | 19766 times |
| θνητὸν | thneton | mortal | G2349 → | |
| τοῦτο | touto | this | G3778 → | 1381 times |
| ἐνδύσασθαι | endusasthai | to put on | G1746 → | 27 times |
| ἀθανασίαν. | athanasian | immortality. | G110 → |
δεῖIt behooves
deiG1163 →101 times
γὰρfor
garG1063 →1039 times
τὸ<the>
toG3588 →19766 times
φθαρτὸνperishable
phthartonG5349 →6 times
τοῦτοthis
toutoG3778 →1381 times
ἐνδύσασθαιto put on
endusasthaiG1746 →27 times
ἀφθαρσίανimperishable
aphtharsianG861 →8 times
καὶand
kaiG2532 →9120 times
τὸ<the>
toG3588 →19766 times
θνητὸνmortal
thnetonG2349 →
τοῦτοthis
toutoG3778 →1381 times
ἐνδύσασθαιto put on
endusasthaiG1746 →27 times
ἀθανασίαν.immortality.
athanasianG110 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
1 John 3:2Beloved, we are now children of God, and what we will be has not yet been revealed. We know that when Christ appears, we will be like Him, for we will see Him as…
it leads to
- Philippians 3:21
who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to be like His glorious body.
- Colossians 3:4
When Christ, who is your life, appears, then you also will appear with Him in glory.
- 1 Corinthians 13:12
Now we see but a dim reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
- 2 Corinthians 3:18
And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.
- Philippians 3:21
Through
Ephesians 4:24and to put on the new self, created to be like God in true righteousness and holiness.
it leads to
- Colossians 3:10–14
and have put on the new self, which is being renewed in knowledge in the image of its Creator.
- 2 Corinthians 5:17
Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!
- Romans 13:14
Instead, clothe yourselves with the Lord Jesus Christ, and make no provision for the desires of the flesh.
- Ephesians 2:10
For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.
- Colossians 3:10–14
Where this verse is studied
About 1 Corinthians
This page draws on 26 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, On the Death of Satyrus 2.54; Augustine of Hippo, SERMONS FOR THE FEAST OF ASCENSION 264.6; Charles Hodge, An Exposition of the First Epistle to the Corinthians; Clement of Alexandria, The Instructor Book 2; Cyprian, Treatise XII. Three Books of Testimonies Against the Jews.; Cyril of Jerusalem, Catechetical Lecture 8:18; Frederic Godet, Commentary on First Corinthians; Fulgentius of Ruspe, TO PETER ON THE FAITH 237; GK Chesterton, Heretics, Chapter XI: Science and the Savages (1905); Irenaeus, Against Heresies Book V; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, HOMILY 61 ON PSALM 15; John Chrysostom, HOMILIES ON GENESIS 36.15; John Chrysostom, Homily on 1 Corinthians 42; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Methodius of Olympus, Methodius From the Discourse on the Resurrection; Tertullian, Against Marcion Book V; Tertullian, On the Resurrection of the Flesh; Tertullian, On the Apparel of Women Book II; Tertullian, To His Wife Book I; Theophylact of Ohrid, Commentary on 1 Corinthians; Thomas Aquinas, Commentary on 1 Corinthians and Victorinus of Pettau, Victorinus Commentary on the Apocalypse of the Blessed John.