Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption.
This verse is constantly cited by those who deny the resurrection of the flesh. As it turns out, this is nothing new. Gnosticism has been with us for a long time. And because I cannot say it any better than it has already been said, I will quote Irenaeus' response to this ancient objection to the truth.
This verse is constantly cited by those who deny the resurrection of the flesh. As it turns out, this is nothing new. Gnosticism has been with us for a long time. And because I cannot say it any better than it has already been said, I will quote Irenaeus' response to this ancient objection to the truth.
Quote:
Chapter IX.Showing how that passage of the apostle which the heretics pervert, should be understood; viz., Flesh and blood shall not possess the kingdom of God.
1. Among the other [truths] proclaimed by the apostle, there is also this one, That flesh and blood cannot inherit the kingdom of God. (1 Cor. xv. 50) This is [the passage] which is adduced by all the heretics in support of their folly, with an attempt to annoy us, and to point out that the handiwork of God is not saved. They do not take this fact into consideration, that there are three things out of which, as I have shown, the complete man is composed flesh, soul, and spirit. One of these does indeed preserve and fashion [the man]this is the spirit; while as to another it is united and formedthat is the flesh; then [comes] that which is between these twothat is the soul, which sometimes indeed, when it follows the spirit, is raised up by it, but sometimes it sympathizes with the flesh, and falls into carnal lusts. Those then, as many as they be, who have not that which saves and forms [us] into life [eternal], shall be, and shall be called, [mere] flesh and blood; for these are they who have not the Spirit of God in themselves. Wherefore men of this stamp are spoken of by the Lord as dead; for, says He, Let the dead bury their dead, (Luke x. 60) because they have not the Spirit which quickens man.
2. On the other hand, as many as fear God and trust in His Sons advent, and who through faith do establish the Spirit of God in their hearts,such men as these shall be properly called both pure, and spiritual, and those living to God, because they possess the Spirit of the Father, who purifies man, and raises him up to the life of God. For as the Lord has testified that the flesh is weak, so [does He also say] that the spirit is willing (Matt. xxvi. 41). For this latter is capable of working out its own suggestions. If, therefore, any one admix the ready inclination of the Spirit to be, as it were, a stimulus to the infirmity of the flesh, it inevitably follows that what is strong will prevail over the weak, so that the weakness of the flesh will be absorbed by the strength of the Spirit; and that the man in whom this takes place cannot in that case be carnal, but spiritual, because of the fellowship of the Spirit. Thus it is, therefore, that the martyrs bear their witness, and despise death, not after the infirmity of the flesh, but because of the readiness of the Spirit. For when the infirmity of the flesh is absorbed, it exhibits the Spirit as powerful; and again, when the Spirit absorbs the weakness [of the flesh], it possesses the flesh as an inheritance in itself, and from both of these is formed a living man,living, indeed, because he partakes of the Spirit, but man, because of the substance of flesh.
3. The flesh, therefore, when destitute of the Spirit of God, is dead, not having life, and cannot possess the kingdom of God: [it is as] irrational blood, like water poured out upon the ground. And therefore he says, As is the earthy, such are they that are earthy. (1 Cor. xv. 48). But where the Spirit of the Father is, there is a living man; [there is] the rational blood preserved by God for the avenging [of those that shed it]; [there is] the flesh possessed by the Spirit, forgetful indeed of what belongs to it, and adopting the quality of the Spirit, being made conformable to the Word of God. And on this account he (the apostle) declares, As we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven. (1 Cor. xv. 49). What, therefore, is the earthly? That which was fashioned. And what is the heavenly? The Spirit. As therefore he says, when we were destitute of the celestial Spirit, we walked in former times in the oldness of the flesh, not obeying God; so now let us, receiving the Spirit, walk in newness of life, obeying God. Inasmuch, therefore, as without the Spirit of God we cannot be saved, the apostle exhorts us through faith and chaste conversation to preserve the Spirit of God, lest, having become non-participators of the Divine Spirit, we lose the kingdom of heaven; and he exclaims, that flesh in itself, and blood, cannot possess the kingdom of God.
4. If, however, we must speak strictly, [we would say that] the flesh does not inherit, but is inherited; as also the Lord declares, Blessed are the meek, for they shall possess the earth by inheritance; (Matt. v. 5) as if in the [future] kingdom, the earth, from whence exists the substance of our flesh, is to be possessed by inheritance. This is the reason for His wishing the temple (i.e., the flesh) to be clean, that the Spirit of God may take delight therein, as a bridegroom with a bride. As, therefore, the bride cannot [be said] to wed, but to be wedded, when the bridegroom comes and takes her, so also the flesh cannot by itself possess the kingdom of God by inheritance; but it can be taken for an inheritance into the kingdom of God. For a living person inherits the goods of the deceased; and it is one thing to inherit, another to be inherited. The former rules, and exercises power over, and orders the things inherited at his will; but the latter things are in a state of subjection, are under order, and are ruled over by him who has obtained the inheritance. What, therefore, is it that lives? The Spirit of God, doubtless. What, again, are the possessions of the deceased? The various parts of the man, surely, which rot in the earth. But these are inherited by the Spirit when they are translated into the kingdom of heaven. For this cause, too, did Christ die, that the Gospel covenant being manifested and known to the whole world, might in the first place set free His slaves; and then afterwards, as I have already shown, might constitute them heirs of His property, when the Spirit possesses them by inheritance. For he who lives inherits, but the flesh is inherited. In order that we may not lose life by losing that Spirit which possesses us, the apostle, exhorting us to the communion of the Spirit, has said, according to reason, in those words already quoted, That flesh and blood cannot inherit the kingdom of God. Just as if he were to say, Do not err; for unless the Word of God dwell with, and the Spirit of the Father be in you, and if ye shall live frivolously and carelessly as if ye were this only, viz., mere flesh and blood, ye cannot inherit the kingdom of God.
Chapter X.By a comparison drawn from the wild olive-tree, whose quality but not whose nature is changed by grafting, he proves more important things; he points out also that man without the Spirit is not capable of bringing forth fruit, or of inheriting the kingdom of God.
1. This truth, therefore, [he declares], in order that we may not reject the engrafting of the Spirit while pampering the flesh. But thou, being a wild olive-tree, he says, hast been grafted into the good olive-tree, and been made a partaker of the fatness of the olive-tree. (Rom. xi. 17). As, therefore, when the wild olive has been engrafted, if it remain in its former condition, viz., a wild olive, it is cut off, and cast into the fire; (Matt. vii. 19) but if it takes kindly to the graft, and is changed into the good olive-tree, it becomes a fruit-bearing olive, planted, as it were, in a kings park (paradiso): so likewise men, if they do truly progress by faith towards better things, and receive the Spirit of God, and bring forth the fruit thereof, shall be spiritual, as being planted in the paradise of God. But if they cast out the Spirit, and remain in their former condition, desirous of being of the flesh rather than of the Spirit, then it is very justly said with regard to men of this stamp, That flesh and blood shall not inherit the kingdom of God; (1 Cor. xv. 50) just as if any one were to say that the wild olive is not received into the paradise of God. Admirably therefore does the apostle exhibit our nature, and Gods universal appointment, in his discourse about flesh and blood and the wild olive. For as the good olive, if neglected for a certain time, if left to grow wild and to run to wood, does itself become a wild olive; or again, if the wild olive be carefully tended and grafted, it naturally reverts to its former fruit-bearing condition: so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness. For when men sleep, the enemy sows the material of tares; (Matt. xiii. 25) and for this cause did the Lord command His disciples to be on the watch. ( Matt. xxiv. 42, Matt. xxv. 13; Mark xiii. 33). And again, those persons who are not bringing forth the fruits of righteousness, and are, as it were, covered over and lost among brambles, if they use diligence, and receive the word of God as a graft, (Jas. i. 21) arrive at the pristine nature of manthat which was created after the image and likeness of God.
2. But as the engrafted wild olive does not certainly lose the substance of its wood, but changes the quality of its fruit, and receives another name, being now not a wild olive, but a fruit-bearing olive, and is called so; so also, when man is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the fruit [brought forth, i.e.,] of his works, and receives another name, (Rev. ii. 17) showing that he has become changed for the better, being now not [mere] flesh and blood, but a spiritual man, and is called such. Then, again, as the wild olive, if it be not grafted in, remains useless to its lord because of its woody quality, and is cut down as a tree bearing no fruit, and cast into the fire; so also man, if he does not receive through faith the engrafting of the Spirit, remains in his old condition, and being [mere] flesh and blood, he cannot inherit the kingdom of God. Rightly therefore does the apostle declare, Flesh and blood cannot inherit the kingdom of God; (1 Cor. xv. 50) and, Those who are in the flesh cannot please God: (Rom. viii. 8) 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. (1 Cor. xv. 53). 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. (Rom. viii. 9). 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. (Rom. viii. 10, etc.) And again he says, in the Epistle to the Romans, For if ye live after the flesh, ye shall die. (Rom. viii. 13). [Now by these words] he does not prohibit them from living their lives in the flesh, for he was himself in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a man. And for this reason he says in continuation, But if ye through the Spirit do mortify the works of the flesh, ye shall live. For whosoever are led by the Spirit of God, these are the sons of God.
