1Cor 15:50

“When his disciples saw that he had risen, they did not recognise him-no, not even Jesus himself, by whom he rose again from the dead. And they assert that this very great error prevailed among his disciples, that they imagined he had risen in a mundane body, not knowing that "flesh and blood do not attain to the kingdom of God."”

“Among the other [truths] proclaimed by the apostle, there is also this one, "That flesh and blood cannot inherit the kingdom of God." 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 formed-that is the flesh; then [comes] that which is between these two-that 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," because they have not the Spirit which quickens man.”

“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." 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;" 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 king's 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;" 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 God's 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; and for this cause did the Lord command His disciples to be on the watch. 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, arrive at the pristine nature of man-that which was created after the image and likeness of God.”

“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, 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;" 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 the apostle says, "For ye are not any longer in the flesh, but in the Spirit." And again he says, "Though in the flesh, we do not war after the flesh." "For flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption." "Lo, ye shall die like men," the Spirit has said, confuting us. We must then exercise ourselves in taking care about those things which fall under the power of the passions, fleeing like those who are truly philosophers such articles of food as excite lust, and dissolute licentiousness in chambering and luxury; and the sensations that tend to luxury, which are a solid reward to others, must no longer be so to us. For God's greatest gift is self-restraint.”

“Now if, on the contrary, there is to be no flesh, how then shall it put on incorruption and immortality? Having then become something else by its change, it will obtain the kingdom of God, no longer the (old) flesh and blood, but the body which God shall have given it. Rightly then does the apostle declare, "Flesh and blood cannot inherit the kingdom of God; " for this (honour) does he ascribe to the changed condition which ensues on the resurrection.”

“When also he (in a later passage) enjoins us "to cleanse ourselves from all filthiness of flesh and blood" (since this substance enters not the kingdom of Gods ); when, again, he "espouses the church as a chaste virgin to Christ," a spouse to a spouse in very deed, an image cannot be combined and compared with what is opposed to the real nature the thing (with which it is compared).”

“The apostle, however, himself here comes to our aid; for, while explaining in what sense he would not have us "live in the flesh," although in the flesh-even by not living in the works of the flesh -he shows that when he wrote the words, "Flesh and blood cannot inherit the kingdom of God," it was not with the view of condemning the substance (of the flesh), but the works thereof; and because it is possible for these not to be committed by us whilst we are still in the flesh, they will therefore be properly chargeable, not on the substance of the flesh, but on its conduct.”

“But "flesh and blood," you say, "cannot inherit the kingdom of God." We are quite aware that this too is written; but although our opponents place it in the front of the battle, we have intentionally reserved the objection until now, in order that we may in our last assault overthrow it, after we have removed out of the way all the questions which are auxiliary to it.”

“Since, therefore, he makes the image both of the earthy and the heavenly consist of moral conduct-the one to be abjured, and the other to be pursued-and then consistently adds, "For this I say" (on account, that is, of what I have already said, because the conjunction "for" connects what follows with the preceding words) "that flesh and blood cannot inherit the kingdom of God," -he means the flesh and blood to be understood in no other sense than the before-mentioned "image of the earthy; "and since this is reckoned to consist in "the old conversation," which old conversation receives not the kingdom of God, therefore flesh and blood, by not receiving the kingdom of God, are reduced to the life of the old conversation.”

“Now, when it is clearly stated what the condition is to which the resurrection does not lead, it is understood what that is to which it does lead; and, therefore, whilst it is in consideration of men's merits that a difference is made in their resurrection by their conduct in the flesh, and not by the substance thereof, it is evident even from this, that flesh and blood are excluded from the kingdom of God in respect of their sin, not of their substance; and although in respect of their natural condition they will rise again for the judgment, because they rise not for the kingdom. Again, I will say, "Flesh and blood cannot inherit the kingdom of God; " and justly (does the apostle declare this of them, considered) alone and in themselves, in order to show that the Spirit is still needed (to qualify them) for the kingdom.”

“Otherwise, if they say that you are not in Christ, let them also say that Christ is not in heaven, since they have denied you heaven. Likewise "neither shall corruption," says he, "inherit incorruption. This he says, not that you may take flesh and blood to be corruption, for they are themselves rather the subjects of corruption,-I mean through death, since death does not so much corrupt, as actually consume, our flesh and blood.”

“I believe (He does so) for fear the heads of some should be seen! And oh that in "that day" of Christian exultation, I, most miserable (as I am), may elevate my head, even though below (the level of) your heels! I shall (then) see whether you will rise with (your) ceruse and rouge and saffron, and in all that parade of headgear: whether it will be women thus tricked out whom the angels carry up to meet Christ in the air If these (decorations) are now good, and of God, they will then also present themselves to the rising bodies, and will recognise their several places. But nothing can rise except flesh and spirit sole and pure. Whatever, therefore, does not rise in (the form of) spirit and flesh is condemned, because it is not of God.”

“For He truly was made man, and died, and not in mere appearance, but that He might truly be shown to be the first begotten from the dead, changing the earthy into the heavenly, and the mortal into the immortal. When, then, Paul says that "flesh and blood cannot inherit the kingdom of God". "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit in corruption.". a man not far removed either from the times or from the virtues of the apostles, says that that which is mortal is inherited, but that life inherits; and that flesh dies, but that the kingdom of heaven lives. When then, Paul says that "flesh and blood cannot inherit the kingdom of heaven"”

“"Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God." Seest thou how he explains himself again, relieving us of the trouble? which he often doth: for by flesh he here denotes men's evil deeds, which he hath done also elsewhere; as when he saith, "But ye are not in the flesh:" and again, "So then they that are in the flesh cannot please God." So that when he saith, "Now this I say," he means nothing else than this: "therefore said I these things that thou mayest learn that evil deeds conduct not to a kingdom." Thus from the resurrection he straightway introduced also the doctrine of the kingdom also; wherefore also he adds, "neither doth corruption inherit incorruption," i.e., neither shall wickedness inherit that glory and the enjoyment of the things incorruptible. For in many other places he calls wickedness by this name, saying, "He that soweth to the flesh, shall of the flesh reap corruption." Now if he were speaking of the body and not of evil doing, he would not have said "corruption." For he nowhere calls the body "corruption," since neither is it corruption, but a thing corruptible: wherefore proceeding to discourse also of it, he calls it not "corruption," but "corruptible," saying, "for this corruptible must put on incorruption."”

“There will then be such a common accord between flesh and Spirit—the Spirit quickening the servant flesh without any need of sustenance from it. There will be no further conflict within ourselves. And just as there will be no more external enemies to bear with, so neither shall we have to bear with ourselves as enemies within.”

“Heretics get really mixed up about this. Paul did not say that flesh and blood would not rise from the dead but that they cannot inherit the kingdom of God. What this means is that the earthly flesh and blood which we now have is perishable, but it will be clothed with immortality, and in that state we shall enter the kingdom.”

“"Flesh and blood cannot inherit the kingdom of heaven," the blessed Paul teacheth us, or as a man might say, "So long as the motions of a man are established by flesh and blood he is unable to inherit the spiritual knowledge of Christ," which, as in a parable, he calleth the kingdom of heaven; and although this verse hath other meanings in respect of other passions, yet as regardeth the matter which is under discussion we may suitably apply it with this meaning. For the true kingdom is the knowledge which erreth not, and doubteth not, but seeth everything in its proper place distinctly, as well as things which are above nature, according to the capacity which is given unto created beings; and he whose life is established by means of motions of flesh and blood is unable to become the heir of this knowledge, and if it happen that he receive it by the tradition of words, he heareth the words from others, and it is not that knowledge which itself hath revealed itself in his soul, for this knowledge is beyond words, and beyond appellations and names.”

“By "incorruption" he means the knowledge of that other world, and by "corruption" and "flesh and blood" he designates the corrupting passions of both the soul and the body, the realm of whose motions is in the "mind of the flesh." … And by the "kingdom of God" he means the lofty, noetic theoria of the blessed intuitions of that eternal effulgence, into which the holy soul is permitted to enter only by means of the incorruptible intuitions that are exalted above corruption, flesh and blood.”

“Since he said: "the image of the earthy," he says as if in explanation of it that the image of the earthy is "flesh and blood," that is, fleshly deeds and those proper to the corpulence of the body, which cannot inherit the Kingdom of God. That is, wickedness, which corrupts the nobility of the soul, cannot inherit that glory and incorruptible blessings. You may also understand all this as spoken not about the manner of life, but about the resurrection. For example, the words "flesh and blood" mean: in the age to come, it is not the present body, consisting of flesh and blood, that will enjoy the kingdom. For there is no food or drink there by which the present body is nourished. "And corruption," that is, the corruptible body does not inherit the incorruptible. Therefore it is necessary for our body to become spiritual and incorruptible. Nevertheless, know that Chrysostom understood these words of the apostle as an exhortation to a better life.”

“999. – And this is what he says: I tell you this, brethren; as if to say: unless you live, namely, the life of grace, you cannot attain to the kingdom of God, i.e., to the life of glory, because flesh and blood cannot inherit the kingdom of God. What we must not think, as some heretics say, is that flesh and blood will not rise according to substance, but rather that the whole body will be changed into spirit or into air. This is heretical and false. For the Apostle says that our body will be conformed to his body of radiance. Therefore, since Christ after his resurrection, has body and blood, as it says in Luke (24:39): "See my hands and my feet, that it is I myself; handle me, and see; for a spirit has not flesh and bones as you see that I have," it is certain that we too will have flesh and blood in the resurrection. 1000. – We must not think that by flesh and blood, he means that the substance of the flesh and blood cannot inherit the kingdom of God, but rather flesh and blood, i.e., those devoting themselves to flesh and blood, namely, men given to vices and lusts, cannot inherit the kingdom of God. And thus is flesh understood, i.e., a man living by the flesh: "But you are not in the flesh, you are in the Spirit, if in fact the Spirit of God dwells in you" (Rom. 8:9) Or: flesh and blood, i.e., the works of flesh and blood cannot inherit the kingdom of God, which is against the Jews and Muslims who imagine that after the resurrection they will possess for themselves wives and rivers of honey and milk. Or: flesh and blood, i.e., the corruption of flesh and blood cannot inherit the kingdom of God; that is, after the resurrection, the body will not be subject to the corruption of flesh and blood, as it is of the man who lives [now]. Therefore and accordingly, he adds, nor does the corruptible inherit incorruption, i.e., nor can the corruption of mortality, which is expressed here by the term "flesh," inherit incorruption, i.e., the incorruptible kingdom of God, because we will rise in glory: "Because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God" (Rom. 8:21).”

“For this the Apostle shows when he says: Flesh and blood cannot inherit the kingdom of God; here by the word flesh meaning mortality, and by blood mutability. He declared therefore that it is impossible for one who is mortal or mutable to inherit the kingdom of heaven. He subjoins immediately: Neither doth corruption inherit incorruption—and he repeated this, by way of showing that nothing that is corrupt can go up and enter there, for harm rather than any advantage would result. For just as we, who are far away from the sun, have not the power, should we direct our eyes to his disc, to continue doing so, but would be injured and blinded rather than profited, so would it fare with any one if, while still mortal or mutable or corruptible, he should seek to overstep the boundaries, and approach the way which leads to the kingdom of heaven, while still far off therefrom.”