1st Corinthians Chapter 15 verse 50 Holy Bible
Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
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Now I say this, my brothers, that it is not possible for flesh and blood to have a part in the kingdom of God; and death may not have a part in life.
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But this I say, brethren, that flesh and blood cannot inherit God's kingdom, nor does corruption inherit incorruptibility.
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Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
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Now I say this, brothers,{The word for "brothers" here and where context allows may also be correctly translated "brothers and sisters" or "siblings."} that flesh and blood can't inherit the Kingdom of God; neither does corruption inherit incorruption.
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And this I say, brethren, that flesh and blood the reign of God is not able to inherit, nor doth the corruption inherit the incorruption;
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Pulpit Commentary
Pulpit CommentaryVerses 50-58. - Conclusion and exhortation. Verse 50. - Now this I say. This sums up my meaning. Flesh and blood. Our mortal nature and human organism; our "earthly house of this tabernacle" (2 Corinthians 5:1; Luke 20:35). Inherit incorruption. A body liable to corruption, with all its loathly accompaniments, cannot enter into the "inheritance incorruptible, and undefiled, and that fadeth not away" (1 Peter 1:4).
Ellicott's Commentary
Ellicott's Commentary for English Readers(50) Now this I say.--This is the phrase with which the Apostle is wont to introduce some statement of profound significance. (See 1Corinthians 1:12; 1Corinthians 7:29.) The statement so introduced here is that flesh and blood, being corruption, cannot enter into the heavenly state, which is incorruption. This is still part of the answer to the question, "With what bodies do they come?" but the reply is no longer based upon any analogy. It comes now as a revelation of what he had been taught by the Spirit of God. Flesh and blood are indeed corruption. Blood is everywhere the type of this lower animal life. Blood is the life of the flesh; and so, though Jews might eat the flesh, they might not eat the blood, which is the life thereof (Genesis 9:4). All offerings which typified the offering up and sacrifice of "self"--the lower sinful self--were sacrifices by shedding of blood, without which was no remission (Hebrews 9:22). When the supreme Sacrifice was made on Calvary the blood was shed--once for all. So when Christ showed His resurrection body to His disciples He did not say, "A spirit hath not flesh and blood, as ye see Me have;" but "A spirit hath not 'flesh and bones,' as ye see Me have." The blood of Christ is never spoken of as existing after His crucifixion. That was the supreme sacrifice of Self to God. The blood--the type of the human self--was poured out for ever. It is to be noticed also that the phrase "of His flesh and of His bones" (not His "blood," which the Eucharistic Feast would have suggested) was evidently in ordinary use, as it was interpolated in Ephesians 5:30.The blood, as the type of our lower nature, is familiar in all popular phraseologies, as when we say, for example, that a "man's blood is up," meaning that his physical nature is asserting itself. One characteristic of the resurrection body, therefore, is that it shall be bloodless. . . .
