Anf-03 v.iv.vi.x Pg 38
The οἱ ἐπουράνιοι, the “de cœlo homines,” of this ver. 48 are Christ’s risen people; comp. Phil. iii. 20, 21 (Alford).
For he could not possibly have opposed to earthly men any heavenly beings that were not men also; his object being the more accurately to distinguish their state and expectation by using this name in common for them both. For in respect of their present state and their future expectation he calls men earthly and heavenly, still reserving their parity of name, according as they are reckoned (as to their ultimate condition5662 5662 Secundum exitum.
) in Adam or in Christ. Therefore, when exhorting them to cherish the hope of heaven, he says: “As we have borne the image of the earthy, so let us also bear the image of the heavenly,”5663 5663
Anf-03 v.viii.xlvii Pg 19
Phil. iii. 20, 21.
—of course after the resurrection, because Christ Himself was not glorified before He suffered. These must be “the bodies” which he “beseeches” the Romans to “present” as “a living sacrifice, holy, acceptable unto God.”7619 7619
Anf-03 v.iv.vi.xx Pg 27
Phil. iii. 21. [I have adhered to the original Greek, by a trifling verbal change, because Tertullian’s argument requires it.]
it follows that this body of ours shall rise again, which is now in a state of humiliation in its sufferings and according to the law of mortality drops into the ground. But how shall it be changed, if it shall have no real existence? If, however, this is only said of those who shall be found in the flesh6121 6121
Anf-03 v.viii.lv Pg 10
Phil. iii. 21.
But if you maintain that a transfiguration and a conversion amounts to the annihilation of any substance, then it follows that “Saul, when changed into another man,”7713 7713
Treasury of Scriptural Knowledge, Chapter 3
VERSE (21) - 1Co 15:42-44,48-54
