Spiritual (πνευματικός, which in classical Greek is opposed to bodily, Plutarch, De Sanct. 389) denotes in New Test. usage, (a) belonging to the Holy Spirit (Ro 1:11; Ro 15:27; 1Co 2:13; 1Co 9:11; 1Co 12:1,7; 1Co 14:1,37; Eph 1:3); or (b) determined or influenced by the Holy Spirit (1Co 3; 1Co 1; 1Co 14:37; Ga 6:1), such as "spiritual songs" (Eph 5:19; Col 3:16), i.e. inspired; a "spiritual house" (Col 1:9), not angelic, nor unmanufactured, but composed of stones vivified by the Spirit (comp. Eph 2:22), like "spiritual sacrifices" (1Pe 2:5); "spiritual food and drink" (1Co 10:3), i.e. nourishment afforded by the Spirit (the "spiritual Rock," De 8:15; De 32:4), and not in an ordinary way (comp.
Ex 17:6). See Cremer, Lexicon of the N.T. Greek, s.v. SEE SPIRITUAL MINDEDNESS.
The expression "spiritual body" (σῶμα πνευματικόν, pneumatic body), used in 1Co 15:44 to describe the resurrection state, appears at first sight a palpable contradiction of terms; but it is interpreted by the antithesis there made with the "natural body" (σῶμα ψυχικόν, psychic body). The apostle uses these terms in the same epistle (2:14, 15) to distinguish the unregenerate man from the Christian, as being changed from his fleshly condition to a heavenly one by the Divine Spirit. In the resurrection body, accordingly, these words denote the contrast between the earthly, decaying, and sin stained costume of the soul here and its celestial, immortal, and purified state hereafter. This is plain likewise from the kindred antithesis of the context ("corruption... incorruption," "dishonor... glory," "weakness... power," "earthy... heavenly"). We are not taught, therefore, to look for an ethereal, aerial, or sublimated body in the other life, but one of bona fide matter, substantial as at present, although transfigured by a divine and heavenly glory. SEE RESURRECTION.