1Cor 15:45, 47 | Clarke | e4.org | Verse 45. The first man Adam was made a living soul ] These forms of expression are also common among the Jews: hence we find Adam harishon , "Adam the first;" and Adam kadmai , " Adam the last." They assert that there are two Adams: 1. The mystical heavenly Adam; and 2. The mystical earthly Adam. See Sohar Exod ., fol. 29; and the several examples in Schoettgen . The apostle says this is written: The first man Adam was made a living soul : this is found , in the words nishmath chaiyim , the breath of lives ; which the apostle translates ψυχηνζωσαν, a living soul . The last Adam-a quickening spirit. ] This is also said to be written ; but where , says Dr. Lightfoot, is this written in the whole sacred book? Schoettgen replies, In the very same verse, and in these words: vayehi ha-Adam le-nephesh chaiyah , and Adam became a living soul; which the apostle translates πνευμαζωοποιουν, a quickening , or life-giving spirit . Among the cabalistic Jews nephesh is considered as implying greater dignity than nishma . The former may be considered as pointing out the rational , the latter the sensitive soul. All these references to Jewish opinions and forms of speech the apostle uses to convince them that the thing was possible; and that the resurrection of the body was generally credited by all their wise and learned men. The Jews, as Dr. Lightfoot observes, speak frequently of the Spirit of the Messiah ; and they allow that it was this Spirit that moved on the face of the waters , . And they assert that the Messiah shall quicken those who dwell in the dust . "It ought not to be passed by," says the same author, "that Adam, receiving from God the promise of Christ- The seed of the woman shall bruise the head of the serpent , and believing it, named his wife Chauvah , that is, life ; so the Septuagint , καιεκαλεσεναδαμτοονονατηςγυναικοςαυτουζωη. And Adam called the name of his wife, Life . What! Is she called Life that brought death into the world? But Adam perceived τονεσχατον αδαμ, the last Adam exhibited to him in the promise, to be πνευμαζωοποιουν, a quickening or life-giving spirit ; and had brought in a better life of the soul ; and should at last bring in a better life of the body . Hence is that saying, : εναυτωζωηην, In HIM was LIFE." Some contend that the first Adam and the last Adam mean the same person in two different states: the first man with the body of his creation ; the same person with the body of his resurrection . .

‏ 1 Corinthians 15:45

Verse 45. The first man Adam was made a living soul] These forms of expression are also common among the Jews: hence we find Adam harishon, "Adam the first;" and Adam kadmai, " Adam the last." They assert that there are two Adams: 1. The mystical heavenly Adam; and 2. The mystical earthly Adam. See Sohar Exod., fol. 29; and the several examples in Schoettgen. The apostle says this is written: The first man Adam was made a living soul: this is found Ge 2:7, in the words nishmath chaiyim, the breath of lives; which the apostle translates ψυχηνζωσαν, a living soul.

The last Adam-a quickening spirit.] This is also said to be written; but where, says Dr. Lightfoot, is this written in the whole sacred book? Schoettgen replies, In the very same verse, and in these words: vayehi ha-Adam le-nephesh chaiyah, and Adam became a living soul; which the apostle translates πνευμαζωοποιουν, a quickening, or life-giving spirit. Among the cabalistic Jews nephesh is considered as implying greater dignity than nishma. The former may be considered as pointing out the rational, the latter the sensitive soul. All these references to Jewish opinions and forms of speech the apostle uses to convince them that the thing was possible; and that the resurrection of the body was generally credited by all their wise and learned men. The Jews, as Dr. Lightfoot observes, speak frequently of the Spirit of the Messiah; and they allow that it was this Spirit that moved on the face of the waters, Ge 1:2. And they assert that the Messiah shall quicken those who dwell in the dust.

"It ought not to be passed by," says the same author, "that Adam, receiving from God the promise of Christ-The seed of the woman shall bruise the head of the serpent, and believing it, named his wife Chauvah, that is, life; so the Septuagint, καιεκαλεσεναδαμτοονονατηςγυναικοςαυτουζωη. And Adam called the name of his wife, Life. What! Is she called Life that brought death into the world? But Adam perceived τονεσχατον αδαμ, the last Adam exhibited to him in the promise, to be πνευμαζωοποιουν, a quickening or life-giving spirit; and had brought in a better life of the soul; and should at last bring in a better life of the body. Hence is that saying, Joh 1:4: εναυτωζωηην, In HIM was LIFE."

Some contend that the first Adam and the last Adam mean the same person in two different states: the first man with the body of his creation; the same person with the body of his resurrection. See Clarke on 1Co 15:49.

‏ 1 Corinthians 15:47

Verse 47. The first man is of the earth] That is: Adam's body was made out of the dust of the earth; and hence the apostle says he was χοικος, of the dust; for the body was made aphar min ha-adamah, dust from the ground; Ge 2:7.

The second man is-from heaven.] Heavenly, ουρανιος, as several good MSS. and versions read. The resurrection body shall be of a heavenly nature, and not subject to decay or death. What is formed of earth must live after an earthly manner; must be nourished and supported by the earth: what is from heaven is of a spiritual nature; and shall have no farther connection with, nor dependence upon, earth. I conceive both these clauses to relate to man; and to point out the difference between the animal body and the spiritual body, or between the bodies which we now have and the bodies which we shall have in the resurrection. But can this be the meaning of the clause, the second man is the Lord from heaven? In the quotation I have omitted οκυριος, the Lord, on the following authorities: MANUSCRIPTS-BCD*EFG, and two others. VERSIONS-Coptic, AEthiopic, Armenian in the margin, Vulgate, and Itala. FATHERS-Origen, who quotes it once and omits it once; Athanasius, Basil, the two Gregories, Nyssen and Nazianzen; Isidore, Cyril, Tertullian, Cyprian, Hilary, Zeno, Ambrose, Augustine, Jerome, Ambrosiaster, Philaster, Leo, Pacianus, Primasius, Sedulius, Bede, and others. See these authorities more at large in Wetstein. Some of the most eminent of modern critics leave out the word, and Tertullian says that it was put in by the heretic Marcion. I do think that the word is not legitimate in this place. The verse is read by the MSS., versions, and fathers referred to, thus: The first man is of the earth, earthy; the second man is of heaven, heavenly; κυριος being omitted and ουρανιος added. The first man and the second man of this verse are the same as the first Adam and the second Adam of 1Co 15:45, and it is not clear that Christ is meant in either place. Some suppose that there is a reference here to what Eve said when she brought forth Cain: I have gotten a man from the Lord, kanithi ish eth Yehovah, I have possessed or obtained a man, the Lord; that is, as Dr. Lightfoot explains it, that the Lord himself should become man: and he thinks that Eve had respect to the promise of Christ when she named her son; as Adam had when he named his wife. If Eve had this in view, we can only say she was sadly mistaken: indeed the conjecture is too refined.

The terms first man of the earth, and second man from heaven, are frequent among the Jews: the superior Adam; and Adam the inferior; that is, the earthly and the heavenly Adam: Adam before the resurrection, and Adam after it.