1Cor 15:45-50 | Barnes | STEP | Verse 45. And so it is written . . It is only the first part of the verse which is quoted. The first man Adam was made a living soul . This is quoted exactly from the translation by the Seventy, except that the apostle has added the words "first" and "Adam." This is done to designate whom he meant. The meaning of the phrase "was made a living soul" (εγενετοειςψυχηνζωσαν in Hebrew), is, became a living, animated being; a being endowed with life. The use of the word "soul" in our translation, for ψυχη and , ( nephesh ,) does not quite convey the idea. We apply the word soul , usually, to the intelligent and the immortal part of man; that which reasons, thinks, remembers, is conscious, is responsible, etc. The Greek and Hebrew words, however, more properly denote that which is alive, which is animated, which breathes, which has an animal nature. . And this is precisely the idea which Paul uses here, that the first man was made an animated being by having breathed into him the breath of life, ( ,) and that it is the image of this animated or vital being which we bear, . Neither Moses nor Paul deny that, in addition to this, man was endowed with a rational soul, an immortal nature; but that is not the idea which they present in the passage in Genesis which Paul quotes. The last Adam . The second Adam, or the "second man," . That Christ is here intended is apparent, and has been usually admitted by commentators. Christ here seems to be called Adam because he stands in contradistinction from the first Adam; or because, as we derive our animal and dying nature from the one, so we derive our immortal and undying bodies from the other. From the one we derive an animal or vital existence; from the other we derive our immortal existence, and resurrection from the grave. The one stands at the head of all those who have an existence represented by the words, "a living soul;" the other of all those who shall have a spiritual body in heaven. He is called "the last Adam;" meaning that there shall be no other after him who shall affect the destiny of man in the same way, or who shall stand at the head of the race in a manner similar to what had been done by him and the first father of the human family. They sustain peculiar relations to the race; and in this respect they were "the first" and "the last" in the peculiar economy. The name "Adam" is not elsewhere given to the Messiah, though a comparison is several times instituted between him and Adam. See . A quickening spirit , ειςπνευμαζωοποιουν. A vivifying spirit; a spirit giving or imparting life. Not a being having mere vital functions, or an animated nature, but a being who has the power of imparting life. This is not a quotation from any part of the Scriptures, but seems to be used by Paul either as affirming what was true on his own apostolic authority, or as conveying the substance of what was revealed respecting the Messiah in the Old Testament. There may be also reference to what the Saviour himself taught, that he was the source of life; that he had the power of imparting life, and that he gave life to all whom he pleased. ; . "For as the Father hath life in himself, so hath he given to the Son to have life in himself;" , "For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will." The word "spirit," here applied to Christ, is in contradistinction from "a living being," as applied to Adam, and seems to be used in the sense of spirit of life, as raising the bodies of his people from the dead, and imputing life to them. He was constituted not as having life merely, but as endowed with the power of imparting life; as endowed with that spiritual or vital energy which was needful to impart life. All life is the creation or production of spirit, (πνευμα;) as applied to God the Father, or the Son, or the Holy Spirit. Spirit is the source of all vitality. God is a Spirit, and God is the source of all life. And the idea here is, that Christ had such a spiritual existence, such power as a spirit; that he was the source of all life to his people. The word spirit is applied to his exalted spiritual nature, in distinction from his human nature, in . The apostle does not here affix that he had not a human nature, or a vital existence as a man; but that his main characteristic in contradistinction from Adam was, that he was endowed with an elevated spiritual nature, which was capable of imparting vital existence to the dead. (b) "The first man Adam" (c) "The last Adam"

1 Corinthians 15:45-50

Verse 45. And so it is written. Gen 2:7. It is only the first part of the verse which is quoted.

The first man Adam was made a living soul. This is quoted exactly from the translation by the Seventy, except that the apostle has added the words "first" and "Adam." This is done to designate whom he meant. The meaning of the phrase "was made a living soul" (εγενετοειςψυχηνζωσαν in Hebrew), is, became a living, animated being; a being endowed with life. The use of the word "soul" in our translation, for ψυχη and , (nephesh,) does not quite convey the idea. We apply the word soul, usually, to the intelligent and the immortal part of man; that which reasons, thinks, remembers, is conscious, is responsible, etc. The Greek and Hebrew words, however, more properly denote that which is alive, which is animated, which breathes, which has an animal nature. 1Cor 15:44. And this is precisely the idea which Paul uses here, that the first man was made an animated being by having breathed into him the breath of life, (Gen 2:7,) and that it is the image of this animated or vital being which we bear, 1Cor 15:48. Neither Moses nor Paul deny that, in addition to this, man was endowed with a rational soul, an immortal nature; but that is not the idea which they present in the passage in Genesis which Paul quotes.

The last Adam. The second Adam, or the "second man," 1Cor 15:47. That Christ is here intended is apparent, and has been usually admitted by commentators. Christ here seems to be called Adam because he stands in contradistinction from the first Adam; or because, as we derive our animal and dying nature from the one, so we derive our immortal and undying bodies from the other. From the one we derive an animal or vital existence; from the other we derive our immortal existence, and resurrection from the grave. The one stands at the head of all those who have an existence represented by the words, "a living soul;" the other of all those who shall have a spiritual body in heaven. He is called "the last Adam;" meaning that there shall be no other after him who shall affect the destiny of man in the same way, or who shall stand at the head of the race in a manner similar to what had been done by him and the first father of the human family. They sustain peculiar relations to the race; and in this respect they were "the first" and "the last" in the peculiar economy. The name "Adam" is not elsewhere given to the Messiah, though a comparison is several times instituted between him and Adam. See Rom 5:12-19.

A quickening spirit, ειςπνευμαζωοποιουν. A vivifying spirit; a spirit giving or imparting life. Not a being having mere vital functions, or an animated nature, but a being who has the power of imparting life. This is not a quotation from any part of the Scriptures, but seems to be used by Paul either as affirming what was true on his own apostolic authority, or as conveying the substance of what was revealed respecting the Messiah in the Old Testament. There may be also reference to what the Saviour himself taught, that he was the source of life; that he had the power of imparting life, and that he gave life to all whom he pleased. Jn 1:4; Jn 5:26. "For as the Father hath life in himself, so hath he given to the Son to have life in himself;" 1Cor 15:21, "For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will." The word "spirit," here applied to Christ, is in contradistinction from "a living being," as applied to Adam, and seems to be used in the sense of spirit of life, as raising the bodies of his people from the dead, and imputing life to them. He was constituted not as having life merely, but as endowed with the power of imparting life; as endowed with that spiritual or vital energy which was needful to impart life. All life is the creation or production of spirit, (πνευμα;) as applied to God the Father, or the Son, or the Holy Spirit. Spirit is the source of all vitality. God is a Spirit, and God is the source of all life. And the idea here is, that Christ had such a spiritual existence, such power as a spirit; that he was the source of all life to his people. The word spirit is applied to his exalted spiritual nature, in distinction from his human nature, in Rom 1:4, 1Timm 3:16, 1Pet 3:18. The apostle does not here affix that he had not a human nature, or a vital existence as a man; but that his main characteristic in contradistinction from Adam was, that he was endowed with an elevated spiritual nature, which was capable of imparting vital existence to the dead.

(b) "The first man Adam" Gen 2:7 (c) "The last Adam" Jn 5:21, 6:33,40 Verse 46. Howbeit. There is a due order observed, 1Cor 15:23. The decaying, the dying, the weak, the corruptible, in the proper order of events, was first. This order was necessary, and this is observed everywhere. It is seen in the grain that dies in the ground, and in the resurrection of man. The imperfect is succeeded by the perfect; the impure by the pure; the vile and degraded by the precious and the glorious. The idea is, that there is a tendency towards perfection, and that God observes the proper order by which that which is most glorious shall be secured. It was not his plan that all things in the beginning should be perfect; but that perfection should be the work of time, and should be secured in an appropriate order of events. The design of Paul in this verse seems to be to vindicate the statement which he had made, by showing that it was in accordance with what was everywhere observed, that the proper order should be maintained. This idea is carried through the following verses.

(*) "Howbeit" "However" (+) "natural" "Animal" Verse 47. The first man. Adam.

Is of the earth. Was made of the dust. See Gen 2:7.

Earthy. Partaking of the earth; he was a mass of animated clay, and could be appropriately called "DUST," Gen 3:19. Of course, he must partake of a nature that was low, mean, mortal, and corruptible.

The second man. Christ. 1Cor 15:45. He is called the second man, as being the second who sustained a relation to men that Was materially to affect their conduct and destiny; the second and the last 1Cor 15:45 who should sustain a peculiar headship to the race.

The Lord from heaven. Called in 1Cor 2:8, the "Lord of glory." 1Cor 2:8. This expression refers to the fact that the Lord Jesus had a heavenly origin, in contradistinction from Adam, who was formed from the earth. The Latin Vulgate renders this, "the second man from heaven is heavenly;" and this idea seems to accord with the meaning in the former member of the verse. The sense is, evidently, that as the first man had an earthly origin, and was therefore earthy, so the second man being from heaven, as his proper home, would have a body adapted to that abode; unlike that which was earthy, and which would be fitted to his exalted nature, and to the world where he would dwell. And while, therefore, the phrase "from heaven" refers to his heavenly origin, the essential idea is, that he would have a body that was adapted to such an origin and such a world--a body unlike that which was earthy. That is, Christ had a glorified body, to which the bodies of the saints must yet be made like.

(a) "first man" Jn 3:13,21 Verse 48. As is the earthy. Such as Adam was.

Such are they also, etc. Such are all his descendants; all who derive their nature from him. That is, they are frail, corruptible, mortal; they live in an animal body as he did; and, like him, they are subject to corruption and decay.

And as is the heavenly. As is he who was from heaven; as is the Lord Jesus now in his glorified body.

Such are they also, etc. Such will they be also. They will be like him; they will have a body like his. This idea is more fully expressed in Php 3:21, "Who shall change our vile body, that it may be fashioned like unto his glorious body." Verse 49. And as we have borne the image of the earthy. As, like our first father, we are frail, decaying, dying; as we are so closely connected with him as to be like him. This does not refer, mainly, to one bearing his moral character, but to the fact that we are, like him, subject to sickness, frailty, sorrow, and death.

We shall also bear the image of the heavenly. The Lord Jesus Christ, who was from heaven, and who is in heaven. As we are so closely connected with Adam as to resemble him, so by the Divine arrangement, and by faith in the Lord Jesus, we are so closely connected with him that we shall resemble him in heaven. And as he is now free from frailty, sickness, pain, sorrow, and death, and as he has a pure and spiritual body, adapted to a residence in heaven, so shall we be in that future world. The argument here is, that the connexion which is formed between the believer and the Saviour is as close as that which subsisted between him and Adam; and as that connexion with Adam involved the certainty that he would be subjected to pain, sin, sickness, and death, so the connexion with Christ involves the certainty that he will, like him, be free from sin, sickness, pain, and death, and, like him, will have a body that is pure, incorruptible, and immortal.

(b) "also bear" Rom 8:29 Verse 50. Now this I say, brethren. "I make this affirmation in regard to this whole subject. I do it as containing the substance of all that I have said. I do it in order to prevent all mistake in regard to the nature of the bodies which shall be raised up." This affirmation is made respecting all the dead and all the living, that there must be a material and important change in regard to them before they can be prepared for heaven. Paul had proved in the previous verses that it was possible for God to give us bodies different from those which we now possess; he here affirms, in the most positive manner, that it was indispensable that we should have bodies different from what we now have.

Flesh and blood. Bodies organized as ours now are. "Flesh and blood" denotes such bodies as we have here--bodies that are fragile, weak, liable to disease, subject to pain and death. They are composed of changing particles; to be repaired and strengthened daily; they are subject to decay, and are wasted away by sickness, and of course they cannot be fitted to a world where there shall be no decay and no death.

Cannot inherit. Cannot be admitted as heir to the kingdom of God. The future world of glory is often represented as an heirship. Rom 8:17.

The kingdom of God. Heaven; appropriately called his kingdom, because he shall reign there in undivided and perfect glory for ever.

Neither doth corruption, etc. Neither can that which is in its nature corruptible, and liable to decay, be adapted to a world where all is incorruptible. The apostle here simply states the fact. He does not tell us why it is impossible. It may be because the mode of communication there is not by the bodily senses; it may be because such bodies as ours would not be fitted to relish the pure and exalted pleasures of an incorruptible world; it may be because they would interfere with the exalted worship, the active service, and the sleepless employments of the heavenly world; it may be because such a body is constituted to derive pleasure from objects which shall not be found in heaven. It is adapted to enjoyment in eating and drinking, and the pleasures of the eye, the ear, the taste, the touch; in heaven the soul shall be awake to more elevated and pure enjoyments than these, and, of course, such bodies as we here have would impede our progress and destroy our comforts, and be ill-adapted to all the employments and enjoyments of that heavenly world.