' The Alexandrine does not attribute the least eschatological significance to the heavenly man. He shows no trace of the belief that he who came into being in the image of God, at the end of aU things shall appear as Messiah. But with Paul it is just this which is the essential thing. His doctrine of the heavenly and earthly man, or of the first and last Adam, or of Adam and Christ, is most pointedly apocalyptic in character ' (i&. p. 77f.).
If there is any allusion to Philo's view, it is referred to only to be contradicted : ' the pneu- matic was not first, but the psychic ; then came the pneumatic' At this point (v.*^) the Apostle's mind reverts to his original subj ect — the constitution respectively of the psychic and of the pneumatic man. The first man was sprung from earth, earthy in his constitution ; the second man was, is, or shall be from heaven, and is the heavenly man. And the same law whereby members of Adam's race reproduce his earthy, psychic constitu- tion secures that those who derive their life from the heavenly man shall receive a pneumatic frame or constitution. But the frame or ffCop-a is now described as eUdiv, the image or concrete expression of personality which produces an impression on the beholder. The ' image of the heavenly ' in v.'** is tlie same as the ' image of his glory,' or ' his glorious likeness ' of Ph 3-', into which the Lord is to change the * body of our humiliation.' And the ' image of his glory,' the ' image of the heavenly man ' alike describe the pneumatic ffufia, frame or form, which the Risen Christ had taken to Himself.
CHRIST, CHRISTOLOGY
CHRIST, CHRISTOLOGY 191
When we examine these verses, freed from the obligation of reading into tliem Pliilo's theory of creation, the OT hgure which is suggested by 6 iirovpavios is not the supposed Urmensch of Gn 1, nor yet a Pauline complement of the earthly Adam of Gn 2, but the tigure in Dn 7^^, l5ov fiera rCjv ve<pi'Ko}V rod ovpdvov ws vlbs dvdpilnrov epxofJ.evo%, It is true that there is not elsewhere in St. Paul's writings any certain allusion to the ' Son of Man ' ; but this may well be due to tiie incomprehensibility of the phrase in Gentile ears. And there is no reason to suppose that St. Paul was either ignorant of, or indifferent to, the Messianic significance of the Danielle figure. The view which these verses postulate is therefore this : that the Messiah, the heavenly man of Daniel, is at the same time the head of the new race, the second Adam, and is known to be such because He has been made a ' life-giving Spirit ' ; those who believe on Him are by Him made alive.
At what point did this take place, in the opinion of St. Paul ? Was it at the ' creation,' or at His coming to earth, or at His Exaltation ? Probably the first of these possibilities is the one which corresponds with the first impression the words make ; the description is in both cases that of the original condition of the first and the second Adam respectively. And that is the interpretation in- sisted upon by those who find the source of St. Paul's Christology in the conception of a pre- existent ideal man. On the other hand, it is at least not necessary to look for the source of both parts of the statement in the Genesis-narrative. It is quite in accordance with St. Paul's manner of handling Scripture that he should add to a direct quotation a proposition which rests on quite other ground (cf. Ro 3^°, Gal 2^''). Nor, in the second place, is it necessary that the verb iyivero (granting that it is to be supplied in the second clause of v.'^^) should refer in both cases to the same point of time, or to synonymous moments in the experience of the first and second Adam. All that is necessary is that in both cases the experience must be one capable of being described by the word eyivero, and the illuminating parallel is that in Ac 2^'' : ' God made him Lord and Christ.'
Once more, the Avhole passage must be viewed and interpreted in its bearing on the solution of the question. With what body do they come ? What is really contrasted with the aQfia \pvxi-K6v which clothed the ^vxvv ^QiTav of the first Adam is the (Tw/xa irvevfiaTLKov through which the irvevfia ^woTTOLovv of the Second Adam is manifested. And as the aQ/jLa irvevixaTiKov is the glorified body of the Risen Lord, so it was at His Resurrection that He ' was made a life-giving Spirit.' It would not follow that St. Paul did not regard Him as having been wvevfxa or even irvev/j-a ^uottoiovv in some sense anterior to the Resurrection, any more than it is necessary to put a similar interpretation on Ac 2^''. As ' the first-born from the dead,' He was also ' the first-born among many brethren,' inasmuch as they were destined in advance to be conformed to His ' image,' i.e. to the form of His existence in glory (Ro 8-8; see Denney, ad loc). He was the Second Adam because He was at once the Source, the Type, and the Head of the new race ; and as surely as filiation from the first Adam had shown itself in the physico-psychic constitution, so surely Avould vital relation to Christ show itself in the bearing of a spiritual-heavenly body, the habita- tion not made with hands, eternal in the heavens.