§ 55. THE First ADAM AND THE Last, xv. 426-49. The Ap. has now removed a priori objections, and brought his theory of bodily resurrection within the lines of natural analogy and pro- bability of reason. He has at the same time largely expounded it, intimating (1) that the present is, in some sense, the seed of the future body, and (2) that the two will differ as the heavenly must needs differ from the earthly. He goes on to show that this diff. has its basis and pattern in the diff. between the primitive Adam and the glorified Christ, who are contrasted in condition (426, 43), in nature (44 ff.), and in origin (47 Π.).
Vv. 426, 43. Zwelpetar ἐν φθορᾷ . . . ἐν ἀτιμίᾳ . . . ἐν ἀσθενείᾳ: “ The sow- ing is in corruption (perishableness) . . . in dishonour . . . in weakness”. It is better, with Cv., Wr. (p. 656), and Hn., to regard σπείρεται and ἐγείρεται as im- personal, since no subject is supplied; the vbs., thrice repeated with emphasis, are contrasted in idea; the antithesis lies between two opp. stages of being (cf., for the mode of expression, Luke xii. 48). σπείρεται recalls, and applies in the most general way, the ὃ σπείρεις and owéppata of vv. 36 ff. To interpret this vb. as figuring the act of burial (‘*verbum amoenissimum pro sepultura,” Bg.; so Cm., Gr., Mr., Bt., El., and many others) confuses the analogy (the ‘‘sowing” is expressly distinguished from the ‘‘ dying”
41—45.
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