> - > , ἐν "δυνάμει: 44. Ἱσπείρεται σῶμα 3ψυχικόν, * €yet-
90]
w See iv. 20. x See ii. 14.
capa "ψυχικόν, Kat? gore? y See ii. 15.
z Mt. ii. 55
Lk. xxiv.
AS 46. Cf
κ \ 111 ο εσγχατ' Α α Acts xii. KAITOS is 47; and ix. 14 above.
a Gen. ii. 7; Rom. xi. 9; 1 Pet. ii. 7; Mt. xxi. 42 and Acts iv. 11 (Ps. cxvii. 22) ; Acts v. 36; Lk. xiii. 19.
lew εστιν: all pre-Syrian codd., and all ancient verss. exc. syrr.
Ίεστιν και; all uncc. but KL.
3 Om. σωμα pre-Syrian codd.
* BK, and several minn., om. ανθρωπος.
of the seed, 36), and jars with ἐν ἀσθενείᾳ (a sick man, not a corpse, is called weak), and with ψυχικὸν in νετ. 44; cf. also vv. 50-54, where ἡ Φθορά, τὸ Φθαρτόν, τὸ θνητὸν τοῦτο are identified with the living ἡμεῖς. Our present life is the seed- time (Gal. vi. 7 ff.), and our ‘mortal bodies’? (Rom. viii. ro f.) are in the
germinal state, concluding with death
(36), out of which a wholly diff. organism will spring. The attributes Φθορά (cf. δουλεία τ. φθορᾶς, Rom. viii. 21), ἀτιμία (cf. Phil. iii. 21), ἀσθενεία (cf. 2 Cor. xiii. 4)—summed up in the θνητὰ σώματα of Rom. viii. ΙΙ and μορφὴ SovAov of Phil. ii, 7—are those that P. is wont to ascribe to man’s actual physique, in contrast with the ἀφθαρσία, δόξα, S¥vapis of the post-resurrection state: see 2 Cor. iv. 7, το, 16, v. I, 4, Rom. i. 4, viii. 18-23. Thus, with variety in detail, Est. (‘‘ mori- tur corpus multis ante mertem miseriis et foeditatibus obnoxium, suscitabitur idem corpus omni ex parte gloriosum”’), Ον., Hf., Hn., Ed. Gd. refers the three- fold σπείρεται to the three moments of burial, mortal life, and birth respectively ; van Hengel identifies it with procreation, quite unsuitably.
Ver. 44. ‘‘There is sown a psychic body; there is raised a spiritual body.” This dictum grounds the antithesis un- folded in wv. 42 f. upon its proper basis; the diff. is not a matter of condition merely, but of constitution. Corruption, dishonour, feebleness are, in great part, penal inflictions (Rom. v. 12 ff.), signalis- ing not a natural defect, but a positive subjection to the power of sin (53-56); man, however, is essentially ψυχη under the present order (45), and his body there- fore is essentially ψυχικὸν as determined by that order (cf. vi. 13, and note; Col. ii. 20 ff., Matt. xxii. 30, etc.), being fitted to and expressive of the ‘‘ soul’ wherein his earthly being centres; see the note on ψυχικός, ii. 14. Though inadequate, “natural” is the best available rendering of this adj.; it indicates the moulding
of man’s body by its environment and its adaptation to existing functions; the same body is χοϊκὸν in respect of its material (47).--ψυχικὸν is only relatively a term of disparagement; the ‘‘ psychic body”’ has in it the making of the ‘“‘spiritual”; ‘its adaptation for the present service of the soul is the sowing of it, that is the initial step in its adapta- tion for the future uses of the spirit. An organism fitted to be the seat of mind, to express emotion, to carry out the be- hests of will, is in process of being adapted for a still nobler ministry ’’ (Ed.) : “‘ he that sows to the Spirit (in the natural body), will reap of the Spirit (in the spiritual body),”’ Gal. vi. 8. —‘‘ If there is a psychic body, there is also a spiritual’’: a frame suited to man’s earthly life argues a frame suited to his heavenly life, accord- ing to the principle of ver. 380 (cf. the argument from lower to higher in Matt. vi. 30); and the σῶμα πν. lies, in some way, germinally hidden in the capa w., to be unfolded from it under “πε uni- versal law of progress” (Εά.).--ἔστιν (extstit) bears emphasis in each clause; from the fact of sense P. argues to the fact of faith. Observe txtl. notes 1-3. Ver. 45 puts into words of Scripture the law of development affirmed, there- by showing its agreement with the plan of creation and its realisation in the two successive heads of the race. Into his citation of Gen. ii. 7 (LXX) P. introduces πρῶτος and duplicates ἄνθρωπος by *ASdp (ha’adam), to prepare for his an- tithetical addition 6 ἔσχατος ᾽᾿Αδὰμ εἰς πνεῦμα ζωοποιοῦν. On the principle of ver. 446, the Adam created as ψυχη was the crude beginning of humanity (the pred. ψυχἠ ζῶσα is shared by A. with the animals, Gen. i. 20, 24)—a “τοι” requiring a ‘“‘last’’ as his complement and explanation. The two types differ here not as the sin-committing and sin- abolishing (Rom. v. 12 ff.), but as the rudimentary and finished man _ respec- tivély, with their physique to match.—