938
a , b See ver. eis πνεῦμα ” ζωοποίουν.
—Sam
46. GAN’ οὗ πρῶτον τὸ 7 πνευματικὸν ¢ Jo. 1.31, ἀλλὰ τὸ "ψυχικόν, ἔπειτα τὸ ” πνευµατικόν: 47. "ὃ πρῶτος ἄνθρω-.
antith. πος ἐκ "γῆς, ᾿χοϊκός: ὁ δεύτερος. ἄνθρωπος ὁ Κύριος! " ἐξ
d Η.Ι.: see note below. 7! a2, x. 18, xi.'13; JO. i. 32, xii. 28; Acts ii. 2.
e2 Cor. v. 2; Gal. i. 8; 1 ΤΗ. 1. 1ο; 2 Pet. i. 18; freq. in Rev.; Mt. xxviii. 2; Lk. iii Ref. to Chr., Jo. iii. 13, etc., vi. 31 ff. .
10m. ο Κνριος ΒΟΓ}, 17, 67”3, latt. vg. cop., many Ff.
Ins. ο Κυριος Ν «ΑΡΡΙΕΙΚΤ,Ρ, and syrr.
Tert. censures this reading in Mcion.
An instance of the Syrian readings followed by A, even in Paul.
Ad ap is repeated in the second clause by way of maintaining the humanity of Christ and His genetic relation to the protoplast (cf. Luke i. 23-38), essential as the ground of our bodily relationship to Him (48 f.; cf. Heb. ii. 14 ff.).—The time of Christ’s γενέσθαι elg πν. ζωοπ., in view of the context and esp. of vv. 42 ff., can only be His resurrection from the grave (Est., Gr., Mr., Hn., Hf., El.), which supplies the hinge of Paul’s whole argument (cf. Rom. i. 4, vi. 4 ff., x. 9, etc.); not the incarnation (Thp., Bz., Baur, Ed.), for His pre-resurrection body was a cepa ψνχικόν (Rom. villi. 3, etc.; 2 Cor. xii. 4, Phil. ii. 7, etc.). By rising from the dead, Christ ἐγενήθη εἰς πνεῦμα-- Ηε en- tered on the spiritual and ultimate form of human existence; and at the same time, ἐγενήθη els πν. ζωοποιοῦν---Ηε entered this state so as to communicate it to His fellows: cf. vv. 20-23, Col. i. 18, Rev. 1. 5; also Rom. viii. το f., 2 Cor. iv. 14; John vi. 33, xi. 25, xiv. 19, etc. The action of Jesus in “' breathing”’ upon His disciples while He said, ‘‘ Receive the Holy Spirit” (John xx. 22 f.), symbolised the vitalising relationship which at this epoch He assumed towards mankind; this act raised to a higher potency the original “breathing”? of God by which man “became a living soul”. ‘Spirit is life-power, having the ground of its vitality in itself, while the soul has only a subject and conditioned life; spirit vitalises that which is outside of itself, soul leads its individual life within the sphere marked out by its environment”’ (Πέ): cf. John iii. 34, iv. 14, v. 25 f.; Heb. vil. 25.—6 ἔσχατος ἄνθρωπος recalls the Rabbinical title, ha’adam ha’ach4ron, given to the Messiah (Neve Shalom, ix. 9): Christ is not, however, the later or second, but the last, the final Adam. The two Adams of Philo, based on the duplicate narrative of Gen. i., 1i.—the ideal ‘‘ man after the image of God” and the actual ‘‘ man of the dust of the earth” —with which Pfleiderer and others iden- tify Paul’s πρῶτος and ἔσχατος, χοϊκὸς
and ἐπονράνιος ᾿Αδάµ, are not to be found here. For (a) Philo’s first is Paul’s last ; (b) both Paul’s Adams are equally concrete; (c) the resurrection of Christ distinguishes their respective periods, a crisis the conception of which is foreign to Philo’s theology; (d) moreover, Gen. i. 26 is referred in xi. 7 above to the historical, not the ideal, First Man.
Ver. 46 might have been expressly aimed at the Philonian exegesis; it affirms a development from lower to higher, from the dispensation of ψυχἠ to that of πνεῦμα, the precise opp. of that extracted from Gen. i., ii. by Philo. (ἀλλ᾽ οὐ) ‘Nay, but not first is the spiritual, but the psychic—after that (ἔπειτα: cf. 23) the spiritual’. P. states a general law (σῶμα is not to be under- stood with the adjs.): the ψυχικὸν as such demands the πνευματικὸν to follow it (44); they succeed in this order, not the reverse. ‘The Ap. does not share the notion, long regarded as orthodox, that humanity was created in a state of moral and physical perfection. . . . In- dependently of the Fall, there must have been progress from an inferior state, the psychic, which he posits as man’s point of departure, to a superior state, the spiritual, foreseen and determined as man’s goal from the first”’ (Gd. ad loc.: see the whole passage).