Vv. 47-49 draw another contrast be- tween the two ‘‘men,” types of the two eras of humanity, which is suggested by the words χοῦν ἀπὸ τῆς γῆς (‘aphar minha’adamah) of Gen. ii. 7. The first is ἐκ γῆς, χοϊκός (terrenus, Vg.; more literally, pulvereus, Bz.); the second is ἐξ οὐρανοῦ (om. 6 Κύριος). The former epithets, and by antithesis the latter, point to bodily origin and substance (ef. 40, also 2 Cor. iv. 7, ἐν ὀστρακίνοις. σκεύεσιν), but connote the whole quality of the life thus determined.—The expres- sion ἐξ οὐρανοῦ (e celo, Bz.; not de calo, Vg.) has led to the identifying of the δεύτερος ἄνθρ. with the incarnate Christ (see Ed.), to the confusion of
46—50.
**odpavod> 48. Solos ὁ ἃ χοϊκός, *
an .. ή τοιοῦτοι καὶ οἱ * χοϊκοί"
939
\ f In this --- order, 2
οἷος 6 © ἐπουράνιος, *TovodTot καὶ οἱ 5 ἐπουράνιοι" 49. καὶ καθὼς [or 14) * ἐφορέσαμεν τὴν | εἰκόνα τοῦ * χοϊκοῦ, ” φορέσοµεν 1 καὶ τὴν ᾿ εἰκόνα 19. ; 205 σεξ Hl 2 Cor. xii. τοῦ * ἐπουρανίου. δι ο α a e ; . 50. Τοῦτο 8€2 * yp, ἀδελφοί, ὅτι ! σὰρξ καὶ | αἷμα ™ βασιλείαν ο ΡΕ ” Θεοῦ ' κληρονομῆσαι οὐ "δύνανται, οὐδὲ ἡ “Pope τὴν ’ ἀφθαρσίαν ιν xvi. 18 Mk. ix. 3. 6 See ver. 40. h Rom. xiii. 4; Mt. xi. 8; Jo. xix. 5; Jas. ii. 3; Prov. xvi. 23. i See xi. 7. k See vii. 29. 1 Eph. vi. 12; Heb. ii. 14; Mt. xvi. 17; Sir. xiv. 18; cf. Lk. xxiv. 39.
πι Sec vi. 9 (with κληρονοµ.). the pred. precedes.
Ίφορεσωμεν, all uncc, but B, with 46,and many minn.
n ὄυναται, for the compound subj. and sing. vb., cf. Mt. v. 18; there N.T. 4.1. for such a constr. ad sensum, in this order.
0, p See ver. 42.
W.H. retain -ομεν
in marg., R.V. and Weiss in ¢xt., referring -ωμεν to marg.; other crit. edd., -ωμεν.
2 yap, DG, Tert.
Paul’s argument (cf. note on 45). This phrase is suggested by the antithetical ἐκ γῆς: the form of existence in which the risen Jesus appeared was super- terrestrial and pneumatic (cf. 2 Cor. v. 2); it possessed a life and attributes im- parted ‘‘ from heaven ’’—by an immediate and sovereign act of God (Rom. i. 4, vi. 4, 2 Cor. xiii. 4, Eph. i. 19 f., 1 Peter i. 21, etc.). This transformation of the body of Jesus was foreshadowed by His Transfiguration, and consummated in His Ascension; P. realised it with the most powerful effect in the revelation to him- self of the risen Christ ‘‘ from heaven”’. The glorious change attested, indeed, the origin of Christ’s personality, but it should not be confused with that origin (Rom. i. 4; of. Matt. xvii. 5). From His resurrection onwards, Christ became to human faith the ἄνθρωπος ἐπουράνιος (Rom. vi. 9 f., Rev. i. 17 ff.), who was taken previously for a θνητὸς and χοϊκὸς like other men.—Baur, Pfleiderer, Bey- schlag (N.T. Theology), Sm., and others, see in the ἄνθρωπος ἐξ οὐρανοῦ the pre- existent Christ, whom they identify with Philo’s ideal or ‘‘ heavenly man” of Gen. i. 26 (see note on 45 above); on this in- terpretation an entire Christology is based —the theory that Christ in his pre-in- carnate state was simply the Urmensch, the prototype of humanity, existing thus, either in fact or in the Divine idea, with God from eternity, and being in this sense the Eternal Son. Doubtless the “second man ”’ is ideally first and reveals the true end and type of humanity, and this conception is, so far, a just inference from Paul’s teaching. But what P. actually sets forth is the historical rela- tion of the two Adams in the develop- ment of mankind, Christ succeeding and
38vvaras, NBP, 73, Or.
displacing our first father (46, see note; 49), whereas the Baurian Urmensch is antecedent to tbe earthly Adam.
The above χοϊκὸς and ἐπουράνιος have severally their copies in χοϊκοὶ and ἐπουράνιοι (48). Is this a purely physi- cal distinction, between pre- and post- resurrection states of the same men (cf. 44) ? or is there a moral connotation im- plied, as Hf. and Ed. suggest? The latter seems likely, esp. on comparison of Phil. iii. 18 ff., Col. iii. 1-4, Rom. vi. 4, and in transition to the exhorta- tion of ver. 49. Those who are to be ‘“‘heavenly”’ in body hereafter already ‘sit in heavenly places’’ (Eph. ii. 6), while those are ‘earthy’ in every sense ‘‘whose flesh hath soul to suit,” ot τὰ ἐπίγεια Φρονοῦντες. — Admitting the larger scope of ver. 48, we accept the strongly attested hortatory φορέσωμεν of ver. 49: ‘‘ Let us wear also the image of the Heavenly One’. The εἰκὼν em- braces the entire ‘‘man’’—not the body alone, the σχῆμα and σκεῦος ἀνθρώπον (Phil. ii. 7, 2 Cor. iv. 7, 1 Thess. iv. 4)— in Adam and Christ respectively (cf. xi. 7, 2 Cor. iii. 18, Rom. viii. 29, Col. i. 15 ili. 10); and we are exhorted to “ put on Christ’ (Rom. xiii. 14, Gal. iii. 27), real- ising that to wear His moral likeness here carries with it the wearing of His bodily likeness hereafter: see vv. 20-23, Rom. viii. 11; 1 John 11. 2 f.