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Selected Verse: 1 Corinthians 15:47 - King James

Verse	Translation	Text
1Co 15:47	King James	The first man is of the earth, earthy: the second man is the Lord from heaven.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
of the earth--inasmuch as being sprung from the earth, he is "earthy" (Gen 2:7; Gen 3:19, "dust thou art"); that is, not merely earthly or born upon the earth, but terrene, or of earth; literally, "of heaped earth" or clay. "Adam" means red earth. the Lord--omitted in the oldest manuscripts and versions. from heaven-- (Joh 3:13, Joh 3:31). Humanity in Christ is generic. In Him man is impersonated in his true ideal as God originally designed him. Christ is the representative man, the federal head of redeemed man.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

of the earth--inasmuch as being sprung from the earth, he is "earthy" (Gen 2:7; Gen 3:19, "dust thou art"); that is, not merely earthly or born upon the earth, but terrene, or of earth; literally, "of heaped earth" or clay. "Adam" means red earth.

the Lord--omitted in the oldest manuscripts and versions.

from heaven-- (Joh 3:13, Joh 3:31). Humanity in Christ is generic. In Him man is impersonated in his true ideal as God originally designed him. Christ is the representative man, the federal head of redeemed man.

Notes on the Bible, by Albert Barnes, [1834]
The first man - Adam. Is of the earth - Was made of the dust; see Gen 2:7. Earthy - Partaking of the earth; he was a mass of animated clay, and could be appropriately called "dust;" Gen 3:19. Of course, he must partake of a nature that was low, mean, mortal, and corruptible. The second man - Christ; see the note on Co1 15:45. He is called the second man, as being the second who sustained a relation to people that was materially to affect their conduct and destiny; the second and the last Co1 15:45, who should sustain a special headship to the race. The Lord from heaven - Called in Co1 2:8, the "Lord of glory;" see note on that place. This expression refers to the fact that the Lord Jesus had a heavenly origin, in contradistinction from Adam, who was formed from the earth. The Latin Vulgate renders this, "the second man from heaven is heavenly;" and this idea seems to accord with the meaning in the former member of the verse. The sense is, evidently, that as the first man had an earthly origin, and was, therefore, earthy, so the second man being from heaven, as his proper home, would have a body adapted to that abode; unlike that which was earthy, and which would be suited to his exalted nature, and to the world where he would dwell. And while, therefore, the phrase "from heaven" refers to his heavenly origin, the essential idea is, that he would have a body that was adapted to such an origin and such a world - a body unlike that which was earthy. That is, Christ had a glorified body to which the bodies of the saints must yet be made like.

Notes on the Bible, by Albert Barnes, [1834]

The first man - Adam.

Is of the earth - Was made of the dust; see Gen 2:7.

Earthy - Partaking of the earth; he was a mass of animated clay, and could be appropriately called "dust;" Gen 3:19. Of course, he must partake of a nature that was low, mean, mortal, and corruptible.

The second man - Christ; see the note on Co1 15:45. He is called the second man, as being the second who sustained a relation to people that was materially to affect their conduct and destiny; the second and the last Co1 15:45, who should sustain a special headship to the race.

The Lord from heaven - Called in Co1 2:8, the "Lord of glory;" see note on that place. This expression refers to the fact that the Lord Jesus had a heavenly origin, in contradistinction from Adam, who was formed from the earth. The Latin Vulgate renders this, "the second man from heaven is heavenly;" and this idea seems to accord with the meaning in the former member of the verse. The sense is, evidently, that as the first man had an earthly origin, and was, therefore, earthy, so the second man being from heaven, as his proper home, would have a body adapted to that abode; unlike that which was earthy, and which would be suited to his exalted nature, and to the world where he would dwell. And while, therefore, the phrase "from heaven" refers to his heavenly origin, the essential idea is, that he would have a body that was adapted to such an origin and such a world - a body unlike that which was earthy. That is, Christ had a glorified body to which the bodies of the saints must yet be made like.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Earthy (χοΐ́κός) Only in this chapter. The kindred noun χοῦς dust appears Mar 6:11; Rev 18:19. From χέω to pour; hence of earth thrown down or heaped up: loose earth. Compare Gen 2:7, Sept., where the word is used. From heaven (ἐζ οὐρανοῦ) Ἑξ out of, marking the origin, as ἐκ γῆς out of the earth. Meyer acutely remarks that "no predicate in this second clause corresponds to the earthy of the first half of the verse, because the material of the glorified body of Christ transcends alike conception and expression." The phrase includes both the divine origin and the heavenly nature; and its reference, determined by the line of the whole argument, is to the glorified body of Christ - the Lord who shall descend from heaven in His glorified body. See Phi 3:20, Phi 3:21.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Earthy (χοΐ́κός)

Only in this chapter. The kindred noun χοῦς dust appears Mar 6:11; Rev 18:19. From χέω to pour; hence of earth thrown down or heaped up: loose earth. Compare Gen 2:7, Sept., where the word is used.

From heaven (ἐζ οὐρανοῦ)

Ἑξ out of, marking the origin, as ἐκ γῆς out of the earth. Meyer acutely remarks that "no predicate in this second clause corresponds to the earthy of the first half of the verse, because the material of the glorified body of Christ transcends alike conception and expression." The phrase includes both the divine origin and the heavenly nature; and its reference, determined by the line of the whole argument, is to the glorified body of Christ - the Lord who shall descend from heaven in His glorified body. See Phi 3:20, Phi 3:21.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The first man was from the earth, earthy; the second man is the Lord from heaven - The first man, being from the earth, is subject to corruption and dissolution, like the earth from which he came. The second man - St. Paul could not so well say, "Is from heaven, heavenly:" because, though man owes it to the earth that he is earthy, yet the Lord does not owe his glory to heaven. He himself made the heavens, and by descending from thence showed himself to us as the Lord. Christ was not the second man in order of time; but in this respect, that as Adam was a public person, who acted in the stead of all mankind, so was Christ. As Adam was the first general representative of men, Christ was the second and the last. And what they severally did, terminated not in themselves, but affected all whom they represented.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

The first man was from the earth, earthy; the second man is the Lord from heaven - The first man, being from the earth, is subject to corruption and dissolution, like the earth from which he came. The second man - St. Paul could not so well say, "Is from heaven, heavenly:" because, though man owes it to the earth that he is earthy, yet the Lord does not owe his glory to heaven. He himself made the heavens, and by descending from thence showed himself to us as the Lord. Christ was not the second man in order of time; but in this respect, that as Adam was a public person, who acted in the stead of all mankind, so was Christ. As Adam was the first general representative of men, Christ was the second and the last. And what they severally did, terminated not in themselves, but affected all whom they represented.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The first man is of the earth - That is: Adam's body was made out of the dust of the earth; and hence the apostle says he was χοΐκος, of the dust; for the body was made עפר מן האדמה aphar min haadamah, dust from the ground; Gen 2:7. The second man is - from heaven - Heavenly, ουρανιος, as several good MSS. and versions read. The resurrection body shall be of a heavenly nature, and not subject to decay or death. What is formed of earth must live after an earthly manner; must be nourished and supported by the earth: what is from heaven is of a spiritual nature; and shall have no farther connection with, nor dependence upon, earth. I conceive both these clauses to relate to man; and to point out the difference between the animal body and the spiritual body, or between the bodies which we now have and the bodies which we shall have in the resurrection. But can this be the meaning of the clause, the second man is the Lord from heaven? In the quotation I have omitted ὁ Κυριος, the Lord, on the following authorities: Manuscripts - BCD*EFG, and two others. Versions - Coptic, Ethiopic, Armenian in the margin, Vulgate, and Itala. Fathers-Origen, who quotes it once and omits it once; Athanasius, Basil, the two Gregories, Nyssen and Nazianzen; Isidore, Cyril, Tertullian, Cyprian, Hilary, Zeno, Ambrose, Augustine, Jerome, Ambrosiaster, Philaster, Leo, Pacianus, Primasius, Sedulius, Bede, and others. See these authorities more at large in Wetstein. Some of the most eminent of modern critics leave out the word, and Tertullian says that it was put in by the heretic Marcion. I do think that the word is not legitimate in this place. The verse is read by the MSS., versions, and fathers referred to, thus: The first man is of the earth, earthy; the second man is of heaven, heavenly; Κυριος being omitted and ουρανιος added. The first man and the second man of this verse are the same as the first Adam and the second Adam of Co1 15:45, and it is not clear that Christ is meant in either place. Some suppose that there is a reference here to what Eve said when she brought forth Cain: I have gotten a man from the Lord, קניתי איש את יהוה kanithi ish eth Yehovah, I have possessed or obtained a man, the Lord; that is, as Dr. Lightfoot explains it, that the Lord himself should become man: and he thinks that Eve had respect to the promise of Christ when she named her son; as Adam had when he named his wife. If Eve had this in view, we can only say she was sadly mistaken: indeed the conjecture is too refined. The terms first man of the earth, and second man from heaven, are frequent among the Jews: אדם לעילא the superior Adam; and אדם תתאה Adam the inferior; that is, the earthly and the heavenly Adam: Adam before the resurrection, and Adam after it.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The first man is of the earth - That is: Adam's body was made out of the dust of the earth; and hence the apostle says he was χοΐκος, of the dust; for the body was made עפר מן האדמה aphar min haadamah, dust from the ground; Gen 2:7.

The second man is - from heaven - Heavenly, ουρανιος, as several good MSS. and versions read. The resurrection body shall be of a heavenly nature, and not subject to decay or death. What is formed of earth must live after an earthly manner; must be nourished and supported by the earth: what is from heaven is of a spiritual nature; and shall have no farther connection with, nor dependence upon, earth. I conceive both these clauses to relate to man; and to point out the difference between the animal body and the spiritual body, or between the bodies which we now have and the bodies which we shall have in the resurrection. But can this be the meaning of the clause, the second man is the Lord from heaven? In the quotation I have omitted ὁ Κυριος, the Lord, on the following authorities: Manuscripts - BCD*EFG, and two others. Versions - Coptic, Ethiopic, Armenian in the margin, Vulgate, and Itala. Fathers-Origen, who quotes it once and omits it once; Athanasius, Basil, the two Gregories, Nyssen and Nazianzen; Isidore, Cyril, Tertullian, Cyprian, Hilary, Zeno, Ambrose, Augustine, Jerome, Ambrosiaster, Philaster, Leo, Pacianus, Primasius, Sedulius, Bede, and others. See these authorities more at large in Wetstein. Some of the most eminent of modern critics leave out the word, and Tertullian says that it was put in by the heretic Marcion. I do think that the word is not legitimate in this place. The verse is read by the MSS., versions, and fathers referred to, thus: The first man is of the earth, earthy; the second man is of heaven, heavenly; Κυριος being omitted and ουρανιος added. The first man and the second man of this verse are the same as the first Adam and the second Adam of Co1 15:45, and it is not clear that Christ is meant in either place. Some suppose that there is a reference here to what Eve said when she brought forth Cain: I have gotten a man from the Lord, קניתי איש את יהוה kanithi ish eth Yehovah, I have possessed or obtained a man, the Lord; that is, as Dr. Lightfoot explains it, that the Lord himself should become man: and he thinks that Eve had respect to the promise of Christ when she named her son; as Adam had when he named his wife. If Eve had this in view, we can only say she was sadly mistaken: indeed the conjecture is too refined.

The terms first man of the earth, and second man from heaven, are frequent among the Jews: אדם לעילא the superior Adam; and אדם תתאה Adam the inferior; that is, the earthly and the heavenly Adam: Adam before the resurrection, and Adam after it.

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