such eat, drink, and associate. Please those who have the greatest virtue. From good men thou mayest learn good things: but if thou keep company with the wicked, thou wilt lose even the intelligence which thou now possessest."

but a fool could act so. At the same time, it is folly in any to assert the impossibility of a thing, because he cannot comprehend it.

That which thou sowest is not quickened, except it die] I have shewed the propriety of this simile of the apostle, in the Note on John xii. 24. to which I must refer the Reader. Verse 34. Awake to righteousness] Shake off your A grain of wheat, &c. is composed of the body or lobes, and slumber; awake fully, thoroughly, dixaws, as ye ought to the germ. The latter forms an inconsiderable part of the do: so the word should be rendered; not awake to righteous-mass of the grain; the body, lobes or farinaceous part, forms Be in earnest do not trifle with God, your souls, nearly the whole. This body dies, becomes decomposed, and eternity.

ness.

Sin not] For this will lead to the destruction both of body and soul. Life is but a moment; improve it; Heaven has blessings without end.

Some have not the knowledge of God] The original is very emphatic, αγνωσίαν γαρ Θεου τινες εχουσι, some have an ignorance of God: they do not acknowledge God. They have what is their bane; and they have not what would be their happiness and glory. To have an ignorance of God, a sort of substantial darkness, that prevents the light of God from penetrating the soul, is a worse state than to be simply in the dark; or without the divine knowledge. The apostle probably speaks of those who were once enlightened; had once good morals, but were corrupted by bad company. It was to their shame or reproach that they had left the good way, and were now posting down to the chambers of death.

Verse 35. But some man will say] Aλλa Epel Tis. It is very likely that the apostle by ris sume, some one, some man, means particularly the false apostle, or teacher at Corinth; who was chief in the opposition to the pure doctrine of the gospel; and to whom, in this covert way, he often refers.

verse.

The second part of the apostle's discourse begins at this What shall be the nature of the resurrection body? 1. The question is stated, ver. 35. 2. It is answered; first, by a similitude, ver. 36-38.; secondly, by an application, ver. 39-41.; and, thirdly, by explication, ver. 42-50,

Verse 36. Thou fool] Appov. If this be addressed, as it probably is, to the false apostle, there is a peculiar propriety in it; as this man seems to have magnified his own wisdom, and set it up against both God and man; and none

and forms a fine earth, from which the germ derives its first nourishment: by the nourishment thus derived, the germ is quickened, receives its first vegetative life; and through this means, is rendered capable of deriving the rest of its nourishment and support from the grosser earth in which the grain was deposited. Whether the apostle would intimate here, that there is a certain germ in the present body, which shall become the seed of the resurrection body, this is not the place to enquire: and on this point I can with pleasure refer to Mr. Drew's work on the "Resurrection of the Human Body;" where this subject, as well as every other subject connected with this momentous question, is considered in a very luminous and cogently argumentative point of view.

Verse 37. Thou sowest not that body that shall be] This is decomposed, and becomes the means of nourishing the whole plant, roots, stalk, leaves, ear, and full corn in

the ear.

Verse 38. But God giveth it a body] And is there any other way of accounting for it, but by the miraculous working of God's power? For, out of that one bare grain, is produced a system of roots, a tall and vigorous stalk, with all its appendage of leaves, &c. besides the full corn in the ear; the whole making several hundred times the quantum of what was originally deposited. No proofs of what some call Nature, can effect this: it will ever be a philosophical as well as a scriptural truth, that God giveth it a body as it pleaseth him: and so, doth he manage the whole of the work, that every seed shall have its own body; that the wheat germ shall never produce barley; nor the rye, oats. See the Note on Gen. i. 12.

Verse 39. All flesh is not the same flesh] Though the organization of all animals is, in its general principles, the 7 D

same; yet, there are no two different kinds of animals that have flesh of the same flavour; whether the animal be beast, fowl or fish. And this is precisely the same with vegetables.

In opposition to this general assertion of St. Paul, there are certain people who tell us that fish is not flesh: and, while their religion prohibits, at one time of the year, the flesh of quadrupeds and fowls, it allows them to eat fish, fondly supposing that fish is not flesh: they might as well tell us that a lily is not a vegetable, because it is not a cabbage. There is a Jewish canon produced by Schoettgen, which my Readers may not be displeased to find inserted here; Nedarim, fol. 40. D'ani Du7 700 7108 871 ¬wan 19 1717 He who is bound by a vow to abstain from flesh, is bound to abstain from the flesh of fish and of locusts. From this it appears, that they acknowledged that there was one flesh of beasts, and another of fishes; and that he was religiously bound to abstain from the one, who was bound to abstain from the other.

Verse 40. There are also celestial bodies, and bodies terrestrial] The apostle certainly does not speak of celestial and terrestrial bodies in the sense in which we use those terms; we invariably mean by the former, the sun, moon, planets and stars; by the latter, masses of inanimate matter. But the apostle speaks of human beings; some of which were clothed with celestial, others with terrestrial bodies. It is very likely, therefore, that he means by the celestial bodies such as those refined human bodies with which Enoch, Elijah, and Christ himself appear in the realms of glory to which we may add, the bodies of those saints which arose after our Lord's resurrection; and, after having appeared to many, doubtless were taken up to Paradise. By terrestrial bodies, we may understand those in which the saints now live.

splendor, will belong to that which does not belong to this: here there is a glory of excellence; there, there will be a glory of light, and effulgence; for the bodies of the saints shall shine like the sun in the kingdom of their Father. Sea Matt. xiii. 43.

Verse 41. There is one glory of the sun] As if he had said, This may be illustrated by the present appearance of the celestial bodies which belong to our system. The sun has a greater degree of splendor than the moon; the moon than the planets; and the planets, than the stars. And even in the fixed stars, one has a greater degree of splendor than another; which may proceed either from their different magnitudes, or from the greater proximity of some of them to our earth; but from which of these causes, or from some other cause unknown, we cannot tell; as it is impossible to ascertain the distance of any of the fixed stars; even the nearest of them being too remote to afford any parallar, without which their distances cannot be measured. See the concluding observations.

Verse 42. So also is the resurrection of the dead] That is, the bodies of the dead, though all immortal, shall possess different degrees of splendor and glory, according to the state of holiness in which their respective souls were found. The rabbins have some crude notions concerning different degrees of glory, which the righteous shall possess in the kingdom of heaven. They make out seven degrees :

"The first of which is possessed by o'ps tsadikim, the just, who observe the covenant of the Holy blessed God, and subjugate all evil affections."

"The second, is possessed by those who are yesh arim, the upright, whose delight it is to walk in the ways of God, and please him."

"The third, is for n tamimim, the perfect; those who, with integrity, walk in the ways of God; and do not But the glory of the celestial is one] The glory, the ex-curiously pry into his dispensations." cellence, beauty and perfection. Even the present frail human body, possesses an indescribable degree of contrivance, art, œconomy, order, beauty, and excellence. But the celestial body, that in which Christ now appears, and according to which, ours shall be raised, Phil. iii. 21. will exceed the excellence of this beyond all comparison. A glory, or

"The fourth, is for op kadushim, the holy ones; those who are the excellent of the earth, in whom is all God's de light." Ps. xvi. 3.

The fifth, is for nawwn by baaley teshubah, the chief of the penitents; who have broken through the brazen doors, and returned to the Lord."

Rab. Pinchas says, "The holy blessed God shall make It is raised in incorruption.] Being no more subject to the bodies of the righteous as beautiful as the body of Adam corruption, dissolution, and death. was, when he entered into Paradise."

All these re

out the rational, the latter the sensitive soul.
ferences to Jewish opinions and forms of speech, the apostle
uses to convince them that the thing was possible; and that
the resurrection of the body was generally credited by all
their wise and learned men. The Jews, as Dr. Lightfoot
observes, speak frequently of the Spirit of the Messiah;
and they allow that it was this Spirit that moved on the face
of the waters, Gen. i. 2. And they assert that the Messiah
shall quicken those who dwell in the dust.

different similes used by the apostle, have the same spirit and design as the seed which is sown in the earth rots, and out of the germ contained in it, God, in his providence, produces a root, stalk, leaves, ear, and a great numerical increase of grains; is it not likely, that God, out of some essential parts of the body that now is, will produce the resurrection body; and will then give the soul a body as it pleaseth him; and so completely preserve the individuality of every human being, as he does of every grain; giving to each its own body? ver. 38. So that as surely as the grain of wheat shall produce wheat after it is cast in the earth," That Adam, receiving from God the promise of Christ, corrupts and dies; so surely shall our bodies produce the same bodies as to their essential individuality. As the germination of seeds is produced by his wisdom and power, so shall the pure and perfect human body be, in the resurrection. Hence he does not say the body is buried, but the body is sown; it is sown in weakness, it is sown in dishonour, &c. &c.

There is a natural body, and there is a spiritual body.] This very saying is found in so many words, in Yalcut Rubeni, fol. 126. "There are different kinds of men" NOUT DIN MINI NOW) D78 1787 D8 "There is a spiritual Adam, and there is also a corporeal Adam."

Verse 45. The first man Adam was made a living soul] These forms of expression are also common among the Jews; hence we find Adam harishon, "Adam the first:" and " Adam kadmai, “Adam the last." They assert that there are two Adams, 1. The mystical heavenly Adam; and, 2. The mystical earthly Adam. See Sohar Exod. fol. 29. and the several examples in Schoettgen. The apostle says this is written; The first man Adam was made a living soul: this is found Gen. ii. 7. in the words O`n now: nishmat chayim, the breath of lives; which the apostle translates box woar a living soul.

The last Adam-a quickening spirit.] This is also said to be written; but where, says Dr. Lightfoot, is this written in the whole sacred book? Schoettgen replies, In the very same verse, and in these words 'n wachen" vayehi ha-Adam le-nephesh chaiyah, and Adam became a living soul; which the apostle translates TνEUμa Zwoпolov, a quickening, or life-giving spirit. Among the cabalistic Jews w5 Nephesh, is considered as implying greater dignity than

Nishmah. The former may be considered as pointing

"It ought not to be passed by," says the same author,

The seed of the woman shall bruise the head of the serpent, and believing it, named his wife Chavah, that is life; so the Septuagint, και εκάλεσεν Αδαμ το όνομα της γυναικός AUTOU, Zwy And Adam called the name of his wife, Life. What! Is she called Life that brought death into the world? But Adam perceived τον εσχατον Αδαμ, the last Adam, exhibited to him in the promise, to be vяμа (Tour, a quickening or life-giving spirit; and had brought in a better life of the soul; and should at last bring in a better life of the body. Hence is that saying, John i. 4. Ev auT 3wn-In HIM was LIFE."

Some contend that the first Adam and the last Adam, mean the same person in two different states. The first man with the body of his creation; the same person with the body of his resurrection. See on ver. 49.

Verse 46. That was not first which is spiritual] The natural or animal body described, ver. 44. was the first; it was the body with which Adam was created. The spiritual body is the last, and is that with which the soul is to be clothed in the resurrection.

Verse 47. The first mun 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 xoixos of the dust; for the body was made 8 19 âphar min ha-adamah; dust from the ground, Gen. ii. 7.

The second man is-from heaven] Heavenly oupavios, 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

The difference between the

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A. U. C. 809

48 As is the earthy, such are they 49 And as we have borne the
image of the earthy,

Anno Imp. Ne also that are earthy and as is the
heavenly, such are they also that are

ronis Caes. 3.

heavenly.

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we shall

A. U. C. 809. ronis Cas. 3.

Anno Imp. Ne

also bear the image of the hea-
venly.

Phil. 3. 20, 21. Gen. 5. 3.

• Rom. 8. 29. 2 Cor. 3. 18. & 4. 11. Phil. 3. 21. 1 John 3. 2.

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 ¿ kuzios, the Lord, on the following authorities; first, MSS. BCDEFG. and two others. VERSIONS-Coptic, Ethiopic, FATHERSArmenian in the margin, Vulgate and Itala.

Verse 49. And as we have borne the image of the earthy] As being descendants from Adam, we have all been born in his likeness, and subject to the same kind of corruption, disgrace, and death; we shall also be raised to a life immortal, such as he now enjoys in the kingdom of God. This interpretation proceeds on the ground that, what is here spoken, belongs to Adam in his twofold state, viz. of mortality and immortality; of disgrace and honour; of earth and

heaven.

ness and true holiness we are to bear.

Origen, who quotes it once and omits it once; Athanasius, But by many commentators, the words are understood to Basil, the two Gregories, Nyssen and Nazianzen; Isidore, refer to Adam and Christ, in ver. 45, 47, 48 and 49. By Cyril, Tertullian, Cyprian, Hilary, Zeno, Ambrose, Au- these, Christ is called the second Adam, the quickening Spirit, gustin, Jerom, Ambrosiaster, Philaster, Leo, Pacianus, Pri-the second man, and the heavenly, whose image of righteousmasius, Sedulius, Bede and others. See these authorities more at large in Wetstein. Some of the most eminent of modern criti- 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, above referred to, thus, The first man is of the earth, earthy; the second man is of heaven, heavenly; Kupios being omitted, and oupavios added. The first man, and the second man, of this verse, are the same as the first Adam and the second Adam of ver. 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, nını ne w's ɔnap kanili Ish, et 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 mis-nally immortal. taken: indeed the conjecture is too refined.

The terms first man of the earth, and second man from heaven, are frequent among the Jews; the superior Adam; and 788 Adam the inferior; that is, the earthly and the heavenly Adam: Adam before the resurrection, and Adam after it.

Verse 48. As is the earthy, &c.] As Adam was, who was formed from the earth; so are all his descendants, frail, decaying, and subject to death.

As is the heavenly] As is the heavenly state of Adam and all glorified beings, so shall be the state of all those who, at the resurrection, are found fit for glory.

But when I consider, 1st. How all these terms are used and applied in the Jewish writings, it appears to me that, as this was not their import among them, so it was not the design of Paul; and it would be very difficult to find any place where Jesus Christ is called the second Adam, in either Old or New Testament. The discourse of the apostle, Rom. v. 14-19. will not prove it, though in those verses there is a comparison drawn between Adam and Christ; but that compari on refers to the extent of the sin and condemnation brought upon all men by the transgression of the first; and the redemption purchased for all men by the sacrifice of the last; and the superabundant grace procured by that sacrifice. But here, the comparison most evidently is between the state of man in this mortal life, and his state after the resurrection. Here, all men are corrupt and mortal ; and here, all men die. There, all men shall be incorrupt and immortal; and, whether holy or unholy, shall be eter

Of the image of Adam, in his heavenly or paradisiacal state, the rabbins talk largely: They say that "God created Adam with a double image, earthly and heavenly; that he was the most perfect of all beings; that his splendor shone from one extremity of the earth to the other; that all feared before him that he knew all wisdom, both earthly and heavenly; but when he sinned, his glory was diminished, and his wisdom departed from him." Yalcut Rubeni, fol. 10.

They add further, that, "In the time in which Adam received by the heavenly image, that all the creatures came to him, and acknowledged him king of the earth." Ibid. fol. 21.