1 Corinthians 15:47

KJV

The first man [is] of the earth, earthy: the second man [is] the Lord from heaven.

KJV (with Strong's)

The first {G4413} man {G444} is of {G1537} the earth {G1093}, earthy {G5517}: the second {G1208} man {G444} is the Lord {G2962} from {G1537} heaven {G3772}.

Complete Jewish Bible

The first man is from the earth, made of dust; the second man is from heaven.

Berean Standard Bible

The first man was of the dust of the earth, the second man from heaven.

American Standard Version

The first man is of the earth, earthy: the second man is of heaven.

Commentary

### SUMMARY
First Corinthians 15:47 stands as a pivotal statement in Paul's comprehensive argument for the resurrection, drawing a profound contrast between humanity's two representative heads: Adam and Christ. This verse succinctly encapsulates their disparate origins and natures—Adam, earthly and mortal, formed from the dust; Christ, divine and life-giving, originating from heaven. It lays the theological groundwork for understanding the spiritual transformation and glorious destiny awaiting believers, who, through Christ, are destined to bear the image of the heavenly.

### CONTEXT
* **Literary Context:** This verse is situated within the "Resurrection Chapter," 1 Corinthians 15, which is Paul's most extensive theological discourse on the resurrection of the dead. Paul is directly addressing skepticism and confusion among the Corinthian believers regarding the reality and nature of the resurrection body. Having firmly established the historical fact and theological necessity of Christ's resurrection as the "firstfruits" [1 Corinthians 15:20](/1_corinthians/15-20 "1 Corinthians 15:20 - Christ, the Firstfruits"), he then transitions to explain *how* the dead are raised and *with what kind of body* they come [1 Corinthians 15:35](/1_corinthians/15-35 "1 Corinthians 15:35 - How are the Dead Raised?"). Verses [1 Corinthians 15:42-44](/1_corinthians/15-42-44 "1 Corinthians 15:42-44 - The Nature of the Resurrected Body") introduce the contrast between the perishable and imperishable, the natural and spiritual body. Verse 47, therefore, serves as the climactic summary of this contrast, personifying the two types of humanity in Adam and Christ, directly preceding the declaration that we shall bear the image of the heavenly man [1 Corinthians 15:49](/1_corinthians/15-49 "1 Corinthians 15:49 - Bearing the Heavenly Image").

* **Historical & Cultural Context:** The Corinthian church was situated in a Greco-Roman city, a melting pot of various philosophical and religious ideas. Greek thought, particularly Platonism, often held a disdain for the physical body, viewing it as a prison for the soul. This philosophical dualism likely contributed to the Corinthian believers' difficulty in grasping the concept of a bodily resurrection. Some may have believed in the immortality of the soul but rejected the idea of a physical resurrection, which seemed absurd or undesirable. Paul's emphasis on the *physical* resurrection of Christ and the *nature* of the resurrected body directly counters these prevalent cultural assumptions. Furthermore, the Jewish understanding of Adam as the progenitor of all humanity, whose sin brought death to all, would have been familiar to some, providing a foundation for Paul's typological comparison between Adam and Christ.

* **Key Themes:** First Corinthians 15:47 powerfully contributes to several overarching themes within the chapter and Paul's broader theology. Most prominently, it articulates the theme of **The Two Adams** or **Two Representative Men**, establishing a foundational theological typology. Adam, "the first man," represents humanity in its fallen, earthly, and mortal state, subject to decay and death, as described in the creation account where God formed man from the dust of the ground [Genesis 2:7](/genesis/2-7 "Genesis 2:7 - God Forms Man from Dust"). In stark contrast, Christ, "the second man," is presented as the new head of humanity, embodying a spiritual, heavenly, and immortal nature. This contrast underscores the theme of **Origin and Nature**, highlighting that Adam's being is derived from the earth, while Christ's is from heaven, signifying His divine pre-existence and transcendent authority. Consequently, the verse also reinforces the theme of **Transformation and Destiny**, suggesting that just as humanity has inherited Adam's earthly image, believers are destined to inherit Christ's heavenly image, culminating in a glorious, spiritual resurrection body.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **first (Greek, _prōtos'_):** This word, G4413, signifies "foremost" in time, place, order, or importance. In this context, it denotes Adam as the initial, original human being, the progenitor from whom all other humans derive their physical existence and earthly nature. Paul uses it to establish a chronological and foundational starting point for humanity's condition.
* **earthy (Greek, _choïkós'_):** Derived from G5517, meaning "dusty" or "dirty (soil-like)," this term directly links Adam's nature to his creation "from the dust of the ground" (G1093, _gē_ - earth). It emphasizes the material, perishable, and mortal composition of the first man, highlighting his inherent frailty and susceptibility to decay and death.
* **Lord (Greek, _kýrios'_):** This term, G2962, denotes "supreme in authority" or "controller," often translated as Master or Sir. Here, applied to Christ, it signifies His divine sovereignty, pre-eminence, and ultimate authority, particularly in contrast to Adam's created and subordinate status. It underscores Jesus' unique identity as God incarnate and the source of new life.
* **heaven (Greek, _ouranós'_):** G3772 refers to the sky or, by extension, heaven as the abode of God. When applied to Christ's origin "from heaven," it emphasizes His divine, transcendent, and spiritual nature, distinguishing Him from the earthly origin of Adam. It points to His pre-existence and His ultimate authority as the one who descends from the divine realm to bring salvation.

#### Verse Breakdown
* **"The first man [is] of the earth, earthy":** This clause identifies Adam as the archetypal "first man." His origin is explicitly stated as "of the earth," referring to his creation from the dust of the ground [Genesis 2:7](/genesis/2-7 "Genesis 2:7 - God Forms Man from Dust"). The descriptive adjective "earthy" (choïkós) further emphasizes his material, mortal, and perishable nature, inherently susceptible to corruption and death. Adam represents humanity in its natural, unredeemed state, bearing the image of the dust from which he was formed.
* **"the second man [is] the Lord from heaven":** This clause introduces the stark contrast, presenting Christ as "the second man." His designation as "the Lord" immediately elevates Him beyond mere humanity, pointing to His divine nature and supreme authority. His origin "from heaven" signifies His pre-existence, His divine essence, and His transcendent, spiritual nature, which is incorruptible and life-giving. Christ represents a new humanity, one that is spiritual, immortal, and bears the image of God.

#### Literary Devices
Paul masterfully employs **Contrast** as the primary literary device in this verse, setting up a direct antithesis between "the first man" (Adam) and "the second man" (Christ). This contrast is reinforced through parallel phrases that highlight their differing origins ("of the earth" vs. "from heaven") and natures ("earthy" vs. "the Lord"). The use of **Typology** is also evident, where Adam serves as a type (or foreshadowing) of Christ, not in similarity but in their respective roles as heads of humanity. Adam is the head of the old, fallen creation, while Christ is the head of the new, redeemed creation. This typological comparison allows Paul to explain the profound implications of Christ's resurrection for the believer's future resurrection and transformation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a cornerstone for understanding Pauline theology concerning humanity's federal headship and the nature of salvation. It establishes the fundamental distinction between the Adamic race, characterized by mortality, sin, and an earthly nature, and the new humanity inaugurated by Christ, characterized by life, righteousness, and a heavenly, spiritual nature. Paul's argument is that just as all humanity inherited a perishable, "earthy" nature from Adam, those who are "in Christ" will inherit an imperishable, "heavenly" nature from Him. This transformation is not merely spiritual but also physical, culminating in the resurrection of a glorious body. The verse underscores the necessity of Christ's divine origin and nature to overcome the limitations and consequences of Adam's earthly fall, providing the ultimate hope for eternal life and incorruption for believers.

* [Romans 5:12](/romans/5-12 "Romans 5:12 - Sin Entered Through Adam")
* [Romans 5:18-19](/romans/5-18-19 "Romans 5:18-19 - Adam and Christ's Righteous Act")
* [Philippians 3:20-21](/philippians/3-20-21 "Philippians 3:20-21 - Our Heavenly Citizenship and Transformed Body")

### REFLECTION AND APPLICATION
First Corinthians 15:47 offers profound insights for the believer's identity, hope, and daily living. It reminds us that while our physical bodies are indeed "of the earth, earthy," subject to decay and death, our ultimate identity and destiny are rooted in "the Lord from heaven." This truth liberates us from the tyranny of the perishable and directs our gaze toward the eternal. It encourages us to live with an eternal perspective, prioritizing spiritual realities over transient earthly concerns, knowing that our true citizenship is in heaven and our future is secure in Christ. The promise of bearing the image of the heavenly man transforms our understanding of suffering, mortality, and even death, infusing them with the hope of resurrection and incorruption. This theological reality should compel us to live lives that reflect our heavenly origin and future, manifesting the character of Christ in our daily choices and interactions.

#### Questions for Reflection
* **How does understanding the contrast between Adam and Christ in this verse shape your view of your own identity and purpose?**
* **In what ways might you be living "of the earth, earthy" and how can you intentionally cultivate a life that reflects "the Lord from heaven"?**
* **How does the promise of a transformed, heavenly body impact your perspective on physical limitations, aging, or death?**

### FAQ
**Why does Paul refer to Jesus as "the second man" and not "the second Adam"?**

Answer: While Paul often uses the typology of "Adam" to refer to Christ elsewhere (e.g., [Romans 5:14](/romans/5-14 "Romans 5:14 - Adam, a Type of Christ")), in [1 Corinthians 15:47](/1_corinthians/15-47 "1 Corinthians 15:47 - The First and Second Man"), he deliberately uses "man" (Greek: _anthrōpos_) to emphasize the representative nature of both figures. Adam is the representative head of the first humanity, characterized by an earthly, mortal nature. Christ is the representative head of a new humanity, characterized by a heavenly, spiritual nature. The term "Lord" (Greek: _kýrios_) is then immediately appended to Christ, underscoring His divine sovereignty and unique status as the source of life and resurrection, distinguishing Him from Adam who was merely a created being. This precise phrasing highlights the qualitative difference and the new covenant reality Christ inaugurates.

### CHRIST-CENTERED FULFILLMENT
First Corinthians 15:47 finds its profound Christ-centered fulfillment in Jesus' unique role as the new federal head of humanity, reversing the consequences of Adam's fall and inaugurating a new creation. As "the Lord from heaven," Jesus embodies the very essence of divine life and incorruption, offering a glorious alternative to the "earthy" mortality inherited from Adam. His incarnation means that the heavenly Lord took on earthly flesh, but His resurrection and ascension demonstrate His ultimate triumph over death and decay, providing the prototype for the believer's future resurrected body. Through His atoning work, Christ not only redeems humanity from the curse of sin and death but also transforms our very nature, enabling us to bear His heavenly image [1 Corinthians 15:49](/1_corinthians/15-49 "1 Corinthians 15:49 - Bearing the Heavenly Image"). He is the true "life-giving Spirit" [1 Corinthians 15:45](/1_corinthians/15-45 "1 Corinthians 15:45 - The Last Adam, a Life-Giving Spirit"), who imparts spiritual life to those who believe, ultimately transforming their perishable bodies into imperishable ones, conforming them to His glorious body [Philippians 3:21](/philippians/3-21 "Philippians 3:21 - Our Bodies Transformed Like Christ's"). Thus, in Christ, the trajectory of humanity is reoriented from an earthly, mortal existence towards a heavenly, eternal one, fulfilling God's original design for humanity in a way far surpassing the first creation.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 3:31

He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.

Genesis 2:7

And the LORD God formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

Genesis 3:19

In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou [art], and unto dust shalt thou return.

2 Corinthians 5:1

¶ For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

1 Corinthians 15:45

And so it is written, The first man Adam was made a living soul; the last Adam [was made] a quickening spirit.

Luke 2:11

For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

Isaiah 9:6

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.