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1 Corinthians 15:47
Verse
Context
The Resurrection Body
46The spiritual, however, was not first, but the natural, and then the spiritual.47The first man was of the dust of the earth, the second man from heaven.48As was the earthly man, so also are those who are of the earth; and as is the heavenly man, so also are those who are of heaven.
Sermons





Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
Now this I say, brethren,.... Upon the whole, I assert this, and observe it to you, out of a truly Christian respect for you, as brethren in the Lord, that flesh and blood cannot inherit the kingdom of God: this shows the necessity there is of a difference between the body that now is, and that which shall be, which the apostle has so largely insisted on, and so clearly proved and explained, in the preceding verses; because the body, as it now is, is not capable of possessing the heavenly glory; was it to be introduced into heaven, in the condition it is now, it would break in pieces, and crumble into dust; it would not be able to bear the glory of that state and place: by flesh and blood is meant, not human nature as to the substance of it, or as consisting of flesh and blood, for that can and does inherit the kingdom of God; witness the human nature, or body of Christ, the bodies of the saints that rose after his resurrection, and those of Enoch and Elijah, who were translated body and soul to heaven; so that this passage makes nothing for those that deny the resurrection of the same body, and plead for a new and an aerial one: but the human nature, or body, so and so qualified, is here meant; either as corrupted with sin, for without holiness and righteousness no man shall see the Lord, or enter into and possess the kingdom of heaven; or flesh and blood, or an human body, as it is now supported in this animal life, with meat and drink, &c. and as it is frail and mortal, and subject to death, in which sense the phrase is used in Scripture; see Mat 16:17 and often by the Jews; so Abraham is represented by them as saying (i), "I am , "flesh and blood", tomorrow I shall depart out of the world, or die:'' it would be endless to give the many instances that might be produced of this use of the phrase with them, and in which sense it is to be taken here: and the meaning is, that saints in their frail mortal bodies, such as they now are, are not capable of enjoying the heavenly glory; which is called "the kingdom", because of its riches, glory, grandeur, and magnificence; and the kingdom "of God", because it is of his preparing and giving; and what he calls his people to, and makes them meet for, and in which they will reign with him for evermore: heirs of it they may be, and are now whilst in this frail and mortal state; but inherit, possess, and enjoy it, they cannot, as not without holiness of soul, so not without immortality of body; and therefore it is necessary that the body should rise different in qualities from, though the same in substance with, the present body; that it should rise incorruptible, glorious, powerful, and spiritual; that it may be fitted for, and be able to bear the exceeding weight of glory in the other world: neither doth corruption inherit incorruption: by corruption is not so much meant sin, or the corruption of nature, or man as corrupted by sin, though it is true of such an one, that he does not, and cannot inherit incorruption; the incorruptible crown, the crown of glory that fadeth not away, the incorruptible inheritance, reserved in the heavens, those riches which moth and rust corrupt not; but the body, as it is generated in corruption, is supported by corruptible things, and is subject to corruption and worms; in such a situation it is unfit for, and incapable of inheriting eternal glory; it must be different from what it is; it must put on immortality, and be clothed with incorruption: the word inherit in both clauses shows, that the heavenly glory is an inheritance, and belongs to children only; is their heavenly Father's bequest unto them; is not bought or acquired by anything of theirs; and is what they enter into and upon, in virtue and consequence of the death of the testator, Christ. (i) Bemibdar Rabba, sect. 11. fol. 202. 3.
Tyndale Open Study Notes
15:47 made from the dust of the earth: Adam’s earthly origin (Gen 2:7) is here contrasted with Christ’s heavenly origin.
1 Corinthians 15:47
The Resurrection Body
46The spiritual, however, was not first, but the natural, and then the spiritual.47The first man was of the dust of the earth, the second man from heaven.48As was the earthly man, so also are those who are of the earth; and as is the heavenly man, so also are those who are of heaven.
- Scripture
- Sermons
- Commentary
The Place and Meaning of Jesus Christ in Human History - Part 2
By T. Austin-Sparks1.8K47:26Human HistoryMAT 11:28ROM 8:381CO 15:451CO 15:472CO 5:21EPH 2:8HEB 4:9In this sermon, the preacher emphasizes the power of Jesus Christ over evil forces and sin. He recounts the story of a man possessed by demons whom Jesus was able to free and restore to his right mind. The preacher highlights the distress and harassment caused by sin and evil habits, emphasizing the need for Jesus' intervention. He also discusses the greatness of Jesus as the last Adam, who came to overcome the consequences of the first Adam's disobedience and demonstrate his power over natural forces. The preacher emphasizes the importance of understanding the immense background against which Jesus' greatness is revealed.
The Heavenly Man—the Inclusiveness and Exclusiveness of Jesus Christ
By T. Austin-Sparks0Inclusiveness of ChristIdentity in ChristJHN 8:23ROM 8:291CO 15:472CO 5:17GAL 3:28EPH 1:10EPH 2:6PHP 3:20COL 3:11HEB 12:2T. Austin-Sparks emphasizes the dual nature of Jesus Christ as both inclusive and exclusive in God's plan, highlighting that all things are summed up in Him. He explains that while Christ encompasses all that is necessary for divine purpose, only what is of Christ is ultimately accepted by God. The Church, as the corporate body of believers, is called to reflect Christ as the Heavenly Man, transcending earthly distinctions and embodying a new creation in Him. Sparks urges believers to recognize their heavenly identity and to strive for a life that is fully aligned with Christ, as only that which is of Him will endure in the end. The sermon calls for humility and dependence on Christ, acknowledging that true effectiveness comes from being filled with Him.
Epistle 274
By George Fox0Living in TruthPerseverance in FaithJER 9:3ZEC 12:3JHN 8:441CO 15:472TI 3:12JAS 1:27George Fox emphasizes the importance of living in the pure and undefiled life, rooted in the holy seed that transcends transgression. He highlights that this seed, which is eternal and unchanging, empowers believers to overcome persecution and suffering that comes from the unjust. Fox encourages his listeners to remain steadfast in love, humility, and righteousness, as they navigate the challenges of living godly lives in a world that often opposes them. He reassures that those who endure persecution for their faith will ultimately reign in truth and life. His message is a call to be valiant for the Lord's truth and to embody the love of Christ.
The Doctrine of Justification 6. Its Source
By A.W. Pink0JustificationGrace Of GodJOB 33:24PSA 40:7ISA 43:25ROM 3:24ROM 5:181CO 15:47GAL 4:4EPH 1:6TIT 3:5REV 12:11A.W. Pink expounds on the doctrine of justification, emphasizing that it is a divine verdict declaring believers righteous through the perfect satisfaction of Christ. He explains that justification is not based on human merit but solely on God's sovereign grace, which allows the ungodly to be accepted without cause. Pink clarifies that Christ's obedience and sacrifice fulfill the law's demands, making His righteousness available for imputation to believers. He reassures Christians that despite their shortcomings, they stand accepted in the beloved through Christ's finished work. Ultimately, the source of justification is God's unmerited favor, which offers hope and comfort to all who believe.
Epistle 373
By George Fox0Unity in ChristCommitment to TruthPSA 51:6MAT 5:37JHN 4:241CO 10:311CO 15:47EPH 4:12PHP 3:20JAS 3:17George Fox emphasizes the importance of holding a Yearly Meeting for Friends to gather in the spirit of the Lord, fostering unity, peace, and the growth of truth among them. He encourages the community to resolve differences and strengthen their bonds through shared worship and fellowship, highlighting the blessings that come from such gatherings. Fox also urges the Friends to uphold their commitment to truth by addressing the issue of swearing and oaths, advocating for a return to their original principles. He expresses his desire for the community to live in godliness and to glorify God in all their actions, while also encouraging them to be examples of true Christianity. Ultimately, Fox calls for a collective effort to grow in love and truth, ensuring that their conversations and lives reflect their faith.
Colossians 2:16-19
By St. John Chrysostom0JHN 6:671CO 11:211CO 15:472CO 13:2GAL 5:3EPH 2:4COL 2:161PE 2:21John Chrysostom preaches about the dangers of being judged by man-made traditions and the pursuit of worldly honors and wealth, emphasizing the importance of focusing on Christ as the true source of life and glory. He warns against being misled by persuasive speech and false humility that lead to worshiping angels and indulging in vain philosophies. Chrysostom urges believers to seek heavenly things, not earthly pleasures, and to avoid being entangled in excessive pride, luxury, and senselessness that dishonor the soul and distract from true faith and devotion to God.
The Incarnation and Life on Earth
By T. Austin-Sparks0Living by the SpiritThe Incarnation of ChristMAT 2:2MRK 1:24ACT 16:71CO 1:231CO 15:451CO 15:472CO 5:171JN 2:8T. Austin-Sparks emphasizes the significance of Christ's incarnation and earthly life as a representation of the new creation man, highlighting that His thirty-three years were essential to demonstrate how to live a life governed by the Holy Spirit. He challenges the audience to look beyond the superficial aspects of Christ's life and understand the spiritual value and impact of His presence, which stirred both people and spiritual forces. Sparks asserts that just as Christ was constituted by the Spirit for life and anointed for specific work, believers are also called to live on a higher level in their ordinary lives, empowered by the Holy Spirit. The sermon calls for a deeper appreciation of Christ's spiritual value and a commitment to live under the guidance of the Holy Spirit to make a meaningful impact in the world.
Epistle 372
By George Fox0ISA 9:7JHN 1:9ROM 4:251CO 15:47HEB 2:101JN 5:10REV 22:13George Fox preaches about Christ's government and peace reigning in the hearts of believers, emphasizing that those who accept Christ's light and life come under His rule, while those who reject His light reject His order and justice. He highlights the importance of receiving Christ's grace and truth, which leads to salvation and establishes His government in the hearts of His followers. Fox stresses the significance of being led by the Spirit of God, being baptized into one body, and keeping unity in the spirit to experience Christ's established peaceable government.
Down From Above
By Vance Havner0Divine InterventionThe Need for SalvationJER 17:9JHN 3:3JHN 6:38JHN 8:23ROM 1:21ROM 3:231CO 15:47COL 3:12PE 3:13REV 21:2Vance Havner emphasizes that God's work is from above, contrasting it with human belief in evolution and self-improvement. He argues that humanity is not on an upward trajectory but rather in a state of decline due to sin, needing salvation through Jesus Christ, who came down from heaven to redeem us. Havner highlights the necessity of a new birth from above for true transformation, as man cannot save himself. He warns against the illusion of progress without God, asserting that only divine intervention can lead to genuine change. Ultimately, he points to the New Jerusalem, which will come down from above, as the ultimate hope for humanity.
Epistle 351
By George Fox0PSA 31:5MIC 6:8LUK 12:48JHN 1:91CO 12:71CO 15:47TIT 2:11HEB 2:9HEB 10:292PE 2:1George Fox preaches about the requirements of the Lord for every man and woman to do justly, love mercy, and walk humbly with God, emphasizing the need to live godly and holily by the holy light, spirit, truth, and grace given by the Lord. He highlights that the more God gives, the more He requires, and the less He gives, the less He requires, ultimately judging the world in righteousness through Christ Jesus. Those who believe in the gospel and receive the grace of God will be saved, while those who reject it will face condemnation.
The Heavenly One and the Heavenly Ones 1 Cor. 15:47-49
By John Nelson Darby0Transformation in ChristHeavenly Identity1CO 15:47John Nelson Darby expounds on 1 Corinthians 15:47-49, emphasizing the distinction between the earthly nature of Adam and the heavenly nature of Christ. He explains that just as we are born of Adam, we are also to be transformed into the likeness of Christ, reflecting His glory and character. Darby highlights that our current state in Christ allows us to experience a heavenly existence, even while on earth, and that this transformation characterizes a group of believers known as the 'perfect.' He encourages Christians to realize their identity in Christ and to manifest His nature in their lives.
Epistle 23
By George Fox0Power of God's LoveUnity in ChristJER 23:29JHN 1:1ROM 5:51CO 1:241CO 13:51CO 15:47EPH 4:3EPH 4:16HEB 7:16JAS 1:211JN 4:16George Fox encourages believers to not fear the powers of darkness but to maintain unity and love through the power of God. He emphasizes the importance of meeting together in faith, recognizing the eternal nature of Christ, the second Adam, who transcends earthly struggles. Fox urges friends to remain faithful in God's life and power, allowing Christ to reign among them and fostering a community rooted in peace and love. He highlights the transformative power of God's word, which saves and strengthens the soul against opposition. Ultimately, he calls for a collective commitment to live in the love of God, which builds up the body of Christ.
The Incarnation Part 8 - "Luke's Genealogy of Messiah"
By Charles Alexander0MAT 1:1MAT 13:16LUK 1:3LUK 2:1LUK 3:23JHN 1:1ACT 17:311CO 15:47HEB 12:22Charles Alexander delves into Luke's detailed account of the birth of Jesus Christ, emphasizing Luke's unique perspective as a historian with perfect understanding of the events. Luke's genealogy traces Christ's lineage back to Adam, showcasing the divine providence and fulfillment of prophecies. The careful dating of events in Luke 2:1-2 highlights God's sovereignty over history, even using Caesar's decree for His divine purposes. The sermon explores the significance of Christ's birth in a humble stable, contrasting the truth of the incarnation with the world's skepticism and evolutionary theories.
Epistle 158
By George Fox0PeaceUnity in ChristHAB 1:3MAT 5:8MAT 8:11JHN 1:3ROM 13:10ROM 14:17ROM 14:191CO 8:11CO 13:41CO 15:47GAL 3:29GAL 4:24GAL 5:13COL 4:5TIT 2:111PE 1:22REV 3:10George Fox emphasizes the importance of living in peace and love, urging his listeners to avoid strife and contention, which undermine the good and do not edify. He highlights that true peace is found in the Holy Spirit and encourages believers to support one another in faith and grace, fostering unity and patience. Fox reminds the congregation that they are called to be peacemakers, inheriting the kingdom of God, and to live in a way that reflects the love of Christ, which fulfills the law. He calls for a rejection of prejudice and urges everyone to embrace the seed of life and peace that reigns within them, leading to eternal joy and comfort. Ultimately, he concludes with a blessing for grace and guidance from the Lord Jesus Christ.
Epistle 343
By George Fox0GEN 3:1ROM 1:161CO 3:41CO 15:47EPH 4:24COL 3:102TI 1:10HEB 11:10HEB 12:21PE 1:5REV 20:10George Fox preaches about the importance of staying true to the teachings of Christ and not getting caught up in divisions among believers, emphasizing the need to focus on the power of God's gospel for salvation and to keep faith in Christ alone. He warns against the deceptive spirit that led Adam and Eve astray, causing them to fall from God's grace, and highlights the ongoing spiritual battle to keep believers from falling into the same traps of disobedience and rebellion. Fox urges listeners to follow Christ's teachings, resist the adversary's attempts to lead them astray, and stay united in the spirit of Christ's peace, striving to be renewed into the image of God that man was created in before the fall.
Christ-Likeness
By J. Vernon McGee0PSA 17:15ROM 8:281CO 15:472CO 3:18HEB 12:6J. Vernon McGee preaches about God being the answer to our problems, emphasizing that God is not a glorified Santa Claus who grants material blessings through prayer, but rather a purposeful God who desires to conform us to the image of Christ. He highlights Habakkuk's journey from questioning God to walking by faith, and encourages listeners to trust in God's plan for their lives, knowing that He works all things together for good for those who love Him. McGee stresses that each individual is important in God's plan and that His ultimate goal is to transform us from earthly beings to heavenly beings, resembling Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
Now this I say, brethren,.... Upon the whole, I assert this, and observe it to you, out of a truly Christian respect for you, as brethren in the Lord, that flesh and blood cannot inherit the kingdom of God: this shows the necessity there is of a difference between the body that now is, and that which shall be, which the apostle has so largely insisted on, and so clearly proved and explained, in the preceding verses; because the body, as it now is, is not capable of possessing the heavenly glory; was it to be introduced into heaven, in the condition it is now, it would break in pieces, and crumble into dust; it would not be able to bear the glory of that state and place: by flesh and blood is meant, not human nature as to the substance of it, or as consisting of flesh and blood, for that can and does inherit the kingdom of God; witness the human nature, or body of Christ, the bodies of the saints that rose after his resurrection, and those of Enoch and Elijah, who were translated body and soul to heaven; so that this passage makes nothing for those that deny the resurrection of the same body, and plead for a new and an aerial one: but the human nature, or body, so and so qualified, is here meant; either as corrupted with sin, for without holiness and righteousness no man shall see the Lord, or enter into and possess the kingdom of heaven; or flesh and blood, or an human body, as it is now supported in this animal life, with meat and drink, &c. and as it is frail and mortal, and subject to death, in which sense the phrase is used in Scripture; see Mat 16:17 and often by the Jews; so Abraham is represented by them as saying (i), "I am , "flesh and blood", tomorrow I shall depart out of the world, or die:'' it would be endless to give the many instances that might be produced of this use of the phrase with them, and in which sense it is to be taken here: and the meaning is, that saints in their frail mortal bodies, such as they now are, are not capable of enjoying the heavenly glory; which is called "the kingdom", because of its riches, glory, grandeur, and magnificence; and the kingdom "of God", because it is of his preparing and giving; and what he calls his people to, and makes them meet for, and in which they will reign with him for evermore: heirs of it they may be, and are now whilst in this frail and mortal state; but inherit, possess, and enjoy it, they cannot, as not without holiness of soul, so not without immortality of body; and therefore it is necessary that the body should rise different in qualities from, though the same in substance with, the present body; that it should rise incorruptible, glorious, powerful, and spiritual; that it may be fitted for, and be able to bear the exceeding weight of glory in the other world: neither doth corruption inherit incorruption: by corruption is not so much meant sin, or the corruption of nature, or man as corrupted by sin, though it is true of such an one, that he does not, and cannot inherit incorruption; the incorruptible crown, the crown of glory that fadeth not away, the incorruptible inheritance, reserved in the heavens, those riches which moth and rust corrupt not; but the body, as it is generated in corruption, is supported by corruptible things, and is subject to corruption and worms; in such a situation it is unfit for, and incapable of inheriting eternal glory; it must be different from what it is; it must put on immortality, and be clothed with incorruption: the word inherit in both clauses shows, that the heavenly glory is an inheritance, and belongs to children only; is their heavenly Father's bequest unto them; is not bought or acquired by anything of theirs; and is what they enter into and upon, in virtue and consequence of the death of the testator, Christ. (i) Bemibdar Rabba, sect. 11. fol. 202. 3.
Tyndale Open Study Notes
15:47 made from the dust of the earth: Adam’s earthly origin (Gen 2:7) is here contrasted with Christ’s heavenly origin.