1 Corinthians 15:47 The Lord from heaven? 

1 Corinthians 15:47 the Lord from heaven? 

Did 1 Corinthians 15:47 originally contain the words “the Lord” or have they been added to the text by a later scribe? 

We find the words “the Lord” in the KJV 

1 Corinthians 15:47 The first man is of the earth, earthy: the second man is the Lord from heaven. KJV 

However,  like many textual variants  this is not just a KJV only thing.

The words are also found in The Tyndale Bible, The Great Bible, The Coverdale, Matthew’s Bible and The Geneva Bible, all of which preceded the KJV.

Also including the words “the Lord” are youngs literal, World English Bible, literal standard version and The English Majority Text New Testament 2013 to name a few. 

The words “the Lord” are not found in most modern versions including, but not limited to, the NIV and ESV

1 Corinthians 15:47 The first man was of the dust of the earth; the second man is of heaven. NIV

1 Corinthians 15:47 The first man was from the earth, a man of dust; the second man is from heaven. ESV 

So which reading is correct? 

The Greek words ὁ Κύριος which are translated as the Lord are found in the majority of Greek manuscripts that we have available today. These include Sinaiticus correction, D correction, K, L, P, Psi, 

They are also found in the Syriac Peshitta, Harclean, Palestinian, Gothic and Armenian versions.

The non-authority of the words “the Lord” is supported by Sinaiticus original, Vaticanus, C, D original and a few others. 

The oldest manuscript that we have of this verse, P46, contains the very odd reading,

“The second man is the spirit from heaven.” 

Thus showing the common argument that older is better is not necessarily true. 

External evidence for the inclusion of ὁ Κύριος.

ὁ Κύριος is quoted by a vast array of early church writers. 

T
ertullian On the Flesh of Christ:

“The first man is of the earth, earthy; the second man is THE LORD FROM HEAVEN.”[126]

160-220 A.D. Early Church Fathers – Ante-Nicene Fathers – Volume 3 – Tertullian (I, II, III) – Tertullian – Part Second – The Five Books Against Marcion. – Book 5. – Chapter 10. … Christ as the Second Adam Connected with the Creator of the First Man. …

It is, however, not like the first in nature, when it is not the work of the same author. In like manner (the heretic) will be refuted also with the word “man: ” “THE FIRST MAN IS OF THE EARTH, EARTHY; THE SECOND MAN IS THE LORD FROM HEAVEN.”[34] 1 COR 15:47.

160-220 A.D. Early Church Fathers – Ante-Nicene Fathers – Volume 3 – Tertullian (I, II, III) – Tertullian – Part Second – On the Flesh of Christ. – Chapter 8. Apelles and His Followers, Displeased with Our Earthly Bodies, Attributed to Christ a Body of a Purer Sort. How Christ Was Heavenly Even in His Earthly Flesh.

We read in so many words:[8] Plane. “THE FIRST MAN IS OF THE EARTH, EARTHY; THE SECOND MAN IS THE LORD FROM HEAVEN.”[9] 1 COR 15:47.

170-236 A.D. Early Church Fathers – Ante-Nicene Fathers – Volume 5 – Hippolytus. – The Extant Works and Fragments of Hippolytus. – Part I. Exegetical. Fragments from Commentaries on Various Books of Scripture. – On Genesis.

After something from Cyril:—

Hipp. Who else is this than as is shown us by the apostle, “THE SECOND MAN, THE LORD FROM HEAVEN? ”[46] 1 COR. 15:47. And in the Gospel,

354-430 A.D. Early Church Fathers – Nicene & Post-Nicene Fathers – First Series – Volume 2 –

St. Augustin: City of God, Christian Doctrine – City of God – Book XIII – That death is penal, and had its origin in Adam’s sin. – Chapter 23 – What We are to Understand by the Animal and Spiritual Body; Or of Those Who Die in Adam, And of Those Who are Made Alive in Christ.

Then the apostle subjoins a notable difference between these two men, saying, “The first man is of the earth, earthy; THE SECOND MAN IS THE LORD FROM HEAVEN. As is the earthy, such are they also that are earthy, and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.”[8] 1 COR 15:47-49.

354-430 A.D. Early Church Fathers – Nicene & Post-Nicene Fathers – First Series – Volume 2 –

St. Augustin: City of God, Christian Doctrine – City of God – Book XIII – That death is penal, and had its origin in Adam’s sin. – Chapter 24 – How We Must Understand that Breathing of God by Which “The First Man Was Made a Living Soul,”…

He says, “It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy; THE SECOND MAN IS THE LORD FROM HEAVEN. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.”[14] 1 COR 15:44-49.

354-430 A.D. Early Church Fathers – Nicene & Post-Nicene Fathers – First Series – Volume 8 – St. Augustin: Exposition on the Psalms – Expositions on the Book of Psalms. – Psalm CIII

He knoweth what He hath created, how it hath fallen, how it may be repaired, how it may be adopted, how it may be enriched. Behold, we are made of clay: “The first man is of the earth, earthy: THE SECOND MAN IS THE LORD FROM HEAVEN.”[39] 1 COR 15:47. He sent even His own Son, Him who was made the second man, Him who was God before all things.

347-407 A.D. Early Church Fathers – Nicene & Post-Nicene Fathers – First Series – Volume 12 – Saint Chrysostom: Homilies on First and Second Corinthians – Homilies on First Corinthians. – Homily XLII

1 COR 15:47

The first man is of the earth, earthy: THE SECOND MAN IS THE LORD FROM HEAVEN.

Having said that “the natural was first,” and “the spiritual afterward,” he again states another difference, speaking of “the earthy” and “the heavenly.” For the first difference was between the present life and that which is to come: but this between that before grace and that after grace. And he stated it with a view to the most excellent way of life, saying,—(for to hinder men, as I said, from such confidence in the resurrection as would make them neglectful of their practice and of perfection, from this topic also again he renders them anxious and exhorts to virtue, saying,)—“The first man is of the earth, earthy; THE SECOND MAN IS THE LORD FROM HEAVEN:” calling the whole by the name of “man[1] i.e., embodying as it were the whole of the two states of being which he is describing in the personal appellation of Man: as in the phrase, Old Man and New Man: &c.,” and naming the one from the better, and the other from the worst part.

Ver 48. “As is the earthy, such are they also that are earthy:” so shall they perish and have an end. “As is the heavenly, such are they also that are heavenly:” so shall they abide immortal and glorious.

What then? Did not This Man too die? He died indeed, but received no injury therefrom, yea rather by this He put an end to death. Seest thou how on this part of his subject also, he makes use of death to establish the doctrine of the resurrection? “For having, as I said before, the beginning and the head,” so he speaks, “doubt not of the whole body.”

Moreover also he frames hereby his advice concerning the best way of living, proposing standards of a lofty and severe life and of that which is not such, and bringing forward the principles of both these, of the one Christ, but of the other Adam. Therefore neither did he simply say, “of the earth,” but “earthy,” i.e., “gross, nailed down to things present:” and again WITH RESPECT TO CHRIST THE REVERSE, “THE LORD FROM HEAVEN.”

[2.] But if any should say, “therefore the Lord hath not a body[2] As the Manichees did, and before them the Gnostic sects. because He is said to be “from heaven,” although what is said before is enough to stop their mouths: yet nothing hinders our silencing them from this consideration also: viz. WHAT IS, “THE LORD FROM HEAVEN?” Doth he speak of His nature, or His most perfect life? It is I suppose evident to every one that he speaks of His life. Wherefore also he adds,

Ver 49. “As we have borne the image of the earthy,” i.e., as we have done evil, “let us also bear[3] But besides this, I would fain ask thee, is it of nature that it is said, “he that is of the earth, earthy,” and, “THE LORD FROM HEAVEN?” “Yea,” saith one. What then? Was Adam only “earthy,” or had he also another kind of substance congenial with heavenly and incorporeal beings, which the Scripture calls “soul,” and “spirit?” Every one sees that he had this also. Therefore neither was THE LORD FROM ABOVE only although He is said to be “FROM HEAVEN,” but He had also assumed our flesh. But Paul’s meaning is such as this: “as we have borne the image of the earthy,” i.e., evil deeds, “let us also bear the image of the heavenly,” the manner of life which is in the heavens. Whereas if he were speaking of nature, the thing needed not exhortation nor advice. So that hence also it is evident that the expression relates to our manner of life.

347-407 A.D. Early Church Fathers – Nicene & Post-Nicene Fathers – First Series – Volume 13 –

Saint Chrysostom: – The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. – Homilies on Colossians. – Colossians 2:16-19

Whence is this evident? Hear him saying, “THE FIRST MAN IS OF THE EARTH, EARTHY, THE SECOND MAN IS THE LORD FROM HEAVEN.” (1 COR 15:47.) I spoke of a difference as great as that between clay and gold; but greater still do I find the difference between heavenly and earthy; not so widely do clay and gold differ, as do things earthy and heavenly.

330-390 A.D. Early Church Fathers – Nicene & Post-Nicene Fathers – Second Series – Volume 7 – Gregory Nazianzen – Select Letters of Saint Gregory Nazianzen. – Division I – Letters on the Apollinarian Controversy. – Letter CCII – To Nectarius, Bishop of Constantinople.

For he alleges another saying of an Apostle, which he cuts off from the whole body of its context, THAT THE SECOND MAN IS THE LORD FROM HEAVEN.[3] 1 COR 15:47. Then he assumes that that Man who came down from above is without a mind, but that the Godhead of the Only-begotten fulfils the function of mind, and is the third part of this human composite, inasmuch as soul and body are in it on its human side, but not mind, the place of which is taken by God the Word.

330-390 A.D. Early Church Fathers – Nicene & Post-Nicene Fathers – Second Series – Volume 7 – Gregory Nazianzen – Select Letters of Saint Gregory Nazianzen. – Division I – Letters on the Apollinarian Controversy. – Letter CI – To Cledonius the Priest Against Apollinarius.

If anyone assert that His flesh came down from heaven, and is not from hence, nor of us though above us, let him be anathema. For the words, THE SECOND MAN IS THE LORD FROM HEAVEN;[2] 1 COR 15:47. and, As is the Heavenly, such are they that are Heavenly; and, No man hath ascended up into Heaven save He which came down from Heaven, even the Son of Man which is in Heaven;[3] John 3:13. and the like, are to be understood as said on account of the Union with the heavenly; just as that All Things were made by Christ,[4] John 1:3. and that Christ dwelleth in your hearts[5] Ephes 3:17. is said, not of the visible nature which belongs to God, but of what is perceived by the mind, the names being mingled like the natures, and flowing into one another, according to the law of their intimate union.

329-379 A.D. Early Church Fathers – Nicene & Post-Nicene Fathers – Second Series – Volume 8 – Basil: Letters and Select Works – De Spiritu Sancto

Now let us see what follows. “The first man” it is said “is of the earth earthy, THE SECOND MAN IS THE LORD FROM HEAVEN.”[28] 1 COR 15:47. Again “that was not first which is spiritual but that which is natural and afterward that which is spiritual.”

675-749 A.D. Early Church Fathers – Nicene & Post-Nicene Fathers – Second Series – Volume 9 –

John of Damascus: Exposition of the Orthodox Faith. – An Exact Exposition of the Orthodox Faith.

Book III

Although[6] Greg. Naz., ibid., however, he says, The first Adam is of the earth earthy; THE SECOND ADAM IS LORD FROM HEAVEN[7] 1 COR 15:47., he does not say that His body is from heaven, but emphasises the fact that He is not mere man. For, mark, he called Him both Adam and Lord, thus indicating His double nature. For Adam is, being interpreted, earth-born: and it is clear that man’s nature is earth-born since he is formed from earth, but the title Lord signifies His divine essence.

313-386 A.D. Early Church Fathers – Nicene & Post-Nicene Fathers – Second Series – Volume 14 – The Seven Ecumenical Councils – The Fourth Ecumenical Council. The Council of Chalcedon. – The Letter of Cyril to John of Antioch.

For when we say our Lord Jesus Christ descended from heaven, and from above, we do not so say this as if from above and from heaven was his Holy Flesh taken, but rather by way of following the divine Paul, who distinctly declares: “the first man is of the earth, earthy; THE SECOND MAN IS THE LORD FROM HEAVEN.”

We remember too, the Saviour himself saying, “And no man hath ascended up to heaven, but HE THAT CAME DOWN FROM HEAVEN, EVEN THE SON OF MAN.” Although he was born according to his flesh, as just said, of the holy Virgin, yet GOD THE WORD CAME DOWN FROM ABOVE AND FROM HEAVEN. He “made himself of no reputation, and took upon him the form of a servant,” and was called the Son of Man, yet remaining what he was, that is to say God. For he is unchanging and unchangeable according to nature; considered already as one with HIS OWN FLESH, HE IS SAID TO HAVE COME DOWN FROM HEAVEN.

He is also called THE MAN FROM HEAVEN, being perfect in his Divinity and perfect in his Humanity, and considered as in one Person. For one is the Lord Jesus Christ, although the difference of his natures is not unknown, from which we say the ineffable union was made.

Will your holiness vouchsafe to silence those who say that a crasis, or mingling or mixture took place between the Word of God and flesh. For it is likely that certain also gossip about me as having thought or said such things.

The evidence has been presented. While the usual manuscripts exclude the words, there is ample evidence to demonstrate their authority.

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