And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
Read Chapter 15
Ambrosiaster
AD 400
This means that just as we have borne the corruptible body of the earthly Adam, so we shall in the future bear an incorruptible body, like that of the resurrected Christ. Commentary on Paul’s Epistles.
Therefore, given that our nature sinned in paradise, we are now formed through a mortal begetting by the same divine providence, not according to heaven but according to earth—not according to the Spirit but according to the flesh. We have all become one mass of clay, a mass of sin. Since therefore we have forfeited our reward through sinning, and since, in the absence of God’s mercy, we as sinners deserve nothing other than eternal damnation, who then does the man from this mass think he is that he is able to question God and say: “Why have you made me this way?” If you want to know these things, do not be clay, but become a son of God through the mercy of him who has given to those believing in his name the power to become sons of God, although he has not so given, as you might want, to those desiring to know divine things before they believe.
And on this account he (the apostle) declares, "As we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven.".
Since, therefore, in that passage he recounts those works of the flesh which are without the Spirit, which bring death
But besides this, I would fain ask you, is it of nature that it is said, he that is of the earth, earthy, and, the Lord from heaven? Yea, says 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.
Wherefore also he introduces the saying in the manner of advice and calls it an image, here too again showing that he is speaking of conduct, not of nature. For therefore ...
-for the soul is not corruptible or mortal; but this which is mortal and corrupting is of flesh,-in order that, "as we have borne the image of the earthy, we shall also bear the image of the heavenly? ".
For, "as we have borne the image of the earthly, we shall also bear the image of the heavenly."
Therefore, when exhorting them to cherish the hope of heaven, he says: "As we have borne the image of the earthy, so let us also bear the image of the heavenly"
