1 Corinthians 15:45

Now the apostle, by severally adducing this order in Adam and in Christ, fairly distinguishes between the two states, in the very essentials of their difference. And when he calls Christ "the last Adam," you may from this circumstance discover how strenuously he labours to establish throughout his teaching the resurrection of the flesh, not of the soul.

"So also it is written, the first man Adam became a living soul: the last Adam became a life-giving Spirit." And yet the one indeed is written, but the other not written. How then said He, "it is written?" He modified the expression according to the issue of events: as he is wont continually to do: and indeed as it is the way of every prophet. For so Jerusalem, the prophet said, should be "called a city of righteousness;" yet it was not so called. What then? Did the prophet speak false? By no means. For he is speaking of the issue of events. And that Christ too should be called Immanuel; yet was he not so called. But the facts utter this voice; so also here, "the last Adam became a life-giving Spirit." And these things he said that thou mayest learn that the signs and pledges both of the present life and of that which is to come have already come upon us; to wit, of the present life, Adam, and of the life to come, Christ. For since he sets down the better things as matters of hope, he signifies that their beginning hath already come to pass, and their root and their fountain been brought to light. But if the root and the fountain be evident to all, there is no need to doubt of the fruits. Wherefore he saith, "The last Adam became a life-giving Spirit." And elsewhere too, He "shall quicken your mortal bodies through His Spirit that dwelleth in you." It is the Spirit's work then to quicken. Further, lest any should say, "why are the worse things the elder? and why hath the one sort, to wit, the natural, come to pass not merely as far as the first-fruits, but altogether; the other as far as the first-fruits only?"-he signifies that the principles also of each were so ordered.

991. – Thus it is written. Here he proves the proposition. His demonstration is as follows: there are two principles of human generation; one according to natural life, namely Adam; the other according to the life of grace, namely Christ. But animality is distributed in …

The first is precisely written (Gen. 2:7), while the second is not written; but since it occurred by the connection of events, he says that it is written. Similarly, the prophet (Zech. 8:3) said of Jerusalem that it would be called a city of truth; …

The first Adam was made a living soul - God gave him such life as other animals enjoy: but the last Adam, Christ, is a quickening spirit - As he hath life in himself, so he quickeneth whom he will; giving a more refined life to their very bodies at the resurrection.

And so it is written,....

And so it is written, - Gen 2:7. It is only the first part of the verse which is quoted. The first man Adam was made a living soul - This is quoted exactly from the translation by the Septuagint, except that the apostle has added the words “first” and “Adam.” This is done to designate whom he meant. The meaning of the phrase “was made a living soul” (ἐγένετο εις ψυκὴν ζωσαν egeneto eis psuchēn zōsan - in Hebrew, נפשׁ חיה nephesh chayaah is, became a living, animated being; a being endowed with life.

"Man became (was made to become) a living soul," that is, endowed with an animal soul, the living principle of his body. the last Adam--the LAST Head of humanity, who is to be fully manifested in the last day, which is His day (Joh 6:39).

The first man Adam was made a living soul - These forms of expression are also common among the Jews: hence we find אדם הראשון Adam harishon, “Adam the first;” and אדם קדמאי 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 2:7, in the words נשמת חיים nishmath chaiyim, the breath of lives; which the apostle translates ψυχην ζωσαν, 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: ויהי האדם לנפש חיה vayehi ha - Adam lėnephesh chaiyah, and Adam became a living soul; which the apostle translates πνευμα ζωοποιουν, a quickening, or life-giving spirit. Among the cabalistic Jews נפש nephesh is considered as implying greater dignity than נשמה nishma. The former may be considered as pointing out the rational, the latter the sensitive soul. All these references 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 1:2. […]