Having established that Yeshua is not the Most High G-d, it is safe to reveal his glory as the Man of Heaven. Shaul a.k.a. Paulos (Paul) refers to him as such only briefly, but it’s important to understand what he is saying. To this end, we must collect the related statements to see the picture more clearly.
As Shaul says,
‘The first man was from the Earth, a man of dust; the second man is from Heaven. As was the Man of Dust, so also are those who are of the dust, and as is the Man of Heaven, so also are those who are of Heaven. Just as we have borne the image of the Man of Dust, we shall also bear the image of the Man of Heaven.’
— 1 Corinthians 15:47-49
According to a Jewish midrash, a Man of Heaven preceded the Man of Dust. Adam Kadmon preceded Adam Rishon. The man that G-d put in the garden was made of the dust of the ground (Hb. adamah, cf. Bereishit / Genesis 2:7), whereas Yeshua the Messiah, the Man of Heaven who preceded him, was in the first place not made of earthly “materials”.
As Louis Ginzberg writes,
“As a pupil of Gamaliel, Paul simply operates with conceptions familiar to the Palestinian theologians. Messiah, as the Midrash remarks, is, on the one hand, the first Adam, the original man who existed before Creation, his spirit being already present. On the other hand, he is also the second Adam in so far as his bodily appearance followed the Creation, and inasmuch as, according to the flesh, he is of the posterity of Adam.”
— “Adam Kadmon”, Jewish Encyclopedia
As Yokhannan the Immerser says, Yeshua existed before him, even though Yokhannan was born first according to the flesh (Yokhannan / John 1:15, Lukas / Luke 1). And as Yeshua says, he existed even before Avraham (Yokhannan 8:58). In fact, all things were made by G-d through him, nothing that was made was made without him (Yokhannan 1:3), and he upholds the universe by the word of his power (Ivrim / Hebrews 1:3).
When the Most High says ‘Let us make man in our image’ (Bereishit / Genesis 1:26), He is speaking to this Firstborn Son of G-d, who bears the image of G-d (cf. Colossians 1:15, Romans 8:29), in a heavenly sense—even as Adam had a son ‘in his image’ (cf. Bereishit 5:3)—not at first having been made of the dust of the Earth. This Firtstborn Son is also called the Memra (Hitgallut / Revelation 19:13), who created man in the likeness of HaShem (Targum Yerushalmi on Bereishit 1:27). “The heavenly Adam, stepping forth out of the highest original darkness, created the earthly Adam” (Adam Kadmon, Wikipedia, citing Zohar, ii. 70b).
And the Memra became flesh and dwelt among us (Yokhannan 1:14). As Yeshua says, he came down from Heaven (Yokhannan 6:38), where he had glory in HaShem’s presence before the world existed (Yokhannan 17:5). This is not in the sense that some who deny his pre-existence think, equating what he is saying with the reality that all souls come from G-d in Heaven. But as Yeshua says, the Son of Man is the one who came down from Heaven (Yokhannan 3:13). As Shaul says, he was at first in the form of a heavenly power, but emptied himself, having taken the form of a servant, being made in the likeness of men of the dust (Philippians 2:6-8).
As Shaul says, there are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another’ (1 Corinthians 15:40). As for the Memra who became flesh, his disciples saw his glory, glory as of the only Son from the Father (Yokhannan 1:14) As Lukas records, Kefa and those who were with him saw his glory (Lukas 9:32). And as Mattityahu (Matthew) records, Yeshua took Kefa, Ya’akov, and Yokhannan his brother up a high mountain and was transfigured before them, and his face shone like the sun, and his clothes became white as light (Mattityahu 17:2). In recalling this event, Kefa says they were eyewitnesses of his splendor (2 Kefa 1:16).
After this, Yeshua prayed that HaShem would glorify him again in His presence as it was before the world began (Yokhannan 17:5). So it was that Yokhannan saw him again after he had ascended to Heaven as one like a son of man (Daniyel 7:13). The hairs of his head were white like white wool, like snow. His eyes were like a flame of fire. His feet were like burnished bronze, refined in a furnace. And his voice was like the roar of many waters (Hitgallut 1:13b-15, 19:2). This parallels Daniyel’s vision of the Heavenly Man rather precisely (Daniyel / Daniel 10:5-6).
And as Yokhannan says,
‘Beloved, we are G-d’s children now, and what we will be has not yet appeared; but we know that when [Yeshua] appears we will be like him, because we will see him as he is.’
— 1 Yokhannan 3:2
And as Yokhannan says,
‘Then I saw Heaven opened, and behold, a white horse. The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is the Memra (Word) of G-d.’
— Hitgallut 19:11-13
While the Children of Man have at first borne the image of the Man of the Dust, the righteous servants/disciples/brothers of Yeshua will ultimately be given new, heavenly bodies like his when we are fully adopted by the Most High at the resurrection (cf. Philippians 3:21, Romans 8:17, Romans 8:23, Yokhannan Alef 3:2). We will become like the angels (Mattityahu 22:30, Mark 12:25).
See Also: Zeroa HaShem Reigns