Reference: Adam (1)
Fausets
("red earth".) The name given by God to the first man, to remind him of his earthly nature; whereas Ish was the name whereby he designates himself, a man of earth (as opposed to Enosh "a man of low degree" Ps 62:9) (Ge 2:23). The Hebrew Adam never assumes any change to mark the dual or plural numbers, men. Probably the Syro-Arabian is the primitive tongue, whence sprang the Hebrew and other so-called Shemitic tongues. The names in Genesis are therefore essentially the same as were actually spoken. Adam's naming of the animals in Eden implies that God endued Adam with that power of generalization based on knowledge of their characteristics, whereby he classified those of the same kinds under distinctive appellations, which is the fundamental notion of human language.
Its origin is at once human and divine. divine, in that "God brought" the animals "to Adam to see what he would call them," and enabled him to know intuitively their characteristics, and so not at random or with arbitrary appellations, but with such as marked the connection (as all the oldest names did, when truth logical and moral coincided) between the word and the thing, to name them; human, in that Adam, not God, was the name. "He did not begin with names, but with the power of naming; for man is not a mere speaking machine; God did not teach him words, as a parrot, from without, but gave him a capacity, and then evoked the capacity which He gave." (Abp. Trench.)
As the crown of creation, he was formed at the close of the sixth day. Adam came into the world a full grown man, with the elements of skill and knowledge sufficient to maintain his lordship over nature. The Second Adam came as an infant by humiliation to regain for man his lost lordship. Original records are perhaps traceable as employed in the inspired record of Moses. Ge 1:1-2:3 is one concerning creation and man in a general summary. A second is Ge 2:4-4:26, treating in a more detailed way what was summarily given as to man (Genesis 1), his innocence, first sin, and immediate posterity. A third is Genesis 5:1 - 9:29, "the book of the generations of Adam," and especially of Noah.
But the theory of an Elohist author for Genesis 1, and a Jehovist author for Genesis 2, distinct from Moses, on the ground that ELOHIM is the divine name in Genesis 1, but JEHOVAH ELOHIM in Genesis 2, is untenable. Nay, the names are used in their respective places with singular propriety; for ELOHIM expresses the mighty God of creation, and is fitting in His relation to the whole world. (Genesis 1) But JEHOVAH, the unchanging I AM (Ex 6:3), in covenant with His people, always faithful to His promises to them, is just the name that the Spirit of God would suggest in describing His relation to man, once innocent, then fallen, then the object of an everlasting covenant of love. It is just one of the undesigned proprieties which confirm Scripture's divine origination, that the JEHOVAH of the covenant with the church is the ELOHIM of the world, and vice versa.
The Elohim in man's creation use anthropomorphic language, implying collective counsel: "Let us make man in our image, after our likeness," Abp. Trench remarks: "The whole history of man, not only in his original creation, but also in his after restoration and reconstitution in the Son, is significantly wrapped up in this double statement; which is double for this very cause, that the divine mind did not stop at the contemplation of his first creation but looked on to him as renewed in knowledge after the image of Him that created him (Col 3:10); because it knew that only as partaker of this double benefit would he attain the true end for which he was made." In 1Co 11:7 man is called "the image and glory of God." This ideal is realized fully in the Son of man (Ps 8:4-5). Man is both the "image" (Greek eikon, Hebrew tzelem)), and made in the "likeness" (Greek homoiosis, Hebrew demuth) of God (Jas 3:9). "Image" (eikon) alone is applied to the Son of God (Col 1:15); compare Heb 1:3, "the express image of His person" (Greek character, the impress). Eicon, "image," presupposes a prototype, as the monarch is the prototype and his head on the coin the image.
But "likeness" implies mere resemblance. Thus the "image" of God remains in some degree after the fall (Ge 9:6; Jas 3:9; 1Co 11:7). The likeness of God is what we are to be striving toward. The archetype is in God; man in his ideal is molded after the model realized in the Son of Man, "the image of the invisible God, the Firstborn of every creature," the incarnate God, already existing in the divine point of view (Col 1:15), with body and animal life akin to the animal world, yet the noble temple of an immortal spirit, with reason, imagination, freewill finding its true exercise in conformity to God's will, and a spiritual nature resembling God's, reflecting God's truth, righteousness, and love; capable of reasoning in the abstract which the lower animals cannot, as they have no general signs for universal ideas.
Some indeed, as the parrot, can frame articulate sounds, but they have not the power to abstract ideas from the particular outward objects, so as to generalize; as their want of a general language proves. Man is the interpreter of nature's inarticulate praises to nature's God. The uniformity of type in the animal kingdom, including man in his bodily nature, and the affinity of structure in the homologous bones, are due not to development from a common parentage, but to the common archetype in the divine mind, of which the cherubim was probably an ideal representation. When man fell, he still is called "in the image of God," with a view to his future restoration in the God-man. It is a "palace" in God's design, for a while spoiled by the "strong man" Satan, but to be reinstated by the "stronger" Man with God's archetypal image and likeness more vividly than ever standing forth (Lu 11:21).
Adam is the generic term for man, including woman (Ge 1:26-27). Christ came to reveal not only God, but MAN to us; He alone is therefore called "THE Son of man"; the common property of mankind; who alone realizes the original ideal of man: body, soul, and spirit, in the image and likeness of God, the body subordinate to the animal and intellectual soul, and the soul to the spirit (1Th 5:23), combining at once the man and woman (Ga 3:28); and in whom believers shall realize it by vital union with Him: having the masculine graces, majesty, power, wisdom, strength, courage, with all woman's purity, intuitive tact, meekness, gentleness, sympathetic tenderness and love, such as Roman Catholics have pictured in the Virgin Mary. So the first Adam, the type, combined both (Ge 1:27). The creation of woman from man (marked by the very names isha, ish) subsequently implies the same truth.
The Second Adam combined in Himself, as Representative Head of redeemed men and women, both man's and woman's characteristic excellencies, as the first Adam contained both before that Eve was taken out of his side. Her perfect suitableness for him is marked by Jehovah's words, "I will make for him a help suitable as before him," according to his front presence: a helping being in whom, as soon as he sees her, he may recognize himself (Delitzsch). The complement of man. So the bride, the church, is formed out of the pierced side of Christ the Bridegroom, while in the death sleep; and, by faith vitally uniting her to Him in His death and His resurrection, is "bone of His bone, and flesh of His flesh" (Eph 5:25-32.)
The dominion which Adam was given as God's vicegerent over the lower world, but lost by sin, is more than regained for man in the person of Christ. Even in His humiliation He exercised unlimited sway over man's bodily diseases and even death itself, over vegetable nature (the fig tree), the dumb animal kingdom (the ass's colt), the inorganic world, the restless sea, and the invisible world of demons; compare Psalm
8. In His manifested glory, His full dominion, and that of His redeemed with Him, shall be exercised over the regenerated earth: Isaiah 11; Isa 2:4; 65:25; 35:9-10; Psalm 72; Eze 34:25; Ho 2:18; Re 11:15-17,19; Revelation 21; Revelation
22. The first man Adam was made
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and saith to him, If thou be the Son of God, cast thyself down: for it is written, "that he shall give his angels a charge concerning thee: and in their hands shall they hold thee up, lest at any time thou dash thy foot against a stone."
and saith to him, If thou be the Son of God, cast thyself down: for it is written, "that he shall give his angels a charge concerning thee: and in their hands shall they hold thee up, lest at any time thou dash thy foot against a stone."
Even as the Son of man came not to be waited upon, but to serve, and to give his life a ransom for many.
Even as the Son of man came not to be waited upon, but to serve, and to give his life a ransom for many.
When a strong man, in complete armour, guards his palace, his goods are in peace.
When a strong man, in complete armour, guards his palace, his goods are in peace.
And hath made from one man's blood all the nations of mankind, to dwell upon the whole face of the earth, fixing the predetermined periods of their existence, and the boundaries of their several abodes;
And hath made from one man's blood all the nations of mankind, to dwell upon the whole face of the earth, fixing the predetermined periods of their existence, and the boundaries of their several abodes;
Therefore, as by one man sin entered into the world, and by sin death; even so death passed into all men through him, in whom all have sinned.
Therefore, as by one man sin entered into the world, and by sin death; even so death passed into all men through him, in whom all have sinned. For until the law sin was in the world: but sin is not imputed if there be no law.
For until the law sin was in the world: but sin is not imputed if there be no law. But death reigned from Adam unto Moses, even over those who have not sinned after the similitude of the transgression of Adam, who is a type of him that was to come.
But death reigned from Adam unto Moses, even over those who have not sinned after the similitude of the transgression of Adam, who is a type of him that was to come. But not as the transgression, so also [is] the gift. For if by the transgression of one the many became dead, much more the grace of God, and the gift by grace, which is in that one man, Christ Jesus, hath abounded unto many.
But not as the transgression, so also [is] the gift. For if by the transgression of one the many became dead, much more the grace of God, and the gift by grace, which is in that one man, Christ Jesus, hath abounded unto many. And the gift [is] not as for one who sinned: for the judgment indeed [came] by one to condemnation, but the free gift [leads] to justification from many offences.
And the gift [is] not as for one who sinned: for the judgment indeed [came] by one to condemnation, but the free gift [leads] to justification from many offences. For if by the offence of one, death reigned by that one; much more they who receive the abundance of grace, and of the gift of righteousness, shall reign in life by one, Christ Jesus.
For if by the offence of one, death reigned by that one; much more they who receive the abundance of grace, and of the gift of righteousness, shall reign in life by one, Christ Jesus. Well then, as by the offence of one, [judgment issued] against all men unto condemnation; so also by the righteousness of one, [the gift came] to all men for justification unto life.
Well then, as by the offence of one, [judgment issued] against all men unto condemnation; so also by the righteousness of one, [the gift came] to all men for justification unto life. For as by the disobedience of one man the many were constituted sinners; so also by the obedience of one shall the many be constituted righteous.
For as by the disobedience of one man the many were constituted sinners; so also by the obedience of one shall the many be constituted righteous. But the law was introduced, that the offence might be more abundant. But where sin had abounded, there hath grace abounded more exceedingly:
But the law was introduced, that the offence might be more abundant. But where sin had abounded, there hath grace abounded more exceedingly: that as sin had reigned by death, even so might grace reign through righteousness unto life eternal by Jesus Christ our Lord.
that as sin had reigned by death, even so might grace reign through righteousness unto life eternal by Jesus Christ our Lord.
For a man indeed ought not to veil his head, being the image and the glory of God; but the woman is the glory of the man.
For a man indeed ought not to veil his head, being the image and the glory of God; but the woman is the glory of the man.
it is sown an animal body; it is raised a spiritual body. There is an animal body, and there is a spiritual body.
it is sown an animal body; it is raised a spiritual body. There is an animal body, and there is a spiritual body. And so it is written, There was a first man Adam a living soul; a last Adam a quickening spirit.
And so it is written, There was a first man Adam a living soul; a last Adam a quickening spirit.
Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, "Cursed is every one who is hanged on a tree:"
Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, "Cursed is every one who is hanged on a tree:"
There is no more Jew or Gentile, there is no more slave or freeman, there is no more male or female: but ye are all one in Christ Jesus.
There is no more Jew or Gentile, there is no more slave or freeman, there is no more male or female: but ye are all one in Christ Jesus.
Husbands, love your own wives, as Christ also loved the church, and gave himself for it;
Husbands, love your own wives, as Christ also loved the church, and gave himself for it; that he might sanctify it, purifying it in the laver of water by the word,
that he might sanctify it, purifying it in the laver of water by the word, that he might present it to himself a glorious church, not having blemish, nor wrinkle, nor any such things; but that it may be holy and unblameable.
that he might present it to himself a glorious church, not having blemish, nor wrinkle, nor any such things; but that it may be holy and unblameable. So ought husbands to love their own wives as their own bodies. He that loveth his own wife loveth himself.
So ought husbands to love their own wives as their own bodies. He that loveth his own wife loveth himself. For no man ever hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
For no man ever hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: for we are the members of his body, of his flesh, and of his bones.
for we are the members of his body, of his flesh, and of his bones. For this reason shall a man forsake his father and mother, and shall cleave unto his wife, and the two shall be as one flesh.
For this reason shall a man forsake his father and mother, and shall cleave unto his wife, and the two shall be as one flesh. This mystery is great: but I am speaking with regard to Christ, and with regard to the church.
This mystery is great: but I am speaking with regard to Christ, and with regard to the church.
Who is the image of the invisible God, the prime author of all creation:
Who is the image of the invisible God, the prime author of all creation:
Who is the image of the invisible God, the prime author of all creation:
Who is the image of the invisible God, the prime author of all creation:
and have put on the new man, which is renewed in knowledge, after the image of him that created him.
and have put on the new man, which is renewed in knowledge, after the image of him that created him.
Now the God of peace himself sanctify you wholly; and may your whole spirit, and soul, and body be preserved faultless unto the coming of our Lord Jesus Christ.
Now the God of peace himself sanctify you wholly; and may your whole spirit, and soul, and body be preserved faultless unto the coming of our Lord Jesus Christ.
who being the splendour of his glory, and the very impress of his substance, and upholding all things with his powerful word, by himself having effected the cleansing of our sins, he sat down at the right hand of Majesty on high;
who being the splendour of his glory, and the very impress of his substance, and upholding all things with his powerful word, by himself having effected the cleansing of our sins, he sat down at the right hand of Majesty on high;
who in the days of his flesh, with strong crying and tears, having offered up prayers and supplications to him who was able to save him from death, and being heard for his reverential awe,
who in the days of his flesh, with strong crying and tears, having offered up prayers and supplications to him who was able to save him from death, and being heard for his reverential awe,
earnestly looking up to Jesus the author and the finisher of faith; who, for the joy set before him, endured the cross, despising shame, and hath sat down at the right hand of the throne of God.
earnestly looking up to Jesus the author and the finisher of faith; who, for the joy set before him, endured the cross, despising shame, and hath sat down at the right hand of the throne of God.
With it we bless God even the Farther; and with the same we curse men, though after the likeness of God.
With it we bless God even the Farther; and with the same we curse men, though after the likeness of God.
With it we bless God even the Farther; and with the same we curse men, though after the likeness of God.
With it we bless God even the Farther; and with the same we curse men, though after the likeness of God.
For every thing which is in the world, the lust of the flesh, and the lust of the eyes, and the pomp of life, is not of the Father, but is of the world.
For every thing which is in the world, the lust of the flesh, and the lust of the eyes, and the pomp of life, is not of the Father, but is of the world.
He that hath ears, let him hear what the Spirit saith to the churches, To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
He that hath ears, let him hear what the Spirit saith to the churches, To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of the world are become our Lord's, and his Messiah's, and he shall reign for ever and ever.
And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of the world are become our Lord's, and his Messiah's, and he shall reign for ever and ever. And the four and twenty presbyters, who were seated before God upon their thrones, fell upon their faces, and worshipped God,
And the four and twenty presbyters, who were seated before God upon their thrones, fell upon their faces, and worshipped God, saying, We give thanks to thee, Lord the Almighty God, who is and who was, and who is coming, because thou hast assumed thy great power, and hast set up the throne of thy kingdom.
saying, We give thanks to thee, Lord the Almighty God, who is and who was, and who is coming, because thou hast assumed thy great power, and hast set up the throne of thy kingdom.
And the temple of God was opened in the heaven, and there appeared the ark of his covenant in his temple: and there were lightnings, and voices, and thunders, and earthquake, and a great hail.
And the temple of God was opened in the heaven, and there appeared the ark of his covenant in his temple: and there were lightnings, and voices, and thunders, and earthquake, and a great hail.
In the midst of the street of it, even on this side, and on that of the river, grew the tree of life, producing twelve crops of fruit, and ripening its fruit in succession every month; and the leaves of the tree are for the healing of the nations.
In the midst of the street of it, even on this side, and on that of the river, grew the tree of life, producing twelve crops of fruit, and ripening its fruit in succession every month; and the leaves of the tree are for the healing of the nations.
Blessed are they who keep his commandments, that they may have authority to approach unto the tree of life, and that they may enter in by the gates into the city.
Blessed are they who keep his commandments, that they may have authority to approach unto the tree of life, and that they may enter in by the gates into the city.