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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"If you are God's Son, throw yourself down, for Scripture says- -'He will give his angels commands about thee, And on their hands they will upbear thee, Lest ever thou shouldst strike thy foot against a stone.'"
"If you are God's Son, throw yourself down, for Scripture says- -'He will give his angels commands about thee, And on their hands they will upbear thee, Lest ever thou shouldst strike thy foot against a stone.'"
Just as the Son of Man came, not to be served, but to serve, and to give his life as a ransom for many."
Just as the Son of Man came, not to be served, but to serve, and to give his life as a ransom for many."
When a strong man is keeping guard, fully armed, over his own mansion, his property is in safety;
When a strong man is keeping guard, fully armed, over his own mansion, his property is in safety;
He made all races of the earth's surface--fixing a time for their rise and fall, and the limits of their settlements--
He made all races of the earth's surface--fixing a time for their rise and fall, and the limits of their settlements--
Therefore, just as sin came into the world through one man, and through sin came death; so, also, death spread to all mankind, because all men had sinned.
Therefore, just as sin came into the world through one man, and through sin came death; so, also, death spread to all mankind, because all men had sinned. Even before the time of the Law there was sin in the world; but sin cannot be charged against a man where no Law exists.
Even before the time of the Law there was sin in the world; but sin cannot be charged against a man where no Law exists. Yet, from Adam to Moses, Death reigned even over those whose sin was not a breach of a law, as Adam's was. And Adam foreshadows the One to come.
Yet, from Adam to Moses, Death reigned even over those whose sin was not a breach of a law, as Adam's was. And Adam foreshadows the One to come. But there is a contrast between Adam's Offence and God's gracious Gift. For, if by reason of the offence of the one man the whole race died, far more were the loving-kindness of God, and the gift given in the loving-kindness of the one man, Jesus Christ, lavished upon the whole race.
But there is a contrast between Adam's Offence and God's gracious Gift. For, if by reason of the offence of the one man the whole race died, far more were the loving-kindness of God, and the gift given in the loving-kindness of the one man, Jesus Christ, lavished upon the whole race. There is a contrast, too, between the gift and the results of the one man's sin. The judgment, which followed upon the one man's sin, resulted in condemnation, but God's gracious Gift, which followed upon many offences, resulted in a decree of righteousness.
There is a contrast, too, between the gift and the results of the one man's sin. The judgment, which followed upon the one man's sin, resulted in condemnation, but God's gracious Gift, which followed upon many offences, resulted in a decree of righteousness. For if, by reason of the offence of the one man, Death reigned through that one man, far more will those, upon whom God's loving- kindness and his gift of righteousness are lavished, find Life, and reign through the one man, Jesus Christ.
For if, by reason of the offence of the one man, Death reigned through that one man, far more will those, upon whom God's loving- kindness and his gift of righteousness are lavished, find Life, and reign through the one man, Jesus Christ. Briefly then, just as a single offence resulted for all mankind in condemnation, so, too, a single decree of righteousness resulted for all mankind in that declaration of righteousness which brings Life.
Briefly then, just as a single offence resulted for all mankind in condemnation, so, too, a single decree of righteousness resulted for all mankind in that declaration of righteousness which brings Life. For, as through the disobedience of the one man the whole race was rendered sinful, so, too, through the obedience of the one, the whole race will be rendered righteous.
For, as through the disobedience of the one man the whole race was rendered sinful, so, too, through the obedience of the one, the whole race will be rendered righteous. Law was introduced in order that offences might be multiplied. But, where sins were multiplied, the loving-kindness of God was lavished the more,
Law was introduced in order that offences might be multiplied. But, where sins were multiplied, the loving-kindness of God was lavished the more, In order than, just as Sin had reigned in the realm of Death, so, too, might Loving-kindness reign through righteousness, and result in Immortal Life, through Jesus Christ, our Lord.
In order than, just as Sin had reigned in the realm of Death, so, too, might Loving-kindness reign through righteousness, and result in Immortal Life, through Jesus Christ, our Lord.
A man ought not to have his head covered, for he has been from the beginning 'the likeness of God' and the reflection of his glory, but woman is the reflection of man's glory.
A man ought not to have his head covered, for he has been from the beginning 'the likeness of God' and the reflection of his glory, but woman is the reflection of man's glory.
As surely as there is a human body, there is also a spiritual body.
As surely as there is a human body, there is also a spiritual body. That is what is meant by the words-'Adam, the first man, became a human being'; the last Adam became a Life-giving spirit.
That is what is meant by the words-'Adam, the first man, became a human being'; the last Adam became a Life-giving spirit.
Christ ransomed us from the curse pronounced in the Law, by taking the curse on himself for us, for Scripture says--'Cursed is any one who is hanged on a tree.'
Christ ransomed us from the curse pronounced in the Law, by taking the curse on himself for us, for Scripture says--'Cursed is any one who is hanged on a tree.'
All distinctions between Jew and Greek, slave and freeman, male and female, have vanished; for in union with Christ Jesus you are all one.
All distinctions between Jew and Greek, slave and freeman, male and female, have vanished; for in union with Christ Jesus you are all one.
Husbands, love your wives, just as the Christ loved the Church, and gave himself for her,
Husbands, love your wives, just as the Christ loved the Church, and gave himself for her, To make her holy, after purifying her by the Washing with the Water, according to his promise;
To make her holy, after purifying her by the Washing with the Water, according to his promise; So that he might himself bring the Church, in all her beauty, into his own presence, with no spot or wrinkle or blemish of any kind, but that she might be holy and faultless.
So that he might himself bring the Church, in all her beauty, into his own presence, with no spot or wrinkle or blemish of any kind, but that she might be holy and faultless. That is how husbands ought to love their wives--as if they were their own bodies. A man who loves his wife is really loving himself;
That is how husbands ought to love their wives--as if they were their own bodies. A man who loves his wife is really loving himself; For no one ever yet hated his own body. But every one feeds his body and cares for it, just as the Christ for the Church;
For no one ever yet hated his own body. But every one feeds his body and cares for it, just as the Christ for the Church; For we are members of his Body.
For we are members of his Body. 'For this cause a man shall leave his father and mother, and be united to his wife; and the man and his wife shall become one.'
'For this cause a man shall leave his father and mother, and be united to his wife; and the man and his wife shall become one.' In this there is a profound truth--I am speaking of Christ and his Church.
In this there is a profound truth--I am speaking of Christ and his Church.
For Christ is the very incarnation of the invisible God-- First-born and Head of all creation;
For Christ is the very incarnation of the invisible God-- First-born and Head of all creation;
For Christ is the very incarnation of the invisible God-- First-born and Head of all creation;
For Christ is the very incarnation of the invisible God-- First-born and Head of all creation;
And clothe yourselves with that new self, which, as it gains in knowledge, is being constantly renewed 'in resemblance to him who made it.'
And clothe yourselves with that new self, which, as it gains in knowledge, is being constantly renewed 'in resemblance to him who made it.'
May God himself, the giver of peace, make you altogether holy; and may your spirits, souls, and bodies be kept altogether faultless until the Coming of our Lord Jesus Christ.
May God himself, the giver of peace, make you altogether holy; and may your spirits, souls, and bodies be kept altogether faultless until the Coming of our Lord Jesus Christ.
For he is the radiance of the Glory of God and the very expression of his Being, upholding all creation by the power of his word; and, when he had made an expiation for the sins of men, he 'took his seat at the right hand' of God's Majesty on high,
For he is the radiance of the Glory of God and the very expression of his Being, upholding all creation by the power of his word; and, when he had made an expiation for the sins of men, he 'took his seat at the right hand' of God's Majesty on high,
Jesus, in the days of his earthly life, offered prayers and supplications, with earnest cries and with tears, to him who was able to save him from death; and he was heard because of his devout submission.
Jesus, in the days of his earthly life, offered prayers and supplications, with earnest cries and with tears, to him who was able to save him from death; and he was heard because of his devout submission.
our eyes fixed upon Jesus, the Leader and perfect Example of our faith, who, for the joy that lay before him, endured the cross, heedless of its shame, and now 'has taken his seat at the right hand' of the throne of God.
our eyes fixed upon Jesus, the Leader and perfect Example of our faith, who, for the joy that lay before him, endured the cross, heedless of its shame, and now 'has taken his seat at the right hand' of the throne of God.
With it we bless our Lord and Father, and with it we curse men who are made 'in God's likeness.'
With it we bless our Lord and Father, and with it we curse men who are made 'in God's likeness.'
With it we bless our Lord and Father, and with it we curse men who are made 'in God's likeness.'
With it we bless our Lord and Father, and with it we curse men who are made 'in God's likeness.'
for all that the world can offer--the gratification of the earthly nature, the gratification of the eye, the pretentious life--belongs, not to the Father, but to the world.
for all that the world can offer--the gratification of the earthly nature, the gratification of the eye, the pretentious life--belongs, not to the Father, but to the world.
Let him who has ears hear what the Spirit is saying to the Churches. To him who conquers-- to him I will give the right 'to eat the fruit of the Tree of life, which stands in the Paradise of God.' "
Let him who has ears hear what the Spirit is saying to the Churches. To him who conquers-- to him I will give the right 'to eat the fruit of the Tree of life, which stands in the Paradise of God.' "
Then the seventh angel blew; and loud voices were heard in Heaven saying-- 'The Kingdom of the World has become the Kingdom of our Lord and of his Christ, and he will reign for ever and ever.'
Then the seventh angel blew; and loud voices were heard in Heaven saying-- 'The Kingdom of the World has become the Kingdom of our Lord and of his Christ, and he will reign for ever and ever.' At this the twenty-four Councillors, who were seated on their thrones before God, prostrated themselves on their faces and worshiped Him,
At this the twenty-four Councillors, who were seated on their thrones before God, prostrated themselves on their faces and worshiped Him, saying-- 'We thank thee, O Lord, our God, the Almighty, who art and who wast, that thou hast assumed thy great power and reigned.
saying-- 'We thank thee, O Lord, our God, the Almighty, who art and who wast, that thou hast assumed thy great power and reigned.
Then the Temple of God in Heaven was opened, and the Ark containing his Covenant was seen in his Temple; and there followed 'flashes of lightning, cries, peals of thunder,' an earthquake, and 'a great storm of hail.'
Then the Temple of God in Heaven was opened, and the Ark containing his Covenant was seen in his Temple; and there followed 'flashes of lightning, cries, peals of thunder,' an earthquake, and 'a great storm of hail.'
in the middle of the street of the City. On each side of the river was a Tree of Life which bore twelve kinds of fruit, yielding its fruit each month; and the leaves of the tree were for the healing of the nations.
in the middle of the street of the City. On each side of the river was a Tree of Life which bore twelve kinds of fruit, yielding its fruit each month; and the leaves of the tree were for the healing of the nations.
Blessed will they be who wash their robes, that they may have the right to approach the Tree of Life, and may enter the City by the gates.
Blessed will they be who wash their robes, that they may have the right to approach the Tree of Life, and may enter the City by the gates.