(Adam Marsh) Franciscan scholar (died c.1258),born probably Somerset, England. Known as "Doctor illustris," he helped to organize the teaching and discipline at Oxford.

1. The progenitor and representative head of our race; formed of the dust of the ground, and made a living soul by the Creator's breath. He was the last work of the creation, and received dominion over all that the earth contained. That he might not be alone, God provided Eve as a helpmeet for him, and she became his wife. Marriage is thus a divine institution, first in order of time, as well as of importance and blessedness to mankind. Adam was made a perfect man-complete in every physical, mental, and spiritual endowment; and placed in the Garden of Eden on probation, holy and happy, but liable to sin. From this estate he fell by breaking the express command of God, through the temptations of Satan and the compliance of Eve; and thus brought the curse upon himself and all his posterity. Sovereign grace interposed; a Savior was revealed, and the full execution of the curse stayed; but Adam was banished from Eden and its tree of life, and reduced to a life of painful toil. His happiness was farther imbittered by witnessing the fruits of his fall in his posterity. Cain his first born son, and Abel the second, born in the likeness of their fallen parents, were ere long last to them-the one slain, and the other a fugitive. They probably had many other sons and daughters, but the name of Seth alone is given. Adam lived to the age of nine hundred and thirty years, and saw the earth rapidly peopled by his descendants; but "the wickedness of man was great upon the earth." At the time of his death, Lamech, the father of Noah, was fifty-six years of age; and being in the line of those who "walked with God," had probably heard the early history of the race from the lips of the penitent Adam. The curse pronounced on man includes not only physical labor and toil on a barren and thorny earth, and the physical dissolution of the body, but also the exposure of the soul, the nobler part, to "everlasting death." In that very day he should lose the moral image of his Maker, and become subject not only to physical death, but also to God's eternal wrath and curse, which is death in the highest sense of the word, and is the doom which has fallen upon all his race. Such is the view of the apostle Paul; who everywhere contrasts the death introduced into the world through Adam, with the life which is procured for our race through Jesus Christ, Romans 5:1-21 . This life is spiritual; and the death, in its highest sense, is also spiritual. So far as the penalty is temporal and physical, no man is or can be exempt from it; but to remove the spiritual and eternal punishment, Christ has died; and he who comes to him in penitence and faith will avoid the threatened death, and enter into life eternal, both of the body and the soul. The Redeemer is called "the second Adam," 1 Corinthians 15:45 , as being the head of his spiritual seed, and the source of righteousness and life to all believers, as the first Adam was the sorrow of sin and death to all his seed. 2. A city near the Jordan, towards the sea of Tiberias, at some distance from which the waters of the Jordan were heaped up for the passage of the Jews, Joshua 3:16 .

Since by the grace of original justice Adam was elevated to a supernatural state, his loss of that grace is termed his fall.

Is referred to in Joshua 3:16 . It stood "beside Zarethan," on the west bank of Jordan (1 Kings 4:12 ). At this city the flow of the water was arrested and rose up "upon an heap" at the time of the Israelites' passing over (Joshua 3:16 ).

Red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages. It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Gen (Genesis 5 ). "God created man ^[1] in his own image, in the image of God created he him; male and female created he them." Adam was absolutely the first man whom God created. He was formed out of the dust of the earth (and hence his name), and God breathed into his nostrils the breath of life, and gave him dominion over all the lower creatures (Genesis 1:26 ; 2:7 ). He was placed after his creation in the Garden of Eden, to cultivate it, and to enjoy its fruits under this one prohibition: "Of the tree of the knowledge of good and evil thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die." The first recorded act of Adam was his giving names to the beasts of the field and the fowls of the air, which God brought to him for this end. Thereafter the Lord caused a deep sleep to fall upon him, and while in an unconscious state took one of his ribs, and closed up his flesh again; and of this rib he made a woman, whom he presented to him when he awoke. Adam received her as his wife, and said, "This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man." He called her Eve, because she was the mother of all living. Being induced by the tempter in the form of a serpent to eat the forbidden fruit, Eve persuaded Adam, and he also did eat. Thus man fell, and brought upon himself and his posterity all the sad consequences of his transgression. The narrative of the Fall comprehends in it the great promise of a Deliverer (Genesis 3:15 ), the "first gospel" message to man. They were expelled from Eden, and at the east of the garden God placed a flame, which turned every way, to prevent access to the tree of life (Genesis 3 ). How long they were in Paradise is matter of mere conjecture. Shortly after their expulsion Eve brought forth her first-born, and called him Cain. Although we have the names of only three of Adam's sons, viz., Cain, Abel, and Seth, yet it is obvious that he had several sons and daughters (Genesis 5:4 ). He died aged 930 years. Adam and Eve were the progenitors of the whole human race. Evidences of varied kinds are abundant in proving the unity of the human race. The investigations of science, altogether independent of historical evidence, lead to the conclusion that God "hath made of one blood all nations of men for to dwell on all the face of the earth" (Acts 17:26 . Compare Romans 5:12-12 ; 1 Corinthians 15:22-49 ).

The apostle Paul speaks of Adam as "the figure of him who was to come." On this account our Lord is sometimes called the second Adam. This typical relation is described in Romans 5:14-19 .

(Adam Marsh) Franciscan scholar (died c.1258),born probably Somerset, England. Known as "Doctor illustris," he helped to organize the teaching and discipline at Oxford.

"Adam" is both the proper name of the first human and a designation for humankind. God himself gave this appellation to Adam and Eve (Genesis 5:1-2 ). The color red lies behind the Hebrew root adam ^[1]. This may reflect the red soil from which he was made. Adam was formed from the ground (Genesis 2:7 ). Word play between "Adam" and "ground" (adama ^[2]) is unmistakable. It is important that Adam is identified with humankind rather than any particular nationality. The country from which the dust was taken is not specified. Rabbis believed it came from all over the earth so no one could say, "My father is greater than yours." The word "formed" suggests the careful work of a potter making an exquisite art-piece. Into this earthen vessel God breathed the breath of life (Genesis 2:7 ). These words describe vivid intimacy between God and man not shared by animals. Adam was made a little lower than "angels" (or "God") at his creation and "crowned with glory and honor" (Psalm 8:5 ). (Rabbis speculated the glory of Adam's heel outshone the sun.) He was commissioned as a vassal king to rule over God's creation. The words "subdue, " "rule, " "under his feet" (Genesis 1:28 ; Psalm 8:6 ) suggest kingship over nature but not over his fellow man. Many elements present in Mesopotamian creation stories like Enuma Elish are absent. There is nothing about autocratic king ship lowered from heaven. No brick mold is given. Adam is not laden with the task of building temples and cities. He was not created to relieve Gods of tedious labor but to reflect God's care of the world of nature. God did not appoint death for Adam and keep life exclusively for himself as in the Gilgameth epic. No shrub or cultivated plant had yet grown where Adam was created. He awoke to a barren landscape (Genesis 2:5-7 ). His first sight may have been God planting a garden for him. He could clearly see that all good and perfect gifts come from the Lord God. Man was placed into this beauty to "work it and take care of it" (Genesis 2:15 ). Unlike the Sumerian garden story of Enki and Ninhursag, there was no gardener working for Adam. Meaningful, productive activity was always part of paradise. Adam was not placed there to be a vegetable but to grow them. Man was not created to be waited on but to join God in preserving and propagating creation. Man was furnished with every pleasant, nourishing experience God could provide. He was warned about the tree of knowledge of good and evil (2:17). The Hebrew word for "know" includes the idea of knowing by experience. The forbidden tree contained the option of experiencing the opposite of what comes from the hand of God. God wished to spare Adam from pain and death but at the same time left him freedom of choice for options beyond the sphere of his provision. Adam was not only a laborer but a thinker. God brought him all the animals to see what he would call them. Included in ancient ideas of naming would also be sovereignty over the item named. (Note that Hebrews brought before the king are renamed in Daniel 1:7 ). The first lesson Adam learned was that his work was too big to do alone. His inspection of the animal kingdom revealed no suitable helper. The one who would make his life complete came from his own rib. They would become one flesh (Genesis 2:18-24 ). This is a far different scenario from the sexual escapades of Enki (= "lord of the earth") in the Sumerian garden story. The most intelligent animal confronted humankind under whose feet he had been placed (Genesis 1:28 ; 3:1 ). Was Eve selected because she would in some way be easier to deceive? Or was the more difficult subject taken first? It is noteworthy that no special efforts to persuade Adam are recorded. He seems to eat what he is offered without objection (3:6). It is, however, important to observe that Adam was called first as the one whose position of leadership made him responsible for the act (3:9). The anticipation of being like God never materialized. Adam and Eve's state of existence was not enhanced but filled with misery and death. They would have to leave the garden to experience what life would be outside God's perfect will. Paul Ferguson See also Eve ; Fall, the ; Genesis, Theology of Bibliography . W. Brueggemann, Genesis ; J. Davis, Paradise to Prison ; L. Harris, Man—God's Eternal Creation ; A Ross, Creation and Blessing .

Christ is the "image of the invisible God, the firstborn over all creation" (Colossians 1:15 ). Like the first Adam, he is the "ruler of creation" (Revelation 3:14 ). He is its author and perfecter (Hebrews 12:2 ). Anyone in Christ is a "new creation" (2 Corinthians 5:17 ). He existed in the form of God, yet did not consider equality with God something to be grasped (Philippians 2:6 ). He did not desire to be more than man (2:7-8). He was "made like his brothers in every way" so that "by his death he might destroy him who holds the power of death" and free those held in slavery by fear of death (Hebrews 2:14,17 ). Christ was crowned with glory and honor over the world to come (Hebrews 2:5-7 ). The first Adam lost his crown and gained death. The second Adam was crowned because he tasted death for every man (2:8-9). Sin and death upon all men entered the world through one man. By the obedience of the second Adam life abounds to many (Romans 5:12-19 ). He was tempted in every way, as was Adam, yet was without sin (Matthew 4:1-11 ; Hebrews 4:15 ). Like the serpent he says, "Take and eat" (Matthew 26:26 ), but this food brings life to the world (John 6:33 ). Christ and Adam are both sons of God (Matthew 1:1 ; Luke 3:37 ). Both have their sonship by his power (Genesis 2:7 ; Luke 1:35 ; Romans 1:4 ). God breathed into Adam the breath of life. Jesus breathed on his disciples and said, "Receive the Holy Spirit" (John 20:22 ). "As in Adam all die, so in Christ all will be made alive" (1 Corinthians 15:22 ). Adam was a pattern of the one to come (Romans 5:14 ). One of the greatest things to be said for the first Adam was that he became "a living being." Christ, however, became "a life-giving spirit" (1 Corinthians 15:45 ). This spiritual life force does not make us slaves again to fear but the spirit of the Son comes into our hearts crying "Abba, Father" (Romans 8:15 ; Galatians 4:6-7 ). The first Adam came from the dust. The second Adam came from heaven (1 Corinthians 15:47 ). He came down from heaven not to do his own will but the will of him who sent him (John 6:38 ). God called the first man by name out of hiding (Genesis 3:9 ). The second Adam calls his own by name and they hear his voice (John 10:3 ). One day the dead will hear the voice of the Son of God. Those who hear will live (John 5:25 ). We have borne the likeness of the earthly man, the first Adam. In the resurrection we will bear the likeness of the man from heaven (1 Corinthians 15:49 ). By the power that enables him to bring everything under his control, he will transform our lowly bodies so they will be like his glorious body. The last enemy placed under the feet of the second Adam is death (Psalm 110:1 ; 1Col 15:26). He will not reach out and try to grasp more but will turn everything over to God who will be all in all (15:28). Paul Ferguson See also Christ, Christology ; Jesus Christ, Name and Titles of Bibliography . C. K. Barrett, From First Adam to Last ; W. D. Davies, Paul and Rabbinic Judaism ; J. D. G. Dunn, Christology in the Making ; H. Ridderbos, Paul ; R. Scroggs, The Last Adam .

SECOND ADAM.—See Divinity of Christ in vol. i. p. 477b.

See Adam; Christ, Christology.

Earthy; red

See Adam, the Second

("red earth".) The name given by God to the first man, to remind him of his earthly nature; whereas Ιsh was the name whereby he designates himself, a man of earth (as opposed to Enosh "a man of low degree" Psalms 62:9) (Genesis 2:23). The Hebrew Αdam 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. Genesis 1:1-2:3 is one concerning creation and man in a general summary. A second is Genesis 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 (Exodus 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 (Colossians 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 1 Corinthians 11:7 man is called "the image and glory of God." This ideal is realized fully in the Son of man (Psalms 8:4-5). Man is both the "image" (Greek eikon , Hebrew tzelem )), and made in the "likeness" (Greek homoiosis , Hebrew demuth ) of God (James 3:9). "Image" (eikon ) alone is applied to the Son of God (Colossians 1:15); compare Hebrews 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 (Genesis 9:6; James 3:9; 1 Corinthians 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 (Colossians 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 (Luke 11:21). Adam is the generic term for man, including woman (Genesis 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 (1 Thessalonians 5:23), combining at once the man and woman (Galatians 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 (Genesis 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" (Ephesians 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; Isaiah 2:4; Isaiah 65:25; Isaiah 35:9-10; Psalm 72; Ezekiel 34:25; Hosea 2:18; Revelation 11:15-17; Revelation 11:20; Revelation 21; Revelation 22. The first man Adam was made a "living soul," endowed with an animal soul, the vital principle of his body; but "the last Adam a quickening spirit" (1 Corinthians 15:45). As the animal souled body (1 Corinthians 15:44) is the fruit of our union with Adam, an animal souled man, so the spiritual body is the fruit of our union with Christ, the life-giving Spirit. Eden (See EDEN) is by Sir H. Rawlinson identified with Babylonia; the Babylonian documents giving an exact geographical account of the garden of Eden, and the rivers bearing the same names: the Hiddekel is certainly the Tigris, and the Phrath the Euphrates; the other two seem tributary branches, though some make Gihon the Nile and Pison the Indus (?). Any fruit tree (some have supposed, from Egyptian representations still extant, the pomegranate) would suffice as a test of obedience or disobedience, by the eating of which the knowledge of evil as well as of good would result. To know evil without being tainted by it is the prerogative of God. Man might have attained this knowledge by making his will one with God's, in not eating it; he then would have attained to a Godlike knowledge of good and evil, and would have exercised true liberty in conformity with his likeness, to God. But man aspired to it by his own way, and fell. Only in Christ shall he know it and triumph over it. To distinguish good and evil is the gift of a king (1 Kings 3:9) and the wisdom of angels (2 Samuel 14:17). The tree of knowledge suggested to man the possibility of evil, which in the absence of lust might not occur. If he was to be tried at all, it could only be by a positive precept; and the smaller the subject of the command was, the more it tested the spirit of obedience. Satan's antitrinity, the lust of the flesh ("the woman saw that the tree was good for food"), the lust of the eye ("and that it was pleasant to the eyes"), and the pride of life (and a "tree to be desired to make one wise") seduced man: 1 John 2:16; compare ACHAN; Joshua 7:21. As this tree was the sacramental pledge of God's requirement, so the tree of life was the pledge of God's promised blessing. ArchbishopWhately thought the tree of life acted medicinally, and that Adam and Eve ate of it; and that hence arose his longevity and that of the patriarchs, so that it was long before human life sank to its present average. Genesis 2:16 seems to imply his free access to it; but perhaps Genesis 3:22 that he had,tot actually touched it. Indeed it is only sacramentally, and in inseparable connection with faith and obedience, when tested first as to the tree of knowledge, that the tree of life could give man true immortal life. In the day that he ate he died (Genesis 2:17, compare Hosea 13:1), because separation from God, sin's necessary and immediate consequence, is death; the physical death of Adam was deferred until he was 930. Sin's immediate effects on Adam and Eve, after she in her turn became a seducer, having first been seduced herself (Genesis 3:6 end), were shame (Genesis 3:7), concealment and folly (Genesis 3:8-9; compare Psalm 139), fear (Genesis 3:10), selfishness on Adam's part toward Eve, and presumption in virtually laying the blame on God (Genesis 3:12), the curse, including sorrow, agony, sweat of the brow in tilling the thorny ground, death. All these are counter worked by Christ. He bore our shame and fear (Hebrews 12:2; Hebrews 5:7), denied self wholly (Matthew 20:28), resisted Satan's temptation to presumption (Matthew 4:6), bore the curse (Galatians 3:13), was "the man of sorrows" (Isaiah 53), endured the agony and bloody sweat of Gethsemane, the crown of thorns, and the dust of death (Psalms 22:15, compare Genesis 3:19). The temporary exclusion from the tree of life was a merciful provision for fallen man, (for immortality in a lost state is a curse), until that, through Christ, he should have it restored (Revelation 22:2; Revelation 22:14; Revelation 2:7). The cherubim were not outside the garden, blocking up access to it (as Genesis 3:24 is often explained), but "keeping the way to the tree of life," doing what man had failed to do (Genesis 2:15). So the cherubim's position implies, not at the threshold, or even before the mercyseat, but in immediate connection with it, the throne of God (Exodus 25:18). So in Ezekiel and Revelation they are the living ones, combining the highest forms of creaturely life, suggesting to man his interest still in life and in paradise, and even in a share of God's throne through divine grace. As the flaming sword represents justice excluding man's access by his own righteousness, so the cherubim represents man reunited to God upon the ground of the mercy-seat, which is Christ our propitiatory. The unity of the human race is plainly asserted in Acts 17:26 (See CREATION). The co-extensiveness of sin's curse upon all men as Adam's offspring, and of Christ's redemption for all men (Romans 5:12-21; 1 Corinthians 15:22-47) implies the same. "That the races of men are not species of one genus, but varieties of one species, is confirmed by the agreement in the physiological and pathological phenomena in them all, by the similarity in the anatomical structure, in the fundamental powers and traits of the mind, in the limits to the duration of life, in the normal temperature of the body, and the average rate of pulsation, in the duration of pregnancy, and in the unrestricted fruitfulness of marriages between the various races." (Delitzsch.) The brain of the lowest savage is larger than his needs require, usually five sixths of the size of a civilized man's brain. This implies the latent, power of intellectual development, which proves he is essentially one with his more favored brethren.

A city beside Zarthan (Joshua 3:16), on the Jordan. Near the present ford Damieh, which possibly is derived from the ancient name Adam; the northern extremity of Israel's passage (Joshua 22:11). Probably Reuben' s altar of ED, or witness, was near, on the Kurn Surtabeh. Near Damieh the remains of a Roman bridge are still found. Kurn Surtabeh was more than 15 miles from Jericho, which tallies with the words "very far from the city Adam." Knobel thinks the name Sartabeh preserves the name Zarthan, a long rocky ridge S.W. of Damieh ford. See ED.

(1): (n.) The name given in the Bible to the first man, the progenitor of the human race. (2): (n.) "Original sin;" human frailty.

AD'AM, n. In Heb., Man primarily, the name of the human species, mankind appropriately, the first Man, the progenitor of the human race. The word signifies form, shape, or suitable form, hence, species. It is evidently connected with Heb., to be like or equal, to form an image, to assimilate. Whence the sense of likeness, image, form, shape Gr., a body, like. See Man. Adam's apple, a species of citron See Citron also the prominent part of the throat. Ad'am's needle, the popular name of the yucca, a plant of four species, cultivated in gardens. Of the roots, the Indians made a kind of bread. See Yucca.

ADAM . The derivation is doubtful. The most plausible is that which connects it with the Assyr. ^[1] adâmu , ‘make,’ ‘produce’; man is thus a ‘creature’ one made or produced. Some derive it from a root signifying ‘red’ (cf. Edom , Genesis 25:30 ), men being of a ruddy colour in the district where the word originated. The Biblical writer ( Genesis 2:7 ) explains it, according to his frequent practice, by a play on the word ’adâmâh , ‘ground’; but that is itself derived from the same root ‘red.’ The word occurs in the Heb. 31 times in Genesis 1:5 to Genesis 5:5 . In most of these it is not a proper name, and the RV ^[2] has rightly substituted ‘man’ or ‘the man’ in some verses where AV ^[2] has ‘Adam.’ But since the name signifies ‘mankind,’ homo, Mensch , not ‘a man,’ vir, Mann (see Genesis 5:2 ), the narrative appears to be a description, not of particular historical events in the life of an individual, but of the beginnings of human life (ch. 2), human sin (ch. 3), human genealogical descent ( Genesis 4:1 ; Genesis 4:25 , Genesis 5:1-5 ). In a few passages, if the text is sound, the writer slips into the use of Adam as a proper name, but only in Genesis 5:3-5 does it stand unmistakably for an individual. 1 . The creation of man is related twice, Genesis 1:26-27 (P ^[4] ) and Genesis 2:7 (J ^[5] ). The former passage is the result of philosophical and theological reflexion of a late date, which had taught the writer that man is the climax of creation because his personality partakes of the Divine (and in Genesis 5:3 this prerogative is handed on to his offspring); but the latter is written from the naïve and primitive standpoint of legendary tradition, which dealt only with man’s reception of physical life (see next article). 2 . Man’s primitive condition , Genesis 2:8-25 (J ^[5] ). The story teaches: that man has work to do in life ( Genesis 2:15 ); that he needs a counterpart, a help who shall be ‘meet for him’ ( Genesis 2:18 ; Genesis 2:21-24 ); that man is supreme over the beasts in the intellectual ability, and therefore in the authority, which he possesses to assign to them their several names ( Genesis 2:19-20 ); that man, in his primitive condition, was far from being morally or socially perfect; he was simply in a state of savagery, but from a moral standpoint innocent, because he had not yet learned the meaning of right and wrong ( Genesis 2:25 ); and this blissful ignorance is also portrayed by the pleasures of a luxuriant garden or park ( Genesis 2:8-14 ). 3 . The Fall , Genesis 2:16 f., Genesis 2:3 (J ^[5] ). But there came a point in human evolution when man became conscious of a command the earliest germ of a recognition of an ‘ought’ ( Genesis 2:16 f., Genesis 3:3 ); and this at once caused a stress and strain between his lower animal nature, pictured as a serpent, and his higher aspirations after obedience ( Genesis 3:1-5 ) ^[8]; by a deliberate following of the lower nature against which he had begun to strive, man first caused sin to exist ( Wis 2:6 ); with the instant result of a feeling of shame ( Wis 2:7 ), and the world-wide consequence of pain, trouble, and death ( Wis 2:14-19 ), and the cessation for ever of the former state of innocent ignorance and bliss ( Wis 2:22-24 ). On the Babylonian affinities with the story of Adam, see Creation, Eden. A. H. M‘Neile.

ADAM (city). A city in the Jordan valley, ‘beside Zarethan’ ( Joshua 3:16 ); usually identified with Jisr ed-Damieh , near the confluence of the Jabbok and the Jordan, where there was once a bridge. Hiram, Solomon’s worker in brass, may have had his furnace here (cf. 1 Kings 7:46 ). G. L. Robinson.

ADAM IN THE NT A. In the Gospels . 1 . In Matthew 19:4-6 || Mark 10:6-8 Jesus refers to Genesis 1:27 . His answer to the Pharisees is intended to show that the provision made for divorce in the Mosaic law ( Deuteronomy 24:1 ) was only a concession to the hardness of men’s hearts. The truer and deeper view of marriage must be based on a morality which takes its stand upon the primeval nature of man and woman. And with His quotation He couples one from Genesis 2:24 (see also Ephesians 5:21 ). The same result is reached in Mt., but with a transposition of the two parts of the argument. 2 . In Luke 3:38 the ancestry of Jesus is traced up to Adam. As a Gentile writing for Gentiles, St. Luke took every opportunity of insisting upon the universal power of the gospel. Jesus is not, as in St. Matthew’s Gospel, a descendant of Abraham only, but of the man to whom all mankind trace their origin. But further, the same Evangelist who relates the fact of the Virgin-birth, and records that Christ was, in His own proper Person, ‘Son of God’ ( Luke 1:35 ), claims, by the closing words of the genealogy, that the first man, and hence every human being, is ‘son of God.’ As Jesus is both human and Divine, so the genealogy preserves the truth that all mankind partake of this twofold nature. B . In the Epistles . The truth taught by St. Luke is treated in its redemptive aspect by his master St. Paul. 1 . 1 Corinthians 15:22 . The solidarity of mankind in their physical union with Adam, and in their spiritual union with Christ, involves respectively universal death and life as a consequence of Adam’s sin and of Christ’s work. 2 . In Romans 5:12-21 this is treated more fully. ( a ) Romans 5:12-14 . There is a parallelism between Adam and Christ . Both had a universal effect upon mankind in the case of Adam by a transmission of guilt, and therefore of death; the corresponding statement concerning Christ is postponed till Romans 5:19 , because St. Paul intervenes with a parenthesis dealing with those who lived before any specific commands were given in the Mosaic law, and yet who sinned, owing to the transmitted effects of Adam’s fall, and therefore died. The Apostle, without attempting fully to reconcile them, places side by side the two aspects of the truth the hereditary transmission of guilt, and moral responsibility; ‘and thus death made its way to all men, because all sinned .’ ( b ) Romans 5:15-17 . The contrast is far greater than the similarity ; in quality ( Romans 5:15 ), in quantity ( Romans 5:16 ), in character and consequences ( Romans 5:17 ). ( c ) Summary of the argument ( Romans 5:18-21 ). 3 . 1 Corinthians 15:44-47 . In the foregoing passages St. Paul deals with the practical moral results of union with Adam and Christ respectively. These verses ( a ) go behind that, and show that there is a radical difference between the nature of each; ( b ) look forward, and show that this difference has a vital bearing on the truth of man’s resurrection. ( a ) 1 Corinthians 15:36-44 . It is shown, by illustrations from nature, that it is reasonable to believe man to exist in two different states, one far higher than the other. In 1 Corinthians 15:44 b, 1 Corinthians 15:45 St. Paul adapts Genesis 2:7 (LXX ^[1] ), and reads into the words the doctrinal significance that the body of the first representative man became the vehicle of a ‘psychical’ nature, while the body of the Second is the organ of a ‘pneumatical’ nature. The second half of his statement ‘the last Adam became a life-giving spirit’ appears to be based on a reminiscence of Messianic passages which speak of the work of the Divine Spirit, e.g. Isaiah 11:1-2 , Joel 2:28-32 . ( b ) But as the living soul ( psyche ) preceded the life-giving spirit ( pneuma ), so it is with the development of mankind ( 1 Corinthians 15:46 ). As the first man had a nature in conformity with his origin from clay, while the Second has His origin ‘from heaven’ ( 1 Corinthians 15:47 ), so the nature of some men remains earthy, while that of some has become heavenly ( 1 Corinthians 15:48 ). But further, in his present state man is the exact counterpart of the first man, because of his corporate union with him; but the time is coming when he shall become the exact counterpart of the Second Man (cf. 1 Corinthians 15:25 f.), because of our spiritual union with Him ( 1 Corinthians 15:49 ). 4 . In Philippians 2:6 there is an implied contrast between ‘Christ Jesus, who … deemed it not a thing to be snatched at to be on an equality with God,’ and Adam, who took fruit from the tree of knowledge of good and evil, which God said had made him ‘as one of us’ ( Genesis 3:22 ). 5 . On 1 Timothy 2:13 f. see Eve; and on Judges 1:14 see Enoch. A. H. M‘Neile.

Genesis 5:2 (c) This man is a type of CHRIST in that he was the head of the human family, and CHRIST is the head of GOD's family. Adam was sinless in the first part of his life, and then deliberately and knowingly became a partner in Eve's sin in order that he might be with her, partake of her punishment, and continue to have her for his very own. So our Lord JESUS was sinless and perfect. He willingly and knowingly took upon Himself the form of a servant, and was made sin for us that He might forever have us with Him. (See1Ti2:14). As by the sin of Adam all who are in Adam were made sinners, so by the obedience of CHRIST all who are in CHRIST are made righteous ( Romans 5:18). Romans 5:19 (b) Adam was the first of the earthly family and CHRIST is the first of the heavenly family. Our bodies are in the likeness of Adam, and in the new creation we shall be like CHRIST, the last Adam.

(ad' uhm uhnd eeve) The first man and woman created by God from whom all other people are descended. They introduced sin into human experience. Old Testament The Hebrew word for Eve means “life,” while the Hebrew word for Adam simply means “man.” The Hebrew word adam is used in at least three different ways in the Old Testament. In its most common occurrence, the word adam refers to mankind in general. It has this use in Genesis 1:26-27 , where it includes both male and female, those who were created in the image of God. It is also used in referring to a specific man where it occurs with the Hebrew definite article (Genesis 2:24 ; Genesis 4:1 ). A third use of Adam is in reference to the city beside Zaretan (Joshua 3:16 ) on the Jordan. The Hebrew word for Eve is used only as reference to Adam's wife. New Testament In the New Testament, Adam is used as a proper name, clearly referring to our ancestral parents. Jesus' genealogy is traced back to Adam (Luke 3:38 ). However, the most important New Testament usage treats Jesus as a second Adam (1 Corinthians 15:45 ), where the word is used as a symbol. Furthermore, Paul in a similar manner treats Adam as a type of Christ (Romans 5:14 ). As the first Adam brought death into the world, the “second Adam” brought life and righteousness (Romans 5:15-19 ). Eve is referenced two times in the New Testament. In 2 Corinthians 11:3 , Eve's gullibility before the serpent is presented as undesirable. In 1 Timothy 2:11-15 , women are urged to be silent and subjected to man because Adam was created before Eve and because Eve was deceived into sinning. Theological Concerns Adam and Eve are the ancestors of humanity. They are described as being the first persons. They also produced the first offspring (Genesis 4:1-2 ,Genesis 4:1-2,4:25 ). The Genesis narrative shows the development of humanity from these first parents. The interrelatedness of all humanity is stressed in Genesis. Further the biblical writers use the story of Adam and Eve as symbolic of the universal history of all mankind. All persons reenact in their own lives the tragic story of our ancestral parents. Thus Adam and Eve are real but also symbolic. Adam and Eve introduced sin into human experience. The first record of sinful rebellion in the Bible is found in the narrative of the first persons (Genesis 3:1-13 ). They fell victim to the serpent's lie (Genesis 3:4 ). They made the choice to disbelieve and to disobey. They were not forced to disobey God but freely chose to do so. The consequences of Adam and Eve's sin fell not merely upon them but upon the earth as well (Genesis 3:14-19 ). The consequences of sin had lasting influence far beyond the two individuals. Further, following their sin, Adam and Eve hid from God; God did not hide from them (Genesis 3:8-9 ). Their ultimate punishment was being driven from the garden (Genesis 3:22-24 ). However, this was also an act of God's mercy, for it kept humanity from living forever in a sinful state. Thus an opportunity was offered for the possibility of future redemption. See Jesus; Sin ; Judgement; Wrath; Mercy. Robert Cate

(ad' uhm) 1. Place name of city near Jordan River, where waters of Jordan heaped up so Israel could cross over to conquer the land (Joshua 3:16 ). Its location is probably Tel ed-Damieh near the Jabbok River. 2. The word adam occurs 539 times in the Old Testament. The etymology of the word is uncertain, although Genesis 2:7 makes a wordplay with the word adamah, dust ( Genesis 3:19 ). In Genesis 1-5 the word occurs 31 times, sometimes as a proper noun and sometimes as a personal name, Adam. When the word has the definite article (ha-'adam), it means mankind. Opinion is divided on the earliest occurrence of Adam as a proper name, some preferring Genesis 2:20 and others Genesis 4:25 . The personal name Adam appears in Genesis 5:1 , Genesis 5:3-4 , Genesis 5:5 and 1 Chronicles 1:1 . Old Testament In Genesis 1:1 mankind is the crown of God's creation. Mankind is granted a unique status, expressed as being made “in the image” of God, and is given dominion over the earth and its creatures, that is, made responsible for the earth. In Genesis 2:1 the earth-boundedness of mankind is stressed: mankind is formed of the dust of the ground, thus dispelling any idea of the divine in mankind. The Lord God blew into his nostrils the breath of life, and Adam became a “living, breathing thing,” the same phrase that is used to describe the animals in Genesis 1:1 . Thus Genesis 1:1 and Genesis 2:1 together present both sides of the human situation: the unique relationship to God and the essential connection to earth. Genesis 3:1 relates the appearance of sin which consisted of the refusal of mankind to be content with being human and the desire to become divine. The Bible affirms that humans have dignity as humans; they do not have to try to become divine to find meaning. The serpent, the woman, and the man receive their sentences, one of which is the unequal relationship of the man and the woman as the result of sin. The separation which sin causes is emphasized in the account of the expulsion from Eden ( Genesis 3:22-24 ). Psalm 8:1 , like Genesis 1:1 , celebrates the exalted status of mankind in God's sight and the dominion of mankind over God's creation. The biblical view of the worth of humans is to be contrasted sharply with the other views in the ancient Near East, especially in Mesopotamia, where the human being was created to be the slave of the gods. The tragedy of the human situation is the failure to celebrate mankind's unique status before God and through human effort to distort the divine intention. New Testament The writer of Hebrews referred Psalm 8:1 to Jesus, seeing in Jesus alone the realization of all that God intended mankind to be and the means for divine-human reconciliation. Paul twice used the contrast of Christ with Adam to clarify the achievement of Christ for mankind. In Romans 5:12-21 , Adam is referred to as the type of the One to come, although the contrast is mainly negative. Just as sin entered the world through one man, Adam (Romans 5:12 ), so the act of righteousness of one man, Jesus, leads to acquittal and life for all people (Romans 5:18 ). In 1 Corinthians 15:1 , Paul used the Adam-Christ analogy to affirm the resurrection. As by a man came death, so by a Man has come resurrection (1 Corinthians 15:21 ). Just as the first Adam became a living being, so the last Adam became a life-giving Spirit (1 Corinthians 15:45 ). Whatever the origin of this typology or analogy of Adam and Jesus, for Paul, Adam represented the old humanity with all its failures, while Jesus represented the new humanity as God intended humanity to be from the beginning. Through the sacrifice of Jesus, entrance into the new humanity is made possible. Thomas G. Smothers

(Adam Marsh) Franciscan scholar (died c.1258),born probably Somerset, England. Known as "Doctor illustris," he helped to organize the teaching and discipline at Oxford.

(Adam Marsh) Franciscan scholar (died c.1258),born probably Somerset, England. Known as "Doctor illustris," he helped to organize the teaching and discipline at Oxford.

(Hebrew: man) The first man and father of the human race. God made him in His own image, and placed him in the Garden of Eden. He made a woman, Eve, from the rib of Adam and gave her to him for a wife. Adam and Eve were tempted by the devil, disguised as a serpent, to disobey God by eating of the tree of knowledge. For their sin God expelled them from Paradise and they were condemned to pain and hardship in the outer world. Adam was the father of Cain and Abel, of Seth when he was 130 years old, and of many sons and daughters. He died at the age of 930 according to the scriptural computation. In the New Testament Saint Paul alludes to Christ as the "last Adam," through whom all are saved, as in the first Adam all inherited the effect of his sin.

Since by the grace of original justice Adam was elevated to a supernatural state, his loss of that grace is termed his fall.

The first man. The name implies the earth, from whence he was formed, which signifies red. It is worthy remark, that Christ is also called Adam. (1 Corinthians 15:45) And if we compare what the apostle saith of Christ, (Colossians 1:15) with what is said of Adam, at the creation of the world, (Genesis 1:26) it serves to explain, in what sense we are to limit the expression concerning him, who was formed from the earth as the first man. In that Scripture of the apostle, when speaking of Christ, he is called, "the image of the invisible God, the first born of every creature." Hence we infer, that though the first Adam was indeed the first man, as manifested openly; yet the second Adam, so called, even the Lord from heaven, had a pre-existence in secret, and stood up the Great Head of his body the church, in the counsels of the divine mind, the Wisdom man, from all eternity. Indeed from this Wisdom man, this pattern, the first earthly man was formed. For so the charter of grace, at the creation, expressed it: "Let us make man in our image, after our likeness." (Genesis 1:26) And if Christ was, and is, as the apostle was commissioned to tell the church, "the image of the invisible God, the first born of every creature," nothing can be plainer than that the first Adam, so called, because indeed he was the first man openly, was created in the image or likeness of Him, who alone can be said to be the image of the invisible God, and in his human nature, "the first born of every creature." (See Psalms 89:19; Proverbs 8:22-31; Micah 5:2)

The first man. The name is supposed to be derived from Adamah, 'earth, or red earth,' agreeing with the fact that "the Lord God formed man of the dust of the ground, Genesis 2:7 . He differed from all other creatures, because God breathed into his nostrils the breath of life, by which man became a living soul. He differed also in being made after the image and likeness of God: he was God's representative on earth, and to him was given dominion over all other living things, and he gave them names. He was placed in the garden of Eden to dress it and to keep it, showing that occupation was a good thing for man even in innocence. God said also that it was not good for man to be alone, so He caused him to sleep, took from him a rib, and of this 'builded' a woman. Adam called her Isha for she was taken out of Ish, man: the two being a type of Christ and the church, in the closest union: cf. Ephesians 5:31,32 . Adam and Eve were permitted to eat of all the trees of the garden except the tree of the knowledge of good and evil: of the which if they ate, in the same day they should die. Eve, being beguiled by Satan, ate of that tree; and at her suggestion, though not deceived as Eve was, Adam also took of it. Their eyes were at once opened, they knew they were naked, and hid themselves from God. They were transgressors, had fallen from their state of innocence, and acquired a conscience, and with it the sense of their own evil and guilt. When questioned by God, Adam laid the blame on Eve, ungratefully saying, "the woman whom thou gavest to be with me, she gave me of the tree, and I did eat." The ground was then cursed for Adam's sake: in sorrow he should eat of it all his life: thorns and thistles should be produced, and in the sweat of his face he should eat bread. God made for Adam and Eve coats of skins and clothed them, foreshadowing the need for a vicarious sacrifice, and the righteousness that could only come to them through death. They were driven from the garden, and Cherubim with a flaming sword prevented them re-entering, lest they should eat of the tree of life and live for ever in their sin. Adam did not beget a son until after his fall: hence all mankind are alike fallen creatures. Acts 17:26 ; Romans 5:18,19 ; 1 Corinthians 15:22 . Adam lived 930 years and begat sons and daughters. We have no details of the life of Adam as a fallen man. Viewed typically as head of a race he stands in marked contrast to Christ, the last Adam.

ADAM.—1. In Luke 3:38 the ancestry of Jesus is traced up to Adam. From what source the Evangelist drew his genealogy it is impossible to say. But when compared with that in the First Gospel, it clearly shows the purpose with which St. Luke wrote. As a Gentile, writing for a Gentile, he took every opportunity of insisting upon the universal power of the gospel. The effects of the life and Person of Jesus are not confined to the Jews; for Jesus is not, as in St. Matthew’s Gospel, a descendant of Abraham only, but of the man to whom all mankind trace their origin. See art. Genealogy of Jesus Christ. But further, St. Luke closes his genealogy with the significant words ‘the son of Adam, the son of God’ (τοῦ Ἀδάμ, τοῦ Θεοῦ). Adam, and therefore all mankind, had a Divine origin. The same Evangelist who relates the fact of the virgin birth, and records that Christ was, in His own proper Person, υἱὸς Θεοῦ (Luke 1:35), claims that the first man, and hence every human being, is υἱὸς Θεοῦ. Thus the genealogy, which might at first sight appear to be a useless addition to the Gospel narrative, possesses a lasting spiritual value. The truth placed by St. Luke in the forefront of his Gospel is treated in its redemptive aspect by his master St. Paul, who in four passages brings Adam and Christ into juxtaposition: (a) 1 Corinthians 15:22. The solidarity of mankind in their physical union with Adam involves universal death as a consequence of Adam’s sin. Similarly the solidarity of mankind in their spiritual union with Christ involves universal life as a consequence of Christ’s perfect work. (b) In Romans 5:12-21. this solidarity and its results are treated in fuller detail. (i.) Romans 5:12-14. There is a parallelism between Adam and Christ. Adam ‘is a type of him who was to come’ (Romans 5:14), in the sense that his act affected all men. Adam committed a ταράττωμα, a lapse, a false step—commonly termed the Fall. By this lapse, sin was as ‘a malignant force let loose among mankind’; and through sin came physical death. (St. Paul sees no occasion for proof of the connexion between sin and physical death; he unhesitatingly bases his position on the narrative in Genesis; see Romans 2:17, Romans 3:3; Romans 3:19; Romans 3:21). Were this all, the passage would implicitly annul human responsibility. But St. Paul, without attempting fully to reconcile them, places side by side the two aspects of the truth—the hereditary transmission of guilt, and moral responsibility: ‘and thus death made its way (διῆλθεν) to every individual man, because all sinned (ἐφʼ ᾧ πάντες ἥμαρτον)’. Controversy has raged hotly round this phrase, Augustine and many other writers having understood the relative ω as masculine, and as referring to Adam; so Vulgate in quo. But there can be no doubt that ἐφʼ ᾧ must be taken in its usual meaning ‘because.’ Adam’s fall involved all men in sin, and therefore in death; but this was because all men (in full exercise of their free will) sinned. It would be out of place here to discuss the attempts that have been made to combine these two factors in the moral history of man (see Literature): strictly speaking, they cannot fully and logically he combined; but many of the most fundamental truths of the Christian religion can be arrived at only by the balancing of complementary statements. In Romans 3:13-14 a qualification is entered, which causes St. Paul to ruin his construction, and omit the apodosis of which Romans 3:12 forms the protasis. He feels obliged to explain that, sin being an offence against law, those who lived between Adam and Moses had no law, and thus did not transgress an explicit command as Adam had done. But the fact that death reigned throughout that period only shows that—not the guilt of individuals, but—the transmitted effects of Adam’s sin were at work. And it is this that makes him a type of the Messiah. (ii.) Romans 3:15-17. The contrast is far greater than the similarity. The contrast between Adam and Christ is great:—In quality (Romans 3:15). The one representative man, Adam, committed a παράττωμα; but over-against that must be placed the undeserved kindness (χαρις) of God, and the gift of righteousness arising from the kindness of the other representative Man, Jesus Christ. In quantity (Romans 3:16). ‘One act tainting the whole race with sin, and a multitude of sins collected together in one only to be forgiven.’ In character and consequences (Romans 3:17). Adam’s fall ushered in a reign of death; Christ’s work ensures that all who have received His kindness and His gift of righteousness shall themselves reign in life. (iii.) Romans 3:18-21. Summary of the argument, in which it is further shown that Law ‘came in as an afterthought’ (παρεισῆλθεν), multiplying sin, but thereby only increasing the abundance of God’s kindness. (c) 1 Corinthians 15:44-47. The two foregoing passages from St. Paul’s writings deal with the practical moral results of union with Adam and Christ respectively. These verses (i.) go back behind that, and show that there is a complete and radical difference between the nature of each; (ii.) look forward, and show that this difference has a vital bearing on the truth of man’s resurrection. (i.) St. Paul maintains (1 Corinthians 15:36-44 a), by a series of illustrations from the natural world, the reasonableness of a resurrection from death. In Nature ‘every seed has its own particular body’—‘all flesh is not the same flesh’—the terrestrial differs from the celestial—there is a different glory of the sun, the moon, and the stars. So also it may be rightly held that it is possible for man to exist in two different states, one far higher than the other. Not only so, but (1 Corinthians 15:44 b, 45) there actually exists such an analogous distinction between man and man, as Scripture shows. The thought in 1 Corinthians 15:45 is arrived at by an adaptation of Genesis 2:7 : Θ καὶ ἐγένετο ὁ ἄνθρωτος εἰς ψυχὴν ζῶσαν. These words relate only that after being lifeless clay, man was by God’s breath transformed into a living being. But St. Paul reads into the statement the doctrinal significance that the body of the first representative man became the vehicle of a ‘psychical’ nature, while the body of the Second is the organ of a ‘pneumatical’ nature. St. Paul’s trichotomy of man may he represented thus:   ⲡⲛⲉⲩⲙⲁ   ⲯⲩⲭⲏ = ⲛⲟⲩⲥ ⲥⲱⲙⲁ = ⲥⲁⲣⲝ Everything in man that is not τνεῦμα may he called ‘psychical’ is so far as it is considered as ‘intellect,’ and ‘carnal’ in so far as it is thought of as the seat of the animal passions; both the adjectives ψυχικός and σαρκικός thus mean ‘non-spiritual.’ The second half of St. Paul’s statement—‘the last Adam became a life-giving spirit’—finds no exact parallel in the OT, but seems to be based on a reminiscence of Messianic passages which speak of the work of the Divine Spirit, e.g. Isaiah 11:1-2, Joel 2:28-32. (ii.) But as the ψυχὴ ζῶσα came first and the τνεῦμα ζωοτοιοῦν last, so it is with the development of mankind; the spiritual must follow the psychical (1 Corinthians 15:46). As the first man was formed from the clay, and had a nature in conformity with his origin, while the second Man has His origin ‘from heaven’ (1 Corinthians 15:47), so among mankind there are those whose nature remains low and mean, tied to the clods of earth, and there are those whose nature has become heavenly (1 Corinthians 15:48). But this implies more (1 Corinthians 15:49). In his present state man is an exact counterpart, he visibly reproduces the lineaments and character, of the first man, because of his corporate union with him (ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ). But the time is coming when we shall become the exact counterpart or image of the second Man (cf. Genesis 1:26 f.), because of our spiritual union with Him (φορέσομεν καὶ τἡν εἱκόνα τοῦ ἑπουρανίον). The above follows the text of B a c g 17 aeth. arm. ^[1]; and Theodoret distinctly is says to τὸ γὰρ φορέσομεν προρρητικῶς οὐ παραινετικῶς εἳρκεν The mass of authorities read φορέσωμεν, ‘from a desire to turn what is really a physical assertion into an ethical exhortation’ (Alf.); so Chrys., τοῦτʼ ἐστιν, ἃριστα πράξωμεν … συμβουλευτικω̈ς εἰσάγει τόν λὀγόν. But it is difficult to conceive how St. Paul, who has from 1 Corinthians 15:35 been leading up to the thought of the resurrection, could at the critical moment throw his argument to the winds, and content himself with saying, ‘according as we have been earthly in our thoughts, let us strive to be heavenly.’ It has been suggested that St. Paul adopted the designation of Christ as ‘the last Adam’ and ‘the second Adam’ from Rabbinic theology. But such a comparison between Adam and the Messiah was unknown to the earlier Jewish teachers. Passages adduced to support it belong to the Middle Ages, and are influenced by the Kabbala. See G. F. Moore, JBL ^[2] xvi. (1897), 158–161; Dalman, The Words of Jesus, English translation 248 f., 251 f. (d) Philippians 2:6. St. Paul speaks of ‘Christ Jesus, who being ^[3] in the form of God, deemed it not a thing to be snatched at (ἁρταγμον) to be on an equality with God.’ There is here an implied contrast with Adam, who took fruit from the tree of knowledge of good and evil, which God said had made him ‘as one of us’ (Genesis 3:22). 2. In Matthew 19:4-6 || Mark 10:6-8 reference is made by Jesus to the account of Adam and Eve in Genesis 1:27 ‘male and female created he them’ (ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς). Pharisees came and asked Him whether divorce was allowable ^[4]. Our Lord’s answer is intended to show that the provision made for divorce in the Mosaic law (Deuteronomy 24:1) was only a concession to the hardness of men’s hearts. The truer and deeper view of marriage which Christians should adopt must be based on a nobler morality,—on a morality which takes its stand on the primeval nature of man and woman as God made them. ‘To suit (πρός) your hardness of heart he wrote for you this commandment. But from the beginning of the creation “he made them male and female.” ’ And with this quotation is coupled one from Genesis 2:24 (see also Ephesians 5:31), ‘For this cause shall a man leave his father and mother ^[5], and they twain shall become one flesh.’ The same result is reached in Mt., but with a transposition of the two parts of the argument. See Wright’s Synopsis, in loc. Thus Jesus bases the absolute indissolubility of the marriage tie on the union of man and woman from the first. In Matthew 19:9; Matthew 5:32 this pronouncement is practically annulled by the admission of the words ‘except for fornication’ (μὴ ἐπὶ πορνείᾳ, and παρεκτὸς λόγου πορνείας). See Wright, in loc., who contends that ‘the Church (of Alexandria?) introduced these two clauses into the Gospel in accordance with the permission to legislate which our Lord gave to all Churches (Matthew 18:18).’ See art. Marriage. 3. In John 8:44 ἀνθρωποκτόνος may refer to the introduction of death into the world by the fall of Adam. But see art. Abel. 4. The parallel drawn by St. Paul between Adam and Christ may have been the origin of the tradition that Adam was buried under Golgotha. Jer. (Com. in Mat. § iv. 27) rejects it, saying that it arose from the discovery of an ancient human skull at that spot. He also declines to see any reference to it in Ephesians 5:14. But in Ep. 46 he says, ‘The place where our Lord was crucified is called Calvary, because the skull of the primitive man was buried there. So it came to pass that the second Adam, that is the blood of Christ (a play on אדם and הדם), as it dropped from the Cross, washed away the sins of the buried protoplast,* ^[6] the first Adam, and thus the words of the apostle were fulfilled,’—quoting Ephesians 5:14. Epiphanius (contra Haer. xlvi. 5) goes farther, stating that Christ’s blood dropped upon Adam’s skull, and restored him to life. The tradition is mentioned also by Basil, Ambrose, and others. Literature.—Besides the works cited in the article, the following may be consulted on the relation between Adam and Christ: Sanday-Headlam, Com. on Epistle to Romans (pp. 130–153); Bethune-Baker, An Introduction to the Early History of Christian Doctrine, ch. xvii.; Tennant, The Sources of the Doctrine of the Fall and Original Sin; Sadler, The Second Adam and the New Birth; Thackeray, The Relation of St. Paul to Contemporary Jewish Thought, ch. ii. A. H. M‘Neile.

In contrast to the first man, Adam, who was made a living soul, the last Adam, the Lord Jesus Christ, was a life-giving Spirit: the first was natural; the second spiritual: the first man was of the earth, earthy; the second Man was out of heaven. 1 Corinthians 15:45-47 . Everything committed to man having failed in Adam, Christ as last Adam becomes the head of a new and redeemed race. He is the last Adam because there will be no other: every man must come under one of these two headships: the first Adam, man; or the last Adam, Christ: cf. 1 Corinthians 15:22 ; Psalm 8:3-9 ; Hebrews 2:6-9 .

LET US MAKE MAN IN OUR IMAGE In the wise and good providence of Almighty God a new and an entrancing light has been cast in our day on the origin of the earth and on the early ages of mankind. A noble succession of ministers and interpreters of nature has been raised up in these later generations who, by the labours they have undertaken, and by the methods they have followed, have been enabled to make discoveries that had not entered the mind of man to imagine in former ages. Up till our day far more was known about the way and process of our redemption than about the way and process of our creation. But it will be in the complete and harmonious combination of these two kinds of knowledge, divine revelation and human science, that we shall come to a perfect man, in which the whole body of knowledge and faith and love shall be fitly joined together and compacted by that which every joint supplieth. Magnificent as have been the services of such men as Herschel, and Faraday, and Lyell, and Darwin, and Spencer, at the same time their magnificent services have Iain far more in the regions of matter and motion than in the mind and the heart of man. It is enough for any man, or for any school of men, to be enabled to take us back to the first beginnings of this present system of things, when as yet our earth was without form and void, and to lead us up step after step, age after age, till we open our eyes on this wonderful world as it now is. To one of His servants God gives the talents of revelation and inspiration, and to another the talents of observation, and experiment, and discovery, and the exposition of discovery-to each one of His servants separately as He will. And to each several steward and servant of His, according to his faithfulness to the talents committed to him, his Master at His coming will say, 'Well done!' And it is surely a kind of forecast and foretaste of that 'Well done!'-the warm exclamation of wonder and of worship that rises out of our enlarged minds and exalted hearts as we lay down The Outlines of Astronomy, The Principles of Geology. The Origin of Species, The First Principles, and such-like books. At the same time, at their best, those ministers and interpreters of nature do not satisfy their readers. Even in their own rich and well-worked fields they do not satisfy all their readers. Even after they have led us so far up on the shining path of scientilic truth, we feel sure that there are still sources and paths and fields uf light, as well as shadows and belts and whole worlds of darkness, over which we have been hurried, and into which we have not been led or let look. We feel not unlike that famous philosopher of our day who divined that there must surely be a serious disturbance somewhere in the order and stability of the solar system that no astronomy had as yet discovered, acknowledged, or attempted to account for. As we are carried away by the spell of the great writers on evolution, we feel all the time that, after all has been told, there is still something unrecognised and undescribed from which we suffer the most disturbing and injurious influences. All the time we feel in ourselves a backward, sideward, downward, perverse pull under which we reel and stagger continually; it is an experience that makes us wiser than all our teachers in some of the most obscure, but at the same time some of the most certain matters of mankind and their spiritual history. Speaking for myself, as I read the great books of our modem scientific men with a delight and an advantage I cannot put enough words upon, I always miss in them-in them all, and in the best of them all-a matter of more importance to me than all else that they tell me. For, all the time I am reading their fascinating discoveries and speculations, I still feel in myself a disturbance, a disorder, a disharmony, and a positive dislocation from the moral, and even from the material, order of the universe around me and above me: a disorder and a dislocation that my scientific teachers neither acknowledge nor leave room for its acknowledgment or redress. That is magnificent! That is noble! That is divine! I exclaim as I read. But when I come to the end of my reading-Is that all? I ask. I am compelled by all my experience and all my observation to ask, Is that all? Is that your very last word to me? Then, if that is all, I must still go in search of a philosophy of nature and of man that understands me, and accounts for me, and has, if so be, a more comprehensive, a more scientific, a more profound, and a more consoling message to me. In one word, and to speak out the whole of my disappointment and complaint in one word, what about sin? What in sin? When and where did sin enter in the evolution of the human race and seize in this deadly way on the human heart? Why do you all so avoid and shut your eyes to sin? And, still more, what about Jesus Christ? Why do I find nothing in your best text-books about Him who was without sin? About Him who is more to me, and to so many more of your best readers, than all Nature, and all her suns, and systems, and laws, and processes put together? Far more. For He has carried both our understanding and our imagination and our heart so absolutely captive that we cannot read with our whole heart the best book you have written because His name is not in it. Who and what is he, we insist, who has leapt at a bound above all taw and all order of matter and of mind, and of cosmic and ethic evolution, and has taken His stand of holiness at the head of the human race? Schools of science, schools of morals, schools of philosophy, ministers and interpreters of nature and of man, what is sin? and what think ye of Christ? Bishop Butler has taught us, and that with an impressiveness we can never forget, that knowledge at its best is not our proper happiness. With all his immense weight Butler has impressed upon us that our proper province is virtue and religion, life and manners; the science of improving the temper and making the heart better. This is the field assigned us to cultivate, he exclaims, and how much it has lain neglected is indeed astonishing! And thus it is that Moses, so to call him, with two or three splendid strokes, passes over all that which so fascinates and absorbs our modern men of science, and takes up mankind at that point when they have the image and likeness of God completely and perfectly stamped upon them. Nor does Moses delay long, even upon that, but, after one great and fruitful word upon that, he passes on to take up at more length, in his own wonderful way, and in answerable style, the temptation and the fall of Adam and of all Adam's offspring. 'The Scripture begins,' says Butler, 'with an account of God's creation of the world, in order to ascertain who He is concerning whose providences, commands, promises, and threatenings this sacred book all along treats, the Maker and Proprietor of the world, He whose creatures we are-the God of Nature, Revelation, indeed, considers the common affairs of this world, and what is going on in it, as a mere scene of distraction, and cannot be supposed to give any account of this wild scene for its own sake. This earth, our habitation, has everywhere the appearance of being a ruin, and revelation comes in on the supposition that this world is in a ruined state.' Thus Butler. And Moses begins his priceless contribution to that revelation by telling us what, without him, would have remained a dreadful mystery to us-that is to say, he tells us how man was made upright, and how he fell from that estate wherein he was created by sinning against God. It is a fashion with the prevailing philosophy of our day to decry and contemn the old, orthodox, and fruitful argument from final causes; but I shall continue, in this matter also, to follow Bishop Butler, to me by far the deepest and the wisest philosopher the world has ever seen. Now Moses, long before Butler, is clear and sure as to the final cause of our creation. In his opening pages, Moses, after his royal manner, lets us hear the Maker of all things taking counsel with Himself concerning His end and object in the creation of man. 'Let us make man in our image, after our likeness.' And then, from this and from many other Scriptures, we learn that the image and likeness of God is love: love, knowledge, righteousness, and true holiness, with dominion over the creatures. Now, the multiplication and the increase of the image of God is an altogether worthy reason, adequate explanation, and final cause for the creation of this world, and for all the processes, preparations, and providences through which this world has passed. Love amply accounts for and explains and justices it all-God's love to man, and then man's love to God and to his neighbour. All of God's wisdom and power that was expended on this world, and on Adam its possessor and its priest, was all to find its reward and its return in a world replenished with a race of creatures who were to be such partakers of the divine nature that they would live for ever and grow for ever in the love, in the holy fellowship, in the blessed service, and in the full enjoyment of God. That was why God made man. That was why God prepared such a home for man as this world in Adam's day was, and still in our day is. The Garden of Eden in Moses, delightful as it is, is but a dim, a faded, and a colourless picture of what God had prepared for them that were to walk with Him in that garden, and were to tell Him, as they walked with Him, how much they loved Him who had planted it. But all the time, as Thomas Goodwin says, the true Garden of Eden was in the gardener's own heart. And his blessed task was set to Adam in his own heart. And what more blessed task could have been set by God to man than to till, and water, and dress, and keep, and reap his own heart for God? And that the serpent came in all his malignity mid subtlety and sowed tares in that mystical garden-that should only have given God's son and servant an embraced opportunity and an occasion of all joy to show to God and to the serpent, to heaven and to hell, how much he loved and feared God for all that God had done for him. But, how it went with Adam and with Eve, and with the Garden of Eden, and with Cain and Abel their children, Moses tells us in his sad history. And then, by the time he takes his pen in hand to tell us all this, Moses himself has been banished out of Canaan for his sin, and is waiting for death in the wilderness. And thus it is that he dips his pen in such an inkhorn of tears, and describes to us with such sympathy, and in such sad words, that aboriginal mystery of iniquity-the temptation, the fall, and the expulsion of Adam from Eden. And then Moses adds in a psalm which he indites more immediately concerning himself the well-known words: 'Thou turnest man to destruction; and sayest, Return, ye children of men. For we are consumed by Thine anger, and by Thy wrath are we troubled. Thou hast set our iniquities before Thee, our secret sins in the light of Thy countenance. Who knoweth the power of Thine anger? Even according to Thy fear, so is Thy wrath. Return, O Lord, how long? And let it repent Thee concerning Thy servants. Make us glad according to the days wherein. Thou hast afflicted us, and the years wherein we have seen evil.' In one of William Law's finest dialogues Theophilus asks his pupil Humanus how he would set about convincing a man of his fallen estate. And Humanus answers to this effect: Man is a poor, miserable, weak, vain, distressed, corrupt, depraved, selfish, self-tormenting, perishing creature. And this world is a sad mixture of false good and real evil; a widespread scene of all sorts of trials, vexations, and miseries, all arising from the frame and nature and condition both of man and the world. This is the sure and infallible proof of the fall of man. The fall of man is not a thing to be learnt from any history whatsoever, but shows itself everywhere and every day and in every man with as much clearness as we see the sun. My first attempt, therefore, upon any man, to convince him of Adam's fall as the ground of Christ's redemption, should be an attempt to do that for him which affliction, disappointment, sickness, pain, and the approach of death have a natural tendency to do; that is, to convince him of the vanity, poverty, and misery of his life and condition in this world. I would appeal at first to nothing but his own nature and condition in this world to demonstrate this capital truth of Holy Scripture that all mankind lie in a fallen state. Humanus says that the mere approach of death is enough to bring any man to his senses. And so it is. Death is the great debater. Death does not bandy words. Death comes to us with overwhelming proofs of our fall in his hands. There is no brow-beating or perplexing of Death. Your smart replies and unanswerable arguments will not stagger Death. All your shafts are quenched like tow before the bosses of his buckler. Now, Death made his first approach to this world in that hour of Adam and Eve's first temptation. God's own fatherly and forewarning words first uttered the dreadful name of Death. O, if Adam had only believed God about sin and death! O, if he had only stopped his ears against the father of lies! O, if he could only have foretasted guilt and remorse and agony of conscience as he was led up to the tree! O, if he could only at that fatal moment have foreseen that coming garden where the Son of God Himself lay among the dark olive-trees recoiling from sin and death in a sweat of blood! O, if he could only have seen spread out before him all the death-beds of all his children on the earth, and all the beds of their second death in hell! O Adam and Eve in Eden, and still under the tree of temptation, look before it is too late; look on through the endless ages at the unutterable woes that you are working! 'Ye shall not eat of it, neither shall ye touch it, lest ye die.' An Egyptian Father has said somewhere that while the four evangelists supply the wool, yet it is Paul who weaves the web. And what Paul does in this respect for Matthew, and Mark, and Luke, and John, he does at the same time for Moses, and David, and Isaiah. Moses, indeed, supplies the history, but it is Paul, that prince of the apostles, who takes us down into the philosophy, as we say, of that history. As we go on speaking about this and that man of science, and this and that book of science and of the philosophy of science, the unlettered people who hear us are tempted to envy us our time and our talents and our books. But they need not. Really, if they knew it, they need not. For, as long as they have Moses and Paul, the Book of Genesis and the Epistle to the Romans, they need envy no man. Thomas à Kempis used to say that his idea of perfect rest and perfect happiness was 'to sit with a little book in a little nook.' Now, with these two little books of Moses and of Paul, and with another little epistle or two of Paul's added, those who are otherwise quite unlettered men will soon become wiser men than many of their teachers. The most unlearned and ignorant man among us has sin in himself; and he has Christ, if not yet in himself also, then in his Bible, and thus in his offer; and with both sin and Christ in his heart, and with Paul on sin and on Christ in his hand, the most unlettered man is already a man of the truest and the deepest science, and a philosopher of the first water. For it is just those two men, Adam and Christ, with their sin and their righteousness, that so stumble and so throw out our evolutionists; and it is in his handling of those two men, and of that which we have of those two men alone, that Paul shows his matchless philosophic power. Those two stumbling-stones on which so many false philosophies have been ground to powder are the very foundation-stones, corner-stones, and cope-stones of Paul's immortal school and far-shining temple of truth. In every epistle of his the apostle's immediate, supreme, and alone subject is Jesus Christ. Paul has not a moment of his time, nor a corner of his mind, nor a beat of his heart, nor a stroke of his pen for any other person, great or small, but Jesus Christ. And Paul is in the very heat and at the very heart of one of his greatest chapters on Jesus Christ, and on the atonement that we sinners of mankind have received through Jesus Christ, when, if I may say so, the very sweep and grasp of Paul's mind, the very philosophical necessity of Paul's great intellect, all compel him to go back and take up Adam into his great argument and great gospel. The passage is one of the most profound and magnificent even in his profound and magnificent epistles. It runs thus: 'Wherefore, as by one man sin entered into the world, and death by sin, therefore, as by the offence of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.' To Paul's so comprehensive mind, so far-sweeping imagination, and so righteousness-hungry heart, Adam and Christ are the two poles upon whom this whole world of human life revolves. As the best expositor of Paul I know of anywhere says, Adam and Jesus Christ, to Paul's heaven-soaring eye, stand out before God with all other men 'hanging at their girdles.' And it is in his evolution, illustration, and enforcement of this great truth that Paul brings in, and makes so familiar to us those peculiarly Pauline and polar terms-law and grace, faith and works, condemnation and justification, enmity and peace, alienation and reconciliation, imputation and sanctification, sin and holiness, the flesh and the Spirit, eternal life and eternal death, and such-like. On all these Scripture subjects the Westminster Catechisms supply us with Paul's doctrines in a nutshell; as will again be seen and acknowledged when theology shall have recovered herself from her temporary lapse into mere Bibliography, and when Bible history shall have again become Bible doctrine and a Bible life. And then, just as the full truth about the atonement led the apostle back from Christ to Adam, so in another epistle of his, the resurrection of Christ, and the resurrection of all those who have fallen asleep in Christ, leads Paul back again to Adam in this way. 'For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. The first man is of the earth, earthy; the second man is the Lord from heaven.' The 'second man' and the 'last Adam' are most happy names and most illustrious titles of Paul's bold invention for his Master, our Lord and Saviour Jesus Christ. Which glorious Man is called the Second Adam, says Theophilus, as having in His regeneration that very perfection which the first Adam had in his creation. And because He is to do all that for us by a birth of grace, which we should have had by a birth of nature from Adam, had he kept his first estate of sinless perfection. Praise to the Holiest in the height,And in the depth he praise;In all His words most wonderful,Most sure in all His ways.O loving wisdom of our God!When all was sin and shame,A second Adam to the fightAnd to the rescue came.Now, what say you, Academicus, to all that?

The first man. The name is supposed to be derived from Adamah, 'earth, or red earth,' agreeing with the fact that "the Lord God formed man of the dust of the ground, Genesis 2:7 . He differed from all other creatures, because God breathed into his nostrils the breath of life, by which man became a living soul. He differed also in being made after the image and likeness of God: he was God's representative on earth, and to him was given dominion over all other living things, and he gave them names. He was placed in the garden of Eden to dress it and to keep it, showing that occupation was a good thing for man even in innocence. God said also that it was not good for man to be alone, so He caused him to sleep, took from him a rib, and of this 'builded' a woman. Adam called her Isha for she was taken out of Ish, man: the two being a type of Christ and the church, in the closest union: cf. Ephesians 5:31,32 . Adam and Eve were permitted to eat of all the trees of the garden except the tree of the knowledge of good and evil: of the which if they ate, in the same day they should die. Eve, being beguiled by Satan, ate of that tree; and at her suggestion, though not deceived as Eve was, Adam also took of it. Their eyes were at once opened, they knew they were naked, and hid themselves from God. They were transgressors, had fallen from their state of innocence, and acquired a conscience, and with it the sense of their own evil and guilt. When questioned by God, Adam laid the blame on Eve, ungratefully saying, "the woman whom thou gavest to be with me, she gave me of the tree, and I did eat." The ground was then cursed for Adam's sake: in sorrow he should eat of it all his life: thorns and thistles should be produced, and in the sweat of his face he should eat bread. God made for Adam and Eve coats of skins and clothed them, foreshadowing the need for a vicarious sacrifice, and the righteousness that could only come to them through death. They were driven from the garden, and Cherubim with a flaming sword prevented them re-entering, lest they should eat of the tree of life and live for ever in their sin. Adam did not beget a son until after his fall: hence all mankind are alike fallen creatures. Acts 17:26 ; Romans 5:18,19 ; 1 Corinthians 15:22 . Adam lived 930 years and begat sons and daughters. We have no details of the life of Adam as a fallen man. Viewed typically as head of a race he stands in marked contrast to Christ, the last Adam.

the name given to man in general, both male and female, in the Hebrew Scriptures, Genesis 1:26-27 ; Genesis 5:1-2 ; Genesis 11:5 ; Joshua 14:15 ; 2 Samuel 7:19 ; Ecclesiastes 3:21 ; Jeremiah 32:20 ; Hosea 6:7 ; Zechariah 13:7 : in all which places mankind is understood; but particularly it is the name of the first man and father of the human race, created by God himself out of the dust of the earth. Josephus thinks that he was called Adam by reason of the reddish colour of the earth out of which he was formed, for Adam in Hebrew signifies red. God having made man out of the dust of the earth, breathed into him the breath of life, and gave him dominion over all the creatures of this world, Genesis 1:26-27 ; Genesis 2:7 . He created him after his own image and resemblance; and having blessed him, he placed him in a delicious garden, in Eden, that he might cultivate it, and feed upon its fruits, Genesis 2:8 ; but under the following injunction: "Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day thou eatest thereof, thou shalt surely die." The first thing that Adam did after his introduction into paradise, was to give names to all the beasts and birds which presented themselves before him, Genesis 2:19-20 . But man was without a fellow creature of his own species; wherefore God said, "It is not good for man to be alone; I will make him a help meet for him." And the Lord caused a deep sleep to fall upon Adam, and while he slept, he took one of his ribs, "and closed up the flesh instead thereof;" and of that substance which he took from man made he a woman, whom he presented to him. Then said Adam, "This is now bone of my bone, and flesh of my flesh: she shall be called woman, because she was taken out of man," Genesis 2:21 , &c. The woman was seduced by the tempter; and she seduced her husband to eat of the forbidden fruit. When called to judgment for this transgression before God, Adam attempted to cast the blame upon his wife, and the woman upon the serpent tempter. But God declared them all guilty, and punished the serpent by degradation; the woman by painful childbearing and subjection; and the man by agricultural labour and toil; of which punishments every day witnesses the fulfilment. As their natural passions now became irregular, and their exposure to accidents was great, God made a covering of skins for Adam and for his wife; and expelled them from the garden, to the country without; placing at the east of the garden cherubims and a flaming sword, which turned every way, to keep the way of the tree of life. It is not known how long Adam and his wife continued in paradise: some say, many years; others, not many days; others, not many hours. Adam called his wife's name Eve, which signifies "the mother of all living." Shortly after, Eve brought forth Cain, Genesis 4:1-2 . It is believed that she had a girl at the time, and that, generally, she had twins. The Scriptures notice only three sons of Adam: Cain, Abel, and Seth; and omits daughters; except that Moses tells us, "Adam beast sons and daughters;" no doubt many. He died, aged nine hundred and thirty, B.C. 3074. Upon this history, so interesting to all Adam's descendants, some remarks may be offered. 1. It is disputed whether the name Adam is derived from red earth. Sir W. Jones thinks it may be from Adim, which in Sanscrit signifies, the first. The Persians, however, denominate him Adamah, which signifies, according to Sale, red earth. The term for woman is Aisha. the feminine of Aish, man, and signifies, therefore, maness, or female man. 2. The manner in which the creation of Adam is narrated indicates something peculiar and eminent in the being to be formed. Among the heavenly bodies the earth, and above all the various productions of its surface, vegetable and animal, however perfect in their kinds, and beautiful and excellent in their respective natures, not one being was found to whom the rest could minister instruction; inspire with moral delight; or lead up to the Creator himself. There was, properly speaking, no intellectual being; none to whom the whole frame and furniture of material nature could minister knowledge; no one who could employ upon them the generalizing faculty, and make them the basis of inductive knowledge. If, then, it was not wholly for himself that the world was created by God; and if angels were not so immediately connected with this system, as to lead us to suppose that it was made for them; a rational inhabitant was obviously still wanting to complete the work, and to constitute a perfect whole. The formation of such a being was marked, therefore, by a manner of proceeding which serves to impress us with a sense of the greatness of the work. Not that it could be a matter of more difficulty to Omnipotence to create man than any thine beside; but principally, it is probable, because he was to be the lord of the whole and therefore himself accountable to the original proprietor; and was to be the subject of another species of government, a moral administration; and to be constituted an image of the intellectual and moral perfections, and of the immortality of the common Maker. Everything therefore, as to man's creation, is given in a solemn and deliberative form, and contains also an intimation of a Trinity of Persons in the Godhead, all equally possessed of creative power, and therefore Divine, to each of whom man was to stand in relations the most sacred and intimate:—"And God said, Let us make man in our image, after our likeness; and let them have dominion," &c. 3. It may be next inquired in what that image of God in which man was made consists. It is manifest from the history of Moses, that human nature has two essential constituent parts, the BODY formed out of pre-existing matter, the earth; and a LIVING SOUL, breathed into the body by an inspiration from God. "And the Lord God formed man out of the dust of the ground, and breathed into his nostrils (or face ) the breath of life, ( lives, ) and man became a living soul." Whatever was thus imparted to the body of man, already "formed," and perfectly finished in all its parts, was the only cause of life; and the whole tenor of Scripture shows that this was the rational spirit itself, which, by a law of its Creator, was incapable of death, even after the body had fallen under that penalty. The "image" or likeness of God in which man was made has, by some, been assigned to the body; by others to the soul. It has, also, been placed in the circumstance of his having "dominion" over the other creatures. As to the body, it is not necessary to prove that in no sense can it bear the image of God; that is, be "like" God. An upright form has no more likeness to God than a prone or reptile one; God is incorporeal, and cannot be the antitype of any thing material. Equally unfounded is the notion that the image of God in man consisted in the "dominion" which was granted to him over this lower world. Limited dominion may, it is true, be an image of large and absolute dominion; but man is not said to have been made in the image of God's dominion, which is an accident merely, for, before creatures existed, God himself could have no dominion; he was made in the image and likeness of God himself. Still farther, it is evident that man, according to the history, was made in the image of God in order to his having dominion, as the Hebrew particle imports; and, therefore, his dominion was consequent upon his formation in the "image" and "likeness" of God, and could not be that image itself. The notion that the original resemblance of man to God must be placed in some one essential quality, is not consistent with holy writ, from which alone we can derive our information on this subject. We shall, it is true, find that the Bible partly places it in what is essential to human nature; but that it should comprehend nothing else, or consist in one quality only, has no proof or reason; and we are, in fact, taught that it comprises also what is so far from being essential that it may be both lost and regained. When God is called "the Father of Spirits," a likeness is suggested between man and God in the spirituality of their nature. This is also implied in the striking argument of St. Paul with the Athenians: "Forasmuch, then, as we are the OFFSPRING of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device;"—plainly referring to the idolatrous statues by which God was represented among Heathens. If likeness to God in man consisted in bodily shape, this would not have been an argument against human representations of the Deity; but it imports, as Howe well expresses it, that "we are to understand that our resemblance to him, as we are his offspring, lies in some higher, more noble, and more excellent thing, of which there can be no figure; as who can tell how to give the figure or image of a thought, or of the mind or thinking power?" In spirituality, and, consequently, immateriality, this image of God in man, then, in the first instance, consists. Nor is it any valid objection to say, that "immateriality is not peculiar to the soul of man; for we have reason to believe that the inferior animals are actuated by an immaterial principle." This is as certain as analogy can make it: but though we allow a spiritual principle to animals, its kind is obviously inferior; for that spirit which is incapable of induction and moral knowledge, must be of an inferior order to the spirit which possesses these capabilities; and this is the kind of spirit which is peculiar to man. The sentiment expressed in Wis_2:23 , is an evidence that, in the opinion of the ancient Jews, the image of God in man comprised immortality also. "For God created man to be immortal, and made him to be an image of his own eternity:" and though other creatures were made capable of immortality, and at least the material human frame, whatever we may think of the case of animals, would have escaped death, had not sin entered the world; yet, without admitting the absurdity of the "natural immortality" of the human soul, that essence must have been constituted immortal in a high and peculiar sense which has ever retained its prerogative of continued duration amidst the universal death not only of animals, but of the bodies of all human beings. There appears also a manifest allusion to man's immortality, as being included in the image of God, in the reason which is given in Genesis for the law which inflicts death on murderers: "Whose sheddeth man's blood, by man shall his, blood be shed: for in the image of God made he man." The essence of the crime of homicide is not confined here to the putting to death the mere animal part of man; and it must, therefore, lie in the peculiar value of life to an immortal being, accountable in another state for the actions done in this, and whose life ought to be specially guarded for this very reason, that death introduces him into changeless and eternal relations, which were not to be left to the mercy of human passions. To these we are to add the intellectual powers, and we have what divines, in perfect accordance with the Scriptures, have called, "the NATURAL image of God in his creatures," which is essential and ineffaceable. Man was made capable of knowledge, and he was endowed with liberty of will. This natural image of God was the foundation of that MORAL image by which also man was distinguished. Unless he had been a spiritual, knowing, and willing being, he would have been wholly incapable of moral qualities. That he had such qualities eminently, and that in them consisted the image of God, as well as in the natural attributes just stated, we have also the express testimony of Scripture: "Lo this only have I found, that God made man UPRIGHT; but they have sought out many inventions." There is also an express allusion to the moral image of God, in which man was at first created, in Colossians 3:10 : "And have put on the new man, which is renewed in knowledge, after the image of Him that created him;" and in Ephesians 4:24 : "Put on the new man, which after God is created in righteousness and true holiness." In these passages the Apostle represents the change produced in true Christians by the Gospel, as a "renewal of the image of God in man; as a new or second creation in that image;" and he explicitly declares, that that image consists in "knowledge," in "righteousness," and in "true holiness." This also may be finally argued from the satisfaction with which the historian of the creation represents the Creator as viewing the works of his hands as "very good," which was pronounced with reference to each of them individually, as well as to the whole: "And God saw every thing that he had made, and behold it was very good." But, as to man, this goodness must necessarily imply moral as well as physical qualities. Without them he would have been imperfect as man; and had they, in their first exercises, been perverted and sinful, he must have been an exception, and could not have been pronounced "very good." The goodness of man, as a rational being, must lie in devotedness and consecration to God; consequently, man was at first holy. A rational creature, as such, is capable of knowing, loving, serving, and living in communion with the Most Holy One. Adam, at first, did or did not exert this capacity; if he did not, he was not very good, —not good at all. 4. On the intellectual and moral endowments of the progenitor of the human race, erring views appear to have been taken on both sides. In knowledge, some have thought him little inferior to the angels; others, as furnished with but the simple elements of science and of language. The truth seems to be that, as to capacity, his intellect must have been vigorous beyond that of any of his fallen descendants; which itself gives us very high views of the strength of his understanding, although we should allow him to have been created "lower than the angels." As to his actual knowledge, that would depend upon the time and opportunity he had for observing the nature and laws of the objects around him; and the degree in which he was favoured with revelations from God on moral and religious subjects. On the degree of moral excellence also in the first man, much license has been given to a warm imagination, and to rhetorical embellishment; and Adam's perfection has sometimes been fixed at an elevation which renders it exceedingly difficult to conceive how he could fall into sin at all. On the other hand, those who either deny or hold very slightly the doctrine of our hereditary depravity, delight to represent Adam as little superior in moral perfection and capability to his descendants. But, if we attend to the passages of holy writ above quoted, we shall be able, on this subject, to ascertain, if not the exact degree of his moral endowments, yet that there is a certain standard below which they cannot be placed.—Generally, he was made in the image of God, which, we have already proved, is to be understood morally as well as naturally. Now, however the image of any thing may be limited in extent, it must still be an accurate representation as far as it goes. Every thing good in the creation must always be a miniature representation of the excellence of the Creator; but, in this case, the "goodness," that is, the perfection, of every creature, according to the part it was designed to act in the general assemblage of beings collected into our system, wholly forbids us to suppose that the image of God's moral perfections in man was a blurred and dim representation. To whatever extent it went, it necessarily excluded all that from man which did not resemble God; it was a likeness to God in "righteousness and true holiness," whatever the degree of each might be, and excluded all admixture of unrighteousness and unholiness. Man, therefore, in his original state, was sinless, both in act and in principle. Hence it is said that "God made man UPRIGHT." That this signifies moral rectitude cannot be doubted; but the import of the word is very extensive. It expresses, by an easy figure, the exactness of truth, justice, and obedience; and it comprehends the state and habit both of the heart and the life. Such, then, was the condition of primitive man; there was no obliquity in his moral principles, his mind, or affections; none in his conduct. He was perfectly sincere and exactly just, rendering from the heart all that was due to God and to the creature. Tried by the exactest plummet, he was upright; by the most perfect rule, he was straight. The "knowledge" in which the Apostle Paul, in the passage quoted above from Colossians 3:10 , places "the image of God" after which man was created, does not merely imply the faculty of understanding, which is a part of the natural image of God; but that which might be lost, because it is that in which we may be "renewed." It is, therefore, to be understood of the faculty of knowledge in right exercise; and of that willing reception, and firm retaining, and hearty approval, of religious truth, in which knowledge, when spoken of morally, is always understood in the Scriptures. We may not be disposed to allow, with some, that Adam understood the deep philosophy of nature, and could comprehend and explain the sublime mysteries of religion. The circumstance of his giving names to the animals, is certainly no sufficient proof of his having attained to a philosophical acquaintance with their qualities and distinguishing habits, although we should allow their names to be still retained in the Hebrew, and to be as expressive of their peculiarities as some expositors have stated. Sufficient time appears not to have been afforded him for the study of the properties of animals, as this event took place previous to the formation of Eve; and as for the notion of his acquiring knowledge by intuition, this is contradicted by the revealed fact that angels themselves acquire their knowledge by observation and study, though no doubt, with great rapidity and certainty. The whole of this transaction was supernatural; the beasts were "brought" to Adam, and it is probable that he named them under a Divine suggestion. He has been also supposed to be the inventor of language, but his history shows that he was never without speech. From the first he was able to converse with God; and we may, therefore, infer that language was in him a supernatural and miraculous endowment. That his understanding was, as to its capacity, deep and large beyond any of his posterity, must follow from the perfection in which he was created; and his acquisitions of knowledge would, therefore, be rapid and easy. It was, however, in moral and religious truth, as being of the first concern to him, that we are to suppose the excellency of his knowledge to have consisted. "His reason would be clear, his judgment uncorrupted, and his conscience upright and sensible." The best knowledge would, in him, be placed first, and that of every other kind be made subservient to it, according to its relation to that. The Apostle adds to knowledge, "righteousness and true holiness;" terms which express, not merely freedom from sin, but positive and active virtue. Sober as these views of man's primitive state are, it is not, perhaps, possible for us fully to conceive of so exalted a condition as even this. Below this standard it could not fall; and that it implied a glory, and dignity, and moral greatness of a very exalted kind, is made sufficiently apparent from the degree of guilt charged upon Adam when he fell: for the aggravating circumstances of his offence may well be deduced from the tremendous consequences which followed. 5. The salvation of Adam has been disputed; for what reason does not appear, except that the silence of Scripture, as to his after life, has given bold men occasion to obtrude their speculations upon a subject which called for no such expression of opinion. As nothing to the contrary appears, the charitable inference is, that as he was the first to receive the promise of redemption, so he was the first to prove its virtue. It is another presumption, that as Adam and Eve were clothed with skins of beasts, which could not have been slain for food, these were the skins of their sacrifices; and as the offering of animal sacrifice was an expression of faith in the appointed propitiation, to that refuge we may conclude they resorted, and through its merits were accepted. 6. The Rabbinical and Mohammedan traditions and fables respecting the first man are as absurd as they are numerous. Some of them indeed are monstrous, unless we suppose them to be allegories in the exaggerated style of the orientals. Some say that he was nine hundred cubits high; whilst others, not satisfied with this, affirm that his head touched the heavens. The Jews think that he wrote the ninety-first Psalm, invented the Hebrew letters, and composed several treatises; the Arabians, that he preserved twenty books which fell from heaven; and the Musselmen, that he himself wrote ten volumes. 7. That Adam was a type of Christ, is plainly affirmed by St. Paul, who calls him "the figure of him who was to come." Hence our Lord is sometimes called, not inaptly, the Second Adam. This typical relation stands sometimes in SIMILITUDE, sometimes in CONTRAST. Adam was formed immediately by God, as was the humanity of Christ. In each the nature was spotless, and richly endowed with knowledge and true holiness. Both are seen invested with dominion over the earth and all its creatures; and this may explain the eighth Psalm, where David seems to make the sovereignty of the first man over the whole earth in its pristine glory, the prophetic symbol of the dominion of Christ over the world restored. Beyond these particulars fancy must not carry us; and the typical CONTRAST must also be limited to that which is stated in Scripture, or supported by its allusions. Adam and Christ were each a public person, a federal head to the whole race of mankind; but the one was the fountain of sin and death, the other of righteousness and life. By Adam's transgression "many were made sinners," Romans 5:14-19 . Through him, "death passed upon all men, because all have sinned" in him. But he thus prefigured that one man, by whose righteousness the "free gift comes upon all men to justification of life." The first man communicated a living soul to all his posterity; the other is a quickening Spirit, to restore them to newness of life now, and to raise them up at the last day. By the imputation of the first Adam's sin, and the communication of his fallen, depraved nature, death reigned over those who had not sinned after the similitude of Adam's transgression; and through the righteousness of the Second Adam, and the communication of a divine nature by the Holy Spirit, favour and grace shall much more abound in Christ's true followers unto eternal life. See REDEMPTION .

Adam (ăd'am), red, red earth. The name appropriated to the first man, the father of the inhabitants of the world; used, however, sometimes more generally, as in Genesis 5:1-2, where the woman is included. This name was probably chosen to remind the man of his earthly nature, seeing that out of the ground his body was taken, though his soul, the breath of life, was breathed into his nostrils by God's immediate act. This history of his creation is narrated in Genesis 1:26-30; Genesis 2:7; Genesis 2:15-25, a single pair being formed, to whom the earth was given for a possession, to replenish it with their children, to enjoy the fruits of it, and to have dominion over the inferior animate. We are told that "God created man in his own image" and after his "likeness;" not with respect to bodily shape, but with a likeness to God in moral attributes. This is implied by the expressions of St. Paul, who plainly considers righteousness and holiness the likeness of God. Ephesians 4:24; Col 3:10. The phrase must also denote the possession of dominion and authority; for immediately it is subjoined "let them have dominion," Genesis 1:26, explanatory, it would seem, of the term "image." And so St. Paul calls the man "the image and glory of God," on the ground of his being "the head of the woman." 1 Corinthians 11:3; 1 Corinthians 11:7. The high intellectual power with which man was endowed is illustrated by his giving appropriate names to the lower animals. Genesis 2:19-20. He was indeed a glorious creature, and would have been uninterruptedly and increasingly happy had he continued in his first estate of innocence. Adam's lamentable fall is next related. How long it was after his creation, ingenious men have puzzled themselves to discover, but in vain. By sin Adam lost his best prerogative. He had suffered spiritual death, and he was to suffer bodily death: dust as he was, to dust he should return. To his posterity he transmitted, therefore, a corrupted nature, which could be restored and recovered only by the power of the second Adam, a head of life and blessedness to all that believe in him. Romans 5:15-16; 1 Corinthians 15:21-22; 1 Corinthians 15:45; 1 Corinthians 15:47-48. Of Adam's subsequent history we know little. We are expressly told that he had "sons and daughters," though the names of but three of his sons are recorded. He lived 930 years, Genesis 4:1-2; Genesis 4:25-26; Genesis 5:3-5; 1 Chronicles 1:1; Luke 3:38, and was probably contemporary with Methusalah about 240 years. Methusalah lived 600 years with Noah; Shem lived 150 years with Abram, and 50 years with Isaac, according to the Ussher Chronology, so that the history of the world before the flood might have been carried through three or four persons to the time of Moses. 2. A city near the Jordan, by which the waters were cut off when Israel passed over. Joshua 3:16.

Jesuit missionary to China. Born in Cologne, Germany in 1591; died in Beijing, China in August 15, 1666. He labored first in Sheii-si, and later was summoned to Peking to reform the Chinese Calendar. The Emperor Shun-chi appointed him president of the Board of Mathematics and raised him to the rank of mandarin. During the reign of Shun-chi Christianity was tolerated. In 1664Father Schall was thrown into prison and narrowly escaped death.

(a) (3760-2830 BCE) The first man, created by G-d. Married Eve, and together they are the progenitors of the human race. They were placed in the Garden of Eden, but were banished from there after eating from the forbidden Tree of Knowledge. (b) Man.

(lit. "primordial man") a mystic primordial level within the G-dhead

ADAM.—1. In Luke 3:38 the ancestry of Jesus is traced up to Adam. From what source the Evangelist drew his genealogy it is impossible to say. But when compared with that in the First Gospel, it clearly shows the purpose with which St. Luke wrote. As a Gentile, writing for a Gentile, he took every opportunity of insisting upon the universal power of the gospel. The effects of the life and Person of Jesus are not confined to the Jews; for Jesus is not, as in St. Matthew’s Gospel, a descendant of Abraham only, but of the man to whom all mankind trace their origin. See art. Genealogy of Jesus Christ. But further, St. Luke closes his genealogy with the significant words ‘the son of Adam, the son of God’ (τοῦ Ἀδάμ, τοῦ Θεοῦ). Adam, and therefore all mankind, had a Divine origin. The same Evangelist who relates the fact of the virgin birth, and records that Christ was, in His own proper Person, υἱὸς Θεοῦ (Luke 1:35), claims that the first man, and hence every human being, is υἱὸς Θεοῦ. Thus the genealogy, which might at first sight appear to be a useless addition to the Gospel narrative, possesses a lasting spiritual value. The truth placed by St. Luke in the forefront of his Gospel is treated in its redemptive aspect by his master St. Paul, who in four passages brings Adam and Christ into juxtaposition: (a) 1 Corinthians 15:22. The solidarity of mankind in their physical union with Adam involves universal death as a consequence of Adam’s sin. Similarly the solidarity of mankind in their spiritual union with Christ involves universal life as a consequence of Christ’s perfect work. (b) In Romans 5:12-21. this solidarity and its results are treated in fuller detail. (i.) Romans 5:12-14. There is a parallelism between Adam and Christ. Adam ‘is a type of him who was to come’ (Romans 5:14), in the sense that his act affected all men. Adam committed a ταράττωμα, a lapse, a false step—commonly termed the Fall. By this lapse, sin was as ‘a malignant force let loose among mankind’; and through sin came physical death. (St. Paul sees no occasion for proof of the connexion between sin and physical death; he unhesitatingly bases his position on the narrative in Genesis; see Romans 2:17, Romans 3:3; Romans 3:19; Romans 3:21). Were this all, the passage would implicitly annul human responsibility. But St. Paul, without attempting fully to reconcile them, places side by side the two aspects of the truth—the hereditary transmission of guilt, and moral responsibility: ‘and thus death made its way (διῆλθεν) to every individual man, because all sinned (ἐφʼ ᾧ πάντες ἥμαρτον)’. Controversy has raged hotly round this phrase, Augustine and many other writers having understood the relative ω as masculine, and as referring to Adam; so Vulgate in quo. But there can be no doubt that ἐφʼ ᾧ must be taken in its usual meaning ‘because.’ Adam’s fall involved all men in sin, and therefore in death; but this was because all men (in full exercise of their free will) sinned. It would be out of place here to discuss the attempts that have been made to combine these two factors in the moral history of man (see Literature): strictly speaking, they cannot fully and logically he combined; but many of the most fundamental truths of the Christian religion can be arrived at only by the balancing of complementary statements. In Romans 3:13-14 a qualification is entered, which causes St. Paul to ruin his construction, and omit the apodosis of which Romans 3:12 forms the protasis. He feels obliged to explain that, sin being an offence against law, those who lived between Adam and Moses had no law, and thus did not transgress an explicit command as Adam had done. But the fact that death reigned throughout that period only shows that—not the guilt of individuals, but—the transmitted effects of Adam’s sin were at work. And it is this that makes him a type of the Messiah. (ii.) Romans 3:15-17. The contrast is far greater than the similarity. The contrast between Adam and Christ is great:—In quality (Romans 3:15). The one representative man, Adam, committed a παράττωμα; but over-against that must be placed the undeserved kindness (χαρις) of God, and the gift of righteousness arising from the kindness of the other representative Man, Jesus Christ. In quantity (Romans 3:16). ‘One act tainting the whole race with sin, and a multitude of sins collected together in one only to be forgiven.’ In character and consequences (Romans 3:17). Adam’s fall ushered in a reign of death; Christ’s work ensures that all who have received His kindness and His gift of righteousness shall themselves reign in life. (iii.) Romans 3:18-21. Summary of the argument, in which it is further shown that Law ‘came in as an afterthought’ (παρεισῆλθεν), multiplying sin, but thereby only increasing the abundance of God’s kindness. (c) 1 Corinthians 15:44-47. The two foregoing passages from St. Paul’s writings deal with the practical moral results of union with Adam and Christ respectively. These verses (i.) go back behind that, and show that there is a complete and radical difference between the nature of each; (ii.) look forward, and show that this difference has a vital bearing on the truth of man’s resurrection. (i.) St. Paul maintains (1 Corinthians 15:36-44 a), by a series of illustrations from the natural world, the reasonableness of a resurrection from death. In Nature ‘every seed has its own particular body’—‘all flesh is not the same flesh’—the terrestrial differs from the celestial—there is a different glory of the sun, the moon, and the stars. So also it may be rightly held that it is possible for man to exist in two different states, one far higher than the other. Not only so, but (1 Corinthians 15:44 b, 45) there actually exists such an analogous distinction between man and man, as Scripture shows. The thought in 1 Corinthians 15:45 is arrived at by an adaptation of Genesis 2:7 : Θ καὶ ἐγένετο ὁ ἄνθρωτος εἰς ψυχὴν ζῶσαν. These words relate only that after being lifeless clay, man was by God’s breath transformed into a living being. But St. Paul reads into the statement the doctrinal significance that the body of the first representative man became the vehicle of a ‘psychical’ nature, while the body of the Second is the organ of a ‘pneumatical’ nature. St. Paul’s trichotomy of man may he represented thus:   ⲡⲛⲉⲩⲙⲁ   ⲯⲩⲭⲏ = ⲛⲟⲩⲥ ⲥⲱⲙⲁ = ⲥⲁⲣⲝ Everything in man that is not τνεῦμα may he called ‘psychical’ is so far as it is considered as ‘intellect,’ and ‘carnal’ in so far as it is thought of as the seat of the animal passions; both the adjectives ψυχικός and σαρκικός thus mean ‘non-spiritual.’ The second half of St. Paul’s statement—‘the last Adam became a life-giving spirit’—finds no exact parallel in the OT, but seems to be based on a reminiscence of Messianic passages which speak of the work of the Divine Spirit, e.g. Isaiah 11:1-2, Joel 2:28-32. (ii.) But as the ψυχὴ ζῶσα came first and the τνεῦμα ζωοτοιοῦν last, so it is with the development of mankind; the spiritual must follow the psychical (1 Corinthians 15:46). As the first man was formed from the clay, and had a nature in conformity with his origin, while the second Man has His origin ‘from heaven’ (1 Corinthians 15:47), so among mankind there are those whose nature remains low and mean, tied to the clods of earth, and there are those whose nature has become heavenly (1 Corinthians 15:48). But this implies more (1 Corinthians 15:49). In his present state man is an exact counterpart, he visibly reproduces the lineaments and character, of the first man, because of his corporate union with him (ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ). But the time is coming when we shall become the exact counterpart or image of the second Man (cf. Genesis 1:26 f.), because of our spiritual union with Him (φορέσομεν καὶ τἡν εἱκόνα τοῦ ἑπουρανίον). The above follows the text of B a c g 17 aeth. arm. ^[1]; and Theodoret distinctly is says to τὸ γὰρ φορέσομεν προρρητικῶς οὐ παραινετικῶς εἳρκεν The mass of authorities read φορέσωμεν, ‘from a desire to turn what is really a physical assertion into an ethical exhortation’ (Alf.); so Chrys., τοῦτʼ ἐστιν, ἃριστα πράξωμεν … συμβουλευτικω̈ς εἰσάγει τόν λὀγόν. But it is difficult to conceive how St. Paul, who has from 1 Corinthians 15:35 been leading up to the thought of the resurrection, could at the critical moment throw his argument to the winds, and content himself with saying, ‘according as we have been earthly in our thoughts, let us strive to be heavenly.’ It has been suggested that St. Paul adopted the designation of Christ as ‘the last Adam’ and ‘the second Adam’ from Rabbinic theology. But such a comparison between Adam and the Messiah was unknown to the earlier Jewish teachers. Passages adduced to support it belong to the Middle Ages, and are influenced by the Kabbala. See G. F. Moore, JBL ^[2] xvi. (1897), 158–161; Dalman, The Words of Jesus, English translation 248 f., 251 f. (d) Philippians 2:6. St. Paul speaks of ‘Christ Jesus, who being ^[3] in the form of God, deemed it not a thing to be snatched at (ἁρταγμον) to be on an equality with God.’ There is here an implied contrast with Adam, who took fruit from the tree of knowledge of good and evil, which God said had made him ‘as one of us’ (Genesis 3:22). 2. In Matthew 19:4-6 || Mark 10:6-8 reference is made by Jesus to the account of Adam and Eve in Genesis 1:27 ‘male and female created he them’ (ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς). Pharisees came and asked Him whether divorce was allowable ^[4]. Our Lord’s answer is intended to show that the provision made for divorce in the Mosaic law (Deuteronomy 24:1) was only a concession to the hardness of men’s hearts. The truer and deeper view of marriage which Christians should adopt must be based on a nobler morality,—on a morality which takes its stand on the primeval nature of man and woman as God made them. ‘To suit (πρός) your hardness of heart he wrote for you this commandment. But from the beginning of the creation “he made them male and female.” ’ And with this quotation is coupled one from Genesis 2:24 (see also Ephesians 5:31), ‘For this cause shall a man leave his father and mother ^[5], and they twain shall become one flesh.’ The same result is reached in Mt., but with a transposition of the two parts of the argument. See Wright’s Synopsis, in loc. Thus Jesus bases the absolute indissolubility of the marriage tie on the union of man and woman from the first. In Matthew 19:9; Matthew 5:32 this pronouncement is practically annulled by the admission of the words ‘except for fornication’ (μὴ ἐπὶ πορνείᾳ, and παρεκτὸς λόγου πορνείας). See Wright, in loc., who contends that ‘the Church (of Alexandria?) introduced these two clauses into the Gospel in accordance with the permission to legislate which our Lord gave to all Churches (Matthew 18:18).’ See art. Marriage. 3. In John 8:44 ἀνθρωποκτόνος may refer to the introduction of death into the world by the fall of Adam. But see art. Abel. 4. The parallel drawn by St. Paul between Adam and Christ may have been the origin of the tradition that Adam was buried under Golgotha. Jer. (Com. in Mat. § iv. 27) rejects it, saying that it arose from the discovery of an ancient human skull at that spot. He also declines to see any reference to it in Ephesians 5:14. But in Ep. 46 he says, ‘The place where our Lord was crucified is called Calvary, because the skull of the primitive man was buried there. So it came to pass that the second Adam, that is the blood of Christ (a play on אדם and הדם), as it dropped from the Cross, washed away the sins of the buried protoplast,* ^[6] the first Adam, and thus the words of the apostle were fulfilled,’—quoting Ephesians 5:14. Epiphanius (contra Haer. xlvi. 5) goes farther, stating that Christ’s blood dropped upon Adam’s skull, and restored him to life. The tradition is mentioned also by Basil, Ambrose, and others. Literature.—Besides the works cited in the article, the following may be consulted on the relation between Adam and Christ: Sanday-Headlam, Com. on Epistle to Romans (pp. 130–153); Bethune-Baker, An Introduction to the Early History of Christian Doctrine, ch. xvii.; Tennant, The Sources of the Doctrine of the Fall and Original Sin; Sadler, The Second Adam and the New Birth; Thackeray, The Relation of St. Paul to Contemporary Jewish Thought, ch. ii. A. H. M‘Neile.

The name ‘Adam’, which is the name of the first human, is also the common Hebrew word for ‘man’, both man the individual and the human race as a whole. The root of the word appears originally to have meant ‘red’, and is the same as that for ‘red soil’. The two words are used together in the sentence, ‘The Lord God formed man (adam) of dust from the ground (adamah)’ (Genesis 3:14-1998). Adam represented the climax of God’s creation. He shared his physical origin with other animals in being made of common earthly chemicals, yet he was uniquely different in that he was made in the image of God (Genesis 1:27; Genesis 2:7; see CREATION; HUMANITY, HUMANKIND). God gave Adam a wife, Eve, who shared his unique nature (Genesis 2:21-23), and this nature has passed on to the human race that has descended from them (1 Corinthians 15:45-49). God placed Adam and Eve in a beautiful parkland for their time of testing and training. There they had opportunity to develop in body, mind and spirit, through doing physical work, making choices, learning skills, relating to each other and living in fellowship with God (Genesis 2:15-23). But instead of submitting to God, Adam attempted to live independently of God and so fell into sin (Genesis 3:1-7). In so doing he brought judgment upon himself and upon the whole human race which, in effect, existed in him (1618448749_9; Romans 5:12; see DEATH; SIN). Only Jesus Christ can undo the damage that Adam has caused. Through his death, he becomes head of a new race of people, those saved by God’s super-abundant grace (Romans 5:14-19). As Adam was the first of a race of people fitted for the physical life of the present age, so Jesus Christ is the first of a race of people fitted for the spiritual life of the age to come. As all who are in physical union with Adam share the deathly consequences of Adam’s sin, so all who are in spiritual union with Christ share the resurrection life that Christ has made possible (1 Corinthians 15:21-22; 1 Corinthians 15:45-49; see also IMAGE). Adam lived 930 years, during which he fathered many sons and daughters (Genesis 5:1-5; cf. Genesis 1:28). The most well known of these were Cain, his firstborn; Abel, whom Cain murdered; and Seth, whom Adam and Eve considered a special gift from God to replace Abel (Genesis 4:1-8; Genesis 4:25).