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Andrew Hodge                                                                                                      14th April 2006
 
 
 
Old Testament Survey OTE 113
 
Seminar 4
 
Adam
 
 
Jensen, Irving L. /Jensen’s Survey of the Old Testament /1978, Moody Press, Chicago (currently unavailable); /Genesis 1-3/
/ /
/ /
/Discuss Adam as the priority of Creation:/
(/˒ādām/).
*/Man, mankind; also human (adj.),
someone (indef.);
Adam (the first man)./*
The ASV and RSV translate the same with notable exceptions.
In Job 31:33 the RSV obscures the reference to Adam.
Although the etymology of /˒ādām/ cannot be explained with certainty (cf.
TDOT.
I, p. 78). the word probably relates to the original ruddiness of man’s complexion (cf.
F. Maas, /˒ādām/ TDOT, I, pp.
78–79).
This word for man has to do with man as being in God’s image, the crown of creation.
It should be distinguished from /˒ı//̂//š/ (man as opposite of woman, or as man distinguished in his manliness), /˒ĕnôš/ (man as weak and vulnerable), /geber/ (man as mighty and noble), and /mĕtı//̂//m/.
[1]
/˒ādām/ also refers to generic man as the image of God and the crown of creation or is a personal name.
Hence in Gen 1–3 it is the word usually used for man.
(In later passages of Scripture it is difficult to distinguish in meaning from /˒ı//̂//š/.)
Here, man is distinct from the rest of creation in that: he was created by special and solemn divine counsel (Gen 1:26); his creation was an immediate act of God; he was created after the divine type; he was created with two distinct elements (Gen 2:7); he was placed in an exalted position (Gen 1:28); he was intended for a still higher (in the sense of a permanent and fulfilled) position.
Hence, man (as /˒ādām/) was the crown of creation.
Genesis 1 sets forth /˒ādām/ as the goal and vice-regent of creation, while Gen 2 shows how the creation was formed as the scene of man’s activity, i.e. it was formed around /˒ādām/.
In the first three chapters of Gen there is a wordplay on man, mankind, and the first man “Adam.”
/˒ādām/ connotes man in the image of God as to: soul or spirit (indicating man’s essential simplicity, spirituality, invisibility, immortality), physical powers or faculties (the intellect and will with their functions), intellectual and moral integrity (true knowledge, righteousness, and holiness), body (as a fit organ of the soul sharing its immortality, and as the means through which man exercises his dominion), and dominion over the lower creation.[2]
Significantly God’s first words to man are both a command and a prohibition (Gen 2:16–17); man alone is responsible for his decision, man alone determines his destiny by volitional choice, and only man is judged as righteous or sinful by God’s law.
An older biblical theology holds that the “divine likeness is rather to be referred to the whole dignity of man in virtue of which human nature is sharply distinguished from that of the beasts; man as a free being is set over nature, and designed to hold communion with God, and to be his representative on earth” (G.
F. Oehler, Old Testament Theology).
Payne remarks that “the terms ‘image’ and ‘likeness’ … are used interchangeably.
…The image thus connotes ‘freedom’ and ‘blessedness’, as it reflects within man the cosmic, ethical and beneficent sovereignty of the Testator himself.
…The divine image thus implies all the various aspects of God’s reflected glory and honor.
…It may be defined, in summary, as the totality of man’s higher powers that distinguish him from brute creation” (PTOT, p. ’227).
[3]
 
 
 
THE COURSE OF THE KINGDOM IN HISTORY
Chronicles commences its account of the history of the kingdom at the very beginning with Adam, because its interest is universal and its intention is to demonstrate that the theocratic people Israel are a part of and find their source in the common history of all mankind.
This is a theological prerequisite to Israel’s ability to perform her dual ministry of mediator and model of God’s salvific grace to the world.
The theocratic kingdom cannot therefore be divorced from the course of universal human events.[4]
The /Westminster Confession/ avers that the obeisance required in this covenant must be both perfect and personal.
The idea of partial or imperfect obedience is excluded.
Man is created in God’s image and is given the ability and duty to mirror and reflect God’s holy character.
There is no room for the slightest transgression.
In Eden the penalty for violating the covenant’s terms was death.
This penalty was not limited to spiritual death, nor would the penalty’s execution be delayed.
Death is to be imposed on the very day the transgression occurred.
That Adam and Eve did not die physically on the day of their first sin already displays God’s mercy and grace.[5]
We speak of natural depravity, but, in reality, sin is /un/ natural.
God made Adam perfect and without sin.
Since Adam’s fall, however, men are “born in sin” (Ps.
51:5).[6]
/ /
/ /
/Distinguish Adam from the animal world:/
* *
Even after the fall /˒ādām/ is used of man!
The image of God is still the central distinction.
Hence, murder is an attack on the image of God (Gen 9:6).
However, the fall lowered man’s position before God (Gen 6:5–6; 8:21), ruptured his communion with God, and brought the curse of death on him so that he did not fulfill his intended exaltation.
That part of the divine image consisting of true knowledge, righteousness, and holiness was destroyed.
Only in and by Christ, the new Adam (Rom 5:12–21), can the original divine promise be realized.[7]
* *
*I.*     *THE CREATION AND ORIGINAL CONDITION OF MAN*
*/1./*     */Man Made in the Image and Likeness of God/*
Gen.
1:26—“And God said, Let us make man in our image, after our likeness.”
9:6—“For in the image of God made he man.”
What is meant by the terms /image/ and /likeness?
Image/ means the shadow or outline of a figure, while /likeness/ denotes the resemblance of that shadow to the figure.
The two words, however, are practically synonymous.
That man was made in the image and likeness of God is fundamental in all God’s dealings with man (1 Cor.
11:7; Eph.
4:21–24; Col.
3:10; James 3:9).
We may express the language as follows: Let us make man in our image to be our likeness.
*A.*     *THE IMAGE OF GOD DOES NOT DENOTE PHYSICAL LIKENESS.*
God is Spirit; He does not have parts and passions as a man.
(See under Doctrine of God; The Spirituality of God).
Consequently Mormon and Swedenborgian views of God as a great human are wrong.
Deut.
4:15 contradicts such a physical view of God (see The Spirituality of God).
Some would infer from Psa.
17:15—“I shall be satisfied, when I awake, with thy likeness,” that in some remote way, a physical likeness is suggested.
The R. V., however, changes somewhat the sense of this verse, and reads: “I shall be satisfied, when I awake, with /beholding/ thy form.”
See also Num.
12:8, R. V.
It is fair to believe, however, that erectness of posture, intelligence of countenance, and a quick, glancing eye characterized the first man.
We should also remember that the manifestations in the Old Testament and the incarnation must throw some light upon this subject (see How Are Such Passages as Exod.
24:10 …).
*B.*     *NOR ARE THE EXPRESSIONS “**IMA**GE**” AND “LIKENESS” EXHAUSTED WHEN WE SAY THAT THEY CONSISTED IN MAN’S DOMINION OVER NATURE, AND THE CREATION OF GOD IN GENERAL**.*
Indeed the supremacy conferred upon man presupposed those spiritual endowments, and was justified by his fitness, through them, to exercise it.
*C.*     *POSITIVELY, WE LEARN FROM CERTAIN SCRIPTURES IN WHAT THIS IMAGE AND LIKENESS CONSISTED.*
Eph.
4:23, 24—“And be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness [R.
V., holiness of truth].”
Col.
3:10—“And have put on the new man, which is renewed in knowledge after the image of him that created him.”
It is clear from these passages that the image of God consists in knowledge, righteousness, and holiness; moral, not physical likeness.
*D.*     *THE ORIGINAL MAN WAS ENDOWED WITH INTELLECTUAL FACULTIES.*
He had sufficient intelligence to give names to the animals as they were presented before him (Gen.
2:19, 20).
Adam had not only the power of speech, but the power of reasoning and thought in connection with speech.
He could attach words to ideas.
This is not the picture, as evolution would have us believe, of an infantile savage slowly groping his way towards articulate speech by imitation of the sounds of animals.
*E.*     *THE ORIGINAL MAN POSSESSED MORAL AND SPIRITUAL FACULTIES.*
Consider the moral test in Genesis 3. Adam had power to resist or to yield to moral evil.
Sin was a volitional thing.
Christ, the second Adam, endured a similar test (Matt.
4).
From all this it is evident that man’s original state was not one of savagery.
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