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The Historical Account of Adam

Adam [Earthling Man; Mankind; Humankind; derived from the root meaning “red”] is a name that appears over 560 times in the Scriptures, often used generally to denote man, mankind, or humanity.

Jehovah declared, “Let us make man in our image” (Ge 1:26), marking a momentous event in biblical history. Adam, referred to as the “son of God” (Lu 3:38), was the pinnacle of Jehovah’s creation on earth—not only because he was created at the end of the six creative epochs but primarily due to his creation in the image of God (Ge 1:27). This divine image bestowed upon Adam included the faculties of love, wisdom, justice, and power, equipping him with moral consciousness—a trait previously unseen in earthly creatures.

The Divine Image and Adam’s Role

Unlike spiritual beings, Adam was fashioned from the dust of the ground, instilled with life, thereby becoming a living soul (Ge 2:7; 1Co 15:45, 47). This occurred around 4004 B.C.E., likely during autumn, aligning with the onset of ancient calendars which typically marked time starting in October.

Placed in the Garden of Eden—a paradise filled with sustenance and beauty (Ge 2:9)—Adam was initially solitary among the fauna. Recognizing the need for a companion of his kind, Jehovah performed the first recorded surgery, creating a woman from Adam’s rib, whom Adam joyfully accepted as his wife and named Eve (Ge 2:18-23; 3:20).

Companionship and Covenant

This narrative, affirmed by Jesus and the apostles (Mt 19:4-6; Mr 10:6-9; Eph 5:31; 1Ti 2:13), highlights the integral relationship and responsibilities bestowed upon Adam and Eve. They were tasked with cultivating their garden and, as their descendants multiplied, to extend this paradise globally (Ge 1:28).

“God saw everything he had made, and look! it was very good” (Ge 1:31). Adam, endowed with the abilities of complex speech and profound intellectual capacity, named the creatures around him and engaged in meaningful dialogues with both Jehovah and Eve. This capability underscores his responsibility to honor, worship, and obey the divine commands laid out by Jehovah.

The Fall and Its Consequences

Despite the clear directives and warnings from Jehovah—specifically regarding the tree of the knowledge of good and bad and the fatal consequences of disobedience (Ge 2:16, 17; 3:2, 3)—Adam chose to disobey. This act of defiance not only affected his standing but also set the stage for the trials and tribulations of his descendants.

In summary, Adam’s story is foundational for understanding the human condition, divine expectations, and the impact of disobedience on humanity’s relationship with God. His life encapsulates the beginnings of mankind, the blessings of divine favor, and the grave implications of sin.

The Catastrophic Legacy of Adam’s Sin

Adam’s decision to eat the forbidden fruit in the Garden of Eden, as detailed in the scriptures, was not made out of ignorance but was a willful act of disobedience. The Apostle Paul clarifies that while Eve was deceived by Satan the Devil, Adam was fully aware of his actions: “Adam was not deceived” (1Ti 2:14). Aware of the prohibition, Adam nonetheless chose to transgress the divine command and subsequently tried to conceal his sin. When confronted by Jehovah, Adam did not express remorse but rather attempted to deflect blame, even implicating Jehovah by saying, “The woman whom you gave to be with me, she gave me fruit from the tree and so I ate” (Ge 3:12). This act of defiance led to his expulsion from Eden into a harsh and cursed world where he would endure a life of toil among thorns and thistles, reaping the harsh consequences of his disobedience (Ge 3:23).

The Ripple Effects of Original Sin

The ramifications of Adam’s sin were profound and far-reaching. By his disobedience, Adam not only forfeited paradise, happiness, and eternal life for himself but also for his descendants. Instead, sin, suffering, and death entered the world, affecting all of humanity. Paul encapsulates this tragedy: “Through one man sin entered into the world, and death through sin, and thus death spread to all men because they had all sinned” (Ro 5:12). This reign of death persisted from Adam until Moses, marking a period dominated by the consequences of sin (Ro 5:14).

Divine Provision Through Christ

Despite the bleak start given by Adam, Jehovah’s wisdom and love manifested in the provision of a redeemer, referred to as the “second man” and “the last Adam,” who is none other than the Lord Jesus Christ (1Co 15:45, 47). Through Christ’s obedience, the possibility of redemption and the restoration of what was lost through Adam—eternal life and paradise—was made available. This divine plan is reflected in the promise that “in Adam all are dying, so also in the Christ all will be made alive” (1Co 15:22). Furthermore, those aligned with Christ’s congregation are offered the hope of heavenly life, a stark contrast to the earthly life marred by Adam’s sin.

Adam’s Later Life and Observations

Post-expulsion, Adam’s life was marked by further sorrow and turmoil. He witnessed the murder of Abel by Cain, the subsequent punishment of Cain, and the degradation of moral values, including the abuse of the marriage arrangement and the profanation of Jehovah’s name. He saw technological advancements such as the development of musical instruments and metal tools, and the urbanization efforts like the building of a city (Ge 4:8-26). Despite these human progresses, the spiritual decline was evident, particularly contrasted against righteous figures like Enoch, “the seventh one in line from Adam,” who was noted for his faithful walk with God (Jude 14). Adam’s long life of 930 years, mostly spent witnessing the deteriorating conditions of his offspring and their environment, ended in 3074 B.C.E., fulfilling Jehovah’s words that he would return to the ground from which he was taken (Ge 5:5).

This narrative not only underscores the severe consequences of disobedience but also highlights the enduring hope offered through divine grace encapsulated in the life and mission of Jesus Christ.

QUESTIONS THAT NEED ANSWERS

Did Perfection Require Adam and Eve to be Unable to Do Wrong

In Genesis, Adam and Eve are described as being created “very good” by God, a phrase that implies a state of moral and physical perfection. Being created in the image of God (Genesis 1:27), they possessed qualities such as reasoning, moral judgment, and free will. The ability to choose is fundamental to the concept of moral agency—the capacity to discern and decide between right and wrong.

The presence of the tree of the knowledge of good and evil in the Garden of Eden was a critical element in God’s creation. It provided Adam and Eve with a choice, affirming their free will. Genesis 2:16-17 shows God commanding Adam not to eat from this tree, indicating that disobedience was a possibility. If Adam and Eve were inherently unable to do wrong, the command not to eat from the tree would be redundant. Therefore, their ability to choose wrongly was an integral part of their moral perfection.

Moreover, the narrative of the Fall in Genesis 3 underscores that perfection did not eliminate the possibility of making wrong choices. Instead, it highlights that true moral perfection includes the freedom to choose, even if that choice leads to error. The decision by Adam and Eve to eat the forbidden fruit, despite knowing the command of God, demonstrates that their perfection did not preclude the ability to sin but rather included the capability to exercise free will in a context where obedience and disobedience were genuine options.

Thus, we infer that biblical perfection, as exemplified in Adam and Eve, does not imply being unable to do wrong. Instead, it encompasses the fullness of moral agency, including the capacity to choose rightly or wrongly. This understanding aligns with the broader scriptural themes of free will and moral responsibility, which are essential for a meaningful relationship with God and for moral growth and development.

In Deuteronomy 30:19-20 and Joshua 24:15, the emphasis is clearly on the choice provided to humans. Deuteronomy 30:19 says, “I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live,” and Joshua 24:15 challenges the people with, “Choose this day whom you will serve.” These passages affirm that the ability to choose is a defining characteristic of human experience and a crucial aspect of what it means to be created in the image of God.

The analogy of a robot, which operates strictly within the parameters set by its programming, contrasts sharply with the biblical portrayal of humans, who, although created “very good” and equipped with perfect faculties, were not predetermined to follow only one path. Instead, they were endowed with the autonomy to make choices. This ability to choose, even if it leads to poor decisions, is fundamental to human freedom and responsibility. It reflects God’s design for humanity to engage in genuine relationships with Him, predicated on love and obedience that are willingly chosen, not coerced.

Therefore, the capacity to make choices—including the possibility of making wrong choices—is integral to the biblical definition of human perfection and is a feature of the moral freedom with which Adam and Eve were created. This capacity for choice underscores their perfection not as beings who are incapable of error but as beings fully equipped to engage with their Creator and His creation in a deeply meaningful way.

Being Perfect Must All of Adam and Eve’s Decisions Have to Be Perfect

To determine whether Adam and Eve, to be considered perfect, had to make only right decisions requires examining the nature of their creation and the biblical definition of perfection, particularly in the context of moral freedom and responsibility.

Understanding Biblical Perfection: In the Bible, the term “perfect” is often used to describe completeness or wholeness, rather than absolute flawlessness in behavior. For instance, Noah is described as a “just man and perfect in his generations” (Genesis 6:9), yet he made mistakes, such as getting drunk after the flood (Genesis 9:20-21). The perfection attributed to biblical figures typically refers to their integrity or completeness of character, not the incapacity to make wrong choices.
The Gift of Free Will: The narrative of Genesis highlights that Adam and Eve were created in the image of God (Genesis 1:26-27). This likeness includes moral awareness and the ability to choose. In Genesis 2:16-17, God commands Adam not to eat from the tree of the knowledge of good and evil, setting a boundary that implies the capacity for obedience or disobedience. The very presence of a command presupposes the ability to choose wrongly. If Adam and Eve were unable to choose wrongly, the command would be unnecessary.
Implications of Choice: The ability to choose, even poorly, is a hallmark of moral agency. If Adam and Eve were compelled by their nature to only make right decisions, their obedience would not be meaningful. True moral perfection involves the capacity to choose rightly amidst real alternatives. In Genesis 3, the decision by Adam and Eve to eat the forbidden fruit, while a wrong choice, was a use of their inherent free will—a critical aspect of their perfection.
Theological Perspective on Perfection and Sin: Romans 5:12 discusses the entry of sin into the world through one man (Adam), which suggests that sin is not inherent in human nature from creation but entered through a wrong decision. This passage supports the view that being created perfect does not preclude the capacity for wrong decisions; rather, it emphasizes the misuse of perfect faculties.

For Adam and Eve to qualify as being created perfect, it is not necessary that all their decisions thereafter be right. Biblical perfection in humans involves the capability for moral discernment and choice, including the potential to choose incorrectly. Their perfection lay in their complete and unmarred nature, equipped with freedom, not in an automatism that would render them incapable of sinning. The possibility of making wrong choices—and learning from them—is a critical aspect of the human experience and relationship with God.

Deuteronomy 11:1 encourages love for Jehovah and keeping His commands, suggesting that obedience should be motivated by love rather than compulsion: “Therefore you shall love Jehovah your God, and keep his charge, his statutes, his judgments, and his commandments always.” Similarly, 1 John 5:3 reinforces this by stating, “For this is the love of God, that we keep his commandments. And his commandments are not burdensome.” Both verses underscore that genuine obedience arises from a heartfelt commitment rather than from external or forced compliance.

This theological framework suggests that God’s creation of humans with the ability to choose fundamentally respects and values the freedom of the individual. This freedom makes the choice to obey a meaningful act of love and devotion rather than a robotic or pre-determined response. The capacity to choose wrongly is inherent in the gift of free will, allowing for a relationship with God that is based on voluntary love and submission, not coercion.

Therefore, the point that people have raised deeply connects with the idea that God’s design for humanity includes the freedom to love Him and follow His commands out of desire and conviction rather than obligation. This ability to choose enhances the relationship between the Creator and His creation, making obedience a profound and personal decision that reflects love and dedication rather than mere duty.

How Could Perfect Adam and Eve Become Selfish and Commit Acts of Sin?

Nature of Perfection and Free Will: Adam and Eve were created “very good” (Genesis 1:31), signifying a state of moral and physical integrity. This perfection did not imply an inability to choose wrongly but rather the endowment of all necessary faculties to live in accordance with God’s will. Importantly, being made in the image of God (Genesis 1:27), they were granted free will—the ability to make choices. This capacity for choice inherently included the possibility of choosing self-interest over God’s directives.

The Role of Temptation: The serpent’s role in Genesis 3 is pivotal. It introduces a voice contrary to God’s command, presenting an alternative that appeals to self-interest and desire. The serpent’s question, “Did God actually say, ‘You shall not eat of any tree in the garden’?” (Genesis 3:1), and the subsequent dialogue cast doubt on God’s command and suggest that disobeying could lead to becoming like God, knowing good and evil (Genesis 3:5). This temptation appealed to a desire for autonomy and greater wisdom, traits that are not inherently sinful but became so when pursued in contravention of divine command.

Development of Selfish Desires: James 1:14-15 provides insight into the process of temptation and sin: “But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.” In the case of Adam and Eve, their initial perfection did not immunize them against the development of wrongful desires. The desire for wisdom and equality with God, though not evil in itself, became sinful when it led them to transgress a specific prohibition set by God.

The Exercise of Free Will: The act of eating the fruit was a deliberate decision, not a compulsion. Adam and Eve exercised their free will in choosing to prioritize their desires over obedience to God. This choice marked the transition from innocence and perfect alignment with God’s will to a state of sin and separation from Him. Their decision reflects the biblical theme that sin originates from within, from the misuse of the freedom and faculties endowed by God.

Thus, the narrative of Adam and Eve reveals that perfection in the biblical sense includes the capacity for moral discernment and choice, not an incapacity for wrong. Their fall into sin was not due to a flaw in their creation but rather a misuse of their perfect faculties. This misuse stemmed from a freely made choice to prioritize personal desires over divine command, a choice influenced but not compelled by external temptation.

Will Adam Be Among the Redeemed Humanity of Christ?

The question of whether Adam and Eve deserve a resurrection and could potentially benefit from Christ’s ransom is complex and requires a nuanced examination of scriptural principles and doctrines concerning sin, repentance, and the scope of Jesus’ sacrificial death.

Biblical Basis for Resurrection: The Bible does speak of a “resurrection of both the righteous and the unrighteous” (Acts 24:15). We need to emphasize the distinction between “wicked” and “unrighteous” as the text refers to a resurrection of both the “righteous” and the “unrighteous.” This distinction is important as it captures a broader spectrum of moral and ethical statuses among those who are resurrected.

Acts 24:15 indeed supports the idea that there will be a resurrection for people across a wide moral and ethical spectrum, including those who may not have lived according to God’s laws (unrighteous) but are not necessarily inherently evil or malicious (wicked). This distinction underlines the comprehensive nature of God’s judgment and mercy, encompassing a full range of human behaviors and conditions in the resurrection, thus allowing for divine justice to be applied fairly and appropriately to each individual case.

The Case of Adam and Eve:

Adam’s Unique Sin: Adam’s sin was fundamentally different from that of most other humans. He sinned from a position of perfection and complete understanding of God’s command. This sin led directly to the fallen state of humanity (Romans 5:12-19). Adam was not deceived, as Eve was (1 Timothy 2:14); his transgression was a fully conscious and deliberate act against God’s direct command.
Lack of Recorded Repentance: There is no scriptural record of Adam repenting for his sin. This absence is notable because biblical narratives often highlight the repentance of key figures (e.g., King David in Psalm 51). The lack of any mention of Adam’s repentance might suggest that it never occurred, or at least, was not a part of the divine message and lessons intended to be conveyed through Scripture.
Implications of Christ’s Ransom: Jesus Christ’s sacrificial death is described as a “ransom for all” (1 Timothy 2:6), which theoretically includes all humanity, potentially even Adam and Eve. However, the effectiveness of this ransom for individuals appears to be contingent upon their faith and repentance. Hebrews 9:28 notes that Christ will appear a second time not to bear sin but to bring salvation to those who are waiting for him, implying the necessity of a responsive action from those benefiting from his sacrifice.

Differential Consideration of Resurrection:

Justice and Mercy of God: The justice of God requires that sin is punished, yet His mercy makes provision for redemption. The resurrection serves both purposes—it allows for the just recompense of deeds done and provides an opportunity for mercy through redemption in Christ.
Potential for Resurrection Without Eternal Life: It is conceivable that Adam and Eve could be resurrected as part of the general resurrection of the dead to face judgment. However, receiving eternal life thereafter would depend on criteria that Scripture does not explicitly apply to them, such as repentance and faith in the Messiah, which are emphasized in the New Testament.
Irremovable Bar: If unrepented sin and a direct rebellion against God while in a state of perfection constitute an irremovable bar to eternal life, Adam’s resurrection would not equate to salvation. His act fundamentally altered the course of human history and nature, carrying exceedingly profound consequences.

In conclusion, while the scriptures suggest a potential for Adam and Eve’s resurrection under the general provision of Christ’s ransom, their receipt of eternal life and complete redemption through that resurrection is less certain and would hinge on divine judgments not fully revealed in the Scriptures. Thus, the question remains complex and open to theological interpretation, reflecting the depths of divine justice and mercy.

Eve—Mother of All Living (c. 4004 — ? B.C.E.)

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is the CEO and President of Christian Publishing House. He has authored more than 220 books and is the Chief Translator of the Updated American Standard Version (UASV).