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to the question, “ What was Eve’s name?” is “ Adam." Woman’s identity with man is fur ther seen in her being taken out of man: “ The rib which the Lord God had taken out of man (Adam) made He a woman” (Gen. 2:22; 1 Cor. 11: 8 ), and Adam said, "This is now bone of my bone and flesh of my flesh, she shall be called woman” (Ish). Woman’s equality with man is fur ther emphasized in her being a “ help meet" for man. A “ help-meet” means a “ helper" over against him, that is, one who looks him in the face, and is therefore his equal; and yet the Scriptures clearly teach the woman holds a subordinate position to man (1 Cor. 11:6-15; 1 Tim. 2:12-14). And yet, neither the one or the other is independent of the other, for neither is the man without the woman “ in the Lord." Woman has her own place and man has his. Women who try to lord it over man, forget their responsibility to the Lord, for their power is in their submission; and man denies his Lord when he tries to make woman his slave. We need to be saved from long haired men, and short-haired women. No woman in Christ, and acting in the Lord, can have her hair “ bobbed.” If she does have her hair cut, the Spirit of God clearly teaches in 1 Cor. 1 1 she loses her “ power” ( 1 0 ), loses her “ glory” (15 ), loses her “ veil” or “ covering” (15 ), she is a “ shame” ( 6 ), and is also disobedient to the Lord’s directions. Man’s Responsibility as Head of the Race Representatively, Adam speaks of man’s responsibility as the federal head of the human race. "Federal” means “ many who are in one who represents all.” Federal theology is said Ito be, "a system of theology bas ed ijpon the two covenants between God and man, as represented first by Adam and afterwards by Christ— one of works, before the fall, and the other of free grace after it.” Thomas Boston quaintly says: "God made Adam captain of the ship which contained the human race, and he ran the ship on to the rocks, and made shipwreck of us all.” Man a Fourfold Sinner Man is a sinner in a fourfold sense: (1) Because he has a sinful nature, hence “ that which is born of the flesh is flesh” (John 3 :6 ); therefore, as Paul says, "I know that in me, that is in my flesh, there dwelleth no good things” (Rom. 7:18; Psa. 51 :6 ). The sum of Grecian knowledge is, “ O man, know thyself.” The sum of Chris-
Anthropology: or, The Doctrine of Man ?{o . io : The Character o f Man DR. F. E. MA R S H London, England Dr. MaraH hat an international reputation at a Bible Teacher, Author and Editor. After a very aucceasful series of engagements in Bible Con ference work during the past summer in the United States, he has calls for his services in Great Britain in London, Birmingham, Bristol, Cardiff (Wales), Liverpool, and also in many of the smaller cities. These meet ings will be under the auspices of the Advent Testimony Movement, and the largest halls have been engaged. Among other speakers who will take part are Miss Christabel Pankhurst and Dr. F. B. Meyer. H HERE are four principal “ Adamah” is translated “ ground” five times in Gen. 1:25, which may have received its name from its reddish tint. Man’s physical frame is in close association with all nature. Man’s body is of the earth, earthy, and from the earth he draws his sustenance; and to it, his body will return.
words which sum up the character of man, namely, Adam, Ish, Enoch and Gever. Adam, denotes man’s humble orig in and his federal headship. Ish, speaks of his dignity, and high estate. Enobh, represents man as mortal, incurable, and weak. Gever, declares man in his great ness, a mighty being. Adam The name “ Adam” comes from a root which means ruddy, 1 . e. to “ show blood in the face.” The root word is rendered “ red” in speaking of Esau’s pottage; It gives him the name “ Edom” (Gen. 25:30). It also des cribes the “ red heifer” (Num. 19 :2 ); the “ ram's skins dyed red” (Ex. 25 :5 ); the “ ruddy appearance of the beloved” (S. S. 5 :10 ); the “ colour of wine” (Prov. 23 :31 ); the “ red hue upon water” (2 Kings 3 :22 ); the "red” sins of the sinner (Isa. 1:18), the “ red” appearance of Christ’s gar ments (Isa. 6 3 :2 ); and the "red” horses of Zechariah’s vision (Zech. 1 : 8 ) . “ Adam” is used in the following as sociations: genitive, or man’s lowly origin; inclusive, or man in his union with woman; representative^ or man as the head of the human race; assoc iative, or man in his frailty and sin; contrastive, or man in contrast with God; indicative, or man as typical of Christ; relative, or man’s attitude to God as a believer. Man’s Lowly Origin Genitively, Adam speaks of man in his lowly origin. The word for man in Genesis 2, except in verses 24 and 25, is Adam. “ Adam” is mentioned sixteen times, ten times rendered “ man” and six times “ Adam.” An other form of Adam is “ Adamah,” which means the earth or soil.
Man needs to remember his lowly origin that he may be humble; to re call his creature-hood that he may be grateful to his Creator; and, respon sively, to answer to the Lord, remem bering he was created for Him,- and hence, to glorify Him. Woman’s Equality With Man Inclusive, Adam is found in union with woman. Woman’s inclusion in the man, her equality with him, and her loving subordination to him, are clearly taught in the Word. The one ness of the man and woman is made known in the creation of their spirit- nature, for in their totality “ God creat ed man in his own image,” as He had previously determined when He said, “ let us make man in our image, after our likeness.” Adam’s distinctiveness is clearly stated when it is said, “ In the image of God created He him;” and yet the woman is included in Adam, for we read, “ male and female created He them,” and “ let them have dominion,” and “ He blessed them” (Gen. 1:26- 28). Further, their oneness is further seen in that together, they are “ call ed Adam” (Gen. 5 :2 ). So the answer
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