Subject:
ADAM WAS NOT THE FIRST MAN by Bertrand L.
Comparet
Date:
Sun, 25 Mar 2001 11:05:28 ‑0800
From:
"Bob Jones" <[email protected]>
To:
<Undisclosed‑Recipient:;>
CC:
"Pastor Bob Jones" <[email protected]>
ADAM WAS NOT THE FIRST MAN
by Bertrand L. Comparet
The Bible tells of the creation of MEN, IN THE PLURAL, in
Genesis 1:26‑28, saying,
"Male and female created He THEM" (1:27), and God told these
people, "Be fruitful and
multiply, and Replenish the earth" (1:28). "Plenish" is an
obsolete English word, meaning "to
fill"; and you cannot REplenish what was never plenished, or
filled, before. In the next
chapter, Genesis 2. we find THE ADAM (in the singular) formed.
The Hebrew word,
"aw‑dawm" (rendered "Adam" in English) is from a root word
meaning, "To show blood in the
face" or "of a ruddy complexion" ... a word obviously not
applicable to the dark races, which
we know from scientific evidence to be much older than the
White Race.
Bible scholars know the latter part of the passage in Genesis
3:20... "and Adam called his
wife's name "Eve"; because she was the mother of all living" . . .
‑is a later interpolation, which
was not in the earlier manuscripts (See Moffatt's Translation). It
follows that Eve (which
means 'life‑giver'), being Adamic, could not have mothered the
earlier Yellow or Black races;
an idea which is only a popular misconception engendered by
fallacious Christian Education.
EVE DID NOT EAT AN APPLE!
Edenic Covenant
In Gen. 3:3, God has told Eve she is not to eat (partake) of the
fruit (offspring) of
the tree that was in the midst of the Garden. We know that the
tree in the midst of
the Garden was a racial tree because it is described in Gen.
2:17 as a tree of the
knowledge of good and evil. No fruit tree has a knowledge of
good or evil, so it
could not have been an "apple tree". Also, Eve was
admonished not to touch* the
fruit of the tree on pain of death. Certainly, touching an apple
would not have called
for such stern punishment. Again in Gen. 3:61 Eve saw that
the fruit was pleasant
to the eyes (handsome) and capable of making one wise. As it
turned out, partaking
of the fruit of the racial tree did make Eve wise, because she
knew (immediately
after she and Adam had sinned) that she was naked. A fact
that she did not seem to
notice before the misdeed.
"to lay hands upon, to lie with" ‑ See Strong's Concordance.
When God asked Eve what she had done (Gen. 3:13) she said
the serpent beguiled
her. In the first place, the Hebrew word "Nachash", translated
"serpent," actually
means "spellbinding enchanter or magician". Now we know
how the serpent could
talk to Eve. It was not a snake or any reptile with which we
are familiar, but Satan,
in one of his many appearances. Understanding the foregoing
makes it easy to
understand that the sin committed in the Garden of Eden was
of a sexual nature
because when Eve said she was beguiled she actually was
saying she had been
seduced. The Hebrew word "Nashall translated to "beguiled"
actually means "to
lead astray, to seduce".
It is quite evident that before Adam and Eve sinned theirs
was not a physical or
sexual relationship. The Forgotten Books of Eden tell us that
God, the Father, had
desired to bring forth children of Light from both of them
(perhaps in the same
manner as Eve was brought from Adam). But when they
committed sexual sin;
they were reduced to a purely physical plane of reproduction
(Gen. 3:16); they lost
their aura or "glory" and were driven out of Eden. They were
no longer children of
light, free from toil and pain and death. Yet God' s mercy did
not depart from
them. The fallen man and woman were restored by God's
grace to a condition of
favour. They had been given mortality and they came
therefore, under the
dispensation of that state of being under which God made
with them a second
Covenant.
ADAMIC COVENANT
This Second Covenant teaches us the conditions of the life of
mortal (fallen)
humanity, the conditions, that is, that have governed the lives
of all men since the
Fall, under which, therefore we live. These conditions remain
until the coming of
the Christ when he restores all things created, to their original
purity. This second
Covenant was partly founded in a curse, for God's judgment
came upon Adam for
his sin, and the judgment bore the burden of labour, "In the
sweat of thy face shalt
thou eat bread"; the difficulty of labour, "thorns also and
thistles shall it bring forth
to thee"; the sorrow of life, "in sorrow shalt thou eat of it all
the days of thy life";
physical death, "dust thou art, and unto dust shalt thou
return". All these things, the
fruit of the curse, are included in the judgment of God upon
the Fall, yet how
important it is to notice that even in such a Covenant, in such
a statement of God's
will and purpose there is the clear promise of blessing and
restoration. For you
have, in the story of this second Covenant, the first promise
of a Saviour, the first
beginnings of God's work of redemption through the Godly
seed. It is this
Covenant, made with Adam when cast out of Eden, which
provides the first link in
a chain that runs unbroken throughout the whole Bible; that
chain of men, chosen
and called out by God, who should labour for Him in
righteousness, and who
should be fellow workers with God to restore His dominion
over the earth.