The use of ‘Adam’ in the New Testament is by no means extensive. The name itself occurs only nine times (Luke 3:38; Romans 5:14a and b; 1 Corinthians 15:22; 45a and b; 1 Timothy 2:13 and 14; Jude 14), but in a wide variety of senses. Sometimes its use is built upon the Genesis account’s portrayal of Adam as the first human creature: Adam is seen as the historic progenitor of the race. This is most clear in Jude 14 (a quote from Ethiopian Enoch 1:9), where Enoch is described as ‘the seventh generation from Adam’. Here the meaning is quite straightforward. ‘Adam’ is simply spoken of as an historical figure. In the same way, the Lucan reference to Adam is set within the genealogical table of Jesus, beginning with Jesus himself, and running backwards until it climaxes in the first created man. By such a structure the historical relationship between Jesus and Adam is emphasized and Jesus is seen to fit within the flow of human history. We who live in the 20th century are immediately presented with a difficulty by such an emphasis upon the historical side of the Adam stories.

Fortunately, the complete meaning of ‘Adam’ within the New Testament is not restricted to such a narrow historical basis as we see in Jude and Luke. We do find, in some of the other passages, hints of typological significance of ‘Adam’. ‘Adam’ as a theological category is thereby rescued and is able to have some contemporary meaning.