THE LAST ADAM
by Jeremy Chance Springfield
1/1/2026
The Messiah is a man of many titles. Scripture bestows them upon him like crowns for every facet of his grandiose role in the plan of redemption. His calling requires him to touch all that was wounded by Adam and reverse the curse with his supernal merit.
Son of David, Redeemer, Shepherd, Light, Servant, King, Stone, and the list goes on and on. Each title emphasizes an area where the Messiah will heal a hurt in existence that has remained un-mended since Adam's heinous act, like unraveled threads that must be rewoven to renew all that has been fractured by sin.
Son of David, Redeemer, Shepherd, Light, Servant, King, Stone, and the list goes on and on. Each title emphasizes an area where the Messiah will heal a hurt in existence that has remained un-mended since Adam's heinous act, like unraveled threads that must be rewoven to renew all that has been fractured by sin.
One title among the many is deceivingly simple in that while it appears straightforward in meaning, incredible insights are revealed when it is carefully explored. It is all about the concept of Messiah audaciously redeeming what has fallen the furthest from the Creator’s Presence.
This title is found in the words of Paul in 1st Corinthians 15:45.
|
It is thus also written: “Adam—the first son of man—became a living soul.” And the last Adam an enlivening spirit.
|
Paul introduces in his extended topic of resurrection the sudden concept that Yeshua’s Messianic role means he is ADAM ACHRAYA “the Last Adam.”
The term ACHRAYA is an Aramaic cognate of the root term ACHEIR, which basically has the concept of “another / other,” but is also used to refer to the “last” or “final” thing if a succession of things is being discussed.
With this, Paul hearkens back to man’s original creation in Genesis 2:7, which he references in its Aramaic reading of ADAM KADMAYA “the First Adam.”
The notion that Yeshua is ADAM ACHRAYA “the Last Adam,” is a statement that is spiritually rich in meaning, yet one that Paul does not elaborate upon with any real depth. Rather, he makes another brief comment regarding it and moves on with his resurrection topic.
It is important to note that Paul presented an idea about the Messiah that is nowhere else blatantly asserted in Scripture. This is because it did not merely originate in the mind of the apostle but involves a complex Jewish notion of how the Messiah will resolve the riven places of reality that the First Adam left gaping.
It is important to note that Paul presented an idea about the Messiah that is nowhere else blatantly asserted in Scripture. This is because it did not merely originate in the mind of the apostle but involves a complex Jewish notion of how the Messiah will resolve the riven places of reality that the First Adam left gaping.
This label of ADAM ACHRAYA “the Last Adam” refers to a Messianic idea preserved in other Jewish religious texts, for example, Tikkunei Zohar 42a.
The Aramaic text in this passage makes the unequivocal link to the “King Messiah” and the idea of ADAM ACHRAYA “the Last Adam” by contrasting him to ADAM KADMON “the First Adam.”
This shows that the character and actions of the Messiah in his role as the Last Adam are intrinsically related to the First Adam. The passage is of note in that it asserts this concept of the Messiah being ADAM ACHRAYA “the Last Adam” was intentionally withheld from the broader realm of spiritual insight to only be revealed near the end of things when Messiah comes.
The assertion that this information about the Messiah was concealed is also mentioned in the New Testament as a mystery not disclosed to earlier generations but only coming to light with the arrival of the Messiah.
The assertion that this information about the Messiah was concealed is also mentioned in the New Testament as a mystery not disclosed to earlier generations but only coming to light with the arrival of the Messiah.
Paul wrote of it in several places, a perfect example being in Ephesians 1:9-10.
|
9 And He has made known to us the mystery of His desire, which He previously appointed should be enacted by him:
10 that in the course of the fullness of times, that everything from the beginning shall be renewed by the Messiah—that [which is] in the heavens and in the earth. |
|
There are thus some parallels that were not clearly established until much later in the development of the prophetic timeline. Regardless, Messiah’s purpose still stands and his connection to Adam is multi-faceted.
Consider some of the significant parallels between the First and the Last Adam.
These are the more popularly recognized alignments between the First Adam and the Last Adam, but many more subtle ones exist that are also of merit. Suffice it for this study, these parallels show the prevalence of this connection.
The only real point of divergence between the two is that the First Adam disobeyed, whereas the Last Adam remained obedient. Therefore, the First Adam brought a consequence crashing into this reality that the Last Adam must rectify.
The only real point of divergence between the two is that the First Adam disobeyed, whereas the Last Adam remained obedient. Therefore, the First Adam brought a consequence crashing into this reality that the Last Adam must rectify.
This is explained in Genesis 3:17-19.
|
17 And to Adam He said, “Since you have listened to [the] voice of your wife, and have eaten from the tree which I commanded you, saying ‘You shall not eat from it’—cursed is the earth on account of you: with vexation you shall eat all the days of your life.
|
18 And thorn and thistle shall sprout for you, and you shall eat the plant of the field.
19 By [the] sweat of your face you shall eat bread until you return unto the earth, for from it you were taken—for dust you are, and unto dust you shall return.”
19 By [the] sweat of your face you shall eat bread until you return unto the earth, for from it you were taken—for dust you are, and unto dust you shall return.”
Forged on an anvil of earth and tempered by holy breath, Adam was set as Eden’s steward and enjoyed life untainted with his bride. But Paradise suffered a blight from his unbelievable rebellion that endangered all of Eden. The only way to regain the Garden is for man to abandon the idolatry first enacted under that dolorous tree.
To this day, reality is riven and left wanting in so many ways. Mankind is tasked with tackling thorn and thistle in our endeavor to obtain a daily bread salted with the sweat of our efforts.
The high calling of man was to proclaim the truth of creation’s eternal Architect. This is expressed in Deuteronomy 6:4.
|
Hear, O Yisra’el, YHWH our Deity, YHWH is one!
|
|
The Creator must be recognized and heeded so all idols and unbelief are stripped away from man’s heart. Unfortunately, the clarion call was stifled by the consequence of our Garden rebellion, demanding us to instead rise from the dust in an impossible feat to one day reclaim our divine destiny. The only hope left is what we carry forward into the future: that the havoc we have so horrifically harrowed into the cosmic soil shall be undone through the merit of a coming seed.
This hope is revealed in Genesis 3:15.
|
And hostility I shall place between you and between the woman; and between your seed and between her seed. He shall bruise your head, and you shall bruise [his] heel.
|
In this we see that the promise of Messiah is directly connected to the First Adam, but it must be stated that this connection is only originally by way of the curse for the sin he committed. It is vital that this very subtle detail be recognized, for it actually links to the concept of Messiah carrying the title of “the Last Adam.”
The foundational link can be pointed to the wording of Scripture in Genesis 4:1.
|
And the man knew Chavah his wife, and she conceived, and birthed Kayin, and she said, “I have acquired a man of YHWH.”
|
|
The text appears rather obvious as to meaning, but the statement made by Eve at the birth of Cain is the subject of curious discussion by the sages of old. What was her intent in saying she had “acquired a man of YHWH”?
One claim in particular that is preserved in Pirkei d’Rabbi Eliezer 21:2 presents an intriguing idea as to the meaning of her words.
It is suggested that Eve’s assessment of her newborn is that he is the promised seed who would defeat the cursed presence of the serpent. The Biblical account shows that whatever her statement implied, Cain’s murderous incident with his brother Abel revealed he was far from the Messiah prophesied to come.
This hint towards what she may have believed about Cain is paralleled also with the wording preserved in the Hebrew behind “acquired a man of YHWH.”
The Hebrew presentation suggests Cain was acquired “of YHWH,” or “from YHWH.” The assumption is he was the answer to the consequence of Adam’s sin.
Returning to the New Testament, the idea continues in 1st Corinthians 15:47 with the same basic claim about Yeshua using similar wording as Genesis 4:1.
|
The first son of man is of the dust that is from the earth. The second son of man is of Marya from the heavens. |
Just as Cain was initially believed to have been the restorative seed promised “of YHWH,” so too is Yeshua explained to be “of Marya” (as the Aramaic reads it, meaning “Master Yah”). The judgment of the First Adam in Genesis 3:19 was seen to have emphasized the reduction of his nature to merely that of “dust,” but the words of Paul clarify that in contrast, the merit of the Messiah is of such that he is “of Marya from the heavens.”
This idea of the “seed” from the First Adam being the one to rectify the rebellion is hinted at again in the text. Adam and Eve have a third son, and it is in his introduction that the concept of ADAM ACHRAYA “the Last Adam” begins to meaningfully develop, as seen in Genesis 4:25.
This idea of the “seed” from the First Adam being the one to rectify the rebellion is hinted at again in the text. Adam and Eve have a third son, and it is in his introduction that the concept of ADAM ACHRAYA “the Last Adam” begins to meaningfully develop, as seen in Genesis 4:25.
|
And Adam further knew his wife, and she birthed a son, and she called his name Sheit, [saying] “For [the] Deity has appointed for me another seed in place of Hevel, whom Kayin murdered.”
|
|
The reaction of Eve to this birth is especially of note, for she refers to Seth as being “another seed” who would rise in place of the loss of Abel.
The straightforward reading of the passage means Seth replaces Abel, for now more humans can potentially be born. A deeper reading of the text, however, shows that what Eve hoped for with Cain is the same thing she hoped for with Seth, as seen in the words of Bereshit Rabbah 23:5.
The claim is that the phrase ZERA ACHEIR “another seed” signifies not only the Messiah, but the unusual nature of what his position entails as the redeemer of what Adam lost. This is understood by interpreting the Biblical phrase of ZERA ACHEIR “another seed” as intending that he comes MIMMAKOM ACHEIR “from another place.”
The text of Bereshit Rabbah does not clarify the location of MIMMAKOM ACHEIR—only stressing that it involves the concept of the coming of Messiah. Something about the Messiah entails he comes from the concept of ACHEIR, and this will eventually factor into his title of ADAM ACHRAYA “the Last Adam.”
To begin to appreciate what this implies, we need to carefully consider the development of the concept that is provided later in the same text at Bereshit Rabbah 51:8, which deals with the incestuous deeds of the two daughters of Lot [see: Genesis 19:30-38].
To begin to appreciate what this implies, we need to carefully consider the development of the concept that is provided later in the same text at Bereshit Rabbah 51:8, which deals with the incestuous deeds of the two daughters of Lot [see: Genesis 19:30-38].
The text quotes portions of Genesis 19:32-34 and claims that the profane actions—for as outrageous as they appear—were enacted out of a righteous sense of fulfilling the original Messianic prophecy that requires a “seed” to come to restore all the First Adam lost. The text makes the same assertion as it did about Eve: the resultant child was expected to be the seed who comes MIMMAKOM ACHEIR “from another place,” and is then identified again as the Messiah.
One of the sons resulting from this is named Moab, whose descendants become the Moabites—whom the Torah forbids to be part of Israel [see: Deuteronomy 23:3]. It is thus a scandal that Ruth—a Moabitess—later converts and becomes a direct ancestor to the Davidic line, and Messiah in particular [see: Ruth 4:10]. Nobody would have imagined that Messiah's lineage would include a woman rising from the abomination of incest. Yet, this shows the Messiah’s coming involved an origin MIMMAKOM ACHEIR “from another place”—an unlikely beginning.
This reinforces the concept mentioned previously: Messiah is introduced in Genesis 3:15 firmly in response to the sin of mankind, so his coming and purpose is wrapped up entirely in that disgrace. Exploring the meaning behind the concept of ADAM ACHRAYA “the Last Adam” from this foundation will help to see the incredible restorative implications of the Messianic role.
This perspective of “the Last Adam” coming “from another place” is embedded in Scripture in subtle ways. To appreciate it we need to consider how “the First Adam” has been traditionally viewed in Judaism.
One of the sons resulting from this is named Moab, whose descendants become the Moabites—whom the Torah forbids to be part of Israel [see: Deuteronomy 23:3]. It is thus a scandal that Ruth—a Moabitess—later converts and becomes a direct ancestor to the Davidic line, and Messiah in particular [see: Ruth 4:10]. Nobody would have imagined that Messiah's lineage would include a woman rising from the abomination of incest. Yet, this shows the Messiah’s coming involved an origin MIMMAKOM ACHEIR “from another place”—an unlikely beginning.
This reinforces the concept mentioned previously: Messiah is introduced in Genesis 3:15 firmly in response to the sin of mankind, so his coming and purpose is wrapped up entirely in that disgrace. Exploring the meaning behind the concept of ADAM ACHRAYA “the Last Adam” from this foundation will help to see the incredible restorative implications of the Messianic role.
This perspective of “the Last Adam” coming “from another place” is embedded in Scripture in subtle ways. To appreciate it we need to consider how “the First Adam” has been traditionally viewed in Judaism.
The text of the Talmud Bavli, Sanhedrin 38b, presents an obvious but critical view of Adam.
The spiritual state of the First Adam was heresy. While it may seem odd to consider such a thought, it makes sense in that he is the person who brought sin into the world, and therefore, if he is not the very definition of a heretic then nobody else could be. This heavy assessment of the First Adam is crucial as we move forward and seek to appreciate the deep role of the Last Adam.
The First Adam's heresy brought the consequence of a life where thorn and thistle rise against our sweat-fueled labor to earn a crust of bread. These consequences are not arbitrary but point to Yeshua’s role as the “Last Adam” and the promised “seed”—but in an unexpected way.
The growth of that cursed undergrowth is a wholly aberrant mutation: largely inedible, they remind all mankind that the curse abides in the earth until something drastic destroys it. The origin of thorn and thistle is thus, admittedly, MIMMAKOM ACHEIR “from another place.”
The pieces begin to fall into place in the meaning of “the Last Adam” being the Messiah who comes MIMMAKOM ACHEIR and is irrevocably attached to the sin of Adam. By linking the concept first to Cain, then Seth, and then to the unorthodox conceptions of Lot’s sons, it begins to take shape that the Messiah will be intricately interwoven in a similarly shocking route to the throne of David. To heal creation from beginning to end means he starts at spiritual rock bottom—a place unimaginable for the Redeemer to ever arise.
The First Adam's heresy brought the consequence of a life where thorn and thistle rise against our sweat-fueled labor to earn a crust of bread. These consequences are not arbitrary but point to Yeshua’s role as the “Last Adam” and the promised “seed”—but in an unexpected way.
The growth of that cursed undergrowth is a wholly aberrant mutation: largely inedible, they remind all mankind that the curse abides in the earth until something drastic destroys it. The origin of thorn and thistle is thus, admittedly, MIMMAKOM ACHEIR “from another place.”
The pieces begin to fall into place in the meaning of “the Last Adam” being the Messiah who comes MIMMAKOM ACHEIR and is irrevocably attached to the sin of Adam. By linking the concept first to Cain, then Seth, and then to the unorthodox conceptions of Lot’s sons, it begins to take shape that the Messiah will be intricately interwoven in a similarly shocking route to the throne of David. To heal creation from beginning to end means he starts at spiritual rock bottom—a place unimaginable for the Redeemer to ever arise.
This unpleasant portrayal of the Messiah is actually spoken of in more clarity in the text of Isaiah 53:2-5.
|
2 And he ascended as a tender plant before Him, and as a root from parched earth; for to him was no appearance and no splendor, and when we see him there is no comeliness, and we do not want him.
3 He is despised and forsaken of men—a man of sorrows and knowing grief. And as we hid our faces from him he was despised, and we esteemed him not. 4 Surely, our griefs he carried and our sorrows he bore, yet we esteemed him plagued—stricken of [the] Deity and afflicted. |
5 And from our transgressions he was profaned, bruised from our wickedness; [the] discipline for our peace was upon him, and by his welts we are healed.
This famous Messianic passage holds even more profound insights when it is approached with attention to its Hebrew reading. It says in verse 2 that the Messiah is a plant “from parched earth,” suggesting a low-moisture plant like a thorny briar or thistle. This becomes more obvious in verses 3 & 4, which both use conjugations of the term MACH’OV, which, while used in the sense of “sorrow / pain,” actually has the concept of a “briar!”
The implication is that the Messiah is a desert plant associated with “briars.” In other words, he is innately connected to the curse—the heresy of the First Adam.
Astonishingly, the Peshitta’s reading of Mark 15:17 and John 19:2 & 5, about the “crown of thorns” so mockingly set upon the head of Yeshua, becomes immediately paralleled with such “sorrows” in their Aramaic phrases KELILA D’KUBE and KELILA MEN KUBE “a crown of thorns” and “a crown from thorns,” respectively. Both use the same term in its Aramaic conjugation as the Hebrew from Isaiah 53:3-4 which yields “sorrows” / “en-thorned!”
This reveals that the Messiah must be burdened with being rejected. His role cannot go uncontested: it must be fundamentally as provocative as the treason of the First Adam, as unimaginable as the incest of Lot’s daughters, as opprobrious to us as the pricking of thorn and thistle while we seek to knead bread from our brow-sweat.
While it may seem like an odd position to take, the core concept of the Messiah should not be disconnected to the sin the First Adam committed. Although he is meant to restore this world, his origin must be in the worst of realms so that his rectification can instill in every atom the affirmation that there is one Creator in this world worthy of worship.
This reveals that the Messiah must be burdened with being rejected. His role cannot go uncontested: it must be fundamentally as provocative as the treason of the First Adam, as unimaginable as the incest of Lot’s daughters, as opprobrious to us as the pricking of thorn and thistle while we seek to knead bread from our brow-sweat.
While it may seem like an odd position to take, the core concept of the Messiah should not be disconnected to the sin the First Adam committed. Although he is meant to restore this world, his origin must be in the worst of realms so that his rectification can instill in every atom the affirmation that there is one Creator in this world worthy of worship.
This idea is creatively stated in Sichot HaRan 282:2.
The notion here involves how the Hebrew letters Dalet and Resh are traditionally written by a trained sofer (scribe). Only a small protrusion—what is called a KOTZA “thorn”—distinguishes between them.
While it may seem insignificant, the small difference can have huge consequences. The passage uses that factor to highlight the spiritual application as it would manifest in the physical difference between the words ECHAD “one” and ACHER “other.”
In the event the small KOTZA “thorn” is removed from its placement on the letter Dalet, then the proclamation of Deuteronomy 6:4 would turn into pure heresy, for the Biblical reading of: “Hear, O Yisra’el, YHWH our Deity, YHWH is one,” would become—may it not be so—the blasphemous: “Hear, O Yisra’el, YHWH our Deity, YHWH is another.”
The above quote uses all this to suggest that the TZADDIK—“Righteous One” / Messiah—serves the same purpose as the diminutive “thorn” of the letter Dalet: it is the presence of the Messiah who admonishes us to proper worship of the Holy One—but he does so through as unlikely a manner as having a “thorn”—a negative sign of the curse—being used as a positive sign when it appears on the letter Dalet. Although an indecorous “thorn” who is a reminder of the First Adam's fall, the Last Adam must arise from a “another place” of uncertain merit and problematic background to bring the all-encompassing degree of healing that is expected of him!
For this reason, even the strongest supporters of Yeshua expressed doubt regarding his validity in the Messianic role, as seen in his cousin John's question of him in Matthew 11:3.
The above quote uses all this to suggest that the TZADDIK—“Righteous One” / Messiah—serves the same purpose as the diminutive “thorn” of the letter Dalet: it is the presence of the Messiah who admonishes us to proper worship of the Holy One—but he does so through as unlikely a manner as having a “thorn”—a negative sign of the curse—being used as a positive sign when it appears on the letter Dalet. Although an indecorous “thorn” who is a reminder of the First Adam's fall, the Last Adam must arise from a “another place” of uncertain merit and problematic background to bring the all-encompassing degree of healing that is expected of him!
For this reason, even the strongest supporters of Yeshua expressed doubt regarding his validity in the Messianic role, as seen in his cousin John's question of him in Matthew 11:3.
|
And he said to him, “Are you he who comes, or for another do we await?”
|
|
The Aramaic term uttered by the incarcerated prophet speaks ironically to the topic in that he chose the word ACHRIN “another.” This is simply a different conjugation of the already encountered term of ACHRAYA “Last.”
Essentially, John the baptizer was suggesting that perhaps the unorthodox route Yeshua was engaged in as the Messiah was too far out of bounds—too “other” to be legitimate—and someone else was the true Messianic candidate. Such a doubt is an entirely human thing to express, and it is especially notable given that John was Yeshua’s herald in the first place!
This showcases the degree of unflinching commitment Yeshua had to exhibit. He walked the finest of lines between a Tzaddik unparalleled in the earth, and yet also as one climbing up out of the cursed landscape of the other side of holiness. Inevitably, this meant the Messianic mission given to him was to be doubted and denigrated by those who thought they knew better.
This showcases the degree of unflinching commitment Yeshua had to exhibit. He walked the finest of lines between a Tzaddik unparalleled in the earth, and yet also as one climbing up out of the cursed landscape of the other side of holiness. Inevitably, this meant the Messianic mission given to him was to be doubted and denigrated by those who thought they knew better.
Messiah’s extremely tenuous route to the restoration of the world is also explained in the text of Likutei Moharan 4:11.
This shows that the Kingdom comes not by an uncontested show of force on the side of righteousness, but through the Tzaddik—the Messiah—raising it from its lowest of states to nullify the evil in the process: what the text refers to as HASITRA ACHARA “the Other Side.”
There is "reality"—a creation functioning in accordance to its Maker’s will, that is, holy—and there is "fantasy"—a creation warped and dysfunctional, not working according to its Maker’s will, that is to say, it is the opposite of holiness: HASITRA ACHARA “the Other Side.”
Messiah has to endure a world of doubt and derision coming from friend and foe alike, yet its daunting purpose, if achieved, means grandeur beyond imagination could be restored to reality.
Messiah has to endure a world of doubt and derision coming from friend and foe alike, yet its daunting purpose, if achieved, means grandeur beyond imagination could be restored to reality.
Yeshua states as much to his disciples in Mark 9:35.
|
And Yeshua sat and called to the Twelve, and said to them, “He who desires that he be the first shall be the last of every man, and the servant of every man.” |
In this passage we find Yeshua stating the attitude required of the Messiah and all who follow him in this world: it is the willingness to be humbled and viewed as the least of all in sight of the ones whose well-being you are sincerely seeking. The Aramaic text even uses the familiar term ACHRAYA for the idea of “last” or “least esteemed.” This truly accentuates how much was asked of Yeshua to carry out his Messianic role to completion.
The mind of Messiah means scorn and vilification do not impede the purpose to be accomplished. Although rising “from another place,” the mission is to rectify the idolatry of the First Adam’s heretical choice to believe the serpent rather than the Creator. That goal will be reached, but only by the Messiah ascending through the profane path to reverse idolatry as he rises. His path can only go forth from HASITRA ACHARA “the Other Side” if it is expected to be victorious.
That is the offensive route Messiah must take as ADAM ACHRAYA “the Last Adam” to finally be appreciated for his divine purpose. This is expressed in the words of the Zohar, Acharei Mot 69a.
The mind of Messiah means scorn and vilification do not impede the purpose to be accomplished. Although rising “from another place,” the mission is to rectify the idolatry of the First Adam’s heretical choice to believe the serpent rather than the Creator. That goal will be reached, but only by the Messiah ascending through the profane path to reverse idolatry as he rises. His path can only go forth from HASITRA ACHARA “the Other Side” if it is expected to be victorious.
That is the offensive route Messiah must take as ADAM ACHRAYA “the Last Adam” to finally be appreciated for his divine purpose. This is expressed in the words of the Zohar, Acharei Mot 69a.
Quoting from Zechariah 9:9 about the odd arrival of the Messiah on such a humble beast as a donkey, the passage interprets that as a hint to the unnatural route the Messiah must undertake to properly undo the idolatry of the First Adam. Messiah is not "delivered" from sin, but from the realm of pollution he was cleansing that made him appear also as an unrighteous individual somehow involved in idolatry.
In fact, the very same prophet prophesies of the eventual realization of the people about the true merit of the one who was initially rejected due to the controversial route his Messianic role required, as seen in Zechariah 12:10.
In fact, the very same prophet prophesies of the eventual realization of the people about the true merit of the one who was initially rejected due to the controversial route his Messianic role required, as seen in Zechariah 12:10.
|
And I shall pour out upon [the] House of David, and upon the inhabitants of Yerushala’im a spirit of grace, and of favor-seeking, and they shall regard Me—even [him] whom they pierced, and they shall strike [their chest] concerning him—as one strikes [their chest] concerning an only-begotten, and shall be embittered concerning him as one embittered concerning the firstborn.
|
|
This prophesies an event that occurs when all is rectified to bring the Messiah in his fullness. Those who opposed him—who were unable to see his true identity due to the ACHEIR “other” aspect he inhabited for so long—they too shall perceive the Messiah was indeed abiding in righteousness while veiled behind the “other” factors that appeared to disqualify him.
The plight of man since the First Adam’s idolatry has been to struggle just to survive. But with Messiah’s merit healing the world, everything changes.
Yeshua speaks to this idea in John 6:35.
Yeshua speaks to this idea in John 6:35.
|
Yeshua said to them, “I am the bread of life. He who comes unto me shall not hunger, and he who trusts in me shall not thirst forever.” |
Yeshua promises that the endeavor to draw bread from the earth will no longer be the focus in the Messianic reign. Man will have a higher provision from the merit of the Messiah himself. It is thus in this revelation from Yeshua that the text of the Zohar, Bo 40a, makes perfect sense.
Quoting from Exodus 16:4, the passage claims that far from originating MIMMAKOM ACHEIR “from another place” that appears wicked, the Messiah will finally be seen instead to come MEI’ATHAR ACHARA “from another place” that is revealed to be “from the heavens” in order to provide for man legitimate spiritual sustenance—that is, life everlasting!
This trust in the valid Messianic role of Yeshua provides the believer even now with the promise of a bread of such nature that it will outperform all the efforts of the First Adam and his descendants. Recognizing the identity of Yeshua as ADAM ACHRAYA “the Last Adam” means that even death—the ultimate consequence of the First Adam’s failure—will not be final.
Yeshua’s words recorded in the Aramaic emphasize this in John 6:39-40.
|
39 “Yet, this is the desire of He who sent me: that of all whom He has given to me, I shall lose none from him, but rather, I shall raise him on the last day.
40 For this is the desire of my Father: that all who sees the Son and trust in him, he shall have life that is everlasting, and I shall raise him on the last day.” |
|
That moment in time—the resurrection of the dead—will prove beyond doubt that the divisive identity of the Messiah is truly none other than Yeshua. And so, this study ends back at the topic where it began: resurrection and the victory achieved by ADAM ACHRAYA “the Last Adam.”
Yeshua’s mission offers mankind a transformation: to rise above the flesh of the First Adam and be forever enlivened in the spirit. The Aramaic says it will occur B’YOMA ACHRAYA “on the last day.”
Yeshua’s mission offers mankind a transformation: to rise above the flesh of the First Adam and be forever enlivened in the spirit. The Aramaic says it will occur B’YOMA ACHRAYA “on the last day.”
It is the task of ADAM ACHRAYA to provide a spiritual merit he can share with all who acknowledge his dedicated role in the plan of redemption. And so, on the day that is called ACHRAYA, ADAM ACHRAYA proves himself the legitimate candidate of the Messiah by restoring the life that the First Adam lost. Every atom ruined by the First Adam will be made whole—the very DNA of reality itself will be rewritten by the merit of the Word made flesh.
The long and circuitous path to the redemption of all reality requires Messiah to wear the marred mantle that marks him as the lowest of the descendants of the First Adam. This willingness of the Messiah to be viewed with the utmost of revulsion so that restoration could even reach all who are similarly brought low because of sin indicates his right to the Messianic throne. Just as nobody has fallen as low as the First Adam, even so has nobody risen as high as the Messiah in his title of the Last Adam.
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.