' He thinks he was not made to die, And Thou hast made him, Thou art just '
(Tennyson, In Memoriam).
Christianity confirms his instinctive feeling that death is in his case a dark shadow that should never have been cast upon his life. Acknowledg- ing that it is not the mere natural fate of a physical organism, but the wages of sin, the Cliristian believes that it is finally to be abolished. ' In Christ shall all be made alive.' ' The last Adam,' having vanquished death, 'became a life- giving spirit' (I Co 15^^-'"). See also artt. LiFB AND Death, Sin.
ADJURE
ADOPTIOX
41
Literature.— B. Weiss, Biblical Theology of the NT, 1882-83, i. 331ff.,4n9flf. ; W. Beyschlagr, NT Theology, ISi^i-Wi, ii. 48ff.; C. V. Weizsacker, Apostolic Aqe, 1894-95, i. 149 if.; G. B. Stevens, The Pauline Theology, 1906, p. 122 ff., Theology of the Nl\ 1901, p. 349 ff.; A. B. Bruce, St. Paul's Conception of Christianity, 1S96, p. 125 fl. ; D. Somerville. St. Paul's Concep- tion of Christ, 1S97, p. Stiff. ; Sanday-Headlam, Romans^, 1902, p. 136 ff. ; A. Deissmann, St. Paul, 1912, pp. 59, 107, 155 ff. ; H. Wheeler Robinson, The Christian Doctrine of Man, 1911, p.
112 ff. James Strahan.
ADJURE.— See Oath.
ADMINISTRATION.— The word occurs in the AV in two places, 1 Co 125 ^nd 2 Co 9^2, in both of which the RV has substituted ' ministration,' just as in 2 Co 8^^^' ' administer ' (AV) has given place to 'minister' (RV ; Gr diaKoviu). In 1 Co 12-^ and 2 Co 9'"^ the word is the tr. of Gr. diaKovia, whicli originally means ' the service (or duty) rendered by a BidKovos,' i.e. a servant, particularly a waiter at table (Lat. minister), who pours out wine to the guests individually. In 1 Co 12' the aspect alluded to is especially that of practical service rendered to a master [including that of ' deacon ' rendered to our ' Lord '], whereas in 2 Co 9'^ it is particularly the concrete form of that service which is intended, in its Godward and man- ward aspects.
The administration of the Roman Empire is never directly referred to in the NT, and is best considered under its various aspects (CJi:SAR, Proconsul, etc.). A. Souter.
ADMONITION. — Obedience to God's law and submission to His will are essential for progressive spiritual life. Human nature being what it is, there is need for constant admonition (2 P P'''^'). In the NT reference is made to this subject in its family, professional, and Divine aspects.
1. vovQtrio} and vovBteria (a later form for vov6i- TTjffis) are not found in the NT outside the Pauline Epp., except in St. Paul's speech, Ac 20^^ For the former see Ro \o'\ 1 Co 4'*, Col 1^8 3i«, 1 Th 5'"", 2 Th 315 ; for the latter 1 Co 10", Eph 6^ Tit 310 ; cf. Is 8i« 30«ff-, Hab 2'^-, Dt W^^^-. The terms are used in classical Greek (e.g. Aristoph. Ranee, 1009). but are more common in later Greek (Philo, Josephus). The root idea is ' to put in mind ' (iv r(2 uui Tidivai), to train by word, always with the added suggestion of sternness, reproof, remon- strance, blame (cf. .^sch. Prom. 264 ; Aristoph. Vesp. 254 ; Plato, Gorg. 479A). The implication is 'a monitory appeal to the vods rather than a direct rebuke or censure' (Ellicott). To admonish is the duty of a father or parent (Eph G'* ; cf. ^yis ll'", Pss.-Sol. 13«), or brother (2 Th Z'^% The object and reason of such admonition must be realized if it is to be a means of moral discipline. The ad- monition and teaching of Col 1^ correspond to the ' repent and believe ' of the gospel message.
2. -jrapaivew signifies 'recommend,' 'exhort,' 'ad- monish ' (Ac 27''- 22 ; cf. 2 Mac 7-'- -^ 3 Mac 5" 7^^ a). This M'ord is common in classical Greek, and is also found in the Apocrypha. St. Luke would be familiar with it as a term used for the advice of a physician. Its presence in a ' We ' section is suggestive. St. Paul as a person of position and an experienced traveller gives advice in an emergency, as a skilled doctor would admonish a patient in a serious ill- ness (see Hawkins, Horce Sjinrjptiixe, 1899, p. 153).
3. \pf\\i.a.r'\.'^(ii in the active signifies 'transact business ' (xpfifia), ' give a Divine response to one consulting an oracle,' 'give Divine admonition' (cf. Jer 25^'* 31-, Job 40*). The passive is used of the admonition given (Lk 2-^ ; cf. xPV.^-o.rLaiJ.ds, Ro 11*, 2 Mac 2^), and of the person thus admon- ished (Mt 21----, Ac 1022; cf. 1126 ^nd Ro 7=* where 'called' is the translation; He 8* IP; cf. 122^). This meaning of ' Divine oracle ' is found chiefly
in the NT, with the underlying idea that the mind and heart must be suitably prepared for its re- ception. For private and public exhortation by preachers, teachers, and communities, see Gal 2^^^, 1 Th 22, 1 Ti 413, 2 Ti 42. See also Chastlsement and Discipline. H. Cariss J. Sidnell.
ADOPTION — 1. The term. — The custom oi
adopting children is explicitly alluded to by St. Paul alone of biblical writers ; he uses the word 'adoption' [vlodeffia, Vulg. adoptio Jiliorum, Syr. usually simath b^naya) five times: Ro S^'- 23 9-*, Gal 45, Eph P. This Greek word is not found in classical writers (though ^eros vios is used for ' an adopted son ' by Pindar and Herodotus), and it Mas at one time supposed to have been coined by St. Paul ; but it is common in Greek inscriptions of the Hellenistic period, and is formed in the same manner as vo/jLodeaia, 'giving of the law,' 'legisla- tion' (Ro 9*; also in Plato, etc.), and bpodeala, 'bounds,' lit. 'fixing of bounds' (Ac 172^). It is translated 'adoption' in Rom., but 'adoption of sons ' in Gal., ' adoption as sons ' (RV ; AV ' adop- tion of children ') in Ephesians. The classical Greek- word for ' to adopt ' is eidTvoieladai, Avhence eiavolriCLS, ' adoption.'