" So also it is written, the first man Adam became a living soul" (1 Cor. 15:45).
H ere the apostle mentions by name the first man God ever created. That he became a "living soul" is a direct quotation from the creation account: "And Jehovah God formed man from the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul" (Gen. 2:7). The Bible begins by recording the creation of the universe and all it contains within a six day period. Inclusive within these creative acts of God was the creation of the first human being on the sixth day.
A theism denies the veracity of this biblical narrative and attributes human origins to the process of organic evolution. This theoretical concept postulates that somewhere, at sometime, somehow (of which, we are told, nobody really knows how), living matter sprang from non-living matter such as rocks and dirt. Then over literally billions upon billions of years these lower life forms gave rise to higher life forms which eventually resulted in the first human being. This must be repudiated and categorized as an outright denial of the biblical claim that Adam was the first man.
A nother speculative theory that seeks to combine atheistic evolution with biblical theology is what is termed "theistic evolution." This dogma asserts that God initiated life by miraculous creation and then superintended the evolutionary
process which eventually resulted in the origin of man. This way one can have it both ways. They can honor the scientific hypothesis of evolution while simultaneously portraying a veneer of respect for the biblical record. It is painful compromise of the worst sort.
T he theistic evolutionist then proceeds to manipulate the creation narratives in order to make room for the time span needed for evolution to have any semblance of credibility. They do this in two ways: First, there is the "day age" theory wherein an attempt is made to interpret the days of the creation account as long geological periods of time. The context will not allow this, however, for the exact same verse that speaks of "days" also informs one of "seasons" and "years." If one day includes multiplied billions of years, pray tell, how long would seasons and years involve? Any word within the biblical narrative should be understood in its literal, normal import unless there is some compelling reason from the context to view it otherwise.
S econd, there is the "gap" theory. This idea seeks to accommodate the geological time table by inserting the billions of years span between Genesis 1:1 and 1:2. Whereas the "day age" theory ventures to align the evolutionary time scale during the week of creation, the "gap" theory endeavors to place that time scheme before the creation week. Even good, conservative brethren who do not
themselves subscribe to the evolutionary concept have unwittingly played into the hands of the skeptics by endorsing the gap theory as a credible alternative.
I n inspired writer states, "for in six days Jehovah made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore Jehovah blessed the Sabbath day, and hallowed it" (Ex. 20:11). Here one is informed that God created everything in a six day time span. The length of the six days of creation are portrayed as being no different than the seventh day on which God ceased his creative work, which he sanctified as the Sabbath. Further, if God created everything during this six day time span then nothing was created before the six day week of creation as the gap theory alleges. The Bible is its own best commentary. This one verse demolishes every modification of theistic evolution.
J esus said, "But from the beginning of the creation, male and female made he them" (Mark 10:6). Here one is informed that God created the first human being "at the beginning of creation". The allusion is to the creation account of the first two chapters of Genesis and specifically to the "beginning" of Genesis 1:1. But this concept fits neither the day age theory nor the gap theory which has the first man coming into existence "many ages" following the initial acts of creation.
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