Why it is wise to believe in the historical Adam
February 8, 2012
It used to be that only "liberals" denied the historical fall and the special creation of mankind beginning with a first human couple. Unfortunately, those denials have now crept into otherwise conservative evangelicalism through scholars such as Peter Enns and Tremper Longman (both of whom once affirmed an historical Adam). It is done, I suppose, to assuage the loud complaints of Darwinists whose philosophy of life and morality depends upon man's ascent from lower species. But God's Word is plain and a real fall by a real man is an indispensable part of the gospel narrative of Scripture (Romans 5). The following is from a helpful post by Kevin DeYoung:
[Let] me suggest ten reasons why we should believe that Adam was a true historical person and the first human being.
1. The Bible does not put an artificial wedge between history and theology. Of course, Genesis is not a history textbook or a science textbook, but that is far from saying we ought to separate the theological wheat from the historical chaff. Such a division owes to the Enlightenment more than the Bible.
2. The biblical story of creation is meant to supplant other ancient creation stories more than imitate them. Moses wants to show God’s people “this is how things really happened.” The Pentateuch is full of warnings against compromise with the pagan culture. It would be surprising, then, for Genesis to start with one more mythical account of creation like the rest of the ANE.
3. The opening chapters of Genesis are stylized, but they show no signs of being poetry. Compare Genesis 1 with Psalm 104, for example, and you’ll see how different these texts are. It’s simply not accurate to call Genesis poetry. And even if it were, who says poetry has to be less historically accurate?
4. There is a seamless strand of history from Adam in Genesis 2 to Abraham in Genesis 12. You can’t set Genesis 1-11 aside as prehistory, not in the sense of being less than historically true as we normally understand those terms. Moses deliberately connects Abram with all the history that comes before him, all the way back to Adam and Eve in the garden.
5. The genealogies in 1 Chronicles 1 and Luke 3 treat Adam as historical.
6. Paul believed in a historical Adam (Rom. 5:12-21; 1 Cor. 15:21-22, 45-49). Even some revisionists are honest enough to admit this; they simply maintain that Paul (and Luke) were wrong.
7. The weight of the history of interpretation points to the historicity of Adam. The literature of second temple Judaism affirmed an historical Adam. The history of the church’s interpretation also assumes it.
8. Without a common descent we lose any firm basis for believing that all people regardless of race or ethnicity have the same nature, the same inherent dignity, the same image of God, the same sin problem, and that despite our divisions we are all part of the same family coming from the same parents.
9. Without a historical Adam, Paul’s doctrine of original sin and guilt does not hold together.
10. Without a historical Adam, Paul’s doctrine of the second Adam does not hold together.
Christians may disagree on the age of the earth, but whether Adam ever existed is a gospel issue. Tim Keller is right:
[Paul] most definitely wanted to teach us that Adam and Eve were real historical figures. When you refuse to take a biblical author literally when he clearly wants you to do so, you have moved away from the traditional understanding of the biblical authority. . . .If Adam doesn’t exist, Paul’s whole argument—that both sin and grace work ‘covenantally’—falls apart. You can’t say that ‘Paul was a man of his time’ but we can accept his basic teaching about Adam. If you don’t believe what he believes about Adam, you are denying the core of Paul’s teaching. (Christianity Today June 2011)
DeYoung then offers some recommendations for further reading:
Did Adam and Eve Really Exist? by C. John Collins.
For more on the relationship between faith and science, you may want to look at one of the following:
•John C. Lennox, God’s Undertake: Has Science Buried God?
•Should Christians Embrace Evolution: Biblical and Scientific Responses, edited by Norman C. Nevin
•God and Evolution, edited by Jay Richards
•Vern S. Poythress, Redeeming Science: A God-Centered Approach
•C. John Collins, Science and Faith: Friend or Foes?
