Is Genesis 1 - 11 historical ?
What does the Bible teach about origins? Will this question always generate controversy among Christians? Is it possible to find answers when intelligent and respected leaders come to different conclusions? This article presents reasons for saying that the Bible is not obscure and difficult to understand, and that the ordinary Christian can know what to believe.
We recognise that the Bible is composed of separate books having distinctive literary styles. Some are historical, such as the first and second Book of Kings and the Book of Acts. Some are poetry, such as Psalms and Lamentations; others are visionary (apocalyptic), notably Daniel and Revelation; and so on. Rarely do these literary forms exist in isolation from one another. Poetic passages often recall historical events. Historical books may contain symbolic elements. Apocalyptic literature may incorporate historical material. Perhaps the most familiar example concerns the Gospels: they are essentially historical, but they are recognised widely as being theological narrative. There is a diversity in the Scriptures which provides depth, colour and richness for the reader. The seven points below argue that Genesis chapters 1 to 11 should be understood as a historical record of origins; that is, the passage provides a record of events that actually transpired.
1. All God's revelation is rooted in history
A distinctive feature of the Biblical message is that God acts in history and also interprets those actions. He rescues a slave nation in Egypt and explains it by reference to his Covenant; he brings the destroying armies of Assyria and Babylon against Israel and explains what he is doing through Amos and his fellow prophes; Jesus was raised from the dead and his disciples spend the rest of their lives seeking to explain what God has done. As a general principle, we can say that theological statements in Scripture are rooted in historical reality.
This principle is so fundamental that we can go further: the historical character of God's revelation of himself is part of the world-view of the Christian. Theology which is abstracted from history is suspect and more likely to be a product of human philosophy than Christian scholarship. Now, the subject of origins needs to be integrated into this general picture. We need a blend of historical reality and theological understanding. Those who argue that the early chapters of Genesis teach only historical religious truths which are complementary to evolutionary accounts of origins are abandoning a basic principle of interpretation.
2. The New Testament refers to the people and events of Genesis 1-11 as history
Jesus taught from the early chapters of Genesis on several occasions. When correcting the mistaken notions of the Pharisees regarding divorce, he reminded them of the situation that existed at the beginning (Matthew chapter 19 verses 4 and 8 and Mark chapter 10 verse 6). The judgement that fell in the days of Noah was used as an analogy for the judgement to come (Matthew chapter 24 verses 37 and 8, Luke chapter 17 verses 26 and 27). Our first parents and Noah are spoken of as real people whose lives have implications for all their descendants. Christ's thinking is undoubtedly definitive for his disciples: we want to think like he thinks! If the Genesis characters are real for him, they are real for us!
The apostle Paul refes to the historical Adam (1 Corinthians chapter 15 verse 45), the formation of Eve (1 Timothy chapter 2 verses 13 and 14), our first parents (Acts chapter 17 verse 26), the entrance of sin into the world (Romans chapter 5 verse 14, 2 Corinthians chapter 11 verse 3) and the curse in Eden (Romans chapter 8 verses 19 to 22). To try to separate the meanings of these events from their historical reality would seem not to do justice to the writings of Paul.
Peter refers to Noah and the seven others who were with him in the ark (2 Peter chapter 2 verse 5) and to the world that perished (2 Peter chapter 3 verses 3 to 7). In another place, he insisted that we do not follow `cleverly invented stories' (2 Peter chapter 1 verse 6) about Jesus Christ, because it really happened: Peter and others were eye-witnesses. To Peter, theology could not be separated from historical reality.
The writer to the Hebrews speaks of Cain and Abel (Hebrews chapter 11 verse 4), Enoch (chapter 11 verse 5) and Noah (chapter 11 verse 7) and puts them in the same list as Abraham, Moses and David. All these persons really lived and had dealings with the Lord.
Jude speaks of `the way of Cain' (verse 11) and of Enoch, the seventh from Adam (verse 14). The message from these different writers is the same: Genesis chapters 1 to 11 records historical events which really happened. Let us learn from them!
3. The Scriptures present creation as a finished activity
The apostle Paul made it clear, by his use of grammar, that he believed in a finished creation. Writing in Greek he employed the perfect tense when writing of creation, and this is highly significant. The perfect tense has a specific meaning in the Greek language: it refers to an event or activity which was completed in the past. It may have ongoing results or effects, but the event or activity itself belongs to the past. An analogy may be made with marriage: it can be described as a past event but with a continuing effect for the marriage partners. Paul used the perfect tense in Colossians chapter 1 verses 16 and 17, teaching us that Christ created all things in the past, and he goes on to explain that his power is required now: not to create, but to uphold his creation. This upholding power is commonly referred to as God's providence.
There appears to be a clear distinction between creation and providence in the New Testament scriptures (Acts chapter 17 verses 24 to 28, Colossians chapter 1 verses 16 and 17), Hebrews chapter 1 verses 2 and 3, Revelation chapter 4 verse 11). The same is apparent in Genesischapter 2 verses 1 to 4, which speaks of creation being `finished'. Several other Old Testament passages indicate that `creation' is past (eg. Jeremiah chapter 10 verses 12 and 13, chapter 51 verses 15 and 16). The doctrine of Providence is also plainly taught in the Old Testament, where it is a present and continuing activity of God (Jeremiah chapter 31 verse 35, Psalm 104).
The consciousness of a `finished' creation has entered the Christian world-view: we see creation as having `arrived' and as having a permanence until the end of the age. It is not in a continuing state of `becoming' as is conveyed by the evolutionary world-view.
4. Internal evidences in Genesis 1 to 11 show it is history
There are numerous chronological indicators in the early chapters of Genesis. We read of the evening and the morning of the different days; we read of a sequence of events in the forming and the filling of the Earth. There is reference to persons and events with implications for the whole of humanity, with much information presented in narrative form. The literary style suggests a pervasive ongoing narrative. Some have suggested that these chapters are poetry, but the Hebrew language provides for a very distinctive poetic style. It is characterised by the use of balanced couplets or parallelism: lines of text which come in pairs, with the second part saying something closely related to the first part. A good example is found in tyeh boastful words of Lamech in Genesis chapter 4 verse 23. Needless to say, this style is largely absent in the early chapters of Genesis.
It is true that the text of Genesis 1 has a structure and style which is distinctive. However, because it is integrated with the more sober historical style of Genesis chapters 2 to 11, we must argue that Genesis chapter 1 also is historical.
5. The Old Testament refers to God as creating miraculously
The Scriptures declare boldly that God is the creater of all things. This is his glory! God made the Earth by his power (Jeremiah chapter 10 verse 12, chapter 32 verse 17. Cf. Deuteronomy chapter 4 verse 37, chapter 9 verse 29). He spoke and it was done (Psalm 33 verse 9, cf. Psalm 105 verses 31 and 34). We honour and worship God for his providence (Psalm104, Jeremiah chapter 14 verse 22, chapter 31 verse 35), but has extraordinary works declare his identity: he is the creator (Isaiah chapter 40 verses 25 and 26). No other gods act like this (Jeremiah chapter 10 verse 11); the gods of the nations are altogether different! The Lord is sovereign over his creation: he can part the waters of the sea (Exodus chapter 14 verses 21 and 22); he can cause the sun to stay in the sky (Joshua chapter 10 verses 12 to 14); he can make the axehead float (2 Kingschapter 6 verses 6 and 7).
The Lord created with an `outstretched arm' (Jeremiahchapter 27 verse 5) and with `great power'. Likewise, that same `outstretched arm' rescued Israel from slavery, with `miraculous signs and wonders' (Deuteronomy chapter 26 verse 8). We are to recognise miraculous activity both in creation and
6. The testimony of scripture to its perspicuity demands that revelation about origins should be plain and clear
Literature which has perspicuity has the quality of being lucid and readily understood. This quality characterises the Scriptures. They are God's revelation to us and must never be regarded as `just an ancient book'. Their purpose is to teach and enlighten us (Psalm 119 verse 105, 2 Timothy chapter 3 verse 16). It is true that there are some difficult parts of Scripture (2 Peter chapter 3 verse 16), but there is no indication that Genesis chapters 1 to 11 is seriously difficult to comprehend. The regular appeal to it by New Testament writers is evidence that it is there to be understood!
What we believe about origins does appear to have an important influence over our attitudes to life and the way we behave. Paul's preaching to both unsophisticated and learned Gentiles in Acts chapter 14 verses 15 to 17 and in Acts 17 verses 22 to 31 sought to make the connection between God the creator and the necessity of living lives which are responsive to him. We cannot adequately proclaim the gospel to sinful men unless they realise that the God with whom they have to do is their creator and their judge.
7. The idea that Genesis 1 to 11 is history has been the prevailing view of the church of Christ
In this article, we have sought to show that the early church believed that Genesis chapters 1 to 11 is historical. The succeeding generations continued to hold this historical interpretation, although many developed additional allegorical views. In the sixteenth century, the Reformers expounded Genesis chapters 1 to 11 as sober history.
`Poetic' and `Literary framework' ideas became popular after evolutionary views were widely accepted among evangelicals. It is significant that prominent liberal scholars today (who reject the Bible's authority) recognise that Genesiswas written as history: however, they regard the early chapters as a creation myth.
Genesis chapter 1 to 11 is not an example of Hebrew poetry, nor is it a literary framework devoid of historical meaning, nor yet a nice story like a parable. There was a real Adam, a real Garden of Eden, real work, real speech, and so on. This position does not exclude symbolism in any way. We can read of the Spirit of God hovering over the waters (Genesis chapter 1 verse 2), and of the Tree of Life (Genesis chapter 3 verse 24), and our eyes should be open to deeper meanings.
We do not maintain the Genesis chapters 1 to 11 teaches science: this is not the issue at all. This article has sought to show that the early chapters of the Bible have a historical character. Those who are sincere in following the Lord Jesus will want to bear witness to this record of origins. The unbelieving world will not accept it because it touches their consciences. However, God has revealed it because it is important: here are satisfying answers for momentous questions, and foundations for hope in the Second Man who has brought forgiveness of sin and eternal life into this world.
David J. Tyler (1994)
