Creation in Context by Mike Prah

    October 19, 2019 | Old Testament Survey | Old Testamant Orientation | Scholarly Journal by Mike Prah

    Explain the major arguments for a literal six-day creation. What specific details or evidences most influence your understanding of the Genesis 1-2 text and your belief that the text should be read literally or figuratively? Explain your view on the age of the universe? What are the major arguments for your view?  Explain what evidence shapes your view on the issue of the historicity of Adam and Eve?


     Literal Six-Day Creation

    The first creation account (1:1-2:3) describes God as creator doing the creation of the universe and all life in it. The second account (2:4-25) details God’s created beings (Adam and Eve) in their home. I believe, as do the young-earth creationists, that the creation days of Genesis 1 occurred in six literal (24-hour) days.[1] The biblical arguments for this viewpoint are as follows:

    The dominant meaning of the Hebrew word yom in the Old Testament is a literal day, with Genesis 1-2 confirming this meaning.[2] Yom is used in at least three ways in Genesis 1-2. First as literal twenty-four-hour day [1:5, 8, 13, 14, 19, 23, 31; 2:2, 3], second as day separating night (1:5,14,16,18), and third, day as a descriptor of the whole process of creation (2:4). The point is that yom, as applied to the seven days in Genesis 1:2-2:3, is preceded by an ordinal. This, combined with the phrase “evening and morning,” almost certainly indicates a literal day.[3]

    God’s creation, as depicted in Genesis 1-2, was instantaneous and supernatural.  They were fully developed and fully functioning. For example, plants, animals, and people were fully formed and fully functional ready to reproduce naturally “according to their kinds.”[4] When God commanded “Let there be,” there was not any waiting period for a million years for things to come into existence and develop. He spoke, and things happened immediately (Psalm 33:6–9).

    According to Mortenson, Genesis is history, not poetry, parable, prophetic vision, or mythology. This is seen in the way the other biblical authors and Jesus treat the creation story and the events of Genesis 1–11 as literal history.[5] Jesus regarded the Old Testament’s historicity as impeccable, accurate, and reliable. He often chose for illustrations in His teaching the persons and events surrounding the creation account. For example, in Mark 10:6, Jesus said, “At the beginning, God made them male and female.” In essence, He was saying that Adam and Eve were created at the beginning of creation, on day six, not billions of years after the beginning. In Matthew 19:4–6, Jesus especially quotes from both Genesis 1:27 and Genesis 2:24 in settling a dispute over the subject of divorce. Jesus’ use of Scripture here is authoritative, straightforward, and historical as to the original purpose of marriage as part of the creation plan (Mal. 2:14-15), and He attributes the marriage covenant as coming from the Creator (Matthew 19:4).  Jesus also made references to Abel (Matthew 23:35).

    Paul believed in the historicity of Adam. In 1 Corinthians 15:45, Paul quotes Genesis 2:7 and refers to Jesus as the last Adam fulfilling all the things the first Adam was unable to do. He emphasizes that Jesus is the goal of God’s creation and the Savior of the world, representing God’s powerful and transforming presence that creates new life and raises people from the dead.[6]

    Age of The Universe

    My view of the age of the universe is consistent with the biblical record and the young-earth creationist perspective. The basis for this view is as follows: Noah’s flood occurred about 2,300–3,300 years before Christ. Plus, the genealogies of Genesis 5 and 11 give us the years from Adam to Abraham, who virtually all scholars agree, lived about 2000 BC. This sets the date of creation at approximately 6,000 years ago. This view is supported by the universal Church, which believed for over eighteen centuries that creation began 4,000–5,000 years before Christ. [7]

    The Historicity of Adam and Eve

    I believe Adam to be a historical man, primarily because of the authenticity of the Bible as being inspired and infallible. Jesus, in His comments about Adam and Eve (Mk 10:6) and their children (Cain and Abel), clearly articulates the Genesis account as literal history. Jesus identifies Abel as the world’s first martyr (Matthew 23:35). Also, the Apostle Paul believes in a historical Adam and contrasts him to Christ as a key figure in God’s redemptive history. In Romans 5:12-14, Paul teaches that Adam’s sin, which brought death and condemnation to all humans, is more than made up for by Christ’s obedience, which brings righteousness and life to all who receive God’s gracious gift.[8]




     Carson, D.A., eds. NIV Biblical Theology Study Bible. Grand Rapids: Zondervan, 2018

     Mortenson, Terry. Young-Earth Creationist View Summarized & Defended. (Feb 16, 2011):

     Pate, C Marvin. “Genesis 1-3: creation and Adam in context.” Criswell Theological Review 10, no. 2 (March 1, 2013): 3-25. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 25, 2018)

    [1] D. A. Carson, D.A., ed., NIV Biblical Theology Study Bible, (Grand Rapids: Zondervan, 2018), 1959.


    [2] Terry Mortenson, Young-Earth Creationist View Summarized & Defended.


    [3] C. Marvin Pate, “Genesis 1-3: Creation and Adam in Context,” Atlas 1, no. 1 (Spring 2013): 1-27.


    [4] Unless otherwise noted all biblical references are from the NIV. Holy Bible, New International Version®, NIV. 1973, 1978, 1984, 2011 by Biblica, Inc.

    [5] Terry Mortenson, Young-Earth Creationist View Summarized & Defended.


    [6] D. A. Carson, D.A., ed., NIV Biblical Theology Study Bible, (Grand Rapids: Zondervan, 2018), 1959.


    [7] Terry Mortenson, Young-Earth Creationist View Summarized & Defended.


    [8] D. A. Carson, D.A., ed., NIV Biblical Theology Study Bible, (Grand Rapids: Zondervan, 2018), 1959.


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