Table Of ContentAre people really interested in apologetics?
“I n the feature documentary The Lost Tomb of Jesus a case is made that the 2,000-
year old ‘Tomb of the Ten Ossuaries’ belonged to the family of Jesus of Nazareth.
The executive producer is Academy award winning fi lmmaker, James Cameron
(Titanic).” – DISCOVERY CHANNEL (premiered Sunday, March 4, 2007).
“Archaeologists, scholars dispute Jesus documentary” – CNN.COM
“Rewriting The Gospels” – TIME
“Debate of biblical proportions” – USA TODAY
“Raiders of the Lost Tomb” – NEWSWEEK
“Claims about Jesus’ ‘Lost Tomb’ stirs up tempest” – MSNBC
THE APOLOGETICS STUDY BIBLE
Includes a special lead article on “How Apologetics changed my life”
from Lee Strobel – best-selling author of over 3.1 million apologetics books
o
(The Case for Christ, The Case for Faith and The Case for a Creator)*
No other study Bible has the depth of resources that address the hard questions
of faith and life
o
Serious help for Christians of all types
o Tears down the obstacles to unbelief
o Shows why the Bible is trustworthy
o Exposes the false teachings of groups who twist Scripture
o Will strengthen the church and give confi dence to those who share their faith
o Will better equip church leaders
o
For more information, call your B&H Publishing Group representative at
1-800-251-3225 or visit our website at www.BHPublishingGroup.com
or check out ApologeticsBible.com.
Attention MEDIA:
Please contact [email protected]
or call 615-251-3923 for inquiries.
* According to Bookscan and Pub Track since 2002.
13-isbn: 978-0-8054-4585-5
Get Closer 10-isbn: 0-8054-4585-4
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–NOT FINAL
The Best
Apologetics Thinkers
of Our Day in
One Resource.
The Apologetics Study Bible will help today’s Christian better understand, defend
and proclaim their beliefs in this age of increasing moral and spiritual relativism.
More than 100 hundred key articles are placed throughout the volume relating the
truth of the Bible to disciplines such as science, history, and philosophy.
This dynamic feature prompts a rewarding experience at every reading. Highlights
of this new thinking person’s edition of God’s Word include the full text of the
Holman CSB® translation, an introduction focusing on relevant apologetics issues,
and profi les of historic Christian apologists from Justin Martyr to C.S. Lewis.
Also featured are valuable contributions from a who’s-who of modern apologists
such as Chuck Colson, Norm Geisler, Hank Hanegraaff, Josh McDowell, William
Lane Craig, JP Moreland, Ravi Zacharias, and 80+ more. Plus a special lead article
from best-selling author Lee Strobel on “How Apologetics changed my life” (books
by Lee include The Case for Christ, The Case for Faith, The Case for a Creator, and
many more).
“We’re in the golden era of Christian Apologetics.”
DR. TED CABAL, General Editor, The Apologetics Study Bible
Professor of Christian Philosophy & Applied Apologetics at The Southern Baptist Theological Seminary
CONTRIBUTORS
(articles and study notes)
The Best Daniel Akin John Frame JW Montgomery
Clint Arnold Greg Ganssle JP Moreland
Paul W. Barnett Duane Garrett Russ Moore
Apologetics Thinkers Bob Bergen Norman Geisler Ronald Nash
Craig Blomberg Doug Geivett James Parker
Doug Blount Alan Gomes Richard D. Patterson
of Our Day in
Ken Boa Len Goss Barbara Pemberton
Darrell Bock Doug Groothuis Stanley Porter
One Resource. Rob Bowman Gary Habermas Charles L. Quarles
Walter Bradley Hank Hanegraaff Scott Rae
Chad Brand Craig Hazen Ron Rhodes
Ted Cabal Larry Helyer Phil Roberts
Nigel Cameron Michael Holmes Mark Rooker
David Clark David Horner Alan Ross
Ray Clendenen Jeremy Howard Walt Russell
Jack Collins Alan Hultberg Michael Rydelnik
John Coe Sharon James Philip Sampson
Dennis Cole Phil Johnson Alvin Schmidt
Chuck Colson Walt Kaiser Tom Schreiner
Lamar Cooper Mark Kalthoff Gary Smith
Paul Copan William Klein David Stabnow
Winfried Corduan Sheri Klouda Robert Stewart
William L. Craig Steve Lemke Lee Strobel
Ed Curtis Gordon Lewis Charles Taliaferro
Barry Davis Boyd Luter Mark Terry
William Dembski Ken Magnuson Greg Thornbury
Garry DeWeese Ken Mathews Graham Twelftree
Charles Draper Richard Melick Bruce Ware
Barrett Duke Eugene Merrill Terry Wilder
Paul Feinberg Steve Miller Christopher Wright
Ken Fentress Josh McDowell Ravi Zacharias
Tom Finley R. Albert Mohler
ARTICLES
“Can we still believe in demons today?” “ Why the disciples’ conviction they saw the risen Jesus establishes
“What is apologetics?” the historicity of the resurrection?”
“How can modern medicine relate to the Old Testament?” “ Is the transformation of Jesus’ disciples different from the
“Is the New Testament Trustworthy?” founders of other religions?”
“ Are the teachings of Jehovah’s Witnesses compatible with the “Can Naturalist theories adequately account for the resurrection?”
Bible?” “Are biblical miracles imitations of pagan myths?”
“The Trinity: is it possible that God can be both one and three?” “How does the Holy Spirit relate to evidence for Christianity?”
“Does science support the Bible?” “What should a Christian think about near death experiences?”
“Can a Christian have assurance of salvation?” “How should a Christian deal with doubt?”
“How can Jesus’ death bring forgiveness?” “Is there evidence for life after death?”
“Does the Bible teach there is a purgatory?” “Aren’t all religions basically the same?”
“Is Mormonism compatible with the Bible?” “How does the Bible relate to Judaism?”
“Is God a male?” “Is beauty in the eye of the beholder?”
“Intellectuals who found God” “Does the Bible demean women?”
“What about those who have never heard about Christ?” “Evolution: Fact or Fantasy?”
“How should a Christian relate to the New Age movement?” “Is the Old Testament trustworthy?”
“Are the days of Genesis to be interpreted literally?” “Didn’t the church oppose Galileo?”
“ How should a Christian understand the age of the earth “Does the Bible teach the abuse of nature?”
controversy?” “Does the Bible affi rm that animals have rights?”
“What does the Bible say about abortion?” “Just what is divine revelation?”
“What does the Bible say about euthanasia?” “What do you mean that God inspired the Bible?”
“Isn’t logic arbitrary?” “Why does God hide himself?”
“Was Israel’s religion unique in its ancient context?” “Are biblical genealogies reliable?”
“Can biblical chronology be trusted?” “Is the Bible sexually oppressive?”
“Can God’s actions be detected scientifi cally?” “Does the Bible provide guidance regarding human cloning?”
“Is psychology biblical?” “Could the gospel writers withstand the scrutiny of a lawyer?”
“How should a Christian relate to culture?” “Does the Cosmological argument show there is a God?”
“How should a Christian understand the role of government?” “Does the argument from mind show there is a God?”
“Can something be true for you and not true for me?” “How should a Christian relate to a Scientifi c Naturalist?”
“Who are you to judge others?” “Does the Bible teach that humans are more than their bodies?”
“Isn’t that just your interpretation?” “How does one develop a Christian mind?”
“But isn’t Christianity intolerant?” “What are the Laws of Logic?”
“Does the moral argument show there is a God?” “What is the relationship between science and the Bible?”
“What is natural law?” “More evidence for life after death”
“How should we handle unresolved questions about the Bible?” “What are self-defeating statements?”
“Does the New Testament misquote the Old Testament?” “Does the Bible teach Annihilationism?”
“Why would a good God send people to an everlasting Hell?” “What does the Bible teach about human beings?”
“Aren’t religious beliefs just refl ecting where one was raised?” “What is a worldview?”
“Does the Bible teach reincarnation?” “Are miracles believable?”
“If God made the universe, who made God?” “Aren’t the gospels the product of Greek thinking?”
“How does Christianity relate to other Eastern religions?” “ The Incarnation: is it possible that God could become man
“Did Jesus really rise from the dead?” without ceasing to be God?”
“ How can the Bible affi rm both divine sovereignty and human “How does the Bible relate to Islam?”
freedom?” “Does the Bible provide ethical guidance for business?”
“Does the Design Argument show there is a God?” “What does the Bible teach about homosexuality?”
“How can we know anything at all?” “Does the Bible provide guidance regarding genetic engineering?”
“Why so many denominations?” “What does the Bible really teach about angels?”
“Does the Bible really contain no errors?” “Are Scientology and the Bible compatible?”
“Does the Bible affi rm Open Theism?” “What does it mean to say ‘Jesus is Messiah’?”
“How can God have all power and be loving and yet there be evil?” “Don’t Christian missionaries impose their culture on others?”
“Does the Bible support the idea of a just war?” “Has Christianity been a bad infl uence on history?”
“How can we know the Bible includes the correct books?” “Has historical biblical criticism proven the Bible false?”
“Has the Bible been accurately copied through the centuries?” “Are Christian science and the Bible compatible?”
“Can religious experience show there is a God?” “Can God make a stone so big He can’t lift it?”
“ How should a Christian relate to those in non-Christian “Can the gospel be presented across cultures?”
movements and religions?” “Does the Bible teach that everyone will be saved?”
“How should a Christian understand Postmodernism?” “What about ‘Gospels’ not in our New Testament?”
“How does Christianity relate to Bahai?” “Is the Old Testament ethical?”
“Are Jesus’ claims unique in the religions of the world?” “How does Christianity relate to Hinduism?”
“What about Holy war?” “How does Christianity relate to Buddhism?”
11
����������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������
AUTHOR
A �
lthough Genesis is anonymous, its integral part in the Pentateuch (Genesis–Deuteronomy)
suggests that the author was the same person. The “Five Books” evidence unity through their �
common plot, theme (divine promises), central figure (Moses), and specific literary interconnections.
Jewish and Christian traditions attribute the Pentateuch to Moses, whose life paralleled the events of �
Exodus–Deuteronomy (e.g., 2 Ch 23:18; Lk 16:29,31; Ac 28:23).
Exodus–Deuteronomy testify that Moses authored diverse materials (e.g., Ex 17:14; 24:4-8; Nm 33:2;
�
Dt 31:9,22). Although we cannot be certain what were the contents of the “Book of the Law [of Moses]”
(Jos 1:7-8; 8:31; 23:6; 2 Kg 14:6), its association with Moses established a “psychology of canonicity” that
set the pattern of divinely authoritative writings (Nm 12:6-8; Dt 18:15; 34:10). �
Scholars have usually recognized that minor post-Mosaic contributions must exist in the Pentateuch,
such as the report of Moses’ death (Dt 34). Some contended that the first-person (“I”) sections were by �
Moses, which another author set in a third-person (“Moses”) narrative frame. Prior to the 19th century,
the consensus remained that Moses wrote the essential whole, probably during the wilderness sojourn.
�
RELIABILITY
S
ince the events of Genesis preceded Moses, this raises the question of where he got his information.
Prior to the 19th century, the principal explanation was divine revelation coupled with the avail- �
ability of written records, such as genealogies and stories.
Gradually by the 19th century a new consensus arose among “critical” scholars that became the start- �
ing point of all future study. They understood the Pentateuch was the product of a series of unnamed
Jewish editors who progressively stitched together pieces of preexisting sources dating from the tenth to �
the sixth centuries BC. Instead of being “Mosaic,” the Pentateuch was viewed as a “mosaic.” Such schol-
�
ars today often view the stories as simple fabrications conceived hundreds of years after the supposed
events, perhaps during the exile.
There is significant evidence, however, that Genesis reflects the political and cultural setting of the �
second millennium. The structure and contents of chaps. 1–11 generally parallel the Babylonian epic
Atrahasis (ca. 1600 BC). Social and religious practices among the patriarchs correlate better in the
earlier period than the first millennium. For example, Abraham’s marriage to his half-sister Sarah was
prohibited under the Mosaic law (20:12; Lv 18:9). It is unlikely that the Jews of the exilic period would
fabricate offensive events or preserve such stories unless they were already well entrenched traditions.
Also, the prevalent use of the El compounds for the name of God (e.g., El Shaddai, 17:1) in Genesis
contrasts with their virtual absence in first millennium texts. The tolerant attitude toward Gentiles and
the unrestricted travels of the patriarchs do not suit the later setting. The evidence, when considered as
a whole, supports the position that Genesis remembers authentic events.
�������������������� 12
Genesis and Ancient Myths
T
he parallels between chaps. 1–11 and creation and flood myths have elicited the question, Is the Bible
merely a Hebrew version of myths about beginnings?
When weighing the importance of parallels, these general principles should be kept in mind. First,
not all parallels are equally significant, since minor ones can be attributed to common content. Second,
the identity of who is borrowing from whom cannot be definitively concluded; often it is best to posit
that a common universal memory as the source. Third, the functions of the stories are much different.
For example, the flood story of the Babylonian Gilgamesh Epic is incidental to the main idea of tell-
ing how Gilgamesh sought immortality. In the Bible the flood narrative is central to the development
of the theme. That the Bible’s theology is divergent from the polytheism of antiquity argues against
dependence. The author of Genesis was aware of the cultural mileu of the nations and often crafted his
accounts to counter the prevailing view. The historical framework of chaps. 1–11 (e.g., “these are the
records of,” 2:4; 5:1) and the genealogies (chaps. 4–5; 10–11) indicate that the author presented a histori-
cal account, not a literary myth like his neighbors.
�������
I. Creation of Heaven and Earth (1:1-2:3) VII. Father Abraham (11:27–25:11)
II. History of the First Human Family VIII. Ishmael’s Family Line (25:12–18)
(2:4-4:26) IX. Isaac’s Family: Jacob and Esau
III. Adam’s Family Line (5:1-6:8) (25:19–35:29)
IV. Noah and His Family (6:9-9:29) X. Esau’s Family (36:1–8)
V. The Nations and the Tower of Babel XI. Esau, Father of the Edomites (36:9–37:1)
(10:1-11:9) XII. Jacob’s Family: Joseph and His Brothers
VI. Shem’s Family Line (11:10-26) (37:2–50:26)
�
In the beginning God created the heavens
��������������������
and the earth. Genesis 1:1-2
2-Now the earth was formless and empty, The creation story has been interpreted in various
darkness covered the surface of the watery
ways. Some Christians believe a time gap exists be-
depths, and the Spirit of God was hovering over
tween these verses, with verse 1 referring to God’s initial
the surface of the waters. 3-Then God said, “Let creative act and verse 2 describing a world plunged into
there be light,” and there was light. 4-God saw chaos and darkness, possibly through the expulsion of
that the light was good, and God separated
Satan from heaven. Only later in the chapter does God
the light from the darkness. 5-God called the choose to create human beings (1:27). According to
light “day,” and He called the darkness “night.”
this “Gap Theory” millions of years could have passed
Evening came, and then morning: the first
between verses 1 and 2. Using similar logic, those fol-
day.
lowers of the New Age Movement who believe in the
6-Then God said, “Let there be an expanse existence of the lost continent of Atlantis, place the
between the waters, separating water from wa-
rise and fall of the ancient civilization between verses 1
ter.”7-So God made the expanse and separated and 2. Edgar Cayce, known as the “Sleeping Prophet,”
the water under the expanse from the water
taught that Atlantis existed 10 million years ago and
above the expanse. And it was so. 8-God called was inhabited by spirit beings. After a cataclysmic
the expanse “sky.” Evening came, and then
destruction (“chaos and darkness”), the spirits of the
morning: the second day.
inhabitants eventually took up residence in the bodies of
9-Then God said, “Let the water under the Adam and Eve and the others who populated God’s new
sky be gathered into one place, and let the dry
creation (1:27). Thus all earthlings originally resided
land appear.” And it was so. 10-God called the in Atlantis.
dry land “earth,” and He called the gathering
1:1 Then God said, “Let the water under the sky be gathered into one place, and let the dry land appear.” 1:13 This all occured on the third day, literally,
“And there was evening and there was morning, a third day (or, ‘a period of time’).
1:1 “God” (Hb. Elohim) is grammatically plural, but plural adjective or verb occurs, the context determines
it is not a numerical plural (not “gods”). There are if Elohim means the “gods” of the nations (Ex 20:3) or
singular forms for “God” (El and Eloah [Dt 32:15]), but if the plural agreement is simply grammatical precision
the plural form was preferred. It is a plural of majesty (Gn 20:13; cp. 1:26-27). Also note according to Dt 6:4
(or honorific) that indicates intensity. That the one true “The LORD,” i.e., Yahweh the God of Israel, is called
God is intended is demonstrated by the almost uniform “our God,” i.e., “our Elohim,” with the further declara-
appearance of a singular adjective (Ps 7:9 [Hb. 7:10 ]) tion that He is “One.”
or verb (Gn 20:6) when used with Elohim. When the
13 ������������
of the water “seas.” And God saw that it was cording to their kinds, the livestock according
good.11-Then God said, “Let the earth produce to their kinds, and creatures that crawl on the
vegetation: seed-bearing plants, and fruit trees ground according to their kinds. And God saw
on the earth bearing fruit with seed in it, ac- that it was good.
cording to their kinds.” And it was so. 12-The 26-Then God said, “Let Us make man in Our im-
earth brought forth vegetation: seed-bearing age, according to Our likeness. They will rule the
plants according to their kinds and trees bear- fish of the sea, the birds of the sky, the animals,
ing fruit with seed in it, according to their all the earth, and the creatures that crawl on
kinds. And God saw that it was good. 13-Evening the earth.”
came, and then morning: the third day.
14-Then God said, “Let there be lights in the 27 So God created man in His own image;
expanse of the sky to separate the day from He created him in the image of God;
the night. They will serve as signs for festivals He created them male and female.
and for days and years. 15-They will be lights in ��������������������
the expanse of the sky to provide light on the Genesis 1:27
earth.” And it was so. 16-God made the two great Modern-day vampires trace their origins to this
lights—the greater light to have dominion
verse and the mythical figure of Lilith, who was
over the day and the lesser light to have domin-
supposedly created before Eve. The legend of Lilith
ion over the night—as well as the stars. 17-God derives from a theory that Genesis has two creation ac-
placed them in the expanse of the sky to pro-
counts (Gen 1:27 and Gen 2:7, 20-22). The two different
vide light on the earth, 18-to dominate the day stories allow for two different women. Lilith does not
and the night, and to separate light from dark-
appear in the Bible (apart from a debatable reference
ness. And God saw that it was good. 19-Evening comparing her to a screech owl in the Hebrew text of
came, and then morning: the fourth day.
Isa 34:14). Some rabbinic commentators, however,
20-Then God said, “Let the water swarm with refer to Lilith as the first created woman who refused
living creatures, and let birds fly above the
to submit to Adam and fled from the garden. Eve was
earth across the expanse of the sky.” 21-So God then created to be Adam’s helper. After their expulsion
created the large sea-creatures and every living
from the garden Adam reunited for a time with Lilith
creature that moves and swarms in the water,
before finally returning to Eve. Lilith bore Adam a
according to their kinds. He also created every
number of children, which became the demons of the
winged bird according to its kind. And God
Bible. According to kabbalistic legend, after Adam’s rec-
saw that it was good. 22-So God blessed them, onciliation with Eve, Lilith took the title Queen of the
“Be fruitful, multiply, and fill the waters of the
Demons and became a murderer of infants and young
seas, and let the birds multiply on the earth.”
boys, whom she turned into vampires.
23-Evening came, and then morning: the fifth
day. 28-God blessed them, and God said to them,
24-Then God said, “Let the earth produce “Be fruitful, multiply, fill the earth, and subdue
living creatures according to their kinds: live- it. Rule the fish of the sea, the birds of the sky,
stock, creatures that crawl, and the wildlife of and every creature that crawls on the earth.”
the earth according to their kinds.” And it was 29-God also said, “Look, I have given you every
so.25-So God made the wildlife of the earth ac- seed-bearing plant on the surface of the entire
2:07 From the dust of the ground, or, “from a lump of soil,” or, “from clods in the soil,” or, “from a clod of clay.”
1:14-18 The lights were “signs” to designate time pe- (i.e., physical entities representing various deities) was
riods, not to serve as astrological correlations between wrong. The cosmos is inanimate and entirely under the
astral movements and events on earth, which is con- control of the one God. The combination of plural and
demned (Lv 19:26). singular forms in vv. 26-27 reflects God’s unity yet full-
1:26-27;3:22 “Let Us make . . .” (cp. Gn 11:4,7; Is 6:8) ness (cp. “the Spirit of God,” 1:2), which is elaborated in
is not the remnant of a crude polytheism, which would subsequent Scriptural revelation.
be self-evidently inconsistent with the lofty theology of Although humans are created in the “image” and
the chapter and with the singular “His own image” (v. “likeness” of God (the terms are essentially synomyms;
27; cp. 5:1-2). Ancient cosmogonies typically explained cp. 5:3), it does not necessarily follow that God has a
creation in terms of either a sexual cohabitation of male body. “Image” or “likeness” often refer to a physical
and female deities or of a battle between the major de- representation of something that may be non-material.
ity and anticreation entities out of which the cosmos Man was created to serve as God’s representative to gov-
emerged. The Bible uniformly affirms that God is ern the earth. Since man is God’s image-bearer, murder
asexual with no corresponding consort. God made the merits the strongest retribution (9:6).The OT prohibits
universe by His authoritative speech, not by battling making any material image of God (Ex 20:1-2; Dt 4:16)
chaos deities. Genesis 1 was written in part to show because God is immaterial spirit (Jn 4:24). In Lk 24:39
that the view of the physical world current at that time Jesus explains that being spirit means the lack of flesh
������������ 14
earth, and every tree whose fruit contains seed. day from all His work that He had done. 3-God
This food will be for you, 30-for all the wildlife blessed the seventh day and declared it holy,
of the earth, for every bird of the sky, and for for on it He rested from His work of creation.
every creature that crawls on the earth—ev- 4-These are the records of the heavens and
erything having the breath of life in it. I have the earth, concerning their creation at the
given every green plant for food.” And it was time that the Lord God made the earth and the
so.31fGod saw all that He had made, and it was heavens.5-No shrub of the field had yet grown
very good. Evening came, and then morning: on the land, and no plant of the field had yet
the sixth day. sprouted, for the Lord God had not made it rain
� on the land, and there was no man to work
So the heavens and the earth and every- the ground. 6fBut water would come out of the
thing in them were completed. 2fBy the ground and water the entire surface of the land.
seventh day, God completed His work that 7fThen the Lord God formed the man out of
He had done, and He rested on the seventh the dust from the ground and breathed
1:1 Then God said, “Let the water under the sky be gathered into one place, and let the dry land appear.” 1:13 This all occured on the third day, literally,
“And there was evening and there was morning, a third day (or, ‘a period of time’).
and bone (also see Is 31:3). Because God is spirit, He is accounts were common in ancient cosmogonies (e.g.,
invisible (Jn 1:18; Rm 1:20; Col 1:15; 1 Tm 1:17). Babylonian Atrahasis). The differences in the order of
2:2-3 “Rested” (shabat) does not imply fatigue but means the creation events are due to the narratives’ respec-
only “ceased” because it is connected to the completion tive purposes. The first gives a loosely chronological
of the creation work. account, gathering creation events into a discernible
pattern to show the symmetry of creation’s purpose.
2:4-26 Chapter 2 is a second creation account only in
Chapter 2 is topical, focuses on the sixth day by expand-
the sense that it gives a more detailed accounting, not a
ing on the creation and the relationship of the man and
contradictory accounting. Chapter one provides a gen-
woman. Chapter 2 presupposes chap. 1 and does not
eral description, and chap. 2 is specific. Twofold creation
���� Are the days of Genesis to be interpreted literally? ���by Ted Cabal
T
his question has stoked controversy among conservative Christians in recent times, but proven
���� of little interest to theistic evolutionists and those rejecting Genesis as God’s inerrant word. The
debate has been primarily between young and old earth creationists who believe God literally created
the various kinds of living things (contra the common descent of Darwinism). Both sides hold that
����
humans have not descended from other species, and reject the atheism and macro-evolutionary theory
���� of neo-Darwinism.
The two creationist camps, however, differ in interpreting the creation days of Genesis. Both sides un-
���� derstand these days to be important in the relationship of the Bible to science. If the days were consecutive
24-hour periods, and the earth was created on the first day, then calculations based on biblical genealogies
���� reveal the earth was created only thousands of years ago. If the days are either of indeterminate length or
non-consecutive, then the Bible does not reveal when the earth was created. Interestingly, both sides agree the
genealogies reveal Adam and Eve were specially created only thousands of years ago.
����
Young earth creationists (YCs) interpret the days as 24-hour, consecutive periods for reasons such
as: (1) The days in Genesis chapter one are consecutively numbered and comprised of an “evening and
morning”; (2) Exodus 20:8-11 commands a literal week of six days work and one day rest based on God’s
original creation/rest week: the two weeks are then of equal duration; and, (3) According to Rom. 5:12,
“sin entered the world through one man, and death through sin,” but old earth creationism would have
animal death entering the world before the sin of Adam and Eve.
Old earth creationists (OCs) argue against 24-hour creation days for reasons such as: (1) The Hebrew
word for “day” (yom) is used in different ways in the creation account: Gn 1:5 refers yom only to daytime
(daylight), not nighttime, and Gn 2:4 literally translated speaks of “the yom that the Lord God made the
earth and the heavens”; and (2) God’s rest on the seventh day has no evening and morning (Gen. 2:2-3),
and Heb. 4:3-11 portrays this same Sabbath as continuing to the present day; and (3) a literal interpreta-
tion of Genesis chapter two precludes all its events taking place in 24 hours (e.g., Adam’s naming all the
birds and wild animals).
Both sides believe they have strong, technical arguments favoring their interpretation and rebutting
the other side. And debate regarding biblical interpretation has often led historically to a clearer under-
standing of God’s word. But it is also highly debatable whether this issue merits the rancor and division
too often attending it. Some YCs accuse OCs of compromising the Bible with “evolutionary” science.
Some OCs charge YCs with undermining biblical credibility by generating a false conflict between sci-
ence and the Scriptures. Happily, one thing is not debatable among those who believe the Bible: even
if the correct interpretation of the creation days is not readily apparent in the present generation, the
Bible can be trusted in every way. Debates about biblical interpretations should not be interpreted as
the failure of Holy Scripture.
15 �����������
the breath of life into his nostrils, the Lord God said, “It is not good for the man
and the man became a living being. to be alone. I will make a helper who is like
8fThe Lord God planted a garden him.” 19-So the Lord God formed out of the
ground each wild animal and each bird of the
��������������������
Genesis 2:7 sky, and brought each to the man to see what
he would call it. And whatever the man called
A
ccording to modern-day psychics, this “breath of a living creature, that was its name. 20-The man
life,” enables humans to exhibit supernatural abili- gave names to all the livestock, to the birds of
ties. Most people, however, do not know how to tap into the sky, and to every wild animal; but for the
this power. Such a bizarre conclusion cannot be derived man no helper was found who was like him.
from the text. A better interpretation is that the “breath 21fSo the Lord God caused a deep sleep to come
of life” is simply the animating force of the body. over the man, and he slept. God took one of his
ribs and closed the flesh at that place. 22-Then
in Eden, in the east, and there He placed the Lord God made the rib He had taken from
the man He had formed. 9-The Lord God caused the man into a woman and brought her to the
to grow out of the ground every tree pleasing man.23-And the man said:
in appearance and good for food, including the
tree of life in the midst of the garden, as well as This one, at last, is bone of my bone,
the tree of the knowledge of good and evil. and flesh of my flesh;
10-A river went out from Eden to water the this one will be called woman,
garden. From there it divided and became the for she was taken from man.
source of four rivers. 11-The name of the first is
Pishon, which encircles the entire land of the 24-This is why a man leaves his father and
Havilah, where there is gold. 12-Gold from that mother and bonds with his wife, and they be-
land is pure;bdellium and onyx are also there. come one flesh. 25-Both the man and his wife
13-The name of the second river is Gihon, which were naked, yet felt no shame.
encircles the entire land of Cush. 14fThe name �
of the third river is the Tigris, which flows to Now the serpent was the most cunning of
the east of Assyria. And the fourth river is the all the wild animals that the Lord God had
Euphrates. made. He said to the woman, “Did God
15-The Lord God took the man and placed really say, ‘You can’t eat from any tree in the
him in the garden of Eden to work it and watch garden’?”
over it. 16-And the Lord God commanded the 2-The woman said to the serpent, “We may
man, “You are free to eat from any tree of the eat the fruit from the trees in the garden. 3-But
garden,17-but you must not eat from the tree of about the fruit of the tree in the middle of the
the knowledge of good and evil, for on the day garden, God said, ‘You must not eat it or touch
you eat from it, you will certainly die.” 18-Then it, or you will die.’f”
2:07 From the dust of the ground, or, “from a lump of soil,” or, “from clods in the soil,” or, “from a clod of clay.”
duplicate all the creation events. the Gihon and Pishon are uncertain but may have been
2:7,21-22 The creation of the first man and woman is local streams or canals. The topographical change that
not myth. The author of the account intends to portray the region underwent could have occurred through the
a historical event; the heading “these are the records/ upheaval of floods, climatic changes, and land shifts.
family records” (2:4a) occurs eleven times in Genesis 2:19 The verb rendered “formed” can also be “had
and introduces genealogies and historical narratives formed” (NIV), which would alleviate the alleged con-
(e.g., 5:1; 6:9; 10:1; 11:27). The first “man” (Hb. adam) tradiction with the order of animals created before
is treated in genealogies as a historical individual named man (1:24-26). Alternatively, chap. 2 is a topical telling,
“Adam” (5:1; Lk 3:38). Since the name Adam means setting the creation of the animals in contrast to the
“man(kind),” the author also used him to represent creation of the woman so as to highlight her dignity as
humanity in general (3:17-18; cp. Rm 12:12-21). The fully human.
account of the man and woman’s creation requires that 3:1 Snakes do not speak, but this is not a folk etiol-
the reader understands them as special creations, not ogy giving the cause for the universal enmity between
merely types of humans. Biological evolution does not humans and snakes. The animal’s life has a history that
comport with the author’s intention of the narrative. will end in a future destruction (“all the days of your
2:10-14 The lack of archaeological evidence for the life,” 3:14). Snakes in ancient times were associated
garden of Eden does not mean the place is mythic lore. with both life and death, wisdom and evil (Nm 21:6,8;
Despite the advances of archaeology, the recovery of an- Mt 10:16) and thus an effective symbol for wisdom that
cient remains is a small percentage of the vast unexam- gives life or for evil that leads to death. The serpent
ined Near East. The two rivers Tigris and Euphrates are as a symbol in the garden stood for the evil being
known today, located in modern Iraq. The identities of (Satan) that opposed God and the human couple (cp.
Description:The Apologetics Study Bible will help today’s Christian better understand, defend and proclaim their beliefs in this age of increasing moral and spiritual relativism.
