The Hermeneutics of Adam: A Figurative or Literal Approach to Genesis 1?

 

In recent years, however, many evangelical scholars have expressed doubts about a literal Adam and Eve as the first humans created by God and the universal ancestors of all human beings. More recent contributions from genetic analysis that suggests that the original population of humans was at least 10,000 people, not just two, have fueled further doubts (Collins 2006, 207). That the issue of a literal Adam and Eve is especially problematic for those who hold to theistic evolution (most of whom now rebrand themselves as “evolutionary creationists”) is evident by this statement from Karl Giberson: “The historicity of Adam and Eve is the single most important issue driving evangelical Christianity’s widespread, deep, and disturbing opposition to science” (2015b).2The result is that some scholars see Adam and Eve as (1) historical persons, though if there were many humans around at the same time, they would be chieftains of a tribe specially selected by God (Collins 2011, 121); (2) archetypes but historical people, though not necessarily the first or only humans (Walton 2015, 96–103); (3) literary figures who may or may not be historical (Longman 2013, 122); or (4) not historical at all, though Paul thought that they were (Enns 2012, 120–122, 138).I marvel at the efforts of many of these scholars as they reinterpret the text of Genesis in an attempt to harmonize the Bible with modern scientific theory. But none of these reinterpretations are ultimately satisfying. As the remainder of this article will show, the best interpretation is that Adam and Eve are real, historical persons, created uniquely by God as the first human pair, the universal ancestors of the rest of humanity.

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