Another Reason to Understand the Adam of Genesis 1 and 2-3 as Being Figurative and A-historical

In the past I have made known my view that the character of Adam as he is portrayed in the stories of Genesis 1 and 2-3 to be that of an a-historical figure.

This particular view does not necessarily negate the idea that there was indeed a “real” and “historical” person that we would identify as “Adam”. Indeed, basic logic necessitates that there must have been an “Adam”.

“We can all admit that Man currently exists. We can also all admit that there was a time when Man did not exist. Therefore, if Man does exist and there was a time when Man did not exist, I must presume that there was a First Man. From a quasi-historical sense then, this first identified man would be “Adam”. He is the first Adam as Christ is the Second Adam.”

Rather this view focuses on the actual portrayal of the character of Adam as he is portrayed in the stories of Genesis 1 and 2-3, as a symbolic figure and not a particular, historical individual.

One of the arguments made against my view is drawn from Romans 5:12-21:

“Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offence, so also [is] the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, [which is] by one man, Jesus Christ, hath abounded unto many. And not as [it was] by one that sinned, [so is] the gift: for the judgment [was] by one to condemnation, but the free gift [is] of many offences unto justification. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one [judgment came] upon all men to condemnation; even so by the righteousness of one [the free gift came] upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” (Rom 5:12-21)

The basic argument from this Scriptural reference is that the comparative relation made by Paul between Adam and Christ necessitates that both figures be understood as historical.

In the past, I have responded to this argument by noting that Paul’s purpose is to point to Christ and not to Adam. Paul is attempting to explain the person and work of Christ and is using the OT figure of Adam in his explanation. Such a purpose by Paul does not necessitate the historicity of Adam in Genesis 2-3. Such a use of Adam is similar to the author of Hebrew’s use of the “legendary” figure of Melchizedek in his explanation of Christ’s priesthood and kingship. See here and here.

That Paul’s purpose is to explain Christ and, as such, does not necessitate the historicity of Adam is bolstered by the apostle’s identification of Adam in Romans 5:14 as “who is the figure of him that was to come.”

I still believe that my counter-argument dispels the view that Paul’s argument in Romans 5 necessitates that Adam in Genesis 2-3 be understood as “historical”.

Regardless, this position in no way contradicts the various definitions of inerrancy that the church father’s formulated in 1979. :-)

Nevertheless, I have conjured another argument which might help others understand the a-historical argument that Paul is making with regards to the relationship between Adam and Christ and perhaps bolster the view of the a-historical nature of the story in Genesis 2-3.

Fundamental to Paul’s theology is Christ’s corporate nature.

Indeed, Paul’s Damascus road experience was fundamental to the formation of his Christian theology.

“And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?” (Acts 9:4; cf. 22:7; 26:14; Gal 6:13-16)

In these words to Paul was revealed not only the truth of the resurrection of Jesus and what this meant to the truth claims of the Christians but also the amazing reality that the Christian community was incorporated in the person of Jesus Christ. Paul’s realization that all believers are “in Christ” becomes foundational to all the theology which follows.

Even the resurrection of Christ (of which Paul is witness) and its significance to the resurrection of the believer hinges upon Paul’s understanding of Christ’s corporate nature.

“Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then [is] our preaching vain, and your faith [is] also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith [is] vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, [and] become the firstfruits of them that slept. For since by man [came] death, by man [came] also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.” (1 Cor 15:12-23)

In this passage, Paul makes clear that the reason believers will be resurrected is that Christ is resurrected and all believers are “in Christ”, thus all believers will be resurrected in him.

(On a side note: Christ’s resurrection is the first resurrection of Revelation 20:5-6 in which those who take part are spared the second death. This is one of the many reasons why I understand the millennial kingdom of Revelation 20 to be current and not future.)

It is Christ that God resurrects because only he is worthy to be resurrected. Man is not worthy to be resurrected but deserves damnation for their sins. But by grace God’s resurrection of Jesus includes all those who believe in the Christ. Christ is the grace. He is the one that saves Man. Man is dead without Christ as grace. All who are outside Christ are in Adam and dead. All die in Adam but are made alive in Christ.

This analogy made by Paul is perfect to explain how Christ saves men from death. By taking the character of Adam in Genesis 2-3 and understanding the events of the story as the typological occurrence that damns all men, the apostle can then explain how it is that Christ saves all men.

Now this understanding of the corporate nature of Christ and Adam is one which was generally held among the theologians and scholars during the “golden age” of the SBC. Even today there are professors at SWBTS who still teach this doctrine. Of the more ultra-conservative and fundamentalist professors I have not heard such views espoused. Perhaps it is taught at SBTS since the Reformed traditions have tended to use it more in their theological formulations. Regardless, those SBC professors who do currently espouse the corporate nature of Christ and Adam generally hold to the position that just as Jesus Christ is historical, so the Adam of Genesis 2-3 should be understood as historical as well.

The problem with this argument is that if we take Paul’s argument of Adam as being literal and historical in relation to the literal and historical figure of Christ then we have to accept the idea that ADAM IS DAMNED.

The logic of holding to a literal and historical view of Adam in Paul’s explanation of the corporate nature of Christ results in the position that Adam as a literal and historical person in Genesis 2-3 was damned due to his sin and will not be resurrected with Christ into glory. Indeed, all who are not believers in Christ are damned and are in Adam.

“For as in Adam all die, even so in Christ shall all be made alive.” (1 Cor 15:23)

Thus, all unbelievers are in Adam. They are all dead in Adam. All unbelievers are dead because they are in Adam. If they were not dead in Adam then they would be alive in Christ.

If Adam was a believer and alive in Christ, then all who are in Adam are similarly made alive by being in Adam in Christ. Such an idea is contrary to Scriptural teachings. However, the idea that Adam is not saved but damned (and all those in him) seems to run contrary to our understanding of the events which took place following man’s fall (Gen 3:21; 4:25. Yet, logically this is the position one must take if they are to simultaneously hold to the literal and historical view of Adam in Paul’s explanation of the corporate nature of Christ.

Therefore, it is best to take the character of Adam in Paul’s thinking as figurative and a-historical, while still holding firm to the meaning and truth of the apostle’s explanation. Furthermore, it is indeed best to understand the Adam of Genesis 1 and 2-3 as being figurative and a-historical.