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What I believe is that this passage is talking about something different entirely: death — which is a pretty common theme in scripture as well.Like, for example, just a couple chapters later in Romans, when Paul writes, “I was once alive apart from the Law; but when the commandment came, sin became alive and .” Since it’s unlikely that Paul was an unusually eloquent zombie when he penned the Book of Romans, it rather obvious that he’s talking about a non-physical type of death here.

Faith in Christ is our one hope of restoring that connection, and restoring that connection is our one hope of eternal life, because our spirit — not our physical bodies — is the only part of us that can live forever. Can you name any other piece of literature in which the existence of a talking snake and trees with magical powers would suggest to you that it was meant to be taken literally?

This one is funny, because when you start discussing the proper interpretation of Genesis with young-earth creationists, they tend to refer to contextual clues other Old Testament uses of the word.

Somehow, in this author’s detailed analysis of the use of ordinal numbers in conjunction with “yom,” he managed to miss out on a couple of fairly significant contextual clues, like, I dunno, the Some young-earthers have responded to this with the story of Balaam’s donkey, but unlike in Genesis 3, the donkey’s ability to talk is explicitly described as a miraculous act of God. I have a much more detailed post on this issue here, so I’ll be brief.

Of course, their exhaustive comparative studies never include Proverbs and , two instances in which the biblical authors revisit the concept of the tree of life — in an obviously figurative context. Here is the order of some of the things God made in Genesis 1: Plants (-13) Fish and birds, concurrently (-23) Land animals (-25) Men and women, concurrently (-27) Now here’s the order of the same stuff in Genesis 2: Man (2:7) Trees (2:9) Land animals and birds () Woman (-22) Notice any differences?

Let’s recap: young-earth creationists believe all death, even animal death, is a consequence of human sin.

If human sin is the reason animals die, why can’t they be saved?And, since the two contexts are identical (discussing the consequences of human sin), the same is almost certainly true of Romans 5. Central to the Christian faith is the idea that Jesus “paid it all,” that his sacrifice was fully sufficient to atone for our sin, remove the punishment that was due us, and reconcile us back into a right relationship with God. Immediately after Genesis -19, which is when God “curses” mankind, Adam names his wife Eve.The only problem is that sufficient to cover all the consequences of our transgressions (which throws a bit of a monkey wrench into the past 2,000 years of Christian theology and tradition), or death just isn’t one of those consequences. I believe God “appointed” that man should die once, not as a punishment, but as an inherent part of the current created order and a symbol of what’s to come — when that order is ultimately done away with. And when I say “immediately after,” I mean, literally, (geddit?Some may respond to this that 1 Corinthians 15 is just about people, not animals, and I agree, of course.The only problem is that this is one of the very few biblical proof-texts that have ever been offered to justify animal death as a consequence for human sin in the first place.Humans did not physically die the first time we disobeyed God, nor did we lose the immortality we supposedly enjoyed (for a few minutes, anyway) after our original creation.

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