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Were There Other Humans and Death Before Adam and Eve? Exploring the False Doctrine of Pre-Adamites

Introduction: The Issue at Hand



The question of whether other humans or even death existed before Adam and Eve has become a contentious issue among certain segments of the evangelical Christian community. This debate has given rise to the doctrine of Pre-Adamism, a theory suggesting that human-like creatures or other intelligent beings existed before the creation of Adam and Eve as described in Genesis. However, this theory stands in direct opposition to a straightforward reading of Scripture, as well as traditional evangelical hermeneutics. This chapter seeks to provide a thorough examination of the claims of Pre-Adamism, its historical development, and its theological implications, arguing from a biblical perspective that this doctrine is unfounded and contradictory to the clear teaching of Scripture.



The Scriptural Foundation: Adam as the First Man


To understand the concept of Pre-Adamism, it is essential to begin with the foundational biblical teaching regarding Adam and Eve. The Bible unequivocally presents Adam as the first human being created by God. Genesis 2:7 clearly states, "Then Jehovah God formed man from the dust of the ground and breathed into his nostrils the breath of life, and man became a living soul." This passage underscores that Adam was uniquely created by God, not as the result of an evolutionary process or as a descendant of any pre-existing human-like creatures, but directly from the dust of the ground.


Furthermore, the New Testament reinforces this teaching. In 1 Corinthians 15:45, the Apostle Paul refers to Adam as "the first man," contrasting him with Jesus Christ, who is called "the last Adam." This comparison highlights the significance of Adam as the progenitor of the human race and the first to experience physical life. There is no indication in Scripture that any humans or human-like beings existed before Adam. Instead, the Bible consistently affirms that all humans are descended from Adam and Eve, as evidenced by the genealogies found in Genesis 5 and Luke 3:23-38.



The Doctrine of Pre-Adamism: A Historical Overview


The idea of Pre-Adamism is not a modern invention but has roots in ancient history, stretching back to debates among early Christians and pagan philosophers. The earliest recorded debate on human antiquity occurred in 170 C.E. between Theophilus of Antioch, a Christian apologist, and Apollonius the Egyptian, who argued for a world much older than the biblical account. This early challenge to the biblical timeline continued through the centuries, with various pagan and heretical ideas proposing multiple origins for humanity, often in direct opposition to the monotheistic creation account found in Genesis.


One of the most significant early proponents of Pre-Adamism was Isaac La Peyrère, a 17th-century French theologian who published Prae-Adamitae in 1655. La Peyrère argued that Paul's words in Romans 5:12-14 implied the existence of a world before Adam, populated by non-Hebrew peoples. He proposed that Adam was the father of the Jewish race, while other races were descended from pre-Adamic humans. This theory was quickly condemned by the Catholic Church, and La Peyrère was forced to recant his views publicly. However, his ideas persisted and influenced later thinkers who sought to reconcile the biblical account with emerging scientific discoveries and theories about the age of the earth and human antiquity.



Modern Advocates of Pre-Adamism: Evangelical Perspectives


In recent history, some evangelical scholars and theologians have embraced variations of Pre-Adamism in an attempt to harmonize the biblical account of creation with scientific findings. Notable figures such as Gleason L. Archer, R.A. Torrey, Frank Turek, and John Stott have explored the possibility of pre-Adamic humans or hominids. Archer, for example, suggested that the Pithecanthropus and Neanderthal man could have existed before Adam and were not involved in the Adamic covenant. He left open the question of whether these pre-Adamic creatures had souls, indicating a willingness to accommodate evolutionary theories within a biblical framework.


Similarly, John Stott, a prominent Anglican theologian, accepted the possibility that pre-Adamic hominids existed for thousands of years before Adam. Stott suggested that God could have created Adam out of one of these hominids, thereby combining a belief in the historical Adam with the scientific evidence for an ancient human ancestry.


However, such attempts to harmonize the biblical account with scientific theories raise significant theological and hermeneutical concerns. By introducing the concept of pre-Adamic humans, these scholars are, in effect, adding to the biblical narrative something that Scripture does not support. This approach conflicts with the clear warning found in Revelation 22:18-19, where the Apostle John states, "I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book; and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and out of the holy city, which are written in this book." The same principle applies to the entire canon of Scripture; believers are not to add or subtract from God's revealed Word.



Romans 5:12 and the Entrance of Sin and Death into the World


One of the critical passages in this discussion is Romans 5:12, where Paul writes, "Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned." This verse is foundational for understanding the relationship between sin and death in the world. According to Paul, sin entered the world through one man, Adam, and death came as a direct consequence of sin.


This teaching has profound implications for the doctrine of Pre-Adamism. If death entered the world through Adam's sin, then it logically follows that there was no death before Adam. This directly contradicts the idea that pre-Adamic humans or hominids existed and experienced death before Adam's creation. The Bible consistently teaches that death is a result of sin (Romans 6:23), and since sin entered the world through Adam, there could have been no death—whether of humans, hominids, or animals—before Adam's fall.


Moreover, the genealogies in Matthew 1:1-7 and Luke 3:23-38 trace the lineage of Jesus Christ directly back to Adam, further emphasizing Adam's role as the first human and the one through whom sin and death entered the world. The idea of pre-Adamic humans not only lacks biblical support but also undermines the foundational Christian doctrine of original sin and the need for a Savior.



The Problem of Death Before Sin


The concept of death before sin is another significant issue raised by the doctrine of Pre-Adamism. According to Scripture, death is a consequence of sin, not a natural part of the created order. Genesis 2:17 records God's command to Adam, "But of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die." This statement makes it clear that death was not part of God's original creation but was introduced as a penalty for disobedience.


If pre-Adamic humans or hominids existed and experienced death before Adam's fall, it would suggest that death is not the result of sin but a natural occurrence. This contradicts the biblical teaching that death is the "last enemy" to be destroyed (1 Corinthians 15:26) and that it was introduced into the world as a direct consequence of sin. The introduction of death before Adam would also call into question the goodness of God's creation, which He declared to be "very good" (Genesis 1:31). A creation in which death and suffering were already present could hardly be described as "very good."


Furthermore, the idea of death before sin undermines the redemptive work of Christ. Jesus came to conquer sin and death, as Paul explains in Romans 5:17, "For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ!" If death existed before sin, then the necessity and significance of Christ's atoning death and resurrection would be diminished.



The Creation of Eve: Implications for Human Uniqueness


Another critical aspect of the doctrine of Pre-Adamism concerns the creation of Eve. According to Genesis 2:21-22, "So Jehovah God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up the flesh at that place. And Jehovah God fashioned the rib that He had taken from the man into a woman and brought her to the man." This account clearly indicates that Eve was created from Adam's rib, not from any pre-existing humans or hominids. Eve's creation from Adam emphasizes the unique relationship between man and woman and the special creation of humanity in God's image.


Moreover, Genesis 3:20 states, "Now the man called his wife's name Eve, because she was the mother of all living." This verse reinforces the idea that all human beings are descended from Adam and Eve, with no other humans or hominids existing before them. The notion of pre-Adamic humans directly contradicts this biblical teaching, as it implies the existence of other human-like creatures who were not descended from Adam and Eve.


The uniqueness of Adam and Eve as the first human couple is further emphasized in 1 Corinthians 11:8-9, where Paul writes, "For man did not come from woman, but woman from man; neither was man created for woman, but woman for man." This passage reflects the biblical order of creation and the complementary roles of men and women, which are rooted in the historical reality of Adam and Eve as the first humans.



The Flood Narrative and the Problem of Pre-Adamites


The account of the worldwide flood in Genesis 6-9 presents another significant challenge to the doctrine of Pre-Adamism. According to the biblical narrative, the flood was a divine judgment that destroyed all living creatures on earth, except for those preserved in the ark with Noah. Genesis 7:23 states, "And He blotted out every living thing that was upon the face of the ground, man and animals and creeping things and birds of the heavens; they were blotted out from the earth, and only Noah was left, and those who were with him in the ark."


If pre-Adamic humans or hominids had existed, they too would have been subject to the judgment of the flood. However, the Bible makes no mention of any such creatures surviving the flood or being preserved in the ark. Instead, the focus is entirely on Noah, his family, and the animals with them. The narrative is clear that all other life on earth was destroyed. This further undermines the plausibility of the Pre-Adamite theory, as it would require a significant rewriting of the flood account to accommodate the existence of pre-Adamic beings.



The Theological Implications of Pre-Adamism


The acceptance of Pre-Adamism has far-reaching theological implications that extend beyond the doctrine of creation. By introducing the concept of pre-Adamic humans, proponents of this theory inevitably challenge other foundational Christian doctrines, such as the doctrine of original sin, the necessity of Christ's atoning sacrifice, and the historical reliability of the Genesis account.


One of the most significant theological implications is the potential undermining of the doctrine of original sin. According to Romans 5:12, sin entered the world through one man, Adam, and death through sin. If other humans or hominids existed before Adam, it raises questions about the nature of sin and its entrance into the world. Were these pre-Adamic beings sinful? Did they experience death? If so, how does this align with the biblical teaching that sin and death entered the world through Adam? These questions highlight the theological confusion that arises when Pre-Adamism is introduced into the biblical narrative.


Another theological concern is the impact on the doctrine of salvation. If pre-Adamic humans existed and were not part of the Adamic covenant, as some proponents suggest, what is their relationship to Christ's redemptive work? Did they require salvation? If so, how was this accomplished? The Bible is clear that Christ's atoning sacrifice was for all humanity, descended from Adam (Romans 5:18-19). The introduction of pre-Adamic beings complicates this understanding and raises questions about the universality of Christ's sacrifice.


Furthermore, the acceptance of Pre-Adamism undermines the historical reliability of the Genesis account. The Bible presents a clear and coherent narrative of creation, the fall, and the flood, all of which are foundational to the Christian worldview. Introducing pre-Adamic humans or hominids requires significant reinterpretation of these passages, often based on external scientific theories rather than the biblical text itself. This approach risks undermining the authority of Scripture and leads to a slippery slope of further compromises with secular theories that conflict with the biblical worldview.



The Danger of Adding to Scripture


One of the most concerning aspects of the Pre-Adamite doctrine is the tendency to add to Scripture. As previously mentioned, the Bible explicitly warns against adding to or taking away from God's Word (Deuteronomy 4:2; Revelation 22:18-19). The doctrine of Pre-Adamism introduces ideas and concepts that are not found in the biblical text, effectively adding to the narrative of creation.


This practice of adding to Scripture is dangerous for several reasons. First, it undermines the sufficiency of Scripture. The Bible is sufficient for teaching, reproof, correction, and training in righteousness (2 Timothy 3:16). When we add to Scripture, we suggest that God's Word is incomplete or inadequate, and that we must supplement it with our own ideas or the theories of modern science.


Second, adding to Scripture opens the door to further distortions of biblical truth. Once we begin to introduce concepts not found in the Bible, it becomes easier to justify other unbiblical ideas. This can lead to a gradual erosion of biblical doctrine and a departure from the faith once delivered to the saints (Jude 1:3).


Finally, adding to Scripture can lead to confusion and division within the church. When different groups promote their own interpretations or additions to the biblical text, it creates confusion among believers and can lead to unnecessary divisions. The church is called to unity in the truth, and this unity is best maintained by adhering to the clear teaching of Scripture without adding to it.



The Authority of Scripture and the Role of Science


In the debate over Pre-Adamism, it is essential to recognize the authority of Scripture as the ultimate standard of truth. While science can provide valuable insights into the natural world, it must be subordinate to the authority of God's Word. When there is an apparent conflict between the Bible and scientific theories, the Christian's responsibility is to trust the clear teaching of Scripture, even if it means questioning the prevailing scientific consensus.


The Bible is not a science textbook, but it is the inspired, inerrant Word of God that reveals the truth about the origin of the universe, the nature of humanity, and God's plan for redemption. As such, it must be our primary source of authority in all matters of faith and practice. When scientific theories contradict the Bible, we must be willing to critically evaluate those theories in light of Scripture and reject them if they cannot be reconciled with the biblical account.


This does not mean that Christians should be anti-science or dismissive of scientific inquiry. On the contrary, many of the greatest scientists in history were devout Christians who saw their work as a way to glorify God by exploring His creation. However, these scientists recognized that their discoveries must be interpreted within the framework of a biblical worldview and that the Bible, not human reason or scientific consensus, is the final authority.



Addressing Common Arguments for Pre-Adamism


Proponents of Pre-Adamism often present several arguments in support of their view. In this section, we will address some of the most common arguments and demonstrate why they fail to align with the clear teaching of Scripture.


1. The Gap Theory: The Gap Theory suggests that there is a gap of time between Genesis 1:1 and Genesis 1:2, during which a pre-Adamic race could have existed. According to this view, the phrase "the earth became formless and void" in Genesis 1:2 indicates a judgment on a pre-Adamic world, leading to the recreation of the earth for the Adamic race.

However, this interpretation is not supported by the text. The phrase "formless and void" (Hebrew: tohu wa-bohu) is used elsewhere in Scripture to describe a state of desolation or emptiness (Isaiah 34:11; Jeremiah 4:23). There is no indication in the text that this phrase refers to a judgment on a previous creation. Additionally, the Bible consistently presents the creation account in Genesis 1 as the beginning of the world, with no mention of a prior creation or race of beings.


2. The Existence of Hominid Fossils: Some proponents of Pre-Adamism argue that the existence of hominid fossils, such as Neanderthals, indicates the presence of pre-Adamic humans. They suggest that these hominids were either separate creations or the ancestors of Adam and Eve.


However, the existence of hominid fossils does not necessitate the acceptance of Pre-Adamism. These fossils can be understood within a biblical framework as either the remains of early humans who lived after Adam and Eve or as extinct animals that are now misclassified. The Bible does not provide a detailed account of every extinct species, but it is clear that all humans are descended from Adam and Eve. The genealogies in Genesis 5 and Luke 3 provide a continuous line from Adam to Jesus, with no gaps or mention of pre-Adamic humans.


3. The Problem of Cain's Wife: One of the most frequently cited arguments for Pre-Adamism is the question of where Cain found his wife. Genesis 4:16-17 states that Cain went to the land of Nod, where he "knew his wife, and she conceived and bore Enoch." Proponents of Pre-Adamism argue that Cain's wife must have been a member of a pre-Adamic race.


However, this argument is based on a misunderstanding of the text. The Bible does not state that Cain found his wife in Nod; it simply states that he "knew" her there, which implies that he already had a wife when he arrived in Nod. Cain's wife was likely one of his sisters or close relatives, as Genesis 5:4 indicates that Adam and Eve had other sons and daughters. In the early generations of humanity, close intermarriage would have been necessary to populate the earth.


4. The Alleged Racism of Pre-Adamism: It is important to address the fact that some historical proponents of Pre-Adamism used the doctrine to justify racist ideologies. They argued that non-white races were descendants of pre-Adamic beings and were therefore inferior to the descendants of Adam.


This racist interpretation is both unbiblical and morally repugnant. The Bible teaches that all human beings are created in the image of God (Genesis 1:27) and that there is no distinction between races in Christ (Galatians 3:28). The doctrine of Pre-Adamism, when used to justify racism, is a perversion of biblical truth and should be unequivocally rejected.



Conclusion: Standing Firm on the Authority of Scripture


The doctrine of Pre-Adamism is a false teaching that undermines the authority of Scripture and introduces unnecessary confusion into the Christian faith. It is based on speculative interpretations of the biblical text and often seeks to accommodate secular scientific theories that are in conflict with the clear teaching of God's Word.


As Christians, we must stand firm on the authority of Scripture and reject any doctrine that adds to or contradicts the Bible. The creation account in Genesis is not merely a myth or allegory but a historical record of God's creative work. Adam and Eve were the first human beings, created directly by God, and through their sin, death entered the world. There were no humans or human-like creatures before them, and any attempt to introduce such beings into the biblical narrative is both theologically unsound and unnecessary.


In defending the biblical account of creation, we are not merely defending an ancient story but upholding the truth of God's Word, which is the foundation of our faith. Let us, therefore, be vigilant in guarding against false teachings and remain steadfast in our commitment to the truth of Scripture.



About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220 books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).


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