Did Jephthah Offer His Daughter As A Sacrifice To God?

 We are now approaching what to many will appear the most difficult part in the history of Jephthah — perhaps among the most difficult narratives in the Bible. It appears that, before actually going to war, Jephthah solemnly registered this vow: “If thou indeed givest the children of Ammon into mine hand — and it shall be, the outcoming (one), that shall come out from the door of my house to meet me on my returning in peace from the children of Ammon, shall be to Jehovah, and I will offer that a burnt offering.” We know that the vow was paid. The defeat of the Ammonites was thorough and crushing. But on Jephthah’s return to his house the first to welcome him was his only daughter — his only child — who at the head of the maidens came to greet the victor. There is a terrible irony about those “timbrels and dances,” with which Jephthah’s daughter went, as it were, to celebrate her own funeral obsequies, while the fond father’s heart was well-nigh breaking. But the noble maiden was the first to urge his observance of the vow unto Jehovah. Only two months did she ask to bewail her maidenhood with her companions upon the mountains. But ever after was it a custom for the maidens in Israel to go out every year for four days, “to praise of the daughter of Jephthah.” 

Such is the story; but what is its meaning? What did Jephthah really intend by the language of his vow; and did he feel himself bound by it in the literal sense to offer up his daughter as a burnt sacrifice? Assuredly, we shall make no attempt either to explain away the facts of the case, or to disguise the importance of the questions at issue. At the outset we are here met by these two facts: that up to that period Jephthah had both acted and spoken as a true worshiper of Jehovah, and that his name stands emblazoned in that roll of the heroes of the faith which is handed down to us in the Epistle to the Hebrews (11:32). But it is well-nigh impossible to believe that a true worshiper of Jehovah could have either vowed or actually offered a human sacrificed — not to speak of the sacrifice being that of his own and only child. Such sacrifices were the most abhorrent and opposed to the whole spirit and letter of the Law of God (Leviticus 18:21; 20:2-5; Deuteronomy 12:31; 18:10), nor do we find any mention of them till the reigns of the wicked Ahaz and Manasseh. Not even Jezebel had ventured to introduce them; and we know what thrill of horror ran through the onlookers, when the heathen king of Moab offered his son an expiatory sacrifice on the walls of his capital (2 Kings 3:26, etc.). But the difficulty becomes well-nigh insuperable, when we find the name of Jephthah recorded in the New Testament among the heroes of the faith. Surely, no one guilty of such a crime could have found a place there! Still, these are considerations which, though most important, are outside the narrative itself, and in any truthful investigation the latter should, in the first place, be studied by itself. 

In so doing we must dismiss, as irrelevant and untruthful, such pleas as the roughness of those times, the imperfectness of religious development, or that of religious ignorance on the part of the outlaw Jephthah, who had spent most of his life far from Israel. The Scripture sketch of Jephthah leaves, indeed, on the mind the impression of a genuine, wild, and daring Gilead mountaineer — a sort of warrior-Elijah. But, on the other hand, he acts and speaks throughout as a true worshiper of Jehovah. And his vow, which in the Old Testament always expresses the highest religious feeling (Genesis 28:20; 1 Samuel 1:11; Psalm 116:14; Isaiah 19:21), is so sacred because it is made to Jehovah. Again, in his embassy to the king of Ammon, Jephthah displays the most intimate acquaintance with the Pentateuch, his language being repeatedly almost a literal quotation from Numbers 20. He who knew so well the details of Scripture history could not have been ignorant of its fundamental principles. Having thus cleared the way, we observe: 

1. That the language of Jephthah’s vow implied, from the first, at least the possibility of some human being coming out from the door of his house, to meet him on his return. The original conveys this, and the evident probabilities of the case were strongly in favor of such an eventuality. Indeed, Jephthah’s language seems to have been designedly chosen in such general terms as to cover all cases. But it is impossible to suppose that Jephthah would have deliberately made a vow in which he contemplated human sacrifice; still more so, that Jehovah would have connected victory and deliverance with such a horrible crime. 

2. In another particular, also, the language of Jephthah’s vow is remarkable. It is, that “the outcoming (whether man or beast) shall be to Jehovah, and I will offer that a burnt-offering.” The great Jewish commentators of the Middle Ages have, in opposition to the Talmud, pointed out that these two last clauses are not identical. It is never said of an animal burnt-offering, that it “shall be to Jehovah” — for the simple reason that, as a burnt-offering, it is such. But where human beings are offered to Jehovah, there the expression is used, as in the case of the firstborn among Israel and of Levi (Numbers 3:12, 13). But in these cases it has never been suggested that there was actual human sacrifice. 

3. It was a principle of the Mosaic law, that burnt sacrifices were to be exclusively males (Leviticus 1:3). 

4. If the loving daughter had devoted herself to death, it is next to incredible that she should have wished to spend the two months of life conceded to her, not with her broken-hearted father, but in the mountains with her companions. 

5. She bewails not her “maiden age,” but her “maidenhood” — not that she dies so young, but that she is to die unmarried. The Hebrew expression for the former would have been quite different from that used in Scripture, which only signifies the latter. But for an only child to die unmarried, and so to leave a light and name extinguished in Israel, was indeed a bitter and heavy judgment, viewed in the light of pre-Messianic times. Compare in this respect especially such passages as Leviticus 20:20 and Psalm 78:63. The trial appears all the more withering when we realize, how it must have come upon Jephthah and his only child in the hour of their highest glory, when all earthly prosperity seemed at their command. The greatest and happiest man in Israel becomes in a moment the poorest and the most stricken. Surely, in this vow and sacrifice was the lesson of vows and sacrifices taught to victorious Israel in a manner the most solemn. 

6. It is very significant that in 11:39 it is only said, that Jephthah “did with her according to his vow” — not that he actually offered her in sacrifice, while in the latter case the added clause, “and she knew no man,” would be utterly needless and unmeaning. Lastly, we may ask, Who would have been the priest by whom, and where the altar on which, such a sacrifice could have been offered unto Jehovah? 

On all these grounds — its utter contrariety to the whole Old Testament, the known piety of Jephthah, the blessing following upon his vow, his mention in the Epistle to the Hebrews, but especially the language of the narrative itself — we feel bound to reject the idea of any human sacrifice. In what special manner, besides remaining unmarried, the vow of her dedication to God was carried out, we do not feel bound to suggest. Here the principle, long ago expressed by Clericus, holds true: “We are not to imagine that, in so small a volume as the Old Testament, all the customs of the Hebrews are recorded, or the full history of all that had taken place among them. Hence there are necessarily allusions to many things which cannot be fully followed out, because there is no mention of them elsewhere."

Alfred Edersheim, Bible History Old Testament, Vol. III, Chap. XVIII

Paul's Use Of Psalm 32 In Romans 4

          The Epistle to the Romans is Paul's literary masterpiece on the doctrine of salvation. It is the most elegant of his extant writings. Paul begins his piece by presenting the issue of man's depravity, the righteousness of God, and his resultant condemnation. The apostle goes on to show that both Jew and Gentile have broken God's Law and are deserving of His judgment. Everyone stands guilty before Him, but He has presented a means of reconciliation through the atoning work of Jesus Christ.

          Paul makes an argument by example when he mentions Abraham who lived prior to the Law being given to the people of God. He does this with the intent of showing that his teaching is compatible with the Old Testament. A system of works righteousness would result in boasting, which God takes offense at. Romans 4:4 says that if someone earns wages, then it is not a gift. But justification is precisely that. Romans 4:5 says that God declares righteous the ungodly and counts them as such through faith. The only thing a man must do is give up any claim of self-merit. 

         The Law required that two or three witnesses be present to establish the validity of a charge (Deuteronomy 19:15; Numbers 35:30). Thus, we see the Apostle Paul following this custom in arguing for justification by faith as opposed to works of the Law. He brings up Abraham and King David as examples of men who were justified without consideration of good works. The latter person is of special interest here as we consider how Paul ties in Psalm 32 with his argument. The Psalm in question is one of a penitential nature.

         The Psalm used by Paul concerns the feeling of blessedness that comes about as a result of being forgiven of sin by God. The sins King David had repented of were sending Uriah the Hittite into battle to be killed with the intent of covering up his affair with Bathsheba. One sin led him to committing another. David used three words to describe his iniquity: guilt, wrongdoing, and sin. He also used three terms to describe God's mercy: forgiven, covered, and not being taken into account. The joy that King David felt over being forgiven of his sin by God even overshadowed the loss of his son.

          It is noteworthy that David did not mention any good deeds done to merit God's favor. In fact, he only brought up his sin. Its gravity was humungous. He came to God with nothing. King David was pardoned for what he had done. Therefore, God justifies people who are ungodly. Forgiveness is a matter of grace. It is not something which we earn for ourselves. Since David's sin was not imputed to him, that means he had a righteous standing before God. 

         To be "forgiven" of our sins means that God has taken them away from us. To have our sins "covered" means that their penalty has been met. That leads up to the forgiveness of our sins by God. Romans 4:7 is the only instance in which this word occurs in the New Testament. To have our sins not taken into account means we do not receive condemnation for them in Jesus Christ. We do not merit for ourselves God's eschatological wrath. We are not destined for eternal punishment like unbelievers. God does not treat us with the fate that we deserve.

         The Apostle Paul uses King David as an example of being justified in spite of his transgressions against God. Both he and Abraham can speak to the reality of justification apart from works. Their experiences are spoken of as equivalent to each other. Romans 4:7 and Romans 4:8 emphasize our pardon from sin. The overall point from these parallel phrases is that we are not justified by works. David speaks of the "blessed man" who receives full pardon from sin, which means that he believed others could experience the same.

          "...In contrast with many of the rabbinic references to Ps. 32, Paul makes no mention of the confession of sins, which is a central theme of the psalms (cf. Ps. 32:5; see Str-B 3:202-3). Confession is implicitly taken up in faith for Paul, in which sin that has overpowered our person is overcome: in faith "we give glory to God" (4:20; cf. 1:23; 3:26). As was the case with the story of Abraham, the broader context of the psalm makes clear that the "reckoning of righteousness" is no mere declaration, but rather an effective word." (Commentary on the New Testament Use of the Old Testament, edited by G. K. Beale and D. A. Carson, p. 624)

What To Expect In A Fallen World

Some people today think that it is ignorant to believe in Satan. Well, if you feel like that, I just ask you to look at the world and at yourself and try to explain some of the things that happen, both within you and in the world, apart from the biblical teaching about Satan and the hosts and powers of evil, these malevolent influences that are unseen in the spiritual realm.

The next step in the argument is that the world, as it is in sin and under the control of Satan, cannot be improved. Indeed, I defy anyone to show that Scripture teaches that it can. The Bible teaches, quite categorically, that sin is such a radical problem that the world cannot now and never will improve itself; there is no hope for it in that way. So we begin to see why the man or woman who is truly Christian, who bases all opinions on scriptural teaching, is not a bit surprised at what is happening in the world today.

Our Lord and Savior himself said, “As it was in the days of Noah, so shall it be also in the days of the Son of man. . . . Likewise also as it was in the days of Lot. . . .” (Luke 17:26, 28). He spans the centuries; he lays down the proposition that because of sin and the Fall, mankind as mankind is going to be no different at the end of history than what it was at the beginning. Therefore, nothing is such an utter travesty of the Christian gospel as the suggestion that because it is preached, each generation will be better than the previous one, and the world will reform and improve, until everything that is evil and wrong will have been banished and ultimately all will be perfect.

The gospel never teaches that; it asserts the exact opposite. I do not apologize for saying that the Bible’s view of history is profoundly pessimistic. Of course, that is why the Bible is not popular and has not been so during the last hundred years. Evolutionary theories and hypotheses are very optimistic; they all tell us that the world is going to be better and better and that mankind is evolving and advancing. Philosophers always want to be optimistic if they can be, and thus they paint this picture of improvement. And, of course, if you believe them, you cannot like the Bible because its realism contrasts sharply with these optimistic ideas.

D. Martyn Lloyd-Jones, Let Not Your Heart Be Troubled, p. 95-96

Does The Book Of Hebrews Contradict The Roman Catholic Eucharist?

• Introduction:

          -Roman Catholics are taught that their priests transform bread and wine into the physical body and blood of Jesus Christ to be consumed during the mass service. This dogma is known as transubstantiation. Paragraph 898 of the Code of Canon Law describes how the faithful are to treat the eucharist, "...worshiping it with the highest adoration." It is maintained that this alleged miracle is atonement for sin, that His propitiatory work is ongoing, and that His sacrifice is re-presented at each worship service. However, the Book of Hebrews contains a number of ideas which are in conflict with this theology.
          -The sacrifice of the mass is said to be a continuation of Jesus Christ's work on the cross. In Roman Catholic theology, He is offered up as a sacrifice by priests throughout the world to make atonement for our sins. It is maintained that Christ's sacrifice is perpetual since it exists beyond time. Roman Catholic Priest Bryan Babick says that, "The one Sacrifice of Christ is continually offered because its merits can continue to be experienced until He chooses to return in glory."

• Does Hebrews 7:26-27 Contradict The Sacrifice Of The Mass?:

          -The priestly ministry of Christ is one in which He need not make additional sacrifices. His work has been brought about to the fullest extent possible. The Book of Hebrews presents His atonement as being accomplished one time forever, without further sacrifices. For the author of Hebrews, that which is unchangeable entails perfection. That is the very nature of Christ's position as High Priest. No one else can legitimately lay claim to it.
          -The description of His atonement being made "once for all" emphasizes its perfection. It easily contrasts with the animal sacrifices performed under the Levitical priesthood. Those needed to be done on a daily basis. Those needed to be done on an annual basis. There was simply no end to them. This is not the case with Christ's work on the cross. His atonement had such an effect that animal victims are no longer necessary to be given for offerings.
          -The Penny Catechism has this excerpt explaining the sacrifice of the Roman Catholic mass as being, "...one and the same Sacrifice with that of the Cross, inasmuch as Christ, who offered himself, a bleeding victim, on the Cross to his heavenly Father, continues to offer himself in an unbloody manner on the altar, through the ministry of his priests."
          -If the sacrifice of Jesus Christ at Calvary and the sacrifice of the mass are one and the same event, then why does it have to be continually offered? Why so many sacrifices? If His atoning sacrifice is ongoing, then the implication is that it did not get finished. The mass causes the atonement of Jesus Christ to be just like the repetitive Old Testament sacrifices, which cannot bring about the perfection of our souls. The mass is not consistent with the presentation of His work in Hebrews as to why it is superior to the animal sacrifices.

• Does Hebrews 9:24-28 Contradict The Sacrifice Of The Mass?:

          -The first problem that this text presents for Roman Catholic eucharistic theology is that it says Christ entered into a sanctuary not made with human hands. Thus, He cannot be present in His human nature in the golden tabernacles of Roman Catholic churches. Christ has ascended into heaven. This point serves to illustrate the ontological problems that accompany this type of theology. The Catholic mass is in conflict with Christ's incarnation.

          -This passage speaks of Jesus Christ having completed His atonement sacrifice once in the last days. His sacrifice is not being performed again and again in the manner of the Old Testament priests who slaughtered animals. By the way, the Book of Hebrews does not even hint at the existence of a new order of priests who offer sacrifices during the mass. This would have been an ideal place to do so because the context of the entire letter points to Christ being superior to the old order of worship.

          -This passage speaks of Christ returning physically for a second time to administer judgment on mankind and restoring a righteous order. It does not speak of Him coming down during this age at the command of an ordained priest to be consumed by parishioners. Hebrews presents us with there being only one sacrifice for sin. The Roman Catholic Church teaches that the mass is a sacrifice of Christ’s body and blood, which is exactly what Hebrews addresses. 

          -The problem with Roman Catholic teaching is that Christ's sacrifice is believed to be a one time event and occurring on a daily basis. The author of Hebrews does not present His atonement in that way. According to Hebrews, Christ's sacrifice is not happening daily as did the sacrifices of the Old Covenant. It says Christ's sacrifice was “once for all,” meaning that it was a one-time event. The problem with the mass begins with it being a sacrifice that happens repeatedly.

• Does Hebrews 10:10-18 Contradict The Sacrifice Of The Mass?:

          -We have been sanctified by means of Jesus Christ's sacrifice "once for all" (Hebrews 10:10). That entails His work being fully complete at Calvary. His sacrifice is not continuing on in worship services across the world because that historical event has already come to pass. There is no sense in which His atonement is still in progress. His work on the cross alone covers us perfectly and completely.

          -Priests repeatedly offer the same sacrifices in vain as a result of Christ's expiatory work on the cross (Hebrews 10:11). They are powerless to accomplish anything to a person's benefit. Offerings cannot take away sin. No offerings are to be made since Christ's single sacrifice. This point is articulated more forcibly and explicitly in verse 18. It calls attention to the New Covenant being greater than the Old Covenant. 

          -Jesus Christ has ascended into the full presence of God (Hebrews 10:12-13). Never again will He descend to this earth to make another offering for sin. He is not returning from heaven at the command of a parish priest to be eaten by people in the pews. Nor can Christ's physical body be located at thousands of different churches around the world at the same time. It is evident that Roman Catholic eucharist theology suffers from ontological problems.

          -People who place their trust in Christ do not need any of the sacrifices performed during the mass because they have been eternally perfected by His one sacrifice (Hebrews 10:14). Hebrews 10:18 is the climax of this argument in that it says no other offerings exist for the purification of our souls from sin. Christ has already offered Himself as a ransom to God. Ritual sacrifices are a thing of the past. They have no merit. There is a reversal in Roman Catholic theology because the writer of Hebrews states that the priests offer sacrifices year after year, but this terminates with the coming of Christ's once and for all time sacrifice.

          -The idea that Jesus Christ is in some way still offering Himself up for our sins runs contrary to the reasoning employed in Hebrews 10:10-18 as to the nature and effects of His atonement. The work of Christ on the cross is not constantly happening throughout the ages until His return. Atonement is not being made for sin today. His body and blood are not being physically consumed each time Christians celebrate the Lord's Supper.

Problems With Modern Sexual Education

"And common sense observation tells us that the introduction of widespread public sex education has done nothing to check the increase of unwanted pregnancies, promiscuity, and venereal disease. There is evidence, rather, that such programs encourage premature sexuality with its attendant problems."

William Kirk Kilpatrick, Psychological Seduction: The Failure of Modern Psychology, p. 33

Problems In Modern Psychology

Despite the creation of a virtual army of psychiatrists, psychologists, psychometrists, counselors, and social workers, there has been no letup in the rate of mental illness, suicide, alcoholism, drug addiction, child abuse, divorce, murder, and general mayhem. Contrary to what one might expect in a society so carefully analyzed and attended to by mental health experts, there has been an increase in all these categories. It sometimes seems there is a direct ratio between the increasing number of helpers and the increasing number of those who need help. The more psychologist we have, the more mental illness we get; the more social workers and probation officers, the more crime; the more teachers, the more ignorance.

One has to wonder at it all. In plain language, it is suspicious. We are forced to entertain the possibility that psychology and related professions are proposing to solve problems that they themselves have helped to create. We find psychologists making a virtue our of self-preoccupation, and then we find them surprised at the increased supply of narcissists. We Find psychologists advising the courts that there is not such thing as a bad boy or even a bad adult, and then we find them formulating theories to explain the rise in crime. We find psychologists severing the bonds of family life, and then we find them conducting therapy for broken families.

William Kirk Kilpatrick, Psychological Seduction: The Failure of Modern Psychology, p. 31

The Correlation Between Dignity And Responsibility

"Half of popular psychology is devoted to praising human dignity and the other half to excusing us from responsibility. But what kind of dignity is that? It’s no good to tell a man he’s fully human in one breath, and then with the next suggest he’s no more accountable than a vegetable. These contradictions in theory eventually do show up in practice...The reluctance to convict, the backlog of court cases, and the increase in criminal behavior are due at least in part to the new notion that right and wrong are to be measured by psychological rather than legal and moral criteria, and to the equally dubious notion that judges and juries should play the role of therapists."

William Kirk Kilpatrick, Psychological Seduction: The Failure of Modern Psychology, p. 84

Divide And Conquer Is An Old Strategy Used By Tyrants

"The worst indecency of the totalitarian mind is that it wants to wipe out all special ties of emotion or allegiance such as might exist between husband and wife or parent and child. These kinds of loyalties threaten the only allegiance considered important, the one owed to Big Brother. It is in this atmosphere, of course, that children willingly denounce their parents to the secret police."

William Kirk Kilpatrick, Psychological Seduction: The Failure of Modern Psychology, p. 127

Should Abortion Be Considered A Civil Right?

          "The decision whether or not to bear a child is central to a woman’s life, to her well-being and dignity. It is a decision she must make for herself. When Government controls that decision for her, she is being treated as less than a fully adult human responsible for her own choices." (Ruth Bader Ginsburg, 1993 confirmation hearing)

          In the discussion of whether women should be able to choose to bear children, the question of the humanity of a "fetus" is avoided like the plague. Moral considerations can be used to override objections of personal liberty.

          If "pro-choice" people want to talk about personal responsibility, then there are birth control measures available. Abstinence is also an option. A unique aspect of human beings is the ability to reflect on their impulses.

          There is the issue of men themselves needing to act more responsibly. They should know how to act in a way more proper than that resembling a brute. Many men need to learn self-control, which is also financially advantageous.

          Why should abortion be an issue of personal choice, but not also the reception of vaccines? How do vaccine mandates not undermine the idea of us being "fully adult humans" who are "responsible for our own choices?"

          What is so special about being able to surgically remove a baby from the womb of a woman? Would women in general truly be happier if they remained childless for their whole lives?

           Women are not being rebellious or sinful if they want a job career. That is not a bad thing at all. However, there needs to be enough reproduction of people or a civilization will implode due to the inevitable processes of aging and death. 

Did Jesus Christ Accept The Book Of Genesis As Historically Accurate?

• Introduction:

          -There is ample evidence in the four gospels that Jesus believed the history of the Old Testament, especially Genesis, to be literally true. He expressed His beliefs as one who had no doubts as to whether the narrative was historical. He treated the written text as though it had actually happened, not simply allegories or stories illustrating moral truths. Christ used real people and events from the Old Testament to support what He was teaching to the people. His views on the historicity of Genesis were commonly shared by Jewish contemporaries.

• Jesus Affirmed Adam And Eve As Being Historical:

          -"But from the beginning of creation, ‘God made them male and female.’" (Mark 10:6)

            *The phrase "from the beginning of creation" is used in the writings of other Jewish teachers. For example, Rabbi Yannai said: "From the beginning of his creation of the universe the Holy One, blessed be He, scrutinized the deeds of the righteous and the deeds of the wicked." (Bereishit Rabbah 3)

            *Christ appealed to Adam and Eve as historical figures in upholding God's purpose for marriage. He merely tolerated the act of divorce because of man's fallenness.

            *This reasoning applies to the creation account of Genesis. Christ looks to the beginning of history in teaching about marriage.

• Jesus Affirmed Cain's Murder Of Abel As Being Historical:

          -"so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar." (Matthew 23:35)

            *Jesus Christ spans the course of Old Testament history from beginning to end in expressing condemnation of the Jewish leaders for rejecting God's prophets. Abel was murdered in the Book of Genesis and Zechariah in 2 Chronicles 24:20, which is the last book of the Jewish canon. Christ believed such portions of the Old Testament to not be parables or allegorical but historical.

• Jesus Affirmed Abraham (John 8:56-58) And Lot (Luke 17:28) To Be Historical Figures:

          -In the first text, Jesus Christ said that Abraham rejoiced to see His day, saw it, and was glad. It would be nonsensical of Him to say this of a mythological character. His speech presupposes the existence of Abraham as a historical character.

          -In the second text, Christ spans the course of human history from beginning to end in making the point that man will be sinful as long as this world goes on. Unconverted man will live on without any regard for the ways of God until He finally judges him. "In the days of..." refers to actual history.

• Jesus Affirmed The Destruction Of Sodom And Gomorrah As Actually Having Happened (Luke 17:29) And Lot's Wife Being Turned Into Salt (Luke 17:32):

          -For many centuries, there existed a unique structure of delicate, crumbling rock. It was traditionally linked to the story of Lot's wife. Historian Josephus noted in his writings that he had seen this formation, and it remained in existence during his time. Other early figures such as Clement of Rome, Irenaeus, and Benjamin of Tudela also mentioned this unusual rock formation as being visible in their era. However, later accounts claimed that it no longer existed. The presence of this structure might have served as a symbolic lesson for Jesus' followers.

• Is The Genesis Creation Account Is Based On Mesopotamian Myths?:

          -The borrowing of Mesopotamian ideas for the purpose of describing transcendent truths is different than having been derived from Mesopotamian stories themselves (i.e. The Ennuma Elish, Epic of Gilgamesh, Atrahasis, etc.). Nonetheless, the text of Genesis is a stand alone in that it presents itself as authentic history. Adam and Eve are presented as historical figures. The biblical account does not flow in the manner of myth, legend, or poetry. 

          -Genesis is unique in that it is monotheistic. God is distinguished from His creation. He formed everything from nothing. Genesis is unique in that He who created all things is loving, peaceful, and righteous. These divine and timeless truths are so elegantly communicated by the text. The Genesis creation account is more intricate in that it encompasses every sphere of the natural and spiritual realms. 

          -Metaphysical naturalists reject the text of Genesis as being supernatural revelation. They do not view the miraculous as being a part of the record of history. If we are to view this creation account as anything, then we are to view it as Moses correcting the pagan narratives. He was interacting with pagan accounts because the Israelites would be exposed to different worldviews as they moved into Canaan.

• Are Genesis Chapter One And Chapter Two Contradictory Creation Stories?:

          -It is not that the two accounts are contradictory in nature but are harmonious and interdependent. Genesis chapter one specifically speaks to the creation of the universe, with man being last in order. Genesis chapter two centers on what earth was like. It makes no mention of the stars, moon, or other features of the solar system. Genesis chapters two and three focuses more on man. Genesis chapter two does not outline the events of creation. There is no discrepancy between the first two chapters of Genesis, as both, while related, are different contexts.