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There are many more serious exegetical problems with the framework view.23 Third, Genesis 1–11 has the same characteristics of historical narrative as Genesis 12–50, most of Exodus, much of Numbers, Joshua, 1 and 2 Kings, etc.
Genesis 1–11 describes real people by name, real events in their lives, real places and geographical areas by name,24 real times (days, months, years25), etc.
This shows that Jesus’ default hermeneutic was: just read it, it means what it says.27 Even most old-earth proponents recognize that Genesis 1–11 is history.28 And virtually all Christians prior to the 19th century read it that way.
So there are many good biblical and historical reasons for taking Genesis 1–11 as literal history in which all the details matter and are inerrant.
John Collins,18 Norman Geisler,19 and Ronald Youngblood.20 In this chapter I will present some of the reasons for concluding that these great scholars were wrong on this important point and have thereby misled many pastors and lay people.
Before attempting to determine the date of Adam’s creation, I want to make a few more comments about the historicity of Genesis to supplement and complement the arguments in previous chapters.
When we insist that Genesis 1–11 is history, we are not saying that this section of the Bible is history, i.e., that it was only inspired to satisfy some of our curiosity about origins.
Most of the Church had accepted the millions of years at the beginning of the 19th century.
Today, many Christians, including many leaders and scholars, think they can.
From my reading and interaction with old-earth creationists of all varieties in 25 countries over the last 35 years, I think one reason many of them think they can harmonize the two is that they have not paid very careful attention to the relevant biblical texts.
Several lines of evidence demonstrate that this introductory section of Scripture is to be understood as history.
First, the Hebrew waw-consecutive verb forms used in Genesis 1 (and continuing through the rest of the book) are characteristic of Hebrew narrative, but not of Hebrew poetry.22 Second, Genesis 1 does not have the dominant characteristic of Hebrew poetry, namely parallelism, where the truth in the first part of a verse is repeated in different ways in the second part (e.g., ).
Therefore, it is claimed, the Bible does not deal with the issue of the age of mankind or even how man came into existence.