What did Jesus say about Adam and Eve?

The words in Genesis 1:26-27, “Let us make man in our own image, after our likeness: and let them have dominion,” are peculiar to man's creation. Other forms of life had already been brought forth, by the “waters” and the “earth” (vv. 20, 24), but in man's creation, Elohim—the Triune God—acts directly and deliberately. Genesis 2:7-25, gives the details of his creation in the concrete, as the earlier mention of it does in the abstract—not two events, but the same in different aspects. This record of man's creation is neither mythical nor parabolic, but literal. It is assumed as historic fact by the Lord (Matt. 19:4-6) and the inspired Apostle (1 Tim. 2:13 -14), and is fundamental to revealed truth concerning man in his present condition (Rom. 5:12 -19) and future state (1 Cor. 15:12 -19). Evolution, in its modern aspects, virtually denies this record, although it is endorsed by the Son of God (Matt. 19:6), who in Scripture is honoured and owned as man's Creator (John 1:3).

Every student of scripture meets with difficulties, and finds much that he cannot understand; but, as we have said before, waiting on God in humility of mind, and in unfeigned dependence on the Holy Spirit, it is astonishing how He clears up the difficulties for us. It is, however, very remarkable how the Lord seems to have anticipated many of the objections which are raised by learned and scientific men, who rely on their own reasonings instead of simply accepting what God has said. In addition to some instances already pointed out, we may notice that the Lord authenticated the doctrine of the descent of the human race from one pair of parents from the beginning of the creation (Mark 10:6); of the taking away of all by the Deluge, except those who were in the ark (Matt. 24:37-39); of the destruction of Sodom and Gomorrah with fire and brimstone; of the miraculous supply of the manna; and the story of Jonah and the fish (some great fish, not necessarily a whale), and his mission to Nineveh and its effects.

In looking into the books of Moses, we find that our Lord recognised their divine authority, and referred to each of them as such. We hear Him saying on one occasion, "Have ye not read he which made them at the beginning made them male and female?" (Gen. 1:27.) And again He quotes from Genesis 2:24, "For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh." He was Himself, as the woman's Seed, to be the fulfiller of the bruising of Satan's head, after He Himself had suffered from him. This we find in Genesis 3; as also in the typical clothing of man's nakedness through the death of Another; the result of the death of the cross. Our Lord also spoke of the death of "righteous Abel," as recorded in Genesis 4; endorsed the doctrine of man's utter ruin of Genesis 6, when He said, "the flesh profits nothing," and "out of the heart of men proceed evil thoughts," etc.; and largely dwelt on the details of the days of Noah and the flood as typical of the sad state He will find the world in when He comes from heaven to judge. (Matt. 24:37-41.) Our Lord also referred to Abraham, saying, he "rejoiced to see my day … and was glad," but asserted the divine glory of His Person, when He said, "Before Abraham was, I AM."

The question has been raised whether the book of Jonah is sober history, or merely a "story" written by someone for a moral purpose. No question could be more evil, for it challenges the truthfulness of no less a person than the blessed Son of God. On various occasions in the course of His ministry He alluded to Old Testament records as pointing a warning to men of His own day. When defending the divine institution of marriage, He spoke of the creation of Adam and Eve as the first pair (Matt. 19:4-5): He spoke also of the murder of Abel (Matt. 23:35); of the flood (Matt. 24:38); and of the destruction of Sodom and Gomorrah (Luke 17:29). To all these He added a twofold reference to Jonah. First to his preaching, and the repentance of the men of Nineveh. This was intended as a solemn rebuke to the heartless men who heard the voice of our Lord and heeded it not. Then He referred to Jonah's three days imprisonment in the belly of the fish. The was meant as a warning to our Lord's hearers that as Jonah disappeared from view for three days and three nights. so would the despised Greater than Jonah become lost to Israel and the world (Matt. 12:39-41). For the prophet's strange experiences were typical of the death and resurrection of the Lord Jesus.

As regards the single pair, Christ and His apostles, particularly Paul, speak of the first man and woman as alone; and all Paul's doctrine is based on it. I am aware that our Essayists, and all their party, think themselves far wiser than the apostles; but, as the same Paul says, "not he that commendeth himself is approved." I suppose they would have a little modesty as yet as to treating the Lord as a person of inferior wisdom; but the whole account in both chapters speaks, as the Lord says, of one man and one woman. He planted a garden, and there He put the man whom He had formed. He was alone, all the beasts subjected to him, but no companion; and then Eve taken out of his side: when fallen and driven out, he begets a son in his own image. It is not merely the doctrine of Paul, but the historical statement is as clear as possible. The fall and redemption are all set aside in the part of the essay I allude to.

Fourthly, it appears also that they received the history which that book contains as true and authentic, the miraculous and supernatural as well as that which is according to the common course of nature. Thus in Mark 10:9 the Lord refers to the creation of Adam and Eve as historically true, and on the words of Adam founds His own command" What therefore God hath joined together, let not man put asunder." In Matt. 24:37 He refers to the deluge, the destruction of the world, and the preservation of Noah; in Luke 17:32, to the fire and brimstone which destroyed Sodom and the cities of the plain, and the transformation of Lot's wife into a pillar of salt. So He refers to the appearance of God in the burning bush; the miraculous effect of looking at the brazen serpent; and the miraculous supply of manna, as typical of Himself, where the comparison necessarily implies the truth of the fact (John 3:14; John 6:49-51). Stephen repeats almost word for word the history of Abraham's miraculous call, the birth of Isaac, Jacob, and the twelve Patriarchs, the miraculous circumstances of the Exodus, and the giving of the Law (Acts 7).

He spoke of – The creation of Adam and Eve (Mark 10:6; Gen. 2:24). The murder of Abel (Luke 11:51; Gen. 4). The deluge, and Noah and the ark (Luke 17:26-27; Gen. 7). The burning of Sodom and the petrification of Lot's wife (Luke 17:28, 32; Gen. 19). The burning bush in the desert (Luke 20:37; Ex. 3). The lifting up of the brazen serpent (John 3:14; Num. 21). The sending of the manna (John 6:31; Ex. 16). The visit of Elijah to the widow of Zarephath (Luke 4:26; 1 Ki. 17). The cleansing of the leper, Naaman (Luke 4:27; 2 Ki. 5). The visions of Daniel (Matt. 24:15; Dan.). The preservation of Jonah in the belly of the fish (Matt. 12:40; Jonah).

It may be also observed that the Lord Jesus (Matt. 19:4-5) attributes to God the words cited from Gen. 2:24: "He which made them … said, For this cause shall a man leave father," etc. It was Moses that wrote: but it was God speaking none the less. Rationalism denies both through confiding in an ignis fatuus of criticism.

(2) He refers to Old Testament Scriptures with the question, "Have ye not read?" — "Have ye not read that he which made them at the beginning made them male and female" (Matt. 19:4)? and "Have ye not read that which was spoken unto you by God, saying: I am the God of Abraham …" (Matt. 22:31)? Christ thus intimated that if they had studied these scriptures, they would have ascertained the will of God on the subjects about which they had asked Him. If the Old Testament taught them on any subject, that was sufficient warrant for them to accept the teaching as that of God. Is it not also sufficient warrant for you?

Christ says that from the beginning God made them male and female. No, says the evolutionist, in the beginning was a speck of protoplasm. The infatuated Bishop of Birmingham says: