Resurrection Passages in Genesis

It is important to begin a study on resurrection passages in the book of Genesis. Why? It is because that is where the subject of death occurs.Are there any resurrection passages in Genesis, particularly related to Adam's fall?

God commanded Adam,

"Of every tree you may freely eat, 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." (Genesis 2:16, 17

As a direct consequence of Adam's sin, he incurred the penalty of death the day he ate. Observe that God addressed Adam as an already "dying" creature. The literal rendering of the text reads "dying" you shall die. Man's biology, set in motion from the beginning, did not change with the fall, i.e. from a non-dying, physically immortal being to a mortal one.

What are the reasons for this? One, Adam was promised by God that he would die, the day he ate. Physical death is the separation of the body from the spirit, (James 2:26). Adam's spirit did not separate from his body the day he ate of the tree. Thus, the death he died does not meet the criteria of physical death.

Secondly, it was Abel, not Adam who first experienced physical death, (Genesis 4:8). In his recent public oral debate with Mac Deaver, of Denton, TX, held in Carlsbad, NM, Don Preston of Ardmore, OK, affirmed that God did not send Christ to deliver us from the death of Abel, but from the death of Adam. Thus, since Adam had not died physically as did Abel, our deliverance from death could not be biological. Such is often read into many resurrection passages in the Bible.

Some have reasoned that Adam began to die that day. This argument seeks to remedy the problem with the non-cessation of his physical life. But such a definition would mock the idea of Abel's murder. When Cain, his brother rose up and slew him, Abel did not "begin" to die living until he was 930 years old as in the case of Adam. For this reason, such notions of Adam's physical death must be summarily dismissed.

In addition, when God meets out the punishment to Adam, he does not include physical death as a part of the consequence. This erroneous reading of the text has influenced many who arrive at the passage with a preconceived notion of death.

Consider that the penalty mentioned in Genesis 2:17, applies to both Adam and Eve. However, the consequences were individualized for each offender. The serpent would go on his belly and eat dust all the days of his life. Nothing about this is stated for Adam or the woman. That doesn't mean that a man can't lie down on his belly and eat dust if he chooses to or is forced so to do.

Next, the woman experiences greatly multiplied sorrow in conception with desire for her husband who rules over her, v. 16) Likewise, nothing said to the serpent or to Adam concerning this. The New Testament makes clear that in spiritual and familial matters, "man is the head of woman" (1 Corinthians 11:3), requiring her submission, (14:34), has authority over the woman which is not to be usurped by her (1 Timothy 2:12-13), and is the head of the wife, (Ephesians 5:23).

It must logically follow then, that the consequences God spoke to Adam, were specific to him, for that is whom God addresses. "Then to Adam He said...'because you have heeded the voice of your wife..." The ground is cursed for Adam's sake so that he toils all the days of his life. This phrase, all the days of his life implies that Adam's life has a terminus point. Verse 19, is more precise, not as a penalty, but as a matter of biological fact.

In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return."

Adam returns to dust not because of his sin, but because he was taken out of the ground and because he was but dust. Compare the statement to the serpent, "On your belly you shall go all the days of your life" (v. 14). Is there any indication that the serpent had immortality? On the one hand the serpent eats dust "all the days of his life" which means he would die at some point. On the other hand, Adam would toil in the earth, "all the days of his life." The statements are parallel. Adam was no more physically immortal than was the serpent.

What is also interesting and should be noticed is that these words are conspicuously absent from the judgment imposed on the woman. She is not told that she would have sorrow in conception all the days of her life. Why not? It is because her biology is different. Women do not conceive all their lives. Their bodies cease to be fertile long before their natural life ends under normal conditions.

Another objection to Adam's natural mortality is that upon sentencing, he was removed from the garden with access to the tree of life, lest he put forth his hand and eat and live forever, (Genesis 3:22).

The assumption is made that the tree of live serves to perpetuate physical life. For this, we have no indication either in this text or elsewhere in the scriptures. Not only would one who advocates such need to establish it here, but also, to show clearly where and when the change occurred from the natural or physical to the spiritual.

The direct result of eating of the tree of the knowledge of good and evil was death, the day they ate, i.e. a spiritual consequence resulting in spiritual death, known as sin-death or separation from God. But, again, it is argued that eating of the tree of life brings about a physical result, i.e. biological immortality. Why the inconsistency?

Resurrection Passages In Revelation Relating to Genesis

John wrote that the tree of life is in the new Jerusalem, which the Hebrews writer equates with the church, Hebrews 12:23. This is why John saw the New Jerusalem come down out of heaven to be with man. Thus this tree of life is with us to this day, not to give physical life, but spiritual life.

Jesus promised that if a man keeps his sayings, he would never see death. However, we know that the apostles were faithful, all of whom have now physically died. Did Jesus lie to them? The names of the apostles are the very foundations of the holy city wherein is the tree of life. Did they not possess the life thereof?

What then are the resurrection passages that focus on the antithesis of the death Adam died?

Resurrection Passages in Romans Relating to Genesis

What is the death spoken of here? Is it physical death? Whatever the death is in the text, it is that which man experiences during his present existence, i.e. before physical death. Paul said death reigned from Adam to Moses. Death is personified as the king which holds power over its subjects. Man, apart from Christ, in his present life is under death. Thus, this death occurs in man's present lifetime, not merely after he dies. Likewise, the life which stands over against that death begins now before man's physical death. As Paul says, "So that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord," (Romans 5:21).

Corporately Adam is therefore, representative of man under sin and death, before the law of Moses. Since the law, Moses corporately represents the status of man under sin and death but strengthened by the law which entered that the offense might abound, (Romans 5:20). Therefore, in all resurrection passages speaking of "in Adam" the reference is not to individuals as such, but to Adam or Moses as corporate entities encompassing all of mankind under sin and death within those respective spheres.

All who were in Moses were in Adam, but not all who were in Adam were in Moses. Thus, God argues resurrection from the greater or more universally encompassing "one man" i.e. Adam. Neither refers to biological any more than does "in Christ." See other studies on resurrection passages.

Are There Any Resurrection Passages in Genesis?

The promise in verse 15 is that of Christ in his victory over Satan. Christ, as the last Adam brings life verse the death brought by the first Adam. Thus, it is a resurrection passage, though primal in content. All resurrection passages begin at this starting promise of life.