Did God create other people in addition to Adam and Eve?
There is no indication anywhere in the Bible that God created any humans other than Adam and Eve. In Genesis 2 we read, “This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven. Now no shrub of the field was yet in the earth, and no plant of the field had yet sprouted, for the LORD God had not sent rain upon the earth, and there was no man to cultivate the ground. But a mist used to rise from the earth and water the whole surface of the ground. Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. The LORD God planted a garden toward the east, in Eden; and there He placed the man whom He had formed… Then the LORD God said, ‘It is not good for the man to be alone; I will make him a helper suitable for him.’ …So the LORD 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. The LORD God fashioned into a woman the rib which He had taken from the man, and brought her to the man” (Genesis 2:4-8, 18, 21-22).
Notice that the passage says, “There He placed the man whom He had formed.” Not the “men,” just the one “man.” And this man was alone (v. 18) so God made a woman out of his rib to be his companion. All other human beings have descended from these two original people. The two main reasons why this question usually comes up are (1) Cain’s wife, and (2) the origin of the different races. If the only people on the earth were children of Adam and Eve, whom did Cain marry and how did we get all the different races of people with their different skin colors from just two people? For answers to these issues, please read “Who was Cain’s wife?” and “What is the origin of the different races?”
What does it mean that God gave humanity dominion over the animals?
The word dominion means “rule or power over.” God has sovereign power over His creation and has delegated the authority to mankind to have dominion over the animals (Genesis 1:26). David reinforces this truth: “You made [mankind] rulers over the works of your hands; you put everything under their feet” (Psalm 8:6). Humanity was to “subdue” the earth (Genesis 1:28)—we were to hold a position of command over it; we were placed in a superior role and were to exercise control over the earth and its flora and fauna. Mankind was set up as the ruler of this world. All else was subjugated to him.
God’s command to subdue the earth and the animal life in it is a command to have the mastery over all of it. A true mastery (of anything) cannot be accomplished without an understanding of the thing mastered. In order for a musician to master the violin, he or she must truly understand the instrument. In order for mankind to attain mastery over the animal kingdom, we must understand the animals.
With the authority to rule comes the responsibility to rule well. There is an inherent accountability in the command to subdue the earth. Man has a duty to exercise his dominion under the authority of the One who delegated it. All authority is of God (Romans 13:1-5), and He delegates it to whomever He will (Daniel 4:17). The word subdue doesn’t have to imply violence or mistreatment. It can mean “to bring under cultivation.”
Man is to be the steward of the earth; he is to bring the material world and all of its varied elements into the service of God and the good of mankind. The command to subdue the earth is actually part of God’s blessing on mankind. Created in the image of God, Adam and Eve were to use the earth’s vast resources in the service of both God and themselves. It would only make sense for God to decree this, since only humans were created in God’s image.
When God gave humanity dominion over the animals, it was in order to care for, tend to, and use those animals to their fullest potential in a just manner. At the time that God gave mankind dominion over the animals, humans did not eat meat (Genesis 1:29). Eating meat did not begin until after the Flood (Genesis 9:1–3), and it was at that time that animals started to fear humans. However, although God changed the way we interact with animals, in that they are now “meat,” we still bear a responsibility to treat animals humanely. Human rule over animals does not mean we have the right to mistreat or misuse those animals.
Having dominion over the animals should entail a humane management of them as the resource God has ordained them to be. We should consider that mankind was given the task (and blessing) of representing God in this world. We are the caretakers. We hold sway over all the earth, and we (bearing God’s image) bear a responsibility to act as God would. Does God misuse His creation? No. Is God unwise in His management of resources? No. Is God ever cruel or selfish or wasteful? No. Then neither should we be. Any misuse or mistreatment of God’s creation is the result of sin, not the result of following God’s original command. We must fulfill our duty to manage the earth wisely until that time when the wolf shall lie down with the lamb in the kingdom of Christ (Isaiah 11:6).
The creation account is found in Genesis 1—2. Most of God’s creative work was done by speaking, an indication of the power and authority of His Word. Let us look at each day of God’s creative work:
Creation Day 1 (Genesis 1:1–5)
God creates the heavens and the earth. “The heavens” refers to everything beyond the earth, outer space. The earth is made but not formed in any specific way, although water is present. God then speaks light into existence. He then separates the light from the dark and names the light “day” and the dark “night.”
Creation Day 2 (Genesis 1:6–8)
God creates the sky. The sky forms a barrier between water upon the surface and the moisture in the air. At this point earth has an atmosphere.
Creation Day 3 (Genesis 1:9–13)
God creates dry land. Continents and islands rise above the water. The large bodies of water are named “seas” and the ground is named “land.” God declares that all this is good.
God creates all plant life. He creates this life to be self-sustaining: plants can reproduce. The plants are created in great diversity (many “kinds”). The land is green and teeming with plant life. God declares that this work is also good.
Creation Day 4 (Genesis 1:14–19)
God creates all the stars and heavenly bodies. The movement of these will help man track time. Two great heavenly bodies are made in relation to the earth. The first is the sun, which is the primary source of light, and the moon, which reflects the light of the sun. The movement of these bodies will distinguish day from night. This work is also declared to be good by God.
Creation Day 5 (Genesis 1:20–23)
God creates all life that lives in the water, in all of its marvelous diversity. God also makes all the birds. The language of the passage allows that this may be the time God made flying insects as well; if not, they are made on Day 6. All these creatures have the ability to perpetuate their species by reproduction. The creatures made on Day 5 are the first creatures blessed by God. God declares this work good.
Creation Day 6 (Genesis 1:24–31)
God creates all the creatures that live on dry land. This includes every type of creature not included on previous days. God also creates man. God declares this work good.
When God was creating man, He took counsel with Himself. “God said, ‘Let us make man in our image, in our likeness’” (Genesis 1:26). This is not an explicit revelation of the Trinity but is part of the foundation for such, as God reveals an “us” within the Godhead. God makes mankind in His own image, and thus mankind is special above all other creatures. He makes them male and female and places them in authority over the earth and over all the other creatures. God blesses them and commands them to reproduce, fill the earth, and subdue it (bring it under the rightful stewardship of mankind as authorized by God). God announces that humans and all other creatures are to eat plants alone. God will not rescind this dietary restriction until Genesis 9:3–4.
God’s creative work is complete at the end of the sixth day. The entire universe in all its beauty and perfection was fully formed in these six periods labeled as “days.” At the completion of His creation, God announces that it is “very good” (Genesis 1:31).
Creation Day 7 (Genesis 2:1–3)
God rests. This in no way indicates He was weary from His creative efforts; rather, it denotes that the creation is complete. He stops creating. Further, God is establishing a pattern of one day in seven to rest. The keeping of this day will eventually be a distinguishing trait of God’s chosen people, Israel (Exodus 20:8–11).
Many Christians interpret these “days” of creation as literal, 24-hour periods, a position called Young-Earth Creationism. It should be noted that certain other interpretations of these “days” suggest they were indeterminate periods of time. The Day-Age Theory and Historical Creationism are two theories that interpret the biblical data in a way that allows for an older earth. Regardless, the events and accomplishments of each “day” are the same.
What did God mean when He told Adam and Eve to be fruitful and multiply?
God had just finished all His creation, ending with His masterpieces, the very first man and woman, when He told them to be fruitful and multiply (Genesis 1:28). The world was now fully created with days and nights, seasons and years, plants and animals, and Adam and Eve; and God set in motion His plan to fill the world He created with people (Isaiah 45:18). The world was Adam and Eve’s inheritance to fill, and, as stated in the beginning of Genesis 1:28, it was God’s blessing for Adam and Eve to have children and work the earth. Commentator Matthew Henry wrote that God blessed the first couple with “a numerous lasting family, to enjoy this inheritance . . . in virtue of which their posterity should extend to the utmost corners of the earth and continue to the utmost period of time.”
Simply, God desired for Adam and Eve to have many children and for their children to have many children. But fruitfulness also denotes much more. God didn’t intend Adam and Eve to have children just to have children. In the remainder of Genesis 1:28, we see a useful and desired result: to “fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.”
Was the blessing bestowed upon Adam and Eve to be fruitful and multiply also a command for us today? Some take this view and refuse all forms of birth control. But if Genesis 1:28 is in fact a command to us as individuals rather than a blessing upon mankind in general, we run into a few problems, especially when looking to the New Testament.
First, Jesus walked the earth for 33 years having no wife to bear children. As a Jew, Jesus was raised according to Jewish laws and customs (Galatians 4:4), and He fulfilled the Law of God perfectly (Matthew 5:17). However, Jesus was not physically “fruitful,” nor did He “multiply,” indicating that Genesis 1:28 is not a command for every person to obey. In addition, Jesus said that celibacy is a personal choice, neither condemning it nor praising it above marriage and childbearing (Matthew 19:12).
Second, the apostle Paul encourages Christians that it is better to stay single than be married (1 Corinthians 7:38) so that individuals can place their entire focus on serving God (verses 32–35). Paul affirms that being married is a good thing, but he insists that being single is better in certain circumstances. Under the inspiration of the Holy Spirit, the apostle would not encourage us against bearing fruit and multiplying if that were one of God’s direct commands.
Finally, if being fruitful and multiplying is an express command for all couples to bear children, we run into the problem of infertility. While the Bible does say that children are a blessing from the Lord (Psalm 127:3–5), nowhere in Scripture is infertility condemned as a sin or a curse from God.
We can have lives that are pleasing to God and bring Him glory whether we have children or not. Indeed, we can be spiritually fruitful and multiply the citizens of the Kingdom of God when we obey Jesus’ command to “go and make disciples of all nations” (Matthew 28:19).
Since God took a rib from Adam to make Eve, does that mean men have one less rib than women?
God took a rib from Adam to make Eve, but this removal of a rib from Adam did not result in all men having one less rib. There are some interesting reasons why this is true and why God chose to take a rib in the first place.
On the sixth day of creation, God created the first man. It was a special work of creation: “The Lord God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being” (Genesis 2:7). The structure and design of the human body is amazing—not to mention the soul and the fact that humans are created in the image of God (Genesis 1:27).
After creating Adam, God guided the man to the discovery that he was, in a sense, alone in the world; unlike the animals, the man had no counterpart, no equal companion: “For Adam no suitable helper was found” (Genesis 2:20). Once Adam was aware of his need, God took steps to remedy the problem. He created the woman.
How God created the woman is significant. In Genesis 2:21–22, after causing Adam to fall into a deep sleep, God took a rib out of the man and used it to form the woman. So Adam and Eve were of the same substance and were connected physically. All people are from Adam, including Eve. When God brought the woman to the man, Adam said, “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for she was taken out of man” (Genesis 2:23).
Learning of God’s removal of a rib from Adam, some people assume that men today have one fewer rib than women have. It’s a wrong assumption, of course. Ribs are easily counted, and men and women have the same number of them. God made a surgical change to Adam, not a genetic change. Performing surgery does not alter one’s genetic makeup. Every descendant of Adam has the DNA encoding that produces 12 pairs of ribs—24 ribs total in the rib cage. Adam’s sons all had the same number of ribs that Adam had originally; in the same way, the son of a kidney donor will have two kidneys, not just one, and the daughter of an amputee will not be born missing a limb.
The fact that God pulled a rib out of Adam and not some other piece of his body shows God’s wisdom, planning, and foresight. Ribs regrow. All bones in the human body are able to mend themselves, but rib bone is unique in that it can regenerate. When a surgeon performs a costectomy (the removal of part or all of a rib), he or she will be careful to leave the perichondrium (the membrane surrounding the rib). The rib taken can be used for bone grafts elsewhere in the body, and in the spot of the missing rib will grow a new rib—usually within one or two months. (See Moore, K., Dalley, A., and Agur, M., Clinically Oriented Anatomy, 7th ed., Lippincott Williams & Wilkins, 2013, p. 83).
Given the rib’s ability to regenerate, we know that God did not permanently wound Adam when He took a rib from his side to make Eve. Adam did not live the rest of his life with a defect or a weak spot in his skeletal thorax. Because of God’s wonderful design, Adam lived out the rest of his days with the same number of ribs that he had been created with.
What does it mean when God tells Adam, “For dust you are and to dust you shall return” (Genesis 3:19)?
Genesis 2:7 teaches that God created Adam from the dust of the earth: “The Lord God formed a man from the dust of the earth and breathed into his nostrils the breath of life, and the man became a living being.” After Adam sinned, God informed him that he will toil the earth his entire life. It will be frustrating and difficult. Ultimately, Adam’s lifelong work would end in death, and he would return back to the dust from which he was created. Death was the final consequence of Adam’s choice to sin. In Genesis 3:19, God tells Adam, “For dust you are, and to dust you shall return” (NKJV).
God formed each element of creation with His word. He said it, and it was. But God specially formed Adam from the dust of the ground and breathed into his nostrils the breath of life. Humanity is made from a combination of the earth and the life-giving breath of God Himself. The glory of God is found in His breath in us, while being made from the dust of the earth is a reminder of our lowliness and dependence on Him. God’s declaration to Adam that “to dust you shall return” is final and gave Adam a continual awareness that one day he would die physically.
The curse of death that came to Adam was imparted to all humans who have lived since. Because of Adam, sin entered the world (Romans 5:12), all were condemned because of sin (verse 18), and death came to all humanity (verse 15; 1 Corinthians 15:22). All people are sinners (Romans 5:19) and will one day die and face judgment before God (Hebrews 9:27). The reality that “to dust you shall return” is for everyone. For those who trust in Christ, though, the curse of death will be overcome (Ephesians 2:1–10). Rather than fear death, believers have the assurance of eternity that fuels the way we live.
Peter urges believers to remember that we are pilgrims and sojourners, and as such we are “to abstain from sinful desires, which wage war against your soul” (1 Peter 2:11). The certainty that “to dust you shall return” should humble us to seek and follow God. Our time on earth is short compared to eternity. Paul calls our bodies “earthly tents” in 2 Corinthians 5:1. This world is not our permanent home, and our bodies are destined to return to dust. On earth we groan and are burdened. Yet resurrection and eternity with God in a heavenly dwelling are promised to those who belong to Christ (2 Corinthians 5:4). We cannot be so entangled in the affairs of this world that we miss out on what matters eternally.
James also reminds believers, “What is your life? You are a mist that appears for a little while and then vanishes” (James 4:14). We are called to be Christ’s ambassadors, sharing the gospel with others and urging them to be reconciled with God (2 Corinthians 5:20). In light of the brevity of life, we should take account of how we live. Instead of living for ourselves, we should live for God and do good (James 4:16–17). “To dust you shall return” should impact how we live and what our lives are about.
As pioneer missionary C. T. Studd penned, “Only one life, ’twill soon be past, / Only what’s done for Christ will last.” God’s declaration to Adam that “to dust you shall return” still rings true for every person today. We all come from dust, and we will all return back to it. What happens in between matters. May we live our lives for His glory, in obedience to Him and telling others of the hope we have in Christ. May many turn to Him before it is too late.
The “firmament” (from the Latin firmamentum, meaning “sky” or “expanse”) is mentioned 17 times in the King James Version of the Bible and refers to the expanse of the heavens above the earth.
Nine of the occurrences of firmament are in the first chapter of the Bible as part of the creation account. Genesis 1:6-8 says, “And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.” The “firmament” is called “heaven”; i.e., it is what people see when they stand outside and look up. It is the space which includes the earth’s atmosphere and the celestial realm. In the firmament, we see the sun, moon, and stars; in modern translations the firmament is often called the “expanse” or the “sky.”
Genesis says that the firmament “separated the water under the expanse from the water above it” (Genesis 1:7). Originally, God created the earth with water “under” the sky (terrestrial and subterranean water) and water “above” the sky—possibly a “water canopy” which enwrapped the earth in a protective layer. Or, the waters above the firmament could simply be a reference to clouds.
We find firmament used again in Psalms: “The heavens declare the glory of God; and the firmament sheweth his handywork” (Psalm 19:1). Also, in Psalm 150:1, “Praise ye the LORD. . . . Praise him in the firmament of his power.”
Firmament is used in only two other books of the Bible: Ezekiel (five times) and Daniel (once). In Ezekiel, each occurrence takes place within a vision. For example, “Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne” (Ezekiel 10:1).
Daniel 12:3 says, “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.”
In short, the “firmament” is a vast expanse, specifically the atmosphere or sky. The word is found only in the King James Version and other older translations of the Bible.
Did God literally and visibly walk in the garden (Genesis 3:8)?
Genesis 3:8 says, “And they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden.” We know that God is spirit (John 4:24), so how exactly could He be “walking” in the garden?
First, it is clear from Genesis 3:8 that God’s approach in the garden was heralded by a “sound” or a “voice.” The verse begins by stating, “They heard the sound” of the Lord God. Whatever form God took, it certainly allowed for the physical production of sound. His walk was audible; He was making noise.
The verse also mentions the “presence” of God “among the trees” of the garden. It was a presence that Adam and Eve acknowledged and thought they could hide from. So, God’s garden walk included both sound and some sort of presence among the trees.
Even given these two statements, interpretations differ greatly. Some emphasize the fact that God the Father is invisible and cannot be seen by humans. According to this view, God did not appear in the flesh; rather, He took on a symbolic, incorporeal appearance, such as a cloud, much like He did with the Israelites in the desert with Moses (Deuteronomy 31:15).
Others suggest that the idea of God “walking” refers to a theophany—an appearance of God in a tangible, human form. Theologians who hold this view point to a parallel in Genesis 18, where God appears as one of three (seemingly human) visitors to Abraham.
Another theory is based on the Hebrew phrase translated “the cool of the day.” This could be literally translated “the wind of that day.” Some think this might refer to a strong wind. If so, Adam and Eve’s reaction makes more sense. They heard God’s approach as a terrible wind that lashed the trees of the garden, and they took cover. God called (using a Hebrew word that also means “to summon”) Adam to face judgment. Acts 2 records an interesting parallel: the coming of the Holy Spirit was accompanied by “a sound like the blowing of a violent wind” (verse 2). Also, God spoke to Job “out of the whirlwind” (Job 38:1).
Regardless of whether God appeared in human form or in a cloud, or whether He made His presence known by a windstorm, it is clear God Himself confronted the sinners and issued judgment. To the praise of His grace, this judgment also included the promise of a future Redeemer (Genesis 3:15). Thus began a great saga that ultimately led to Jesus Christ, the perfect sacrifice for sin and substitute for sin’s judgment. Through Christ, those who believe are forgiven of sin and receive eternal life (John 3:16).
What are some of the most common questions about Noah’s Ark?
How long did it take Noah to build the ark? The Bible does not specifically say how long it took Noah to build the ark. When Noah is first mentioned in Genesis 5:32, he is 500 years old. When Noah enters the ark, he is 600 years old. The time it took to build the ark would depend on how much time passed between Genesis 6:14, when God commanded Noah to build the ark; and Genesis 7:1, when God commanded Noah to enter the ark. Some scholars teach that it took Noah 120 years to build the ark, based on Genesis 6:3. Others say that it took 100 years, based on Noah’s age in Genesis 5:32 and his age in Genesis 7:6.
How long was Noah on the ark? Noah entered the ark in the 600th year of his life, on the 17th day of the 2nd month (Genesis 7:11-13). Noah left the ark on the 27th day of the 2nd month of the following year (Genesis 8:14-15). Therefore, assuming a lunar calendar of 360 days, Noah was on the ark for approximately 370 days.
How many of each type of animal did Noah take on the ark? Seven pairs of each kind of clean animal and one pair of each kind of other animals were taken on the ark (Genesis 6:19-20; 7:2-3). By “clean” the Bible means animals that were “acceptable for sacrifice.” That is why seven pairs of the clean animals were taken – so some of them could be sacrificed after the Flood was over without endangering the species.
How many people were on Noah’s ark? According to Genesis chapters 6-8, Noah, his wife, Noah’s three sons (Shem, Ham, and Japheth), and their wives were on the ark. Therefore, there were eight people on the ark.
Who was Noah’s wife? The Bible nowhere specifically gives us the name or identity of Noah’s wife. There is a tradition that she was Naamah (Genesis 4:22). While possible, this is not explicitly taught in the Bible.
Why did God allow Satan to enter the Garden of Eden?
Genesis 3 explains how sin came into the world but does not patently state why God allowed Satan into the Garden of Eden. However, a viable answer is discernable in God’s plan of salvation.
The Genesis narrative reveals that God created Adam and Eve—the first man and woman of the human race. They were made perfect and sinless, and God gave them everything they needed to enjoy and thrive. He did all this out of His fathomless, unconditional love for them. God desired them to love Him in return and express that love through faithful obedience.
For love to be proved genuine, God gave Adam and Eve and all succeeding people the freedom to choose. We can choose to love or not to love, to obey God or not to obey Him, to do good or evil. If the human will had never been allowed to be tested and proved, then people would be nothing more than robots. God could have created us to love and obey Him automatically. He could have put a fence around the Garden of Eden and never allowed humanity to be tempted. But God’s desire was and is for people to love Him sincerely, obey Him willingly, and worship Him wholeheartedly (Deuteronomy 10:12–13; Matthew 22:37; John 14:15; 1 John 4:19).
God placed a restriction on Adam and Eve. He commanded, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die” (Genesis 2:16–17). The tree was God’s test of obedience and love.
Even though Adam and Eve were in paradise without sin, rebellion and evil had already come into creation through the angel Lucifer’s fall (Isaiah 14:12–15). Lucifer was created perfect and beautiful and may have been in the Garden of Eden prior to his rebellion (see Ezekiel 28:13). Lucifer’s undoing was his proud desire to “be like the Most High” (Isaiah 14:14, NLT). After his fall, Lucifer became known as Satan or the devil. Evil and sin came into the world through Lucifer’s rebellion.
Satan lured Eve with the same sin he had committed—the ambition to be like God (Genesis 3:4–5). Both the tree and Satan presented a test. Eve took Satan’s bait, Adam chose to follow Eve into sin, and the fall of humankind was complete (Romans 5:12). The couple and all subsequent humans would pay the consequences of their disobedience, beginning with separation from God. Sin breaks our fellowship with God. Born in a state of estrangement from our Creator, we all desperately need a Savior to reconcile and restore our relationship with God (Romans 3:9, 10–12, 23; Psalm 51:5; Ephesians 2:3).
Why did God allow Satan to enter the Garden of Eden? At best, we can speculate that God allowed it as a means of testing Adam and Eve’s love and obedience. Why did God let His beloved creations fall into sin? These questions have no definitive answers in Scripture. The Bible does not tell us everything we want to know, but God, through His Word, does provide everything we need (2 Timothy 3:16–17; 2 Peter 1:3). We can stand firm on the truth Scripture does reveal. We know God is good, wise, and loving (Luke 18:19; Genesis 50:20; 1 John 4:8, 16). Everything He does is in our best interest, for a good and loving purpose (Romans 8:28; 31–38).
Some things are hidden from us in Scripture and not for us to know: “The secret things belong to the Lord our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law” (Deuteronomy 29:29). We are allowed to explore, research, and discover much in God’s Word, but there is infinite knowledge beyond our finite reach (Psalm 44:21; Daniel 8:26; Romans 11:33; 16:25). When we are left with unanswerable questions, we must be willing to accept what God has not revealed and cling to what He has.
