The problem with mixing long ages and the Bible stems from how someone interprets Genesis 1 and 2. If these chapters are read as symbolic and/or poetic (not as a literal, historical account of how God created the universe), the question then becomes: How should the rest of Genesis—and the Bible—be interpreted? The answer is a subjective determination. As it turns out, exegeting—analyzing a passage to discover its intended meaning—Genesis, a Hebrew narrative (i.e., not Hebrew poetry), demonstrates the inerrancy of the creation account and, thus, a young earth.^1,2

A significant amount of research and scholarship (both scientific and theological) indicates that a young Earth is the most straightforward, conservative way to interpret God’s Word. The book of Genesis says God made everything in six days and that genealogy commences with Adam.³ The entire universe was formed in a mature state, including Earth and its creatures. In addition, God created everything “very good” (Genesis 1:31), and there was initially no death. The fact that death doesn’t exist until the third chapter of Genesis (the Curse) precludes any kind of evolution (e.g., theistic evolution). There couldn’t have been any “evolutionary selections” because nothing died; therefore, nothing replaced it. Ultimately, believing in an old earth not only implies that evolution occurred, but it also means rejecting the biblical truth that death didn’t happen until Genesis 3.

The most unambiguous way to interpret the Bible is according to its grammatical-historical sense, or the intended meaning of the authors.⁴ A literal interpretation accounts for all figures of speech in the text, providing the most straightforward method of exegeting Scripture. To this point, when Jesus quoted the Old Testament, it was always clear that He considered its passages as factual and true. In Luke 4, for example, Jesus responds to Satan by quoting Deuteronomy 6:13, 6:16, and 8:3.

Many people attempt to explain the words, phrases, or paragraphs in a Bible verse or passage according to their own interpretations, disregarding key elements like context and the author’s purpose.⁵ That’s not what God intended, however, which is why He instructs us to handle the Word of truth correctly (2 Timothy 2:15).^6,7 When we make ourselves the final arbiters of which sections to read plainly, we exalt ourselves above God. Who, then, can claim that one person’s interpretation of a biblical event or truth is more or less accurate than another’s? As a result of the inevitable confusion, Scripture would be rendered essentially invalid. The Bible is God’s inspired, written revelation to us, and He intended for it to be taken completely at its word—including the literal, six-day creation of Genesis.

References

1. See James J. S. Johnson, “Genesis Is History, Not Poetry: Exposing Hidden Assumptions about What Hebrew Poetry Is and Is Not,” Acts & Facts, June 2011, 8–9.
2. True, unbiased science also demonstrates the accuracy of the Genesis account. Alternate theories, such as the day-age theory, theistic evolution, and progressive creationism, were developed outside the biblical text from a modern (and ever-changing) scientific worldview.
3. See Henry M. Morris, “The Meaning of ‘Day,’” Days of Praise, Spring 1996.
4. As described in Article XV of the Chicago Statement on Biblical Hermeneutics.
5. See Jonathan K. Corrado, “The Importance of Context in Sound Biblical Interpretation,” Creation Science Update, January 9, 2023, https://www.icr.org/article/importance-o
   f-context-in-sound.
6. Additionally, the disciples took Christ’s (Bible-based) directives literally. After Jesus commanded them in Matthew 28:19–20 to “make disciples of all the nations,” they began preaching the gospel across the then-known world, telling people to “believe on the Lord Jesus Christ” and be saved (Acts 16:31). See James R. White, Scripture Alone: Exploring the Bible’s Accuracy, Authority, and Authenticity (Minneapolis, MN: Bethany House, 2004), 200–213.
7. Although we interpret the Bible literally, it contains some literary devices that are meant to be taken figuratively; however, these are readily apparent (e.g., Psalm 17:8). In fact, according to the English theologian E.W. Bullinger (1837–1913), Scripture uses 217 different figures of speech. For example, in John 10:9, Jesus says, “I am the door.” Does Jesus have hinges and a knob? Of course not—it’s a metaphor utilized to convey His message. See E. W. Bullinger, Figures of Speech Used in the Bible: Explained and Illustrated(New York: Messrs. E. & J. B. Young & Co., 1898).

Stage image: Outlook from Pferdskopf in the Rhon Mountains during a meteorological inversion
Stage image credit: Copyright © Jorg Braukmann. Used in accordance with federal copyright (fair use doctrine) law. Usage by ICR does not imply endorsement of copyright holder.

* Dr. Corrado earned a Ph.D. in systems engineering from Colorado State University and a Th.M. from Liberty University. He is a freelance contributor to ICR’s Creation Science Update, works in the defense and nuclear industries, and is a senior officer in the U.S. Naval Reserve.