![]() Furthermore, the model of kingship here presupposed is Israelite, according to which, the monarch does not possess unrestrained power and authority the limits of his rule are carefully defined and circumscribed by divine law, so that kingship is to be exercised with responsibility and is subject to accountability. Jewish scholar Nahum Sarna reasons why the kingly power bestowed on mankind to “subdue” and “rule” the earth cannot include a license to harmfully exploit creation: the human race is not inherently sovereign, but enjoys its dominion solely by the grace of God. God created mankind to be his viceroys (royal figures) who would represent him by “ruling” 2 wisely over his creation. These are the same categories of animals that mankind was to rule over in Genesis 1 (Genesis 1:26–28). Solomon even spoke of beasts, birds, reptiles, and fish. Likewise, King Solomon brought about a benevolent rule that resulted in peace and safety with each man under his own fig tree (1 Kings 4:24–26). For example, in Leviticus, rādâ reflects a benevolent, peaceful rule towards a person among the Israelites who has become poor (Leviticus 25:43, 46, 53). It is also true that the word rādâ can be used for ruling harshly (Isaiah 14:2, 6, 41:2), but again the context must determine the meaning of rādâ. For example, the prophet Micah uses a powerful warlike image of God “treading”( kābaš) out our iniquities, which is a compassionate act (see Micah 7:19). But these things are implied by the context and not by the word itself. It is true that the Hebrew word kābaš can imply physical danger (Esther 7:8), subjecting someone to slavery (2 Chronicles 28:10 Nehemiah 5:5 Jeremiah 34:11, 16), and conquering people (Numbers 32:22, 29 Joshua 18:1 2 Samuel 8:11 1 Chronicles 22:18 Zechariah 9:13). 1ĭo the words “subdue” ( kābaš) and “rule” ( rādâ) in Genesis 1:28 imply that mankind (Adam & Eve) were to make a warlike conquest on the earth to transform the world into a better place? For example, in Leviticus, rādâ reflects a benevolent, peaceful rule towards a person among the Israelites who has become poor (Leviticus 25:43, 46, 53). Also, humans seem to be given the right to kill animals, implying death was already in existence. Instead, this verse implies the earth was chaotic and needed order brought to it. But this implies the command from God was not a perfect, blissful creation. The scholar Joshua John Van Ee notes the use of the second word for ruling over the animals seems to suggest humans had the right to use animals for any purpose like food and clothing, implying they already had the right to kill and eat animals. But to do that meant tackling the harsh environments forcefully. So God is telling humans to make a warlike conquest on the earth because it needs to be subdued, implying the earth wasn’t perfect and humanity was elected to transform the earth into a better place. ![]() The second word refers to ruling harshly over someone or oppression. The first word is used of war conquest and enslavement. In Hebrew, these words are extremely harsh. Humanity is told to subdue the earth and have dominion over all animals. But Genesis 1:28 suggests the opposite was true. In a recent YouTube video, apologist and theistic evolutionist Michael Jones (Inspiring Philosophy) used this argument: As noted before, young-earth believers say before the fall the earth was blissful and perfect with no death or suffering. A common argument from theistic evolutionists is that the Hebrew words used in Genesis 1:28 for “subdue” ( kābaš) and “rule” ( rādâ) imply that there was death before the fall. God blessed them and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.” ( Genesis 1:28 NASB)īecause of their less-than-biblical worldview, theistic evolutionists often strive to find supposed imperfections in the creation week in Genesis 1.
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