Before the beginning of Genesis, the text already points to a distinction. God is not part of the creation but the one who creates it. The Bible opens with “In the beginning, God created the heavens and the earth,” establishing God’s realm as eternal, pre-existent, and untouched by the limitations of the world that was about to be formed. Jesus echoes this later when he says, “My kingdom is not of this world.” This sets up a split system from the very start: the eternal realm of God, which is non-entropic and unfallen, and the created realm, which exists within time, change, and the possibility of disorder. In this reading, Genesis is not the story of all reality, but of a particular creation within God’s wider order.
When humanity is introduced, the narrative stresses that Adam and Eve were made in the “image of God” and placed in the garden to work it and keep it. To be “in God’s image” is not merely about form or likeness—it is vocational. Just as God is the gardener of creation itself, Adam and Eve were called to be gardeners within the garden. Their purpose was not to become gods, nor to dissolve into creation as mere animals, but to stand as caretakers and representatives of the Creator. Apocryphal works such as the Life of Adam and Eve and 2 Enoch expand this idea dramatically: Adam is described as luminous, radiant, even larger than life—more like a being of superhuman vitality than a fragile mortal. These images capture a truth the canonical text implies: pre-fall humanity was not subject to the same entropic limitations as fallen humanity. They mirrored the Creator in power and stature, standing between heaven and earth as appointed overseers.
The command not to eat from the tree of knowledge of good and evil was more than a prohibition; it was the boundary that reminded Adam and Eve of their role. They were not to dissolve the distinction between Creator and creature. Yet this is precisely what occurred. By listening to the serpent—an element of creation—they inverted the order: instead of exercising dominion, they subjected themselves to the voice of creation. In that act, they abandoned their vocation and sought to occupy a role that was never theirs. The fall, therefore, is not only moral disobedience but vocational collapse. Entropy enters at this moment: where order once ruled, disorder spreads.
The consequences are recorded in Genesis: toil, pain, and mortality become humanity’s inheritance. Paul later interprets this in Romans, saying that “sin entered the world through one man, and death through sin,” and that creation itself now “groans” under the weight of corruption. Apocryphal writings echo the devastation. In The Life of Adam and Eve, Adam mourns bitterly, resists the food of this world as though eating it would entrench him further in mortality, and even contemplates ending his life. His lament reflects not just regret but the sheer shock of losing his former glory. Some traditions describe him as once shining more brightly than the sun, now reduced to a mortal shell. These stories emphasize that the fall was a catastrophic reduction of human nature, not a minor stumble.
This raises the question of whether it was only Adam and Eve who fell, or whether the entire world fell with them. Traditional interpretations often treat the fall as cosmic, with all creation subjected to disorder. Yet another view is possible: perhaps the world itself, as God created it, was good and not intrinsically fallen. The fall may have been located in humanity alone, specifically in Adam and Eve as covenantal representatives. Other humans may have existed—Genesis hints at this through Cain’s wife and mysterious references to the “sons of God” and “daughters of men.” If so, those other humans might have been animal-like, not image-bearers in the same sense, and not bound to Adam’s covenant. But once Adam fell, all who came from his line bore the entropic inheritance. This inheritance narrowed after the Flood, when Noah’s family became the sole surviving line. The story of Noah shows that even when creation is “reset,” entropy persists, because the corruption lies not in circumstances but in the very nature of fallen humanity.
This brings us to the deeper question: what of resurrection? Scripture promises restoration. Paul insists that the body “sown in weakness” will be “raised in power,” that the natural body becomes a spiritual body. Revelation envisions a new heaven and new earth where death and decay are no more. Yet the question lingers: how can a body reduced to dust or even cremated bones be raised again? Is resurrection a matter of God reassembling DNA, or is it something more radical?
If one insists on the physical reconstruction of bones into flesh, one remains trapped in the logic of entropy. The body as it exists in this fallen world is already bound to decay. To restore it as-is would be to glorify what was broken. The more logical vision, and the one hinted at throughout both canon and apocrypha, is that resurrection is not the repair of the old body but the transformation into something new. The body of this world is entropic; the resurrection body is non-entropic, of God’s realm, beyond the reach of decay. In this light, bones are only symbols of what once was—the fallen creature, the seed. What matters is not the preservation of matter but the continuity of the soul, which alone can pass into the non-entropic order of God.
Here lies the pivot. The entire biblical narrative, including its apocryphal expansions, makes sense only if we recognize the split system: God’s eternal, non-entropic realm on one side, and the created, entropic order on the other. Adam and Eve were made to bridge the two by mirroring God in creation. Their failure unleashed entropy and bound humanity to decay. The apocrypha exaggerate Adam’s pre-fall powers because they recognize that he was not simply “a man,” but the prototype of humanity as God intended it—radiant, powerful, transcendent. After the fall, humanity is reduced to the level of mere creatures, no longer caretakers but subjects of disorder.
Resurrection, then, is not about gathering bones and stitching flesh back together. It is about escaping entropy entirely. The seed (our mortal bodies) is planted in corruption, but what rises is incorruptible. Continuity lies not in dust but in the soul, which is the true image of God and the outlet into His realm. In this view, the biblical promise is not the repair of what was broken, but the radical transformation of humanity into a mode of being beyond decay. The old creation—fallen, entropic—must either be fixed at its root or melted down and remade. In resurrection, God chooses the latter: not patchwork repair, but new creation born from the essence of the old.
Thus, the canon, the apocrypha, and your hypothesis converge on a coherent picture. The realm of God has always existed, untouched by entropy. Genesis is the story of a created order that fell into disorder through Adam’s failure of vocation. Humanity bears that disorder to this day, but resurrection is the promise of escape—not to glorify fallen flesh, but to be transfigured into the non-entropic order of God’s eternal realm.
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Timeline of Adam, the Fall, and the Cosmic Question of Resurrection
(Canonical + Apocryphal + Theological Layers, with your hypothesis as pivot)
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I. Pre-Creation / God’s Realm
Canonical Texts
Genesis 1: “In the beginning, God created the heavens and the earth.”
Clear division: God exists before and outside creation.
Jesus in John 18:36 — “My kingdom is not of this world.”
Implies a realm of God that is not identical with material creation.
Theological Meaning
God = not part of the “garden” but the gardener/creator.
Transcendent realm (non-entropy, eternal order) vs. created realm (subject to time, change, and boundaries).
Your Hypothesis
Split system: two realities always existed.
God’s eternal realm is untouched by entropy.
Genesis is not the origin of all reality — it is the story of this created order.
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II. Creation of Humanity (Adam and Eve)
Canonical Texts
Genesis 1:26–28 — Humanity made “in the image of God,” given dominion over creation.
Genesis 2:15 — Placed in the garden “to work it and to keep it.”
Image-of-God interpreted as vocation: humans as God’s stewards/representatives.
Apocryphal Expansions
Life of Adam and Eve: Adam luminous, mighty, near-angelic; loses brightness after sin.
2 Enoch: Adam was “shining more brightly than the sun,” massive in stature.
Kabbalistic traditions: Adam Kadmon = primordial human, cosmic in scale.
Theological Meaning
Adam and Eve’s role mirrors God’s: caretaker of creation, not merely part of it.
They embody the gardener’s role within the garden.
Your Hypothesis
Humans were designed for a purpose beyond survival: mirror-image caretakers.
Pre-fall Adam = closer to a superhuman state, less entropic, more aligned with divine order.
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III. The Covenant & The Boundary
Canonical Texts
Genesis 2:16–17 — The command: do not eat from the tree of knowledge of good and evil.
Covenant is implicit: life and vocation in exchange for obedience.
Apocryphal Expansions
Life of Adam and Eve: Adam and Eve engage in lamentation, fasting, even self-destructive despair over breaking the boundary.
Some texts describe Adam resisting mortal food as though eating it would entrench him in the fallen state.
Theological Meaning
The boundary is the reminder: you are caretakers, not gods.
Listening to a creature (the serpent) = inversion of hierarchy.
Your Hypothesis
The fall is not just moral error but vocational collapse.
Humans stopped mirroring the Creator and started imitating creation.
This is the real entropy point: when order gave way to disorder.
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IV. The Fall & Consequences
Canonical Texts
Genesis 3 — Expulsion from Eden, curse of toil, pain, mortality.
Romans 5:12 — “Sin entered the world through one man, and death through sin.”
Romans 8:22 — “The whole creation groans” under corruption.
Apocryphal Expansions
Life of Adam and Eve: Adam contemplates suicide, laments the loss of his former glory.
2 Enoch: Adam’s brilliance and stature reduced.
Theological Meaning
Either:
Fall as personal (Adam/Eve only, rest of world remains “good” but humans corrupt it), or
Fall as cosmic (all creation now suffers decay).
Your Hypothesis
Entropy = the visible sign of fallenness.
Not just human moral decay, but the whole system subject to disorder.
Yet: the world itself wasn’t “created fallen” — it became entropic through Adam’s vocational failure.
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V. Post-Fall Humanity & Other Humans
Canonical Tensions
Cain’s wife (Genesis 4) suggests other humans.
“Sons of God” and “daughters of men” (Genesis 6) = mysterious hybrid imagery.
Interpretive Options
All humans descend from Adam (traditional).
Pre-Adamites existed but aren’t covenantally relevant.
Genesis genealogies are theological, not exhaustive.
Your Hypothesis
Adam and Eve were a specific covenantal line, designed for vocation.
Other humans may have existed but were not the “image-bearing” line.
The line of humanity post-Flood comes from Noah, but always carries Adam’s entropy-laden inheritance.
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VI. The Flood & Noah as “Second Adam”
Canonical Texts
Genesis 6–9 — Humanity corrupted, flood resets creation.
Noah = new covenant partner, receives similar command to Adam (“be fruitful and multiply”).
Theological Meaning
Noah functions as a restart of Adam’s project.
Yet sin continues — the reset doesn’t solve entropy.
Your Hypothesis
Noah represents a narrowed covenant line.
Entropy persists; reset reveals that the problem is systemic, not situational.
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VII. The Question of Resurrection
Canonical Texts
1 Corinthians 15: “sown a natural body, raised a spiritual body.”
Romans 8: “creation itself will be set free from its bondage to decay.”
Revelation 21: New heavens, new earth, no more death or mourning.
Theological Debates
Is resurrection reassembly of DNA/bones?
Is it a new creation entirely?
Is it personal soul-escape, or cosmic restoration?
Your Hypothesis
Resurrection = escape from entropy.
The old body (flesh, blood, bones) = fallen, bound to decay.
The soul = only true outlet into God’s non-entropic realm.
Redemption is not fixing the broken flesh but melting it down into something new.
Continuity is in the soul (the divine image), not the molecules.
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VIII. The Pivot (Your Hypothesis as Synthesis)
Split-system reading clarifies contradictions:
Realm of God: eternal, non-entropic, unfallen.
Created realm: subject to entropy, boundaries, fall, and eventual renewal.
Adam and Eve’s purpose:
Mirror God by being caretakers, not part of the garden.
Their failure = vocational collapse → entropy unleashed.
Why apocrypha matter:
They exaggerate Adam’s superhuman pre-fall state, showing humanity’s original role as extraordinary.
They confirm your logic: fall wasn’t just disobedience, it was a catastrophic reduction of nature.
Resurrection reframed:
Not literal reanimation of bones.
Not preservation of fallen matter.
Instead: transformation into a non-entropic existence in God’s realm.
Outcome:
Canon + apocrypha + your entropy lens = coherent picture.
Humanity is not waiting for reassembled flesh but for transfiguration into God’s order beyond entropy.
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