The discussion surrounding animal death in God’s creation has long been a point of contention, particularly among those who adhere to young earth creationism. Some argue that death—especially animal death—contradicts the redemptive work of Christ, while others maintain that Scripture presents animal death as part of God’s intended design rather than a tragic consequence of sin.
Dr. Timothy Mortenson asserts:
“To accept millions of years of animal death before the creation and Fall of man contradicts and destroys the Bible’s teaching on death and the full redemptive work of Christ.” (1)
Similarly, Ken Ham states:
“So to believe in millions of years is a gospel issue. This belief ultimately impugns the character of the Creator and Savior and undermines the foundation of the soul-saving gospel.” (2)
Yet, despite these concerns, the Bible itself does not present animal death as intrinsically evil or contrary to God’s plan.
Was Christ's Sacrifice an Afterthought?
Some argue that death could not have existed before the Fall because Christ's sacrifice was meant to counteract sin and its consequences. However, even leading YEC proponents at Answers in Genesis acknowledge that Christ’s sacrifice was foreordained before the world was created.
Steve Ham explains:
“As the One who is before all things, He (God) providentially rules over all things as He pleases. Christ is the sovereign Lord. He does not make choices willy nilly; nor is He surprised by anything that happens on earth—even Adam’s original sin. He is the unchangeable God, and what He purposed before the world was created will certainly happen. Nothing can change those plans. No, Jesus went to the Cross exactly as God had intended before the world began. ‘This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men’ (Acts 2:23). Jesus is the very design and accomplishment of God’s eternal wisdom. The plan of redemption was not a necessary afterthought to remedy a plan gone wrong. Jesus Christ had purposed to redeem us from eternity past. His work on the Cross is nothing short of the pinnacle of the revelation of God’s eternal and sovereign wisdom.” (3)
This understanding reinforces the idea that God’s plan was never disrupted. If Christ’s sacrifice was foreordained, then the existence of death—even before the Fall—was anticipated and accounted for in God’s divine wisdom.
Does the Bible Actually Teach That Animal Death Came Through Adam?
YEC often relies on four main proof texts to support the premise that animal death came through Adam: Romans 5:12, 6:23, 8:19-23, and—though less frequently—1 Corinthians 15:21. However, a closer examination of these passages challenges YEC assumptions:
1 Corinthians 15:21 is clearly referring only to human beings, as the surrounding context is focused on the resurrection of the dead.
Romans 6:23 explicitly states that "the wages of sin is death," referring to human spiritual death, not the death of animals.
Romans 5:12 states that death spread to all humans because all humans sin, but does not clarify whether this applies to all of creation.
Romans 8:19-23 states that creation was subjected to frustration (mataiotēti, ματαιότητι) and decay (phthoras, φθορᾶς), not death.
The word mataiotēti can be translated as futility or vanity, possibly alluding to Ecclesiastes, which emphasizes the futility of a life without God. Phthoras, translated as decay, can also mean corruption—which aligns with Paul’s focus in Romans on spiritual and moral corruption rather than physical death. Additionally, while some translations insert the word “death” into Romans 8:21, the original Greek does not include it. Instead, Paul seems to allude to the broken world-system created by fallen humanity rather than a universal death curse placed on all creation. Furthermore, we find no explicit reference to such a curse in Genesis 3, though that is where one might naturally expect it.
Ultimately, nothing in Scripture explicitly states that the creation was cursed with death because of Adam’s sin. While Romans 8 describes creation's groaning, it points toward the brokenness of the human condition and our ultimate redemption.
As uncomfortable as it may be for modern readers, the biblical authors did not view animal death as evil. Many passages in Scripture present animal death as part of God's provision, even as a good thing:
Psalm 104:21, 147:9, and Job 38:41-49 praise God for providing carnivores and scavengers with food.
Psalm 104:25-30 glorifies God as the giver and taker of life, including His care for Leviathan.
Job 1:20-22 and Matthew 10:29 recognize God’s sovereignty over life and death.
The Bible also presents animal sacrifice as a good thing, not only for atonement but for thanksgiving and praise (Leviticus 7:11-38, 23:24-25, Psalm 116). Furthermore, God Himself permitted humans to eat animals—implicitly through the dominion verbs kabash (כָּבַשׁ) and radah (רָדָה) in Genesis 1:28, and explicitly in Genesis 9:3, when God reaffirmed His covenant with Noah after the Flood.
Was Creation "Perfect" Before the Fall?
Contrary to common assumptions, Genesis 1 does not say that creation was perfect. It states that God called it “very good” (towb meod, מְאֹ֑ד ט֖וֹב), meaning it functioned according to His plan. However, it does not use the Hebrew word for perfect (tamim, תָּמִים).
Old Testament scholar, Dr. John H. Walton explains:
“Our modern Western system of ideas, which historians and philosophers call humanism, is based on the belief that human happiness constitutes the highest value and therefore the highest good. Happiness in turn is generally defined in terms of an absence of pain, such that our word evil is synonymous with human suffering. ...The cognitive environment of the ancient Near East, however, did not hold human happiness as the highest ideal. Their highest ideal is probably best described by our English word order. For ancient Near Easterners, a thing was good not based on the extent to which it produced human pleasure or alleviated human suffering, but to the extent to which it was functioning as it was intended to. ...This was part of the cognitive environment of the ancient world and was what ancient writers meant when they used the word that translators render in English as good.” –The Lost World of the Israelite Conquest, pp. 21, 22
Throughout Scripture, things God creates—including angels, Adam, and Eve—are not perfect in the same sense that God Himself is perfect. By imposing modern standards of perfection onto the Genesis account, YEC inadvertently judges God’s creation by flawed human logic rather than biblical truth.
Conclusion
Understanding death within God's creation challenges long-held assumptions, but it also invites us to see divine wisdom in a new light. If Christ’s sacrifice was foreordained from eternity, then death—even before the Fall—was neither a disruption nor an accident, but rather part of God's sovereign design. Instead of perceiving animal death as a tragic flaw in creation, Scripture reveals a tapestry of divine provision, order, and purpose.
Perhaps the discomfort surrounding death stems more from human limitations than from theological necessity. Modern perspectives often equate suffering with injustice, yet biblical wisdom points to a greater reality—one in which life and death are woven into the fabric of God's perfect plan. The question, then, is not whether death negates God's goodness, but whether our own expectations of perfection align with the way God Himself defines "very good.”
Instead of asking whether death contradicts God's creation, perhaps we should consider whether our understanding of life and eternity is broad enough to embrace God's wisdom beyond human comprehension. As Isaiah 55:8-9 reminds us: “... my thoughts are not your thoughts, and your ways are not My ways. This is the Lord’s declaration. For as heaven is higher than earth, so My ways are higher than your ways, and My thoughts than your thoughts.”
In the end, God's design may not conform to our expectations, but His wisdom far surpasses anything we could ever grasp.