If death is built into God’s creative act in Genesis 1, then it would have to fall under His pronouncement of “it was very good.” Death is described as the result and judgment of sin, yet when God describes His Glory as His steadfast love, grace, mercy and justice, it appears as an apparent contradiction if billions of life-forms are condemned when their only “crime” is that they are no longer determined as “useful.” Or is His nature and His Glory only for humans, while for the rest of creation He could care less?
In a previous post, it was identified that this world is a center for the meaning of this universe. This is a visited planet, and we are a visited species – all because of the birth in a stable in Bethlehem. Yet realistically, we are not the measure of all things. We are never given the luxury of saying that all this was just for us. God did not create the “lower” animals merely in order to lead up to us, because they were not created for our enjoyment. Instead
For in Him all things were created, in heaven and on earth, visible and invisible … all thing were created through Him and for Him. He is before all things, and in Him all things hold together… [Colossians 1:16-17]
Every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: “Blessing and honor and glory and power be to Him Who sits on the throne, and to the Lamb, forever and ever!” [Revelation 5:13]
Although we also are meant to enjoy His creation, God’s primary motivation is according to His “steadfast loving” pleasure and enjoyment, not for ours – which forms the basis for the Biblical concept of our stewardship of His handiwork. So then God created the Trilobite, not as a beginning step just for our sake, but because His delight was to have the Trilobite. Had He not created man, it would not have diminished His delight in the Trilobite (although humanity was always in the plan).
In the same vein, Psalm 104 is a marvelous song of praise, as the psalmist surveys creation and observes the sheer delight God has in providing for His creation. And, despite how it has now been infected with sin and death, there is the contrast that His Spirit will be sent forth to create and to renew the face of the ground – the ground cursed as the result of man’s sin (Genesis 3:17). That the death of the innocent or of the no longer useful is not God’s will and desire is reflected by the hope He proclaims in the prophets:
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The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the lion and the fatling together, and a little child shall lead them. The cow and the bear shall feed; their young shall lie down together; and the lion shall eat straw like the ox. The sucking child shall play over the hole of the asp, and the weaned child shall put his hand on the adder’s den. They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of Jehovah as the waters cover the sea. (Isaiah 11:6-9; note also that God did not give mankind leave to be a carnivore until after the flood, Genesis 9:3-5)
In this description of the End Time, it is “the knowledge of Jehovah” which accomplishes this peacefulness and cohabitation – significantly this “knowledge” will cause the cessation of the dog-eat-dog existence of nature; it stands in strong contrast to the idea that God uses evolution and survival of the fittest to glean out the unwanted. By implication, it is nature’s lack of this knowledge which is at the root of its killing and dying. There is no concept of “progression” – in other words, the same animals as in the past are still present –, but now, as St Paul points out, creation will finally be released from the decay and corruption that human sin has brought upon it:
For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and labors with birth pangs together until now. [Romans 8:19-22]
That God creates for His pleasure is not of the same vein as evolution’s presupposition that the Trilobite and any of the other extinct animals are merely expendable creatures on the road to progress.
Also, there is no concept here that “the ends justifies the means,” i.e., that death, although not good in itself, still is good because its product is good. That philosophy has been generally resisted precisely because it opens the door to all kinds of atrocities done in the name of an ultimate “good.” The slaughter of millions of individuals for the sake of evolutionary progress, whether of a certain animal species or the genocide of humans, cannot be sanctioned Biblically.
Where is the supposed comfort of “Are not two sparrows, sold for a penny? Not one of them will fall to the ground without your Father’s will… Fear not, therefore; you are of more value than many sparrows” [Matthew 10:29-31]? If an individual animal really doesn’t matter much to God, it is of little comfort to say that one has the value of many of that which has no worth – what does it matter if you are worth five Monopoly (the Hasbro game) dollars or a million Monopoly dollars? However, the whole point of Jesus’ comment is that every individual, animal or man, is of individual importance to God.
Again, theistic evolution presents Jehovah of Covenant as being contradictory and conflicted. It simply is not adequate on foundational levels.