Chance and Necessity?

In a useful article on Wikipedia, this is written about Jack Monod's 'Chance and Necessity':

Chance and Necessity: Essay on the Natural Philosophy of Modern Biology (French: Le Hasard et la Nécessité: Essai sur la philosophie naturelle de la biologie moderne) is a 1970 book by Nobel Prize winner Jacques Monod. Aimed at a general audience, the book describes the basic characteristics of life, reviews findings of modern biochemistry and molecular biology, and argues that life arose by blind chance guided by natural selection, could not have been predicted, and does not have a higher purpose.

It may seem odd, but Isaiah also writes about Chance and Necessity:

But you who forsake the Lord,
Who forget My holy mountain,
Who set a table for Fortune,
And who fill cups with mixed wine for Destiny

                                                             Isaiah 65:11

Now, let's look at some words.

The word translated 'Fortune' in Isaiah is 'Gad', a Babylonian deity, the 'god' of 'fortune'.

'Destiny' in the passage translates 'Meni', the Babylonian 'god' of 'fate'.

Israel forsook Yahweh (the great I AM) for Babylonian imposter gods: demons, perhaps.

Today, modern materialistic naturalism adds a third 'god' Cronus, or Chronos: 'time'. But rather than Chronos representing the destructive ravages of time (see for corroboration Romans 8:18-24, where the creation is subject to corruption and, by implication the ravages of time), it produces benefits!

Here's the connection: modern evolutionary speculation couples 'chance' and a form of 'necessity'* over time; but the great deceit is that here time, instead of  exerting its ravages, does the very reverse and brings about increasingly capable and sophisticated organisms, culminating (so far?) in mankind.

This perhaps represents the greatest vanity: a deceit that instead of time diminishing us (we all die) it paradoxically is the engine of idealist benefit. No 'one' benefits, but things are asserted to get better*. This inverts the ancient's recognition of the true effect of time on events and substitutes a deceit that time makes for the better, denying Sanford's 'genetic entropy', an observable decline to genetic catastrophe.

Now do you understand the parlous implications of Darwinian Evolution? 

Many thanks to M for his insight into this passage in Isaiah.

*Darwin's ideas were congruent with Victorian optimism that saw things inevitably getting better. He mistook the additive growth of knowledge, in line with mankind's imageness of God, with some form of ontological 'progress'. Thus I call his idea a 'mid-Victorian gross-morphology pipe-dream'.