The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate, by John H. Walton
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The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate, by John H. Walton
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2016 Christianity Today Biblical Studies Award of Merit For centuries the story of Adam and Eve has resonated richly through the corridors of art, literature and theology. But for most moderns, taking it at face value is incongruous. And even for many thinking Christians today who want to take seriously the authority of Scripture, insisting on a "literal" understanding of Genesis 2–3 looks painfully like a "tear here" strip between faith and science. How can Christians of good faith move forward? Who were the historical Adam and Eve? What if we've been reading Genesis―and its claims regarding material origins―wrong? In what cultural context was this couple, this garden, this tree, this serpent portrayed? Following his groundbreaking Lost World of Genesis One, John Walton explores the ancient Near Eastern context of Genesis 2–3, creating space for a faithful reading of Scripture along with full engagement with science for a new way forward in the human origins debate. As a bonus, an illuminating excursus by N. T. Wright places Adam in the implied narrative of Paul's theology. The Lost World of Adam and Eve will be required reading for anyone seeking to understand this foundational text historically and theologically, and wondering how to view it alongside contemporary understandings of human origins.
The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate, by John H. Walton - Amazon Sales Rank: #20297 in Books
- Brand: Walton, John H.
- Published on: 2015-03-27
- Original language: English
- Number of items: 1
- Dimensions: 8.25" h x .70" w x 5.50" l, .0 pounds
- Binding: Paperback
- 256 pages
The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate, by John H. Walton Review "When strident voices who call the first three chapters of Genesis nothing but myth are met by equally strident voices declaring that the Bible, the gospel and the church will thereby collapse from the inside, we are tempted to take a side and start cheering. Then come the voices of reason that seek an opportunity to calm down the strident voices that often refuse to listen. John Walton is a voice of reason and he has shown time and time again that we must learn to read the Bible as God gave it, not the way we'd like it to be. Here we are treated to more 'propositions' about Adam and Eve that will anchor our faith in the ancient world in such a way that the fresh Spirit of God can blow on those chapters to illuminate all who will listen. Thank God for The Lost World of Adam and Eve." (Scot McKnight, professor of New Testament, Northern Seminary)"We who are committed to the authority of Scripture believe it is inerrant in all that it affirms. Determining what it's affirming is the tricky part, and that is precisely what John Walton helps us discern. Armed with a robust knowledge of the Old Testament and its ancient context, Walton equips Christians to read Genesis on its own terms rather than the terms we've inherited from the modern 'science versus faith' narrative of our culture. As a result Walton opens up new possibilities in the ongoing theological and biblical debate concerning human origins with strong scholarship and Christ-like humility." (Skye Jethani, author of With, SkyeJethani.com)"John Walton is a gift to the church. In his writing and speaking he has helped Christians to faithfully read the Bible in an environment of competing scientific claims. Now, in The Lost World of Adam and Eve, Walton provides a profoundly evangelical account of how the Bible speaks of Adam and Eve by treating the statements of Scripture in their ancient historical context. This book is the first thing to put in the hands of those wrestling with the perceived tension between the Bible and science." (Timothy Gombis, Grand Rapids Theological Seminary)"[T]his book is an intelligent discussion of new ways to view the story of Adam and Eve. . . . What Walton does with faith and learning is to save a certain sort of Christian reader, once again, from over-literalism not respectful of either Hebrew scripture or contemporary science. Walton's intriguing volume should appeal to pastors and academics, as well as seminary students." (Graham Christian, Library Journal, May 15, 2015)"This excellent volume on reading Genesis 2 and 3 will be enormously helpful to Bible-readers who wish to take seriously both Scripture and contemporary scientific perspectives on such matters as human origins. Building on previous work, Walton plots an orthodox Christian path through some challenging territory, writing in a highly accessible manner and making great use of example. His extensive knowledge of the ancient Near Eastern world constantly illuminates the text. The reader will not only gain deep insight into the opening chapters of Genesis, but (more generally) will also be helped to think well about what it means to read any ancient text competently." (Iain Provan, Marshall Sheppard Professor of Biblical Studies, Regent College)"Can an interpretation of Genesis 2–3 be true to the biblical text and be supported by the most legitimate claims of science? Can one exegete the accounts of the creation and fall of Adam and Eve in light of all of the partial parallels in other ancient Near Eastern creation literature and still believe in the inerrancy of Scripture? John Walton shows that the answer to both questions is a resounding 'yes.' Whether or not one agrees with every detail of Walton's interpretation, one has to admire the brilliance, clarity and sensibility of his approach. This is a must-read for anyone who thinks one has to choose between faith and science." (Craig L. Blomberg, Distinguished Professor of New Testament, Denver Seminary)"There is much that is valuable in Walton's book for laypersons, students, and all those interested in the Bible-versus-science debate. In addition, Walton's reconsideration of key terms and concepts in Genesis 1–3 is challenging and worth contemplation by academic readers." (Deane Galbraith, Journal of the Evangelical Theological Society, March 2015, 58:1)"This book is a 'must-read' for anyone interested in the contemporary debate over human origins and how to understand the early chapters of Genesis." (Douglas Mangum, Bible Study Magazine, May/June 2015)"Never has it been more important to think carefully about the intent of the human creation narrative: to view it through the objective of the narrator as the story was first written down and to seek to understand it through the mind of the audience as it was first heard. . . . Given his many years of teaching experience in evangelical institutions and his remarkable communication skill, perhaps no one is better equipped to guide us through this task than John Walton. The Lost World of Adam and Eve is a masterful analysis of authorial intent and contextual understanding of the Genesis narrative in its contemporary Hebrew culture. Walton's years of teaching have enabled him to successfully anticipate all the main questions and to address each in a highly readable fashion." (Darrel Falk, professor of biology, Point Loma Nazarene University, senior advisor for dialog, BioLogos)"I wish every Christian would read this book. John Walton is helping an entire generation of people―believers and skeptics alike―learn how to read Genesis as it was meant to be read. I can't imagine any student of the Bible not being mesmerized by his scholarship. I think this will open up doors of faith and understanding to a vast audience." (John Ortberg, senior pastor of Menlo Park Presbyterian Church, author of Soul Keeping)"John Walton's The Lost World of Adam and Eve has been highly anticipated. He does not disappoint. . . . Genesis 1–3 plays an important role in Christian theology and in the church's ministry. Walton is a serious scholar whose writing is both accessible and practical. Accordingly, The Lost World of Adam and Eve will equip the church for its mission. For many, Walton will remove major stumbling blocks to evangelism and discipleship." (Jackson Wu, Missiology, April 2015)"Walton is one of the major contributors to the very active debate about human origins. Here he focuses on Adam and Eve in Genesis 2–3. . . . His compelling presentation will help readers understand not only his view but also their own." (Daniel Johnson, CBA Retailers + Resources, March 2015)"In this groundbreaking work the author places Adam and Eve firmly where they belong―in the cultural and textual world of the ancient Near East. Scholarly and readable, the text seen through Near Eastern eyes provides fascinating new insights into the question of human origins. The fine chapter by N. T. Wright provides the 'icing on the cake.' This book is warmly recommended to all those interested in how the Bible addresses the key question of human uniqueness." (Denis Alexander, emeritus director of The Faraday Institute for Science and Religion, St. Edmund's College, Cambridge, author, Creation or Evolution: Do We Have to Choose?)"This is a fascinating read of several passages from Genesis." (Dianne Bergant, The Bible Today, July 2015)"I highly recommend this book for anyone who is dealing with this issue and encourage all who hold to the authority of Genesis to tolerate such views that can be shown to be faithful interpretations that still hold to the essential theological teachings of the Bible." (Roger D. Cotton, Encounter: Journal for Pentecostal Ministry, Fall 2015, Vol. 12)
About the Author John H. Walton (PhD, Hebrew Union College) is professor of Old Testament at Wheaton College and Graduate School. Previously he was professor of Old Testament at Moody Bible Institute in Chicago for twenty years. Some of Walton's books include The Lost World of Adam and Eve, The Lost World of Scripture, The Lost World of Genesis One, Ancient Near Eastern Thought and the Old Testament, The Essential Bible Companion, The NIV Application Commentary: Genesis and The IVP Bible Background Commentary: Old Testament (with Victor Matthews and Mark Chavalas). Walton's ministry experience includes church classes for all age groups, high school Bible studies and adult Sunday school classes, as well as serving as a teacher for "The Bible in 90 Days." John and his wife, Kim, live in Wheaton, Illinois, and have three adult children.A prolific writer of both scholarly and popular books, N. T. Wright has written over thirty books, including Simply Christian, The Original Jesus, What Saint Paul Really Said, The Challenge of Jesus, The Meaning of Jesus, Jesus and the Victory of God and the magisterial Paul and the Faithfulness of God. His N. T. Wright For Everyone Series includes commentaries covering the entire New Testament. Formerly bishop of Durham in England, Wright is research professor of New Testament and early Christianity at the University of St Andrews in Scotland. He was formerly canon theologian of Westminster Abbey and dean of Lichfield Cathedral. He also taught New Testament studies for twenty years at Cambridge, McGill and Oxford Universities. He has been a visiting professor at Harvard Divinity School, Hebrew University in Jerusalem, Gregorian University in Rome and many other institutions around the world. In addition to his many books, Wright reaches a broad audience through his frequent media appearances. A sought-after commentator, Wright writes frequently for newspapers in England, including the Times, the Independent and the Guardian. He has been interviewed numerous times by radio and television broadcasters on both sides of the Atlantic, including ABC, NBC, CNN, PBS and NPR.
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44 of 48 people found the following review helpful. John Walton Delivers Again! By Nick Peters First off, I wish to thank IVP and John Walton both for this. IVP sent me an advanced copy and John Walton and I have interacted on the book. I consider him a friend and I thank him for his care in discussing these matters with me.The Lost World of Genesis One was a book that I considered to be revolutionary. It’s the kind of study of Genesis One that I hope will keep going onward. In fact, nowadays, whenever someone asks me about the age of the Earth, I just tell them to read John Walton. For a long time I had been wondering if I had been reading the first chapter of Genesis wrong and trying to think of how it is that an ancient Israelite would have read it. John Walton’s book provided the answer. I was simply thrilled to hear that he had a sequel to the book coming out in the Lost World of Adam and Eve. (Although he tells me that at this point, there are no plans for a Lost World of Noah, but who knows how that could change in the future.)So in this book, we have a focus largely on Genesis 2-3 and it is meant to address a lot of the questions that come up later, such as where did Cain get his wife? In this book, Walton continues the line he was going down in his previous book and emphasizes the account is not about material creation but it is still about what he prefers to call sacred space. In the past, he had used an analogy of a temple, but sacred space is the path he’s going now, although we could certainly say that all temples are deemed to be sacred spaces, not all sacred spaces are temples.In Walton’s view, Adam is not so much the first man as he is the archetype. This means that Adam was meant to be the one who would represent humanity. This makes sense since if we want to say it’s a chronological thing and Adam is the first Adam, then what are we to make of Jesus being the last Adam? Chronologically, Jesus is definitely not the last man to have ever lived. Everyone reading this post was born after the time of Jesus. From the position of an archetype, Jesus is the last one. Just as Adam was our representative in the garden, when we get to the New Testament, Jesus is seen as our representative.Thus, the text would not be seen as having a problem with other people. It’s just that those people are not the subject of the account. If that is the case, then the question of where Cain got his wife is answered. Cain married one of those other humans. It was just that Adam was the chosen representative and he brought the knowledge of sin to the world by his wrong actions. Walton is open to the possibility of there being sin beforehand, but people did not have a law that they were accountable to. When Adam fell, then people had something that they were accountable to and sin had to be dealt with.Eve in the account meanwhile is made to be an ontological equal. She is not really made from the rib of Adam but from the side. Walton says the language is used of a deep sleep for a trance like purpose. We should not read modern anesthesia into the account. The Israelites were not scientists and God could have just as easily made Adam impervious to any pain. Instead, what it is is that Adam is having a vision of himself being cut in half by God and from that half Eve being made. Thus, quite literally, when Eve shows up, Adam can happily proclaim that he’s found his better half. (To which, I have consulted a number of Hebrew scholars who tell me that the bone of my bone and flesh of my flesh that Adam said when he saw Eve is more appropriately translated as “YOWZA!”)But what was Adam to be doing in the garden? Adam was to act as a priest. In essence, he was to do what Jesus came to do also according to Hebrews. Unfortunately, as our priest, he failed. Adam was meant to bring order to a world that had non-order in it and even some agents of disorder wandering around, chaos creatures as Walton calls them. This would include the serpent, and while whatever the nature of the serpent was is unclear still, it represents a creature that is opposed to the plan of God and thus a threat. It’s also interesting that Walton points out we are not told where the encounter took place. We just think it was in the garden.As for the tree, Walton says there was nothing magical in the fruit of the tree and that it could have just as easily been a command to not walk on the beach at night. The question was simply is man going to be faithful to God or not. Man gets to choose. One can easily think of C.S. Lewis’s Perelandra at this point. Walton also argues that Adam and Eve were not created immortal, to which I was certainly thrilled to see that as that was a point that I concluded years ago. After all, if they were immortal, why would they need the fruit in the garden, especially the tree of life, to sustain them at all?Another bonus in the book is that Walton has an excursus by N.T. Wright on Paul’s view of Adam. It’s hard to think of something more thrilling in academia than to see John Walton and N.T. Wright working together on a project. Walton’s view in fact falls in incredibly well with Wright’s, which is one reason I think it’s simply such an amazing interpretation. It fits in with the whole role of vocation and how we are all now in the place of Adam in the sense that our vocation has not changed from the garden. We are still to rule over the Earth and to take control. That having been said, Walton is clear we are not to misuse what we have been given. None of this belongs to us by nature. It is all God’s. We are just the caretakers of what He has given us.Along with all of this comes the point that science is no threat to Christianity. Studies in modern genetics are not a threat. Evolutionary theory is not a threat. There’s no doubt that at times science can inform our interpretation. For instance, it would be wrong to interpret Psalm 104:5 in a geocentric way and to have read it that way in the past was a misreading as if the Psalmist was interested in telling us about the relation of the planet to the sun. We definitely need to avoid anything such as science vs. the Bible. If a theory like evolutionary theory is to fall, let it fall for one reason. It proves to be bad science. All truth is God’s truth after all and that includes scientific truths. If we want to know the purpose of our existence, we look to the book of Scripture. If we want to know the how of our existence, we look to the book of nature. It is true in a sense that we can say of everything that is that God did it, but Scripture is not meant to answer the question how. It is the glory of God to conceal a matter and the glory of man to search it out. Let’s benefit from both the book of nature and the book of Scripture.In Christ,Nick PetersDeeper Waters Christian Ministries
23 of 26 people found the following review helpful. Not your Sunday School version! By Amazon Customer After reading the author's book on Genesis One, I was eagerly hoping he would continue on, as I feel the real problem people have lies with the whole Eden story. I was looking forward to seeing what he would say about human evolution. Turns out- nothing! I was surprised but not disappointed. Following his reasoning from the first book that as an ancient text Genesis must be understood in its original Hebrew language (real literary fundamentalism!) and in the context of the people of that time. I found this book even richer than the first one. Adam and Eve were not meant to represent the first man and woman, but the first spiritual important ones. The author views Genesis 2 and following as a sequel to the Genesis 1 story, not as an expansion of Day Six. Humanity, in general was made on Day Six- Adam and Eve are special members of a larger humanity. The Serpent was not originally meant to be Satan, was not specifically in the Garden or in the Tree! I found a lot of "ideas" I had picked up over the years being dispelled- the snake did not tell the truth while God lied, sin did not originally mean "missing the mark", and the Eden story is VERY different from any near-contemporary Creation stories. The imagery of the Garden is explored in depth. It is interesting that the author confirms he believes in a historical Adam (whose name certainly wasn't Adam!) but he avoids getting sidetracked with this and sticks to his "propositions". He delves more into the following chapters of Genesis and even the New Testament treatment of the story, with a contributed chapter by N. T. Wright. Once again, those at either of the extremes of science/religion will not like this book, but those who minds are not already made up will enjoy his rich scholarship as he restores this story to life and relevancy. I now hope he is working on "The Lost World of Noah and the Flood!"
34 of 43 people found the following review helpful. Functional and Non-material By Michael Philliber The origins of the cosmos, and more particularly, humankind, has been at the forefront of the Evangelical sphere for decades. In the past it was one of the distinguishing marks, out of several, that defined a person or institution as Evangelical in distinction from mainline Christian denominations. But that differentiating feature is being steadily challenged from within the Evangelical ranks. One of those contesting voices is John H. Walton, Ph.D., professor of Old Testament at Wheaton College and Graduate School and former professor of Old Testament at Moody Bible Institute in Chicago. He has recently produced a 256 page paperback, “The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate,” that outlines his opposition to the traditional position of human and cosmic beginnings, proposing to build his case from Scripture itself. And to add weight to his proposal he has enlisted the aid of N.T. Wright, the former Bishop of Durham and now research professor of New Testament and early Christianity at the University of St Andrews, who penned a short, thought-provoking excurses for the book.“The Lost World of Adam and Eve” unfolds through a series of twenty-one constructive proposals, each building on the previous. The author recognizes that some readers may be unfamiliar with his premise, and so in the earlier chapters he walks through material that appears to be in his other compositions to help catch everyone up to speed. Personally, I have only read his contribution in “Four Views on the Historical Adam,” and was grateful we were presented with the “backstory” before he brought us to the main point.In the earlier propositions in “The Lost World of Adam and Eve,” Walton walks the reader through the initial chapters of Genesis, stressing that Genesis 1 is not about material formation, but about God establishing functional order in a pre-existing cosmos. He likens the scenario to a house being changed into a home, where new owners move in, unpack, arrange and then finally “rest” in their new habitation (46-7). The author rightly shows, to my mind, that days one through six flow toward achieving the aim of the seventh day, “day seven is the climax of this origins account. In fact, it is the purpose of this origins account, and the other six days do not achieve their full meaning without it. Rest is the objective of creation” (46). But this rest has to do, not with relaxing or napping, but with flourishing in God’s refreshing order. The seven day format leans into the theme that God was establishing sacred space where he could place people who would thrive in relationship with himself (48-52); this is the “rest” in view.“The Lost World of Adam and Eve” moves forward in the remainder of its propositions to address Adam and Eve. The author carries forward his idea of functionality, rather than materiality, as he explains Genesis 2-3. Walton sees the Biblical story employing Adam and Eve as archetypes. He assures the reader several times that he thinks Adam and Eve were real people; nevertheless what unfolds in these two chapters of Genesis is not about what happened to them as individuals. Instead the story is picturing them as representatives of all humankind, and so what happens here “is true of all humans” (62). In Walton’s words, the “core proposal of this book is that the forming accounts of Adam and Eve should be understood archetypally rather than as accounts of how those two individuals were uniquely formed ( . . . )”, and an “archetype embodies all others in the group.” For the author, this works out in very noticeable ways. First, Genesis 1:3-2:3 happened before Genesis 2:4-25. Therefore, Adam and Eve may not have been the first humans, but “could have come after an en masse creation of humanity in Genesis 1 ( . . . ), though Adam and Eve should be considered as having been included in that group” (183). Therefore Adam is “the first significant human and the connection to God because of the very particular role that he had” (188-9). Second, the forming of Adam and Eve are actually about identity rather than material origins. Adam formed “of the dust” has more to do with humankind’s mortality than his making. And Eve formed from Adam’s side is much more about Eve’s ontological relatedness to Adam than how she was constructed. Thirdly, Genesis 2 is describing the function of Adam and Eve in God’s Temple-Garden as priests who, together, are guardians and mediators “with the task of preserving, protecting and expanding the sacred space” 111-2).The reader is then briefly guided through Genesis 3 to see what actually happened and what did not happen. Based on the “broader cognitive environment” (124) of the story writer, the ancient Israelite perspective which comes from within the ancient Near Eastern outlook, one should see the serpent as neither a malign, malicious or maleficent being. Instead it should be looked upon as a “chaos creature” (133) with “less of a thought-out agenda” (134), a creature more closely associated with “non-order” rather “than disorder” ( . . . ) “simply the disruptive, ad hoc behavior that chaos creatures engage in” (136). This brings Walton to posit that, since people were already “mortal, and pain and suffering were already a part of a not fully ordered cosmos” (144), then Adam’s and Eve’s tragic caving into the serpent’s wit did not initiate “a situation that was not already there; it is that they failed to achieve a solution to that situation that was in their reach. Their choices resulted in their failure to acquire relief on our behalf. Their failure meant that we are doomed to death and a disordered world full of sin” (145). The fall had less to do with paradise lost, as with paradise ungained, for we “did not lose paradise as much as we forfeited sacred space and the relationship it offered, thereby damaging our ability to be in relationship with God and marring his creation with our own underdeveloped ability to bring order” (Ibid.). Walton recognizes that his suggestion upsets loads of apple carts, especially traditional western views of Original Sin; yet he appears to be content with this, and even attempts to pin his view on the 2nd Century Christian pastor and theologian, Irenaeus (156-7).For a brief moment in “The Lost World of Adam and Eve” there arrives a short excurses by N.T. Wright toward the latter pages of the book. Many of Wright’s themes surface as he seeks to pull in Walton’s thesis. In his masterful style, he gives a great summary of Walton’s postulations, showing how, for him at least, they can work with the Pauline patterns of Adam and the kingdom of God; the parallel vocations of Adam and Israel; and finally, Christology and the project of new creation.“The Lost World of Adam and Eve” is “focused on what the biblical claims are regarding biological human origins” and concludes that the Scriptures make no such claims (181). Walton strives hard throughout the volume to base his findings on Scripture, many times approaching his subject with an almost fundamentalist rigidity. And he boldly challenges us to “be cautious about reflexively imposing our cultural assumptions on the text” (25); to set aside our own cultural assumptions and to take in the Scripture’s “broader ancient Near Eastern cultural context to determine in which ways the Bible shows a common understanding and to identify ways in which God’s revelation lifted the Israelites out of their familiar ways of thinking with a new vision of reality” (Ibid). Yet he seems to me to be so concerned with present cultural assumptions that he wants to open the door for our accepting evolution (not big “E” evolution, but little “e” – to take a point from Wright’s excurses), or at least being much friendlier to fellow Christians who have come to accept it.What will become quickly obvious to the more classic Evangelical reader is that there are heavy consequences to his position. For example, to embrace Walton’s position would be to embrace a creation that included evil at its inception – even unrecognized moral evil; thus evil is part of the DNA of the created order and humanity even before Adam’s fall, “anthropological evidence for violence in the earliest populations deemed human would indicate that there was never a time when sinful ( = at least personal evil) behavior was not present ( . . . ) that even though any human population possibly preceding or coexisting with Adam and Eve may well have been engaged in activity that would be considered sin, they were not held accountable for it ( . . . ) the sin of Adam and Eve would be understood as bringing sin to the entire human race by bringing accountability” (154-5). I find it disturbing that Walton’s conclusion is dangerously to Gnosticism (especially Manicheanism). The list of other casualties to Walton’s theories would include the Biblical paradigm for husband-wife relationships; Original Sin; the lack of human solidarity; eschatology; the image of God; atonement; etc.In the end, “The Lost World of Adam and Eve” was an intriguing exercise and foray into a world that seems to me to be other-than what the Scriptures posit or what Evangelicals and faithful believers have normally held to. Sometimes I was alarmed, and at other times I was made to pause and think. Walton takes the careful, steady College professor’s approach that makes the material graspable and comprehendible. It would be a good introduction for anyone desiring to see what some voices inside Evangelicalism are saying to challenge and question the standard position on human origins.Many thanks to IVP Academic for the free copy of the book used for this review.
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