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The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate, by John H. Walton

Ebook The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate, by John H. Walton

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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)"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)"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)"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)

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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.

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Product details

Paperback: 256 pages

Publisher: IVP Academic (March 27, 2015)

Language: English

ISBN-10: 9780830824618

ISBN-13: 978-0830824618

ASIN: 0830824618

Product Dimensions:

5.5 x 0.7 x 8.2 inches

Shipping Weight: 6.4 ounces (View shipping rates and policies)

Average Customer Review:

4.4 out of 5 stars

110 customer reviews

Amazon Best Sellers Rank:

#76,934 in Books (See Top 100 in Books)

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.

The first volume in this series proposed that the seven days of creation describe ordering and function rather than a materialist ontology. There is internal evidence to support this as well as contextual cross referencing in the later tabernacle and temple accounts. However, often when such an overarching theory gets applied more widely it breaks down, requiring more outside patches and assumptions as well as selective interpretation. Such is the case here.In short, the author would have us believe that the creation and fall account of Adam and Eve is a functional one and not ontological/material. Further, the author makes claims that affect much of the downstream theology from sin/salvation to soteriology. However, once you have to cover up and repair weakness early on you cannot treat the conclusions as uncontested fact upon which an entire castle is built. SUch is building on sand.A material and functional description in Genesis 2-3 are not mutually exclusive. Form and function are side by side. The authors do not demonstrate that the imago dei is functional and not ontological - they assert it and then build upon it. They shrug off some basic objections such as genealogies and do not mention numerous other passages regarding God/man's relationship. They assume other people existed at the time and that Adam and Eve are representative but real people. This, he derives from population genetic models (statistical models - which are always descriptive and never causative). This is eisegesis using modern scientific modeling to drive theology and it violates the text.The thrust of the book proposes to us that if the imago dei is functional then what we are supposed to do as God's servants is different from what we are doing now. It leads to a One Kingdom, social justice and tikkun olam (repair the world) religion and not the Gospel where men have fallen from their initial estate and are saved by grace through faith in Christ Jesus. The work of the church primarily becomes "repair the world on behalf of God" rather than primarily "go, baptize and make disciples of all nations" with the consequence of living in the now but not yet times of the Church.NT Wright's contributions only serve to promote this error.But read it critically for yourself, mindful of every unsubstantiated new theory he inserts in the holes and then moves on as if he is building upon a solid foundation. If one chip falls, so falls the entire thing.

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