Faith and Fossils

The Bible, Creation, and Evolution

Lester L. Grabbe

• Publisher: Eerdmans
• Year: 2018
• Print ISBN: 9780802869104
• eBook ISBN: 9781467450492
• Topic: Teologia e religione
• Subtopic: Critica e interpretazione biblica

Many books have been written on the Bible and evolution by scientists, but this volume is written by a biblical specialist. In  Faith and Fossils Lester Grabbe, a prominent Hebrew Bible scholar, examines the Bible in its ancient context and explores its meaning in light of emerging scientific evidence. 

Both the Bible and the fossil record raise significant questions about what it means to be human, and Grabbe expertly draws on both sources to grapple with who we are and where we came from. Written in uncomplicated language and featuring eleven spectacular color plates, Grabbe's  Faith and Fossilscreatively shows how science and faith intersect in questions about human origins.

PART I

A Scholar’s Story

1

FROM BIBLE BELT TO BIBLE SCHOLAR

The Journey Begins

I am a biblical scholar. I have devoted my life to the study of the Bible: literature, languages, and history. My interests span from ancient Near Eastern peoples (the Sumerians and the Israelites) to the Romans. I have learned in all these areas from my peers and fellow scholars. I have taught students ranging from beginners to graduates and often to interested lay people. I have two doctorates in my subject area; I have taught at the university level for forty years, both in the USA and the UK.

Interest in the questions of biblical creation stories is not only the result of my career. Even though I have spent most of my professional years grappling with ancient texts, I almost became a scientist. In my youth I was fascinated by science of all kinds, especially paleontology. In high school, my math and science grades could easily have secured for me a place at one of the major universities. In 1963, I attended the Summer Science Program in Biology for High Ability Secondary School Students at the University of Texas in Austin. Such programs were very competitive. If I remember correctly, the thirty-five participants chosen for this program were drawn from a pool of ten times as many applicants. It was a wonderful experience and very formative for me. As I was being groomed in science, my scientific interest leaned toward the area of biochemistry. I remember believing that this was the scientific area where I would most likely be able to make my mark. I had the good fortune to work in an organic chemistry lab with doctoral students and professors.

One thing made me stick out among this group of stellar young minds. I was the only Bible-believing fundamentalist among them. As a product of the Bible Belt, I was a staunch antievolutionist. Although I knew that scientists generally accepted evolution, I was saddened to find that not a single one of my fellow students had any doubts about the truth of evolution.

Surprisingly, the director of the program at the time indulged me by granting me an evening session in which I could argue my case against evolution. In an hour and a half, I did my best to combine arguments from science, philosophy, and biblical interpretation. In those days I had accepted as true a form of the gap theory (also called old-earth creationism). The gap theory maintained that a large gap in time lay between the original creation of Genesis 1:1 and the state of chaos described in Genesis 1:2 and following. This opinion allowed for an old earth. I thought—along with others who accept the gap theory—this would resolve the conflict with standard scientific conclusions that date the earth in billions of years. I also believed that this gap theory would explain the existence of certain living things on the earth before the creation of the animals and humanity in the Genesis account. Among gap theorists, there were some differences of opinion. Still, most felt that the dinosaurs had lived long before humans. Many believed that dinosaurs had been destroyed by a Luciferian rebellion against God. With all the learning I could muster, I appealed to Isaiah 14 and other biblical passages to harmonize these with some of the findings of science. As with many fundamentalists of the time, I argued that the flood of Noah also helped explain some of the geological and biological phenomena observed in mainstream science. At the end of my presentation, I rejected evolution while building my argument on “scientific” grounds. For me, then, evolution was ultimately unscientific; scientific observation failed to confirm it.

Of course, I convinced no one. There was a certain grudging admiration for my passion and willingness to stand up in such a learned company to defend my views. The experience made it clear to me how difficult it would be to maintain my beliefs if I became a paleontologist. I came to accept that my love for paleontology could not be pursued professionally. I followed a calling I considered to be above any scientific calling, indeed what I thought to be the highest calling. I set out to become a minister.

My basic dilemma about a career was resolved when I was accepted to a Bible college. I went off to study the Bible and studied all the course offerings as intensely as I could. My love of science led me to a course in geology. At the time, many Bible colleges used the book The Genesis Flood by John Whitcombe and Henry Morris.¹ It had achieved a subcultural place of prominence among Bible colleges. Having been interested in and having read about paleontology from a young age, I finally was given a “biblical perspective” with a veneer of science to weigh alongside the views of paleontologists. Whitcombe and Morris seemed to be up to the task of answering scientists who supported evolution.

My youthful solution, the gap theory, could not resolve all the problems of squaring the Bible and paleontology. Because I accepted the biblical story of Adam and Eve as accurate historical events, I accepted the related belief that all human history had to be compressed into 6,000 years of biblical and postbiblical history. For those with a scientific bent, this is no easy proposition. Consider the following reconstruction of human history that would have to follow. The Egyptian history was thought to begin no later than about 3000 BCE (before the Common Era), and the history of Mesopotamia also had its beginnings about the same time. According to the figures of the Hebrew Bible, Noah’s flood wiped out the world in year 1656 AM (anno mundi, or year of the world; i.e., 1,656 years after creation). According to this biblical calculation, it was about 350 years until we meet Abraham, who is often dated as appearing on the scene at around 2000 BCE. Basic arithmetic would then place the creation narrative in Genesis 1:2 at around 4000 BCE. That would mean that the flood would have come during the history of both Egypt and Mesopotamia, at around 2350 BCE. The simple reality is that there survive enough ancient records to form a reasonable understanding of the history of both Egypt and Mesopotamia around this time. There is no evidence in these sources or the archaeological data for a worldwide flood.²

Although a true believer, I did not become a minister. Instead, I made a shift to academic life as a biblical scholar. After earning a bachelor of arts, I did church work (including answering Bible questions by mail and writing articles for denominational magazines) and also began graduate work. My studies included learning the languages of Scripture: Greek, Hebrew, and Aramaic. Eventually, my first job as a university teacher was to teach Greek and Hebrew. It was during this time that I wrote some articles against evolution and also articles in defense of the Bible against biblical “critics” in denominational magazines. I was fervent in my belief and confident in the truth of the Bible. I came to appreciate the importance of studying the cultural background of the Bible. I sought to understand the context in which the biblical texts had been written and formed, the world of the Bible. What could the history and literature of the ancient Near East—the very cradle of the Hebrew Bible (the Old Testament)—teach me about Scripture? This was the world in which the people of ancient Israel had emerged and lived. Likewise, what could the Greco-Roman world—the very world in which Jesus and the New Testament writers had lived and worked—teach me about understanding the New Testament? The desire to obtain proper knowledge on these subjects drove me to pursue a doctorate. My search eventually led me to the School of Theology at Claremont (California). I enrolled in the PhD program in religion at the Claremont Graduate University.

Even though I specialized in studying the Hebrew Bible (Old Testament), I managed to take some New Testament courses as well. It was important for me to study early Jewish literature and history that related to the Bible. This included the Dead Sea Scrolls. One of my academic mentors, William Brownlee, had been in Jerusalem when the Scrolls were first discovered. He helped to unroll part of the first lot so they could be photographed.³ At Claremont, I had the opportunity to work with the actual texts of the Bible, accessing ancient copies of biblical manuscripts and by studying how ancient Jewish sources understood the books that had become our Bible. The ultimate question for me was plain: Where did the very letters and words of the Bible come from? I was curious about the study of “textual criticism.” This branch of study examines the manuscript remains in Hebrew and Greek to establish the earliest recoverable readings. As a young scholar, this is what I really wanted to know.

I also had the opportunity to study a variety of other languages that pertained to the Bible: Ugaritic, Akkadian,⁴ Aramaic (some parts of the Old Testament are written in Aramaic), and other Semitic languages. The context and languages of the Bible fascinated me endlessly. I had wanted to take Egyptian and was able to study some Coptic.⁵ I studied Greek translations of the Old Testament, sometimes called the Septuagint because of the legend of seventy Jewish scholars who were once believed to have translated the Hebrew as early as the third century BCE.

It was a chance to read literature that was written contemporary with, or even earlier than, the biblical text. I was reading the writings, in translation or in the original languages, written by people who were part of the world in which the ancient Israelites lived and worshiped. In time, I taught courses in ancient Jewish literature and the New Testament.

I was very skeptical of what my various professors told me. It became my vocation to do my own research and reach my own conclusions. As a conservative Christian early in my studies, I learned very well what was widely believed in scholarship. I often sought for ways to argue against it. However, knowledge of the various civilizations in the ancient Near East and the ability to read the Bible in the original languages changed my perception. It was an eye-opener for me, without a doubt. Though hard work, these studies were also an exhilarating experience, a lifelong intellectual expedition of exploration and discovery that continues to this day. I hope to share with you in the pages that follow how this rich tapestry that undergirds the Bible brings to light exciting possibilities for how to read the creation narratives today.

1. John C. Whitcombe and Henry M. Morris, The Genesis Flood: The Biblical Record and Its Scientific Implications (Phillipsburg, NJ: Presbyterian and Reformed Publishing, 1961).

2. For a time I was very much taken with the ideas of Immanuel Velikovsky (1895–1979), who, in his book Ages in Chaos: A Reconstruction of Ancient History from the Exodus to King Akhnaton (Garden City, NY: Doubleday, 1952), attempted to rewrite ancient history by lowering many events in Egypt by about five hundred years. For example, he argued that Queen Hatshepsut (usually dated about 1500 BCE) was the Queen of Sheba, and the Land of Punt was Palestine. He also argued that the Ipuwer Papyrus—Admonitions of an Egyptian Sage (normally dated to the Egyptian Old Kingdom or late in the second millennium BCE)—described the exodus of the Israelites from Egypt. However, I soon found that no Egyptologist, even those who are conservative evangelicals, accepted Velikovsky’s ideas. They simply could not be supported from the data.

3. These had been sold to Mar Samuel, who was head of a Syrian Christian monastery in Jerusalem, and he later sold them on to scholars. For a fuller account of the discovery of the Dead Sea Scrolls, see James C. VanderKam, The Dead Sea Scrolls Today, 2nd ed. (Grand Rapids: Eerdmans, 2010).

4. This was a language of Assyria and Babylonia that scholars study by reading the cuneiform clay tablets archaeologists have unearthed for us.

5. Coptic is the latest stage of the Egyptian language, a northern Afro-Asiatic language spoken in Egypt until at least the seventeenth centu...

Table of contents

• Title Page
• Copyright
• Dedication
• Contents
• Preface
• List of Illustrations and Tables
• Abbreviations
• Part I: A Scholar’s Story
• Part II: Evangelicals and Evolution
• Part III: Adam and Human Ancestry
• Bibliography
• Photos
• Index of Authors
• Index of Subjects
• Index of Scriptures