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The Lost World of the Flood: Mythology, Theology, and the Deluge Debate, by John H. Walton
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Book Description
"The Lost World of the Flood lays before serious Bible readers a consistent examination of the text itself, an honesty about hyperbole in the flood narrative, a splendid locating and explaining of the flood story in the context of the ancient Near East, a profound grasp of the theological value of the text, and a noble example of how to read the Bible as the Word of God. A brave and sound accomplishment." (Scot McKnight, Julius R. Mantey Professor, Northern Seminary)"A 'plain sense' reading of the biblical flood account has been under siege since the inception of 'flood geology' nearly a century ago. In an effort to uphold the truth of Scripture, many well-intentioned Christians have instead ravaged both the biblical text and the field of geology. In The Lost World of the Flood, Longman and Walton make great strides in retrieving biblical authority from interpretations of Genesis 6 through 9 founded upon poor exegesis and equally poor science. With a firm but gentle hand the authors lead their readers into the world of ancient Israel, offering an interpretation of the biblical flood narrative that honors the authority of Scripture and respects the scientific consensus on geological matters." (Kyle Greenwood, associate professor of Old Testament and Hebrew, Colorado Christian University)"Two scholars of the ancient Near East and the Bible join a geologist to address a vexing question from Genesis: what was the nature and extent of the biblical flood? With clarity and logic, they present a position counter to traditional evangelical 'orthodoxy' but which, if seeking to be rebutted, will need to be addressed with equal clarity and logic." (David W. Baker, professor of Old Testament and Semitic languages, Ashland Theological Seminary)"The authors have provided yet another excellent Lost World volume for readers who seek a deep-dive into this controversial topic in order to strengthen their faith. This volume will be a great help to all who exemplify faith seeking understanding." (Bill T. Arnold, Paul S. Amos Professor of Old Testament Interpretation, Asbury Theological Seminary)"John Walton, the Indiana Jones of biblical Lost Worlds, has done it again! After maneuvering through the thickets and surveying the topography of the Ancient Near Eastern cultural landscape of the Lost Worlds of Genesis 1, Scripture, and Adam and Eve, Walton maps the terrain of the Lost World of the flood. On this journey Walton is accompanied by Old Testament scholar Tremper Longman and geologist Steve Moshier. As in earlier ventures into Lost Worlds, Walton and Longman, bolstered by an evangelical high view of Scripture, set forth their findings in a series of propositions. In their interpretations of the Genesis flood narrative as well as the narratives of the sons of God and the tower of Babel, they apply insights from the Ancient Near Eastern cultural context, which, they maintain, was common to both Israel and its neighbors. They conclude that the overarching theme of non-order, order, and disorder in relation to the divine presence is at the heart of the narratives. In essence, these familiar stories were rooted in actual, historical events, such as a significant local flood, but described in figurative language entailing hyperbole to make significant theological points about God's presence. The authors insist that the narratives were not intended to provide information with which to reconstruct the historical events themselves. In support of that contention, Moshier provides a geological critique of flood geology, the view that Genesis teaches a yearlong, worldwide flood that deposited most of Earth's fossiliferous strata. The Lost World of the Flood is a must-read for all fans of the Lost World books, especially those who are trying to understand Genesis 1–11 in the context of modern science. This book is a treasury of creative, thought-provoking proposals and insights, and is a pleasure to read." (Davis A. Young, emeritus professor of geology, Calvin College)"In The Lost World of the Flood, John Walton and Tremper Longman III continue Walton's earlier work in his Lost World series, in this case connecting the flood and Babel narratives of Genesis chapters 6–11 to the earlier chapters, Abraham, and even events and sermons recorded in the New Testament. Walton and Longman examine the Mesopotamian geographic and cultural context for the pre-Abrahamic Genesis narrative. They demonstrate that the deliberate employment of selected historical vignettes in the early chapters of Genesis is rhetorically shaped. Significantly, Walton and Longman establish the role that hyperbolic language plays in the Genesis appropriation of its cultural backdrop. By so doing, they explain why the flood of Noah must refer to a significant regional event, not a planetary-scale cataclysm. They press a strong claim that those who attempt to ignore the original revelatory clientele are arrogating authority to themselves. If they are correct, then many assertions by those proposing a global tsunami-like flood are overconfident at best and misleading at worst. Walton and Longman deserve a lot of praise for their insightful approach and therapeutic discussion of the Noah narrative." (Ralph Stearley, geography and environmental studies, Calvin College)"Many readers of the Bible are perplexed about how to understand the seemingly legendary stories in Genesis 1–11. In continuity with Walton's previous Lost World books, Longman and Walton―both of whom have written commentaries on Genesis―provide astute guidance for reading the flood narrative as part of the larger story of Genesis 1–11 and in the context of other ancient Near Eastern literature. Attentive to contemporary questions of science and history that many readers bring to the text, they zero in on the sort of literature the flood story is, helping us to better understand its theological claims, which are meant to impact human life both in ancient times and today." (J. Richard Middleton, professor of biblical worldview and exegesis, Northeastern Seminary at Roberts Wesleyan College)
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About the Author
John H. Walton is professor of Old Testament at Wheaton College and Graduate School. Walton's many books include The Lost World of Genesis One and The Lost World of Adam and Eve.
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Product details
Paperback: 192 pages
Publisher: IVP Academic (April 3, 2018)
Language: English
ISBN-10: 083085200X
ISBN-13: 978-0830852000
Product Dimensions:
5.2 x 0.8 x 8 inches
Shipping Weight: 8.8 ounces (View shipping rates and policies)
Average Customer Review:
4.3 out of 5 stars
25 customer reviews
Amazon Best Sellers Rank:
#125,695 in Books (See Top 100 in Books)
I always get excited when I see that a new Lost World book has come out. Walton's books are always very enlightening and this time, he's teamed up with another great Old Testament scholar, Tremper Longman. They are discussing the great flood of Noah in this one and what the text says about it.The first proposition put forward is the most important one in my opinion. This is that Genesis is an ancient document. Sounds obvious. Right? We all know it, but few of us seem to remember it. We read the text thinking it was written to people like us with a culture like us. That explains our tendency to read science into the text.They also make the point that it's not God's purpose to teach us science in the Bible. We get a message about God's work in the world. We do not get a message about how the world works. The message transcends any false beliefs that the ancient culture would have, such as the sky being solid and there being a body of water above.This does not affect inerrancy. Inerrancy is about what the text affirms. The text speaks about thinking with our entrails, but that is not the teaching of the Bible. We do not go there to learn how our bodies work in thinking. We can learn some things about what to think and how to think, but not a scientific assessment of thinking. The writers also do believe that there is a real event in the past being described. We often make a distinction between the metaphysical and the empirical. They can be different, but for the ancients, the interpretation of the event was much more important than the event itself. For the pagans, that would be their gods were showing their will through the events. For Israel, it was YHWH. It's also important to note that with the Genesis flood, we have a divine interpretation of the event right there. We do not have this with events today. Sorry, but we cannot speak with divine authority on why it is that a hurricane or a tsunami happened. The writers also stress that hyperbole was a part of ancient writing. This goes on in the flood. It is no doubt that the flood is being described in terms that seem global. That does not mean that the flood itself was global. The ark itself is a huge wooden boat even by today's standards. One can look at Ken Ham's ark and think it's possible, but keep in mind that was built using all manner of modern technology. Noah did not have that. The writers also have a section on other flood accounts in ancient literature. They are there and while there are similarities, there are also vast differences. The biggest are not in the historical details, but in the theological interpretations of the events. These are the most important ones and yet, they're usually left out. The next section deals with the flood itself and in the context of the narrative. They show the connection it has to the sons of God passage in Genesis 6 and to the Tower of Babel in Genesis 11. All of these reflect on the role of order and the importance of the covenant.The final section relates to how to approach issues of our day with the text. There is a section by another author who argues about the lack of evidence of a worldwide flood. As with many scientific issues, I thought it was fascinating and yet I found it very hard to understand. There's also questions about how science and Christianity work together today. I agree with the authors definitely that we need never fear science. If it shows an interpretation of Scripture is likely false with good data, then we should really consider it. They rightly cite this informed opinion."Often, a non-Christian knows something about the earth, the heavens, and the other parts of the world, about the motions and orbits of the stars and even their sizes and distances, … and this knowledge he holds with certainty from reason and experience. It is thus offensive and disgraceful for an unbeliever to hear a Christian talk nonsense about such things, claiming that what he is saying is based in Scripture. We should do all we can to avoid such an embarrassing situation, which people see as ignorance in the Christian and laugh to scorn.The shame is not so much that an ignorant person is laughed at, but rather that people outside the faith believe that we hold such opinions, and thus our teachings are rejected as ignorant and unlearned. If they find a Christian mistaken in a subject that they know well and hear him maintaining his foolish opinions as based on our teachings, how are they going to believe these teachings in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think these teachings are filled with fallacies about facts which they have learnt from experience and reason.Reckless and presumptuous expounders of Scripture bring about much harm when they are caught in their mischievous false opinions by those not bound by our sacred texts. And even more so when they then try to defend their rash and obviously untrue statements by quoting a shower of words from Scripture and even recite from memory passages which they think will support their case ‘without understanding either what they are saying or what they assert with such assurance."Reading that, you could think it was written today. It wasn't. It was written over 1,500 years ago by Saint Augustine. You can read it in his book The Literal Meaning of Genesis. If we believe God offered both the book of nature and the book of Scripture, we need have no fear of any scientific endeavor.Differences of opinion I have with the authors are on minute points of interpretation of passages and not on major issues. Like all other Lost World books, this one is incredibly eye-opening and enlightening. I highly recommend it and I look forward to the next one.In Christ,Nick PetersDeeper Waters Apologetics
This is an amazing book and I love the way the author has brought about the connection between the Creation story at the beginning of Genesis and then the flood story with the understanding and comparison of the non order-order-disorder paradigm; ultimately bringing into the equation the Covenant which YHVH used to bring in a semblance of order once again. I am enjoying this book as much as the first one I purchased....The Lost World of Genesis One. I recently ordered The Lost World of Adam and Eve which also has gotten excellent reviews.
It is the author's position, not presented as fact, leaving space for independent thought. Very good presentation of facts from varying positions.
As a scientist and believer, I found this book provides an understanding of the biblical literature context and purpose. The context of time and place reveals how it was written for the purpose that we might believe. Science and religion to not have to be in conflict.
The authors of this book know what they are doing talking about. I recommend this book to anyone who wonders how to reconcile the old testament flood story with the reality that modern science has shown that there was no universal flood that covered the whole earth. For me personally, this book made way more sense as the authors teach that much in the flood story that sounds like a global catastrophic event was hyperbole. Good book.
Explains the similarity between other ancient cultures and the Hebrew origins story, and shows there may also be an actual history involved that occurred long enough ago to become indistinct in human memory.
If you're a reformed, conservative Christian and take the Bible literally, you will NOT enjoy this book.
The authors failed to identify the pre-biblical flood event as to its time and location. This is most surprising as both have been common knowledge since the 1930's amongst archaeologists of the Ancient Near East! The Mesopotamian Flood accounts have its Noah-hero (variously called Ziusudra, Atrahasis, and Utnapishtim) living at Shuruppak, a city on the banks of the Euphrates River, when his god Ea appears to warn him of the decision of the gods to send a flood to destroy all of mankind. He is told to build a boat and put aboard it his family and animals to repopulate the earth after the flood. He does so. After breaching atop a mountain, he releases three birds, in sequence, to test the abatement of flood waters before disembarking and he offers a thanksgiving sacrifice for being spared. In 1931 Archaeologists excavated Shuruppak (modern Tel Fara in Iraq) and found ONE FLOOD DEPOSIT ONLY, of a depth of 14 inches, of Euphrates River clay. This deposit was dated circa 2900 BC. Shuruppak was determined to have been existence from circa 3000 BC to 2000 BC. The archaeologists came to the conclusion that this was what was behind Noah's flood in the Bible. However, Noah's flood is usually dated circa 2340 BC by some conservative Christians, but no deposit of that era existed at Shuruppak. The Shuruppak (circa 2900 BC) deposit was quite local and did NOT extend to other nearby sites. The flood silt evidence evidence caused the archaeologists to realize the Mesopotamian sources were wrong in claiming the flood was universal and covered the mountain tops of the world, a notion Genesis shares. A second failing in Walton's book, was in identifying WHY the gods sent the flood. The Epic of Atrahasis gives the answer. The junior gods, the Igigi, have been tasked with building and maintaining irrigation canals to water the gods' fruit-tree gardens in the midst of the Edin (Edin being the uncultivated land about cities the gods built to dwell in). The Igigi rebel, for 40 years day and night, of no rest from back-breaking toil! They surround Enlil of Nippur's home threatening to kill him. They want a rest from gardening toil like he enjoys as a Senior god. Other Senior gods decide the Igigi's 40 years of non-stop clamor/noise is justified, heard day and night, over no rest from toil. So a new gardening slave is made, man, made of edin's clay and the flesh and blood of a rebel Igigi god to give it life. A goddess called Mami declares to the Igigi with man's creation that they have been set free of toil in Edin's gardens, and that the Igigi's NOISE has been transferred to man! So, man's noise is that of the Igigi, objecting to the hard toil in Edin's Fruit-tree gardens, maintaining irrigation canals. Man was created to end the noise of the Igigi and give the Igigi rest from toil as enjoyed by the Annunaki gods. The Bible is REPUDIATING this explanation of how and why man was created and where. The Bible denies that man was created to be a gardening slave, to give rest from toil to the gods and provide them with food from Edin's gardens. Yet, later, in the Bible, Israel provides twice a day, morning and evening, meals for Yahweh, at the Temple of Solomon, just like a Mesopotamian god. The Bible has God resting on a 7th day after creating the earth, the Mesopotamian flood account has all the gods resting on the 7th day of the flood after destroying the earth in the flood waters. For annihilated, drowned man's noise ends on the 7th day, allowing the gods to rest by day and sleep by night. Once again, the Bible is repudiating the Mesopotamian explanation for how the gods came to enjoy a seventh day as a day of rest.
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