Review — The Genealogical Adam and Eve

GenealogicalAdamEveSwamidass, S. Joshua, 2019, The Genealogical Adam and Eve: The Surprising Science of Universal Ancestry, IVP Academic, 246 p.

There have been many books written on origins, most of which don’t have anything new to say. The Genealogical Adam and Eve by S. Joshua Swamidass is a book that has some new things to say about the historical Adam and Eve and human origins in a way that attempts—and succeeds—to be faithful to both science and the Bible.

The traditional Christian understanding of Adam and Eve is that they are the sole progenitors of humanity, created by a direct act of God. In this interpretation, Adam and Eve did not descend from pre-human apes, they were created de novo (from scratch), and there were no other humans in existence when they were created. The argument in this book follows this traditional understanding with one secondary exception.

Geneticists, including some vocal Christian geneticists, have been telling us that this traditional account of human origins is scientifically impossible. The present genetic diversity of humans could not have developed from a single pair, and the population of humans never dipped down below something like 10,000 individuals, let alone down to two individuals at the headwaters of our species. Theologians have responded either by rejecting the genetic evidence, or by re-interpreting Adam and Eve as representatives of all humans though not the ancestors of all humans; as archetypes of all humans, but again not our universal ancestors; or as mythological figures who may or may not have even existed.

I have never felt comfortable with interpretations of Genesis that relegate Adam and Eve to archetypes or mythology. Swamidass argues we can have something very close to the traditional understanding of Adam and Eve without discarding scientific theories of human origins. It is not scientifically necessary to demote Adam and Eve to a representative, archetypical, or mythological role. There is nothing in science that requires us to dismiss a historical Adam and Eve who lived several thousand years ago, and who are the ancestors of every person alive. The only variation from the traditional interpretation that is required is that there must have been humans outside of the Garden when Adam and Eve were created.

According to Swamidass, we need to think about the historical Adam and Eve in terms of genealogy, not genetics. Consider your ancestors. You have two biological parents, four grandparents, eight grandparents, and so forth. If you extend that back less than thirty generations (less than a thousand years ago), the number of entries on your family tree is in the hundreds of millions, exceeding the population of Earth at that time. Genealogies are more complicated than that, with numerous duplicate entries, and geographic and cultural barriers to interbreeding; topics Swamidass addresses. The point is that every person on the planet has a vast family tree, and there were almost certainly people who lived six thousand years ago who are ancestors of everyone who has lived on Earth for the past few thousand years.

A key component of the argument in the book is that there had to be humans outside of the Garden. These people had been around as biological humans for a long time, bestowed with intelligence, value, honor, and dignity by God. These people were created in Genesis 1, and Adam and Eve were subsequently created de novo in Genesis 2 to be the heads of humanity. The descendants of Adam and Eve interbred with the people outside of the Garden, as was intended from the beginning, eventually leading to a world where every person is a descendant of Adam. Swamidass accepts that the broader humanity created in Genesis 1 originated by biological evolution. The Scripture is silent on whether there were people outside the Garden, so their identity and history must remain somewhat of a theological mystery. The existence of people outside the Garden of Eden would solve some problems such as the identity of Cain’s wife, or the presence of whole cities and people groups in Genesis 4.

My fear as I started this book was that my undergraduate-level education in genetics would not be enough to allow me to critically evaluate the arguments in this book. It turns out that there is not a whole lot of genetics in the book, as Swamidass considers genetics to be of secondary importance in his argument. His case is about genealogy, not genetics. It is significant that scientists who were once highly skeptical about the existence of a traditional Adam and Eve have written positive reviews.

Swamidass covers many other topics, such as how a Middle-East couple 6000 years ago could be the ancestors of people in remote places like Tasmania or the Americas; the existence of ghost ancestors (most people in your distant family tree have passed on no genes to you); polygenesis and racism (both among Christians and scientists); exile as a theme in the Bible, and original sin. Swamidass does not claim to have set forth an airtight theological and scientific argument and invites further dialog. The book is not so much an argument for theistic evolution as it is for a real Adam and Eve of whom we are all sons and daughters. As such, it should prove to be valuable to Christians with various perspectives on origins, and as a tool to break down barriers to the gospel in the skeptical scientific community.

Grace and Peace

I was provided a review copy of The Genealogical Adam and Eve by IVP Academic. I was under no obligation to review the book, or to give it a positive review.

©2019 Kevin Nelstead,

Book review — Friend of Science, Friend of Faith

41Yck3NoXOL._SX331_BO1,204,203,200_Davidson, Gregg, 2019, Friend of Science, Friend of Faith: Listening to God in His Works and Word, Kregel Academic, 297 p.

Gregg Davidson, a Christian, is Chair of Geology and Geological Engineering at the University of Mississippi.

Friend of Science, Friend of Faith opens with the story of Riley, a Christian college student working toward a degree in science. Riley had been raised under the teachings of young-Earth creationism, and thought she was well-prepared to face any challenge to her young-Earth, anti-evolutionary beliefs. The soundness of the reasoning she encountered in her science classes, however, put her faith into a crisis. She discovered that her young-Earth arguments did not stand up well compared to arguments in favor of an ancient Earth. In desperation, she talked to a campus ministry staff member, who, unfortunately, only pointed her back to young-Earth materials. If Earth is millions of years old, she was told once again, the Bible isn’t true. The story ends with Riley throwing her Bible in the trash can.

This type of story has tragically been repeated thousands of times in the lives of young people raised in Bible-believing churches. Christian Geology professor Gregg Davidson wrote Friend of Science, Friend of Faith to point Bible-believing Christians to an alternative way of looking at Earth history that is faithful to both science and the Bible. Davidson writes from a perspective that God has revealed himself truthfully in both Scripture and in God’s creation, and that conflicts between the two are man-made rather than real. Davidson advocates for both the inerrancy of Scripture and for the overall truthfulness of old-Earth geology and evolutionary theory. In doing so, he also argues against those on the old-Earth side who needlessly dismiss Genesis as a myth. Davidson advocates for a real Adam and Eve—without committing firmly to a single model of who they were in history—and a real, non-universal, Noah’s flood.

Davidson seeks to answer three questions in his book:

  1. Does the infallibility of Scripture rest on a literal interpretation of the verses in question?
  2. Does the science conflict with the intended message of Scripture?
  3. Is the science credible?

Very briefly, Davidson’s answers to these questions are:

  1. The inerrancy of the Bible does not depend on the “literal” young-Earth interpretation being correct. The Bible is inerrant; the young-Earth interpretation is not.
  2. God’s works in creation, understood through science, do not conflict with the explicit claims of God’s words in Scripture.
  3. Old-Earth, evolutionary science makes credible claims about God’s creation, and most claims by young-Earth creationists are not consistent with what we observe in God’s creation.

Of course, Davidson has much more to say in answer to each of these three questions.

Friend of Science, Friend of Faith gets a number of things right. First of all, the author has a high respect for the authority and truthfulness of the Bible. He makes a strong case against the “literal” young-Earth view, and for what is known as the framework interpretation. This argument is not based on “reading science into the Bible,” but on reading the Bible more carefully than young-Earth literalists do. Second, Davidson handles the science well. He clearly explains why so much of young-Earth geological and biological science is bad, and why standard old-Earth explanations are superior. Finally—and this is just as important as my other commendations—Davidson gets the tone right. He treats opponents with respect, and presents young-Earth biblical and scientific arguments with fairness.

In the end, Davidson returns to students like Riley, whose fragile faith was crushed, not by science, but by the false dichotomy of “if Earth is millions of years old, then the Bible is a lie.” Davidson has seen the opposite outcome, as he has guided similar students through their crisis of faith, into a renewed and deeper faith in Christ. This book will prove to be an excellent tool for equipping pastors, campus workers, scientists, and students to navigate through the complexities of science-faith issues.

Grace and Peace

©2019, Kevin Nelstead,

I thank Kregel Academic for sending me a review copy of the book. I was under no obligation to review the book, or to give it a positive review.

Review – Understanding Scientific Theories of Origins

Bishop, R.C., Funck, L.L., Lewis, R.J., Moshier, S.O., and Walton, J.H, 2018, Understanding Scientific Theories of Origins: Cosmology, Geology, and Biology in Christian Perspective, Downers Grove: IVP Academic, 659 p.

Understanding Scientific Theories of Origins is authored by five professors from Wheaton College. Wheaton is an Evangelical institution with rigorous admissions standards, and therefore has a smarter-than-usual student body. These professors have been jointly teaching a class on origins (SCI 311) at Wheaton for a number of years, giving students an overview of both biblical and scientific aspects of origins.

The book is divided into seven sections:

  1. Getting Started on the Journey – Four chapters on biblical interpretation and the interaction between science and Christian faith. These chapters lay a foundation for the rest of the book, and introduce themes which permeate many of the scientific concepts that follow, such as the functional integrity and ministerial action of the creation.
  2. Cosmic Origins – Six chapters covering Genesis 1, the big bang model and fine tuning in the universe. The unit ends with a chapter on “Biblical and Theological Perspectives on the Origins of the Universe” (units 3–6 end with a similar chapter).
  3. Origin and Geologic History of Earth – Eight chapters covering the origin of the solar system, catastrophism and uniformitarianism; the interpretation of the flood account in Genesis, geologic time, and Earth history.
  4. Origin of Life on Earth – Five chapters covering abiogenesis (the origin of life), as well as theological perspectives on the topic.
  5. Origin of Species and the Diversity of Life – Five chapters on biological evolution.
  6. Human Origins – Four chapters on biblical and evolutionary perspectives on the origin of humanity.
  7. Concluding Postscript – One chapter: “Biblical and Theological Perspectives on New Creation, Creation Care, and Science Education.”

This book is not written as an unbiased overview of all the Christian perspectives on origins. In other words, it is not like the Four Views on ________ books (some of which are excellent) that are already available at Christian bookstores. Instead, the book is written from a perspective that accepts big-bang cosmology, standard old-Earth geology, and biological evolution as scientifically-valid ways of understanding God’s creation. In terms of biblical interpretation, the book is written from a perspective that views the Bible as the inspired and authoritative Word of God, but which also places a strong interpretive emphasis on the worldviews present in the ancient world. If you have read any of John Walton’s Lost World books (Such as The Lost World of Genesis One), you will have an idea what to expect in the sections on biblical interpretation (though written more for a general audience than the Lost World books). The authors, therefore, fall within the broad credal orthodoxy of “In the beginning God created the heavens and the earth.” The authors accept Adam and Eve as historical persons, as well as Noah’s flood as a historical event, but interprets these less literally than either young-Earth creationists, or old-Earth creationists such as Hugh Ross.

The chapters which examine what the Bible says about origins topics (e.g. Chapter 13, The Genesis Flood, and Chapter 29, Human Origins: Genesis 2–3) are excellent. In fact, the examination of why Noah’s flood does not, according to Genesis 6–9, have to be what we would picture as a global deluge, is one of the best I have read. This book will provide its readers with a solid foundation not only for understanding the biblical and theological side of origins topics, but will give them greater confidence in the Bible as the inerrant and authoritative Word of God.

The section on geology is the longest part of the book, and consists of the following chapters:

  • Chapter 11 – Origin of the Earth and Solar System
  • Chapter 12 – Historical Roots of Geology: Catastrophism and Uniformitarianism
  • Chapter 13 – The Genesis Flood
  • Chapter 14 – The Rock Cycle and Timescales of Geologic Processes
  • Chapter 15 – Rocks of Ages: Measuring Geologic Time
  • Chapter 16 – Plate Tectonics: A Theory for How the Earth Works
  • Chapter 17 – Reading Earth’s History in Rocks and Fossils
  • Chapter 18 – Biblical and Theological Perspectives on Earth History

In this unit, Understanding Scientific Theories of Origins does not cover the same breadth of material as a complete introductory textbook on physical or historical geology would, but what it does cover, it covers in some depth. For instance, Chapter 15 not only discusses radiometric dating in a general way, but introduces more advanced topics such as concordia and isochron dating that are not found in most introductory geology textbooks. Knowledge of these techniques provides readers with greater confidence that radiometric dating works, and usually works well.

Understanding Scientific Theories of Origins offers an excellent overview of the biblical and scientific issues surrounding the origins of the universe, Earth, life, biological diversity, and human beings. It is well-written and accessible to non-scientists as well as scientists. It will be a reference work that I go to often for science topics I’m a little weaker on, as well as for biblical and theological arguments regarding origins. I recommend the book for:

  • Educators in Christian schools. This book would be a great teacher’s supplement to my Earth Science: God’s World, Our Home.
  • Home-school parents.
  • Pastors and youth-group workers.
  • Anyone who is serious about Bible-science issues: young-Earth creationists (so they have a better understanding of the “other side”), old-Earth creationists, and evolutionary creationists
  • Christians in the sciences

Grace and Peace

Copyright © 2019 Kevin Nelstead,

I thank IVP Academic for giving me a review copy of this book.


Three Young-Earth Students

The web site for the young-Earth documentary Is Genesis History? has posted a video following three young-Earth creationist (YEC) students from Wheaton College as they tour the Ark Encounter replica of Noah’s Ark in Kentucky (see How did Theistic Evolution Bring 3 Wheaton College Students to the Ark?). These students had formed a YEC group on the Wheaton campus, and were concerned about the widespread teaching of old-Earth creationism and theistic evolution by professors at the college.


I was once very much like these three students touring the Ark Encounter. For my first couple years as a geology undergraduate student at Montana State University, I fervently (though mostly privately) held to young-Earth creationism, and was even a student member of the Creation Research Society. I was eager to get my Master’s degree in geology so that I could be a full member of the CRS. I would read the CRS Quarterly, which back then was the premier YEC scientific journal, though at times I would roll my eyes at some of the things that were printed in its pages. But I was confident that, with time, the many problems with YEC geology would be solved, and even dreamed that I would be the one to solve them.

The more I learned about geology, however, the more I became aware of the serious deficiencies of YEC flood geology and age-of-the-Earth arguments. I was encouraged, however, that there were several articles in the CRSQ which pointed out some of the same “problems to be solved” that I saw. Little did I know that the author of these articles, Glenn Morton, would soon have a deep crisis of faith because of what he perceived to be serious flaws in YEC geological science. Glenn did go through some dark years in his faith after this, and was on the verge of becoming an atheist, but eventually did not fall away from the faith. Many others in his shoes have not been so fortunate.

I also experienced the grace of God, and did not question my faith as I increasingly saw problems with YEC geology. My faith was getting deeper roots in things like the resurrection of Christ. I am thankful that in about my Junior year of college, I came across several books by Christian authors, such as Francis Schaeffer and Pattle Pun, that questioned the YEC paradigm and provided alternative interpretations of Genesis. These authors held to biblical inerrancy, and did not question YEC just for scientific reasons, but for biblical and theological reasons.

I’m sure these three students love Jesus, and they would not be at Wheaton if they were not brilliant. This article from Is Genesis History? tells of a cordial meeting of the young-Earth students with old-Earth professors, and mentions that “Most of the students did not have the critical knowledge to dig deep into the subjects.” This certainly cuts both ways. In the eyes of Is Genesis History? these students didn’t know what questions to ask their old-Earth professors. Unfortunately, it seems these students may not know what critical questions to ask of young-Earth creationism either.

Here are some issues brought up in the video that the students need to explore:

  • What is the genre of Genesis 1? In the writings of Steven Boyd, interviewed in Is Genesis History? the options are often given as “poetry” and “historical narrative.” Those are not the only options. Genesis 1 is certainly not poetry in the sense that Psalms, Proverbs, or much of the Prophets are poetry, but it is also not written like standard Hebrew historical narrative passages either. If we get the genre of a passage wrong–and “historical narrative” is probably not correct–then our interpretation of a passage will likely be wrong as well.
  • The movie shows horse kinds, giraffe kinds, and mentions dinosaur kinds (which was probably a slip even by YEC definitions of kinds). What does Genesis 1 mean by “kind?” What does it mean for organisms to reproduce “after their kinds?” Does any of what Genesis says about kinds place a limit on variation over time within populations of organisms?
  • One of the students mentioned death before the fall. Does the Bible teach that animals were created to be mortal? Does it teach that animal death is the result of Adam’s sin. The answer to these questions is that the Bible is silent on these topics.
  • What is meant by “good” in Genesis 1? Does it mean perfect in every way, as YECs claim? Or does it have another meaning, such as fulfilling God’s good purposes?

I really liked these students. They were smart, articulate, and love Jesus. My hope and prayer is that these three students would remain strong in their faith, whether they remain as YECs, or someday adopt a different interpretation of Genesis. I do appreciate their attitude towards their old-Earth professors and fellow students, recognizing that the age of the Earth is not a salvation issue. My concern is that YEC materials such as Is Genesis History? contain a great amount of really bad science that eventually backfires and destroys the faith of many. Will these three students be able to stand firm in their faith in Christ once they realize that Mt. St. Helens is not a good model for most of what we see in the rock record, that the layers of the Grand Canyon and other places contain many features that cannot be explained by catastrophism, or that the model of post-flood hyper-evolution presented at Ark Encounter cannot explain the present diversity and distribution of life on Earth?

Once again, bad science (based on debatable interpretations of the Bible) is bad apologetics that drives people away from the gospel.

Grace and Peace

The Facebook discussion for this post is at

Book Review – Dictionary of Christianity and Science

DictionaryMy ignorance will always exceed my knowledge. This is true even in subjects in which I have a considerable level of expertise. I have been studying various science-faith topics for more than three decades, and have substantial depth of knowledge in some areas. Over the years, I have focused most intensely on the relationship between geology and Christianity (including the arguments of the young-Earth creationists), somewhat on the topics of biological evolution and environmental ethics, and hardly at all on some other important science-faith issues. I would not, for instance, be able to write authoritatively about how cognitive science, string theory, or recent advances in human genetics relate to Christian apologetics. I have a few hundred books in my personal library, but don’t have a collection—and am not sure I would even want one—that covers all of the issues that are raised in the dialog between Christianity and Science.

As a science writer and science apologist, however, I need to at least be conversant in a range of topics outside of my core areas. A new, useful resource is Dictionary of Christianity and Science, published by Zondervan. This 691-page volume has over 400 articles of various lengths, written by over 100 contributors.

Christians do not always agree, of course, on how science and Christianity properly relate. The Dictionary has a number of multiple-view discussions, with separate articles written by authors from diverging perspectives. For instance, the two “Adam and Eve” articles are written from a “First-Couple View” (by young-Earth Bible scholar Todd Beale) and a “Representative-Couple View” (by old-Earth theologian Trempor Longman III). Some examples of topics that have multiple articles are:

  • Adam and Eve
  • Age of the Universe and Earth
  • Climate Change
  • Days of Creation
  • Fossil Record
  • Genesis Flood (four articles)
  • Genesis, Interpretations of Chapters 1 and 2
  • Hominid Fossils
  • Human Evolution

Some controversial topics are covered by only one article. When the subject relates to the age of the Earth or universe, these single articles are written from an old-Earth perspective. Examples include the articles on dinosaurs (Stephen Moshier), the Cambrian explosion (Darrel Falk), the big bang (Hugh Ross), and radiometric dating (Ken Wolgemuth). This approach is consistent with the fact that most leading Christian apologists do not use young-Earth arguments in defense of the faith. Articles written about controversial Christian individuals or organizations are generally written by a “friendly” author, such as the articles on Answers in Genesis and Ken Ham written by Marcus Ross, himself a young-Earth creationist, and the article on The Biologos Foundation penned by Deborah Haarsma, who is the president of Biologos.

I will never be an expert on string theory, the Chinese room argument, or Bayes’ theorem, but as one who writes about science and Christian faith, I should at least know the basics on a breadth of issues. I recommend Dictionary of Christianity and Science for students who are new to the controversies that surround the relationship between Christian faith and science, as well as to science-faith veterans who need to keep abreast on a wide range of science-faith topics.

I would like to thank Zondervan for providing me with a preprint of the first 130 pages, and then a complimentary copy of the complete book. Dictionary of Christianity and Science will be available for sale on April 25th.

Another Christian leader who believes the Bible does not require a young Earth — Justin Taylor

Justin Taylor is senior vice president of Crossway Books, a theologically conservative Christian publishing company. Crossway is best known as the publisher of the English Standard Version (ESV) Bible, along with the ESV Study Bible, perhaps the most comprehensive theologically conservative study Bible ever produced for a general Christian audience.

Justin Taylor believes the Bible. And Justin Taylor does not believe the Bible requires us to believe Earth is only roughly 6000 years old. He has outlined his reasons for believing that the Bible is silent on the issue of the age of the Earth on his blog Between Two Worlds, which is part of The Gospel Coalition‘s web site:

Biblical Reasons to Doubt the Creation Days Were 24-Hour Periods

The arguments Taylor gives for accepting an old Earth have nothing to do with the geological column, radiometric dating, or the big bang theory. Instead, Taylor lays out a completely Biblical case for an ancient universe, mostly following the analogical days interpretation. Here are a few quotes from Taylor:

Contrary to what is often implied or claimed by young-earth creationists, the Bible nowhere directly teaches the age of the earth.


I want to suggest there are some good, textual reasons—in the creation account itself—for questioning the exegesis that insists on the days as strict 24 hour periods. Am I as certain of this as I am of the resurrection of Christ? Definitely not. But in some segments of the church, I fear that we’ve built an exegetical “fence around the Torah,” fearful that if we question any aspect of young-earth dogmatics we have opened the gate to liberalism.


God is portrayed as a workman going through his workweek, working during the day and resting for the night. Then on his Sabbath, he enjoys a full and refreshing rest. Our days are like God’s workdays, but not identical to them.

How long were God’s workdays? The Bible doesn’t say. But I see no reason to insist that they were only 24 hours long.

How old is the Earth? The Bible does not say, so Christians should not dogmatically insist that it is only 6000 years old.

An important conclusion is that the age of the Earth should not act as a stumbling block to someone who is considering whether or not Christianity is true.

Grace and Peace



To be “theologically conservative” means that one holds to the inerrancy of the Holy Bible, and the core historical teachings of Christianity, as summarized by the ancient creeds of the church, such as the Trinity, deity of Christ, virgin birth, crucifixion of Christ, his resurrection and ascension, and the necessity of spiritual rebirth through Christ.

The opposite of theologically conservative is theologically liberal. Liberals usually start by denying the reliability and authority of the Bible, and end up denying many of the core doctrines of Christianity.

Reading Genesis 1-2 — Forward and Introduction

ReadingGenesis1-2I recently acquired Reading Genesis 1-2: An Evangelical Conversation, edited by J. Daryl Charles. The book gives perspectives of five highly-qualified, Evangelical Old Testament scholars on the creation accounts of Genesis:

  • Richard E. Averbeck (professor of OT and Semitic Languages at Trinity Evangelical Divinity School) — “A Literary Day, Inter-Textual, and Contextual Reading of Genesis 1-2”
  • Todd S. Beall (professor of OT at Capitol Bible Seminary) — “Reading Genesis 1-2: A Literal Approach”
  • C. John Collins (professor of OT at Covenant Theological Seminary) — “Reading Genesis 1-2 with the Grain: Analogical Days”
  • Tremper Longman III (professor of Biblical Studies at Westmont College) — “What Genesis 1-2 Teaches (and What it Doesn’t)”
  • John H. Walton (professor of OT at Wheaton College and Graduate School) — “Reading Genesis 1 as Ancient Cosmology”

Each author’s chapter includes responses from the four other authors.

In the Forward, the editor states that one of the convictions behind this book is that “conversation–indeed, even heated debate regarding contentious issues–can proceed in a charitable manner.” That is what I strive for in my writing on The GeoChristian, and I appreciate their objective.

In the Introduction, Victor, P. Hamilton begins by reminding us that “without Gen 1-2 the rest of the Bible becomes incomprehensible.” This is something that all contributors to this book, whether young-Earth or old-Earth, evolution-accepting or evolution-denying, would agree on. The opening chapters of Genesis lay foundations for a number of critical doctrines in the Bible, including humans created in the image of God, humanity’s fall into sin, and the beginning of the long story of redemption in Christ.

The Introduction also points out that the interpretation of Genesis 1-2 has been controversial throughout church history, with quotes from Origen and Augustine to back this up. He then points out some particularly important modern debates, such as the historicity of Adam and Eve, and the relationship of the Biblical creation accounts to other Ancient Near Eastern creation accounts.

It is important to be reminded that all of these authors “identify fully and unapologetically with historic Christian orthodoxy and embrace wholeheartedly the basic tenets and historic creeds of the one holy catholic church.” Faithfulness to God’s Word does not require that one interpret Genesis just like only one of these authors.

The Introduction ends by laying out three responses readers might have to the book:

  • Confusion — “If the scholars cannot get it all together, what am I supposed to do with Gen 1 and 2?”
  • Pre-conceived conclusions — Like the essays I already agree with, and ignore the rest.
  • “[A]ppreciate the differing perspectives on Gen 1-2 presented in this volume. We need to remember that a divinely inspired and authoritative Scripture does not mean that (my) interpretations of Scripture are equally divinely inspired and authoritative.”

I look forward to learning from each author, and sharing with you my thoughts as I read through this important work.

Grace and Peace