October 16, 2015

Life on Mars?--The "Rest of the Story" by Joe Deweese, Ph.D. Bert Thompson, Ph.D.


http://apologeticspress.org/apPubPage.aspx?pub=1&issue=524

Life on Mars?--The "Rest of the Story"

by Joe Deweese, Ph.D.
Bert Thompson, Ph.D.
Q.
What is the current status regarding the 1996 claim by the National Aeronautics and Space Administration (NASA) that life existed on Mars in the distant past?

A.

In 1815, near Chassigny, France, a chunk of rock fell from the sky; in 1865, at Shergotty, India, another came crashing down; and in 1911 at Nakhla, Egypt (near Alexandria) a third plummeted to Earth (allegedly killing a dog in the process—the only known instance of a canine having been killed by material from outer space!). Known collectively as SNCs (pronounced “snicks”—an acronym derived from the first letter of the names of the three cities in which they were found), each of these three “space rocks” was a tiny chunk of the planet Mars. Scientists were able to determine their place of origin because, in 1977, two U.S. spacecraft—Viking 1 and Viking 2—successfully traveled to Mars and were able to collect and analyze samples of the planet’s atmosphere. When the mixture of gases in the SNCs was examined, it matched precisely the mixture of gases discovered by the Viking missions. [To date, about fifteen Martian meteorites have been identified worldwide.]
Fast-forward to 1984. That year, explorers from the National Science Foundation formed an expedition (known as the United States Antarctic Search for Meteorites) to the Allan Hills region in South Victoria Land of Antarctica. During that trip, a geologist by the name of Roberta (“Robby”) Score found a 4½-pound rock (roughly the size of a large potato) that was lying amidst the jagged ice of the South Pole. Designated as ALH84001 (because it was the first sample from the 1984 batch to be curated; sometimes referred to in the scientific literature simply as ALH), the rock was alleged to be 4.5 billion years old and to have originated from the planet Mars. [For a complete account of the discovery and subsequent investigation ofALH84001, see: McKay, et. al., 1996; Davies, 1999, pp. 208-210.]
According to the story released by NASA (whose evolution-based dating schemes we do not accept, of course), 16 million years ago a large asteroid hit Mars and sent ALH84001 into space; from there, it somehow made its way to Earth—where it had laid undisturbed for (supposedly) 13,000 years. At a press conference on August 7, 1996, NASA created instantaneous worldwide headlines when the president of the United States announced in dramatic terms that U.S. scientists believed ALH84001 contained evidence of previous biological activity on Mars. [Approximately one week later, David S. McKay and his colleagues published a report in the August 16, 1996 issue of Science supporting that view (see McKay, et al., 1996). Although Dr. McKay was careful to note that “we’re not claiming that we have found the smoking gun, the absolute proof, of life on Mars,” he nevertheless commented that the study of the meteorite “found a lot of pointers in that direction” (as quoted in Kerr, 1996, 273:864).]
Although we have dealt with this subject in the pages of Reason and Revelation on two previous occasions (see: Major, 1996, 16:78-79; Major, 1997, 17:85-86), five years now have passed since NASA’s original announcement. And in that intervening time period, two additional claims have been made which have a direct bearing on the suggestion that life once existed on the famed “Red Planet.” First, approximately a year ago (see Savage and Hardin, 2000) it was alleged that water once existed in abundance on Mars. Second, earlier this year (see Gibson, et al., 2001) it was suggested that, upon reinvestigation, the 1911 Nakhla meteorite has been found to contain “even more conclusive evidence” of life on Mars than the controversial 1984 specimen (ALH84001). We therefore felt that our readers might benefit from an update regarding this matter. First, we intend to discuss ALH84001. Second, we will address the possibility that water existed on Mars at some point in the past. Third, we will examine the suggestion that the Nakhla meteorite provides corroboration of NASA’s original claim.
The evidence for or against past life on Mars revolves around four main discoveries related to ALH84001: (1) carbonate globules coated in an iron-rich material that included iron sulfide and a form of iron oxide known as magnetite; (2) polycyclic aromatic hydrocarbons [PAHs]; (3) tube shapes; and (4) crystal chains. However, as Major correctly remarked, “[e]ach of these clues, taken individually, is not unique to life” (1996, 16:78). Consider the following, for example.
(1) Carbonate Globules. McKay and his colleagues contended that ALH84001 contained carbonate globules, which are similar to carbonates associated with bacteria on Earth. Physicist Paul Davies, in his 1999 volume on the origin of life, The Fifth Miracle, remarked: “Close inspection revealed layered blobs ranging from twenty-five nanometers (one-millionth of a millimeter) up to about a tenth of a millimeter across” (pp. 211-212). However, as Davies went on to admit, “All these minerals can be produced separately by different sorts of chemical processes” (p. 212). Indeed, the carbonate globules and the minerals found within them could have formed through well-documented inorganic (nonliving) processes. Furthermore, such globules could not have been formed by bacteria unless the temperatures were low enough. As Christopher Chyba wrote in Nature: “If the carbonates in ALH84001 were formed at high temperatures in an impact event [e.g., the asteroid impact on Mars that sent meteorites flying toward Earth—JD/BT], a biological interpretation would fail” (1996, 382:576). The probability of what Dr. Chyba called a “biological interpretation” was diminished severely by the work of Harry (“Hap”) McSween Jr., Ralph Harvey, and John Bradley (who is one of the premier analysts of geological microscopic material). In an article appearing in the New York Times, John Wilford summarized their findings on the temperatures at which the globules formed:
In their examination of the supposed fossils, the scientists said they found that surrounding minerals probably formed from vapors that crystallized at temperatures as high as 1,400 degrees Fahrenheit, conditions much too hot to have included biological processes (1996, pp. 1,6; see also Bradley, et al. 1996, 60:5149-5155, emp. added).
Two years later, McSween and his colleagues concluded that temperatures of less than half the original 1,400 degrees they originally calculated might have been plausible, but still would be extremely high to support life (see Taylor, 1999b, p. 260). Davies alluded to their most recent work when he wrote:
These distinguished geologists examined the meteorite and concluded that the carbonate material was deposited at a temperature of at least 650 degrees Celsius. This would instantly destroy even the hardiest hyperthermophile. ...[S]everal other chemical and physical analyses have tipped the balance of evidence against the claim that ALH84001 contains traces of life (1999, pp. 215, 216).
Yes, they have. McKay and his colleagues suggested that the iron sulfides were remnants of sulfur-eating bacteria. But there are different varieties of sulfur, each of which has a slightly different atomic weight. As it turns out, bacteria utilize more of the “lighter” varieties, which means those are the ones that should have been concentrated within the iron sulfide minerals. Yet this was not the case (see Shearer, et al., 1996, 60:2921-2926). Jim Papike and Charles Shearer of the University of New Mexico examined the iron disulfide in ALH84001, and were unable to detect any ratio of sulfur isotopes that would be consistent with known biological activity (as referenced in Kerr, 1996, 273:865). Furthermore, in a paper in the March 2, 2000 issue of Nature, James Farquhar et al. published the results of their studies on the sulfur content ofALH84001. They wrote: “We conclude that the sulphur data from the SNC meteorites reflects deposition of oxidized sulphur species produced by atmospheric chemical reactions...,” rather than any type of bacterial life form (404:50, emp. added).
In his book, A Case Against Accident and Self-Organization, Dean Overman remarked: “Although pyrite’s presence in ALH can be explained by the hypothesis of Martian bacteria, that hypothesis is extremely improbable. ...[The] ratio is inconsistent with biological activity” (1997, pp. 95,96, emp. added). Thus, Kenneth Nealson of the University of Wisconsin at Milwaukee stated: “The little blobs in ALH84001 did not convince me.... [Y]ou can form little blobs on rocks with all kinds of chemical precipitates” (as quoted in Kerr, 1996, 273:865-866).
(2) Polycyclic aromatic hydrocarbons [PAHs]. Living organisms can produce these oily, organic compounds as they decompose. However, PAHs could have come just as readily from inorganic sources or, as some critics believe, from contamination with terrestrial sources. Luann Becker and her colleagues have suggested that the PAHs may have come from melted Antarctic ice (1997, 61:475-481). A.J.T. Jull of the University of Arizona examined ALH84001 and concluded: “Our analyses indicate that at least 80% of the organic material in ALH84001 is from Earth, not Mars, casting doubt on the hypothesis the meteorite contains a record of fossil life on Mars” (1998). Nevertheless, even the presence of PAHs is not terribly helpful to the scientist bent on discovering evidence of biological activity. As Overman noted:
These PAHs are not good biomarkers or signs of life in ALH because they are not directly synthesized in biological systems but produced by a process of metamorphism. ALH is not metamorphosed. PAHs can be formed when organic matter decomposes. Coal, for example, is made of the fossils of plant life. But PAHs are commonplace in interplanetary and interstellar dust particles and in meteorites from the asteroid belt. These PAHs are the residue of non-biological reactions among carbon compounds. Even on earth, PAHs are ubiquitous in their presence and are formed not only by the decomposition of living matter, but also by power plants and automobile engines. PAHs are present in practically every gas cloud in the Milky Way galaxy (1997, p. 96).
Davies concurred, and added:
The problem is that, although PAHs are made by living organisms, they are also made by inorganic processes. Indeed, they have been found in normal meteorites, and even in interstellar space. So their presence in ALH84001 is suggestive but inconclusive. Even if it can be proved that the PAHs come from Mars, they could have been produced by nonbiological processes or delivered there from space (1999, p. 212).
(3) Tube Shapes. ALH84001 showed extremely tiny, tubular-shaped objects that Dr. McKay and his coworkers suggested were the fossilized remains of bacteria (see picture on p. 94). They speculated that the bacteria grew in calcium-rich waters, which penetrated the cracks of the rock and were preserved as the fluid hardened into carbonate. In speaking about these structures, Davies observed:
There was, however, a third reason for the NASA team to suspect that organisms once inhabited the Martian rock, and it was the most dramatic of all. Revealed under a powerful electron microscope were thousands of tiny sausage-shaped blobs clinging to the carbonate grains. These blobs look, for all the world, like terrestrial bacteria. McKay and his colleagues tentatively concluded that the blobs were nothing less than fossilized Martians—the petrified husks of microbes that lived on the red planet over three and a half billion years ago. If they were right, they would be the first people in history to see the imprint of an alien life form (1999, pp. 212-213).
The key phrase here, of course, is “if they were right.” These objects—at a mere fifty nanometers—are a hundred times smaller than most terrestrial bacteria (one one-hundredth the thickness of a human hair; one thousand of them lying end to end would equal the diameter of the period at the end of this sentence!). It is true that since the discovery of ALH84001, scientists have found microorganisms living on Earth roughly the size of the alleged Martian microbes (see: Folk and Lynch, 1997, 67:583; Overman, 1997, p. 99; Taylor, 1999b, p. 244). But as Jack Farmer, a NASA biologist, commented: “The problem is that at that scale of just tens of nanometers, minerals can grow into shapes that are virtually impossible to distinguish from nanofossils” (as quoted in Gibbs and Powell, 1996, 275[4]:20). Regardless of the size, as Overman noted, “skeptical scientists will want to see some evidence of a cell wall” (1997, p. 100). Why is evidence of a cell wall so important? The reason, according to origin-of-life scientist Harold Morowitz, is that “the only life we know for certain is cellular” (1992, p. 12). And, we might add, those same scientists will want evidence of DNA. As Imre Friedman, the world-renowned microbiologist of Florida State University (andNASA’s Ames Research Center) put it: “What someone needs to do is to extract DNA from nanobacteria” (as quoted in Taylor, 1999b, p. 192). Why is it important to locate DNA? Davies addressed this question when he wrote regarding the extremely minute size of the supposed Martian life forms:
If they were DNA-based organisms, they could accommodate only a thousand base pairs in their genomes. Even this ignores the existence of any other structures, such as a cell wall, which in terrestrial bacteria is at least twenty-five nanometers thick. Could a Martian microbe perform the alleged mineral-processing feats and other metabolic functions with less than 1 percent of the molecular inventory of a common Earth bacterium? (1999, p. 215).
In a curiously titled article, “Bugs in the Data?” on the Scientific American Web site, W.W. Gibbs and C.S. Powell quoted Kenneth Nealson, a University of Wisconsin microbiologist, who complained: “I’d get drummed out of the microbiological society if I showed pictures like that and claimed I had bacteria” (1996). Further complicating the matter is the not-so-remote possibility of terrestrial contamination of the meteorites. In an article, “Fossils Blowing in the Wind: More Contamination of Antarctic Meteorites,” G.J. Taylor discussed the work of Lloyd Burckle (of the Lamont-Doherty Earth Observatory) and Jeremy Delaney (of Rutgers University) who have found dramatic new evidence of contamination in Antarctic meteorites. As Taylor noted, Burckle and Delaney “conclude that contamination with micrometer-sized organisms might be a ubiquitous process in Antarctica. This presents a big problem for scientists searching for fossil extraterrestrial life in an Antarctic meteorite” (1999a).
In an article in Time magazine, staff writer Frederic Golden observed:
For years Congress funded various SETI [search for extraterrestrial intelligence—JD/BT] efforts, until the political stigma of paying for the quest for “little green men,” as cynics like to call them, scuttled federal funding in 1993. Nonetheless, NASA continues the search for unearthly life, even if it’s only for little green bugs, under the more politically palatable label of astrobiology. Right now,NASA is eyeing the dusty surface of Mars (where water once flowed) and the likely oceans under the ice of Jupiter’s moon Europa as sites for primitive life-forms. One recent false alarm: the much trumpeted Martian meteorite found in Antarctica apparently does not contain convincing evidence of the existence of microorganisms on the Red Planet, as originally claimed (2000, 155[14]:75, emp. added, parenthetical item in orig.).
Truth be told, ALH84001 does not contain “convincing evidence” of life on Mars. It may show evidence of certain compounds that on occasion are known to be associated with fossils of living matter, but at present there is no credible evidence that it contains legitimate fossils of once-living organisms.
(4) Crystal Chains. The newest evidence which supposedly documents the fact that the tubular-shaped objects discovered in ALH 84001actually were living microorganisms comes from an article (“Chains of Magnetite Crystals in the Meteorite ALH84001: Evidence of Biological Origin”) by Imre Friedmann et al. published in the February 2001 issue of Proceedings of the National Academy of Sciences (98:2176-2181). The argument centers on tiny crystals detected within the meteorite, which, according to the scientists who did the research, are the same as those deposited by terrestrial microorganisms known as magnetotactic bacteria. In an interview on this topic reproduced on the BBC Web site, Dr. Friedmann stated:
The crystals match all the criteria for biologically formed chains, and as far as I’m concerned it’s conclusive evidence that Martian bacteria were in this meteorite. I cannot guess how my colleagues will react, but in my opinion no reasonable person can doubt it any more. The evidence is so strong (see Noble, 2001).
Alas, Friedmann will not have to venture a “guess” as to how his colleagues are going to react, because some “reasonable” people have stepped forward to state that they do doubt his claims. In an article titled “Mars Attracts!” in the May 19, 2001 issue of New Scientist, astronomer Ralph Lorenz (of the Lunar and Planetary Laboratory at the University of Arizona) wrote:
The debate now hangs on the presence of tiny magnetic crystals in the meteorite. Why should magnets be a sign of life? Because there is a class of bacteria on Earth that manufacture their own magnetic crystals to orient themselves in dark, muddy pools. Could Mars have been home to similar bacterial 4 billions years ago?
Magnetite crystals can also be created by “abiogenic” geological processes, and many researchers believe the Martian crystals are made in this way. Hap McSween of the University of Tennessee in Knoxville maintains that the crystals from ALH84001 were made at very high temperatures, ruling out a biological origin....
At the conference [the 2001 Lunar and Planetary Science Conference—JD/BT] in March, D.C. Golden of the Johnson Spaceflight Center put forward a powerful counter-argument. He created very similar magnetite crystals in the lab, simply by heating up a carbonate mineral called siderite. Golden’s discovery means the ALH84001 magnetites could have been made abiogenically, says Allan Trieman of the Lunar and Planetary Institute....
Some opponents of the Martian-life theory think that these chains might have been left behind by bacteria colonising the meteorite after it landed on Earth.... Most still think that the evidence in the meteorite is not conclusive.... In the astrobiology session at the LPSC, chaired by Trieman, Friedmann’s talk met with harsh criticism (2001, 170:38,40, emp. added).
And so, as it turns outs, the evidence that was supposed to be “so strong” that “no reasonable person” could doubt it, is, after all, “not conclusive.” Enough said.
But what about the current claim (as alluded to by Golden in his Time quote) that scientists have found water on Mars? What is that evidence? And what does it have to do with life on the Red Planet? The concept of life on Mars has a long and storied history. In 1877, Italian astronomer Giovanni Schiaperelli (1835-1910) reported that he had seen what he called “canali” (channels) on the surface of the planet. Not long thereafter, Percival Lowell (1855-1916) from the United States seized upon that idea and claimed that the canali actually were artificial canals that Martians had constructed to irrigate their parched landscape by using melted ice from the polar caps. Lowell, being independently wealthy, even constructed an observatory in 1894 in Flagstaff, Arizona (eponymously labeled the Lowell Observatory), dedicated to charting the Martian canals. He took thousands of photographs of Mars, and drew detailed pictures of over 500 structures he genuinely believed to be the planet’s canals. Edward C. Pickering (1846-1919), as professor of astronomy at Harvard and director of the university’s observatory, took issue with Lowell regarding the presence of the canals. So did British astronomer Sir Harold Jones (1890-1960), who had been knighted in 1943 for measuring more accurately than anyone before him the distance from the Earth to the Sun (93,005,000 miles, he suggested—a figure that would not be updated until the late 1950s). Both scientists pointed out (correctly) that blotches at the limit of visibility may appear to the eyes as interconnecting straight lines. Or, as the late Isaac Asimov succinctly stated the matter, the artificial nature of the canals was “probably an optical illusion, in other words” (1972, p. 488).
NASA’s current search for life—any life—on Mars is not its first attempt. As far back as the 1970s, NASA’s contention was that water existed on Mars, and thus life might have existed there as well at some point in the past. In 1977, when Viking 1 and Viking 2 landed on Mars, they discovered potential evidence of water in the soil, as well as iron oxides, sulfur, carbon, and iron oxide (i.e., rust, which is responsible for Mars’ red color). Alas, those missions found not a trace of life (see Understanding Science: Space and Planets, n.d., pp. 12,125; Davies, 1999, pp. 191-192). Still, the dry Martian surface does have what appears to be an intricate system of ridges and valleys. And it is in these so-called “landforms” where NASA scientists believe water once existed in abundant quantities when, according to standard theories of cosmic evolution, “Mars was warmer” (see Understanding Science, n.d., p. 13). The unmanned Mariner 9spacecraft (launched in 1971) took striking photographs of Mars upon its arrival approximately a year later, as well as samples of the planet’s atmosphere for laboratory analysis. Evolutionist Ken Edgett, a staff scientist at Malin Space Science Systems, observed: “Twenty-eight years ago the Mariner 9 spacecraft found evidence—in the form of channels and valleys—that billions of years ago the planet had water flowing across its surface” (as quoted in Savage and Hardin, 2000). Paul Davies wrote:
You can easily tell that Mars was once more favorable for life by glancing at the pictures taken by the Mariner and Viking space probes. One distinctive feature leaps out of the survey photographs: river valleys. There, among the tangled mountain uplands, cutting swathes across sandy plains, carving deep into hillsides, spilling from the rims of craters, are easily recognizable channels sculpted by running water. They come complete with tributaries and deltas and flood plains. These watercourses, I might add, bear no resemblance to Lowell’s famous straight-line canals; instead, they are dendritic and sinuous, like rivers on Earth, and undeniably natural rather than artificial. Unfortunately, no trace of water remains in Mars’ ancient riverbeds; they have long since dried up. But...there can be no doubt: water once flowed freely on Mars (1999, pp. 192-193).
But what does all of this have to do with life on Mars? Water (in some form) is critically important to living organisms. Thus, the view persists that if water once existed on Mars, then life very likely evolved there as well. As two evolutionary scientists put it: “Wherever liquid water and chemical energy are found, there is life. There is no exception” (Levin and Levin, 2001). The following assessment appeared on NASA’s Web site in an article titled, “New Images Suggest Present-day Sources of Liquid Water on Mars”:
“For two decades scientists have debated whether liquid water might have existed on the surface of Mars just a few billion years ago,” said Dr. Ed Weiler, Associate Administrator for Space Science, NASA Headquarters. “With today’s discovery, we’re no longer talking about a distant time. The debate has moved to present-day Mars. The presence of liquid water on Mars hasprofound implications for the question of life not only in the past, but perhaps even today. If life ever did develop there, and if it survives to the present time, then these landforms would be great places to look” (Savage and Hardin, 2000, emp. added).
Davies summarized the matter in this fashion.
Mars could still be of major interest to biologists, for a simple reason. Today the red planet may present a bleak picture, but it was not always a frozen wasteland. There is abundant evidence that in the remote past Mars was warm and wet and Earth-like, and much more hospitable for life. Whether or not Mars is today a totally dead planet, there is still a good chance that life may once have flourished there....
Concerning the possibility of life, the fact that Mars was warm and wet between 3.8 and 3.5 billion years ago is highly significant, for it means that Mars resembled Earth at a time when life existed here. This has led some scientists to conclude that Mars would have been a suitable abode for life at that time too (1999, pp. 192,199).
Thus, the entire thrust of searching for water on Mars is tied to the evolutionary presuppositions that: (1) life evolved; and (2) water is crucial if we are to be convinced that such an event did, in fact, occur. Scientists admit, of course, that liquid water cannot exist naturally under climatic and atmospheric conditions on the Red Planet today. Currently, the cold temperatures and low air pressure make that impossible. [NASA, however—grasping at any possibility—has suggested that “trace quantities of watervapor” may exist in the Martian atmosphere (see Phillips, 2000, emp. in orig.).] Edgett said:
...Mars science has focused on the question, “Where did the water go?” The new pictures from Global Surveyor tell us part of the answer—some of that water went under ground, and quite possibly it’s still there (as quoted in Savage and Hardin, 2000).
Davies agrees:
Where did all the water go?... The simple answer is: into the ground.... [E]ven though the surface is now extremely dry, Mars may still have extensive reserves of water concealed beneath the ground, in the form of permafrost or, many kilometers down, as trapped liquid (1999, p. 195).
NASA scientists admit that if water does exist on Mars, it must be somewhere beneath the permafrost on the surface of the planet. From an evolutionary perspective, then, the presence of water on Mars does indeed have “profound implications” for the existence of life.
What, then, shall we say to all this? Our response is as follows. First, we need to point out that it is a long way from a primitive puddle of putative Martian water to a living organism. The late evolutionist Loren Eiseley addressed that point years ago when he wrote:
One does occasionally observe, however, a tendency for the beginning zoological textbook to take the unwary reader by a hop, skip, and jump from the little steaming pond or the beneficent chemical crucible of the sea, into the lower world of life with such sureness and rapidity that it is easy to assume that there is no mystery about this matter at all, or, if there is, that it is a very little one. This attitude has indeed been criticized by the distinguished British biologist Woodger, who some years ago remarked: “Unstable organic compounds and chlorophyll corpuscles do not persist or come into existence in nature on their own account at the present day, and consequently it is necessary to postulate that conditions were once such that this did happen although (and in spite of the fact that) our knowledge of nature does not give us any warrant for making such a supposition.... It is simply dogmatism—asserting that what you want to believe did in fact happen” (1957, pp. 199,200, emp. added, parenthetical item in orig.).
Second, the chemical compound, dihydrogen monoxide (i.e., water), is extremely common. What if it couldbe proved that it has existed (or exists presently) on Mars? Our response would be—“so what?” The mere existence of water does not somehow prove necessarily that life “evolved.” While it may be true that water is necessary for life as we know it, it is not sufficient to create life. That is to say, the existence of water is a necessary condition, but it is not a sufficient condition. To suggest that because water existed (or exists) on Mars, then the spontaneous generation of life must be possible, is to make the same mistake Charles Darwin made when he suggested that one organism could give rise to another merely because he observed minuscule changes in the beaks of Galapagos finches—thereby extrapolating far beyond the available facts in order to draw a conclusion that is totally unwarranted by the available evidence. Matter, in and of itself, does not possess the capability to mold itself into something that is living, as evolutionists Robert Augros and George Stanciu forcefully admitted in their college-level textbook, The New Biology.
There must be a cause apart from matter that is able to shape and direct matter. Is there anything in our experience like this? Yes, there is: our own minds. The statue’s form originates in the mind of the artist, who then subsequently shapes matter, in the appropriate way.... For the same reasons there must be a mind that directs and shapes matter in organic forms (1987, p. 191, emp. added).
“Water” hardly qualifies as a “cause apart from matter.” Nor is it a “mind that directs and shapes matter.” It is merely—water! Dean Overman addressed this point when he said:
Life appears to be formed only by a guided process with intelligence somehow inserting information or instructions into inert matter.... In examining biogenesis theories we must look at the mathematical probabilities, not at metaphysical perspectives, regardless of the way in which they may point. The calculations in this book rule out chance alone for 130 million years or for the entire age of the universe. Something besides chance caused and is causing life (1997, p. 101, emp. added).
Third, the problem with all of these scenarios is that there never has been a single case of spontaneous generation documented—yet evolution, in its entirety, is based on the assumption that spontaneous generation must have occurred at some point in the distant past. In his classic text, The Implications of Evolution, world-famous British evolutionist and physiologist G.A. Kerkut, discussed the seven non-provable assumptions upon which the edifice of organic evolution has been constructed. The first assumption is: “Non-living things gave rise to living material, i.e., spontaneous generation occurred” (1960, p. 6). Over forty years ago at the 1959 Darwin Centennial Convocation held at the University of Chicago, one of the participants, Hans Gaffron, admitted, in addressing the subject of “scientific progress” after Darwin: “It is the general climate of thought—which has created an unshakable belief among biochemists—that evolution of life from inanimate matter is a matter of course” (1960, 1:46, emp. added). Harlow Shapley (the famous Harvard astronomer) commented at that same conference: “The assumption that life originated from non-living matter must be made by the modern scientist if he believes that the question ‘What is life?’ belongs in the natural sciences at all” (1960, 3:75, emp. added). Forty years later, in 1999, Paul Davies wrote:
Although biogenesis [the beginning of life—JD/BT] strikes many as virtually miraculous, the starting point of any scientific investigation must be the assumption that life emerged naturally, via a sequence of normal physical processes.... [I]n the absence of a miracle, life could have originatedonly by some sort of spontaneous generation. Darwin’s theory of evolution and Pasteur’s theory that only life begets life cannot both have been completely right (pp. 81-82,83, first emp. in orig., last emp. added).
While we disagree with Dr. Davies on his comment that a scientist must assume that life originated naturally, we agree with him on his two other points. (1) It is absolutely true that spontaneous generationdoes “strike many as virtually miraculous.” Nobel laureate Sir Francis Crick admitted:
An honest man, armed with all the knowledge available to us now, could only state that in some sense, the origin of life appears at the moment to be almost a miracle, so many are the conditions which would have had to have been satisfied to get it going (1981, p. 88, emp. added).
(2) It also is true that the theory of evolution and the concept of life begetting life (known in science as the law of biogenesis) cannot both be correct. But which of these concepts do the actual laws of science support? In his book, The Creation-Evolution Controversy, R.L. Wysong answered that question quite clearly when he wrote:
The creationist is quick to remind evolutionists that biopoiesis [spontaneous generation—JD/BT] and evolution describe events that stand in stark, naked contradiction to an established law. The law of biogenesis says life arises only from pre-existing life, biopoiesis says life sprang from dead chemicals; evolution states that life forms give rise to new, improved and different life forms; the law of biogenesis says that kinds reproduce their own kinds (1976, p 182).
In nature, we have not documented a single case of spontaneous generation. If something is “dead” (i.e., nonliving), it stays dead. And if something is living, when it procreates it produces another organism basically like itself. Cows give rise to cows, birds to birds, tulips to tulips, corn to corn, and so on. Over half a century ago, the brilliant scientist J.W.N. Sullivan wrote a book on The Limitations of Science in which he included the following assessment:
The beginning of the evolutionary process raises a question which is yet unanswerable. What was the origin of life on this planet? Until fairly recent times there was a pretty general belief in the occurrence of “spontaneous generation....” But careful experiments, notably those of Pasteur, showed that this conclusion was due to imperfect observation, and it became an accepted doctrine that life never arises except from life. So far as the actual evidence goes, this is still the only possible conclusion. But since it is a conclusion that seems to lead back to some supernatural creative act, it is a conclusion that scientific men find very difficult of acceptance (1933, p. 94, emp. added).
Difficult indeed! Not much has changed since 1933, has it? Little wonder Paul Davies concluded: “Darwin’s theory of evolution and Pasteur’s theory that only life begets life cannot both have been completely right.” Fortunately, true science tells us which one is “right”—Pasteur’s view that only life begets other life “after its kind.”
Last, what shall we say about the suggestion that, upon reinvestigation, the 1911 Nakhla meteorite has been found to contain even more “conclusive evidence” of life on Mars than the controversial 1984 specimen, ALH 84001? The New York Times originally broke this story in an article (“Another Meteorite May Show Life on Mars, Scientists Report”) in its March 19, 1999 issue. The author of the article, John N. Wilford, wrote concerning the work of a NASA team of scientists:
In their new research, the geochemists analyzed chips from an orange-size meteorite that landed in Egypt in 1911 and was almost immediately collected by scientists. The particular fragment of this meteorite came from the British Museum in London and had presumably been protected from most terrestrial contamination by a glassy crust that formed during the meteorite’s fiery plunge through the atmosphere (Wilford, 1999).
Then, earlier this year, NASA scientists published an article in Precambrian Research which suggested in its abstract that “[n]ew observations in two additional meteorites, Nakhla and Shergotty, indicate possible biogenic features” (see Gibson, et al., 2001, 106:15). The authors of the study then went on to note that the Nakhla meteorite contained clay (which they referred to as “iddingsite”)-filled cracks “of Martian origin” and that “light microscopy revealed rounded micrometer-sized structures embedded within the iddingsite-filled cracks.” They also remarked that the structures were found “in distinct cluster-like distributions within the clay. The spheres are sometimes joined together in pairs or triplets” (106:24).
About the same time, various Web sites began to tout a new book due to be published early in 2002, Mars: Inside the Red Planet, by two British scientists, Heather Couper and Nigel Henbest, which alleges (based in part on the paper by Gibson et al. in Precambrian Research) that the Nakhla meteoritic spheres are microfossils similar to those found within ALH84001, but much more easily identifiable as genuine microorganisms. According to Everett Gibson of NASA’s Johnson Space Center: “Within these carbonates and clays are structures and features that are even larger and better preserved than those we saw in 84001” (as quoted in “New Life on Mars...,” 2001). Toward the end of the article by Gibson et al., however, the scientific team behind the investigation calmly stated:
The spheres in Nakhla and Shergotty are similar to the fossils of terrestrial coccoid bacteria. However, as previously noted, spherical morphologies alone are not indicative of biogenic activity. Therefore, the spherical structures in Nakhla and Shergotty are compelling, but not conclusive, evidence for biogenic activity (p. 26, emp. added).
In the article’s abstract, the authors admitted:
The morophological similarities between terrestrial microfossils, biofilms, and the features found in the three Martian meteorites are intriguing but have not been conclusively proven. Every investigation must recognize the possibility of terrestrial contamination of the meteorites, whether or not the meteorites are Martian (p. 1).
Then, just as supporters of the “life-on-Mars” theory were preparing to celebrate, a devastating article (“Magnetite Morphology and Life on Mars”) appeared in the November 20, 2001 issue of the Proceedings of the National Academy of Sciences (see Buseck, et al., 2001, 98:13490-13495) in which the authors examined in detail the claims that bacterial life existed in the SNC meteorites, and concluded: “In contrast to previous accounts, we argue that the existing crystallographic and morphological evidence is inadequate to support the inference of former life on Mars” (98:13490).
In conclusion, we should note that the hoopla surrounding many of the NASA announcements about some “new find” are completely unwarranted. Unfortunately, the media frequently exaggerate the information, which in turn causes the public at large to fall prey to misinformation, which later turns out to be misleading at best, or, at worst, quite simply—wrong. Admittedly, however, when it comes to belief in organic evolution, as Marshall and Sandra Hall observed: “It is not easy to overthrow a belief, however absurd and harmful it may be, which your civilization has promulgated as the scientific truth for the better part of a century” (1974, p. 74). Oh, how true! How very true.

REFERENCES

Asimov, Isaac (1972), Isaac Asimov’s Biographical Encyclopedia of Science and Technology (New York: Avon).
Augros, Robert and George Stanciu (1987), The New Biology (Boston, MA: New Science Library).
Becker, Luann., D.P. Glavin, and J.L. Bada (1997), “Polycyclic Aromatic Hydrocarbons (PAHs) in Antarctic Martian Meteorites, Carbonaceous Chondrites, and Polar Ice,” Geochimica et Cosmochimica Acta, 61:475-481.
Bradley, J.P., R.P. Harvey, and H.Y. McSween Jr. (1996), “Magnetite Whiskers and Platelets in ALH84001 Martian Meteorite: Evidence of Vapor Phase Growth,” Geochimica et Cosmochimica Acta, 60:5149-5155.
Buseck, P.R., R.E. Dunin-Borkowski, et al. (2001), “Magnetite Morphology and Life on Mars,” Proceedings of the National Academy of Sciences, 98:13490-13495, November 20.
Chyba, Christopher F. (1996), “Life Beyond Mars,” Nature, 382:576-577, August 15.
Crick, Francis (1981), Life Itself: Its Origin and Nature (New York: Simon & Schuster).
Davies, Paul (1999), The Fifth Miracle: The Search for the Origin and Meaning of Life (New York: Simon & Schuster).
Eiseley, Loren (1957), The Immense Journey (New York: Random House).
Farquhar, James, Joel Savarino, and Terri L. Jackson (2000), “Evidence of Atmospheric Sulphur in the Martian Region from Sulphur Isotopes in Meteorites,” Nature, 404:50-52, March 2.
Folk, Robert and F. Leo Lynch (1997), “The Possible Role of Nanobacteria (Dwarf Bacteria) in Clay Mineral Diagenesis, and the Importance of Sample Preparation in High Magnification SEM Study,” Journal of Sedimentary Research, 67:583.
Friedmann, E.I., J. Wierzchos, C. Ascaso, and M. Winklhofer (2001), “Chains of Magnetite Crystals in the Meteorite ALH84001: Evidence of Biological Origin,” Proceedings of the National Academy of Sciences, 98:2176-2181, February 27.
Gaffron, Hans (1960), “The Origin of Life,” The Evolution of Life [Volume 1 of Evolution After Darwin], ed. Sol Tax (Chicago, IL: University of Chicago Press), pp. 39-84.
Gibbs, W.W. and C.S. Powell (1996), “Bugs in the Data,” Scientific American, 275[4]:20,22, October.
Gibson, E.K. Jr., D.S. McKay, K.L. Thomas-Keprta, et al. (2001), “Life on Mars: Evaluation of the Evidence Within Martian Meteorites ALH84001, Nakhla, and Shergotty,” Precambrian Research, 106:15-24.
Golden, Frederic (2000), “Will We Meet E.T.?,” Time, 155[14]:75, April 10.
Hall, Marshall and Sandra (1974), The Truth: God or Evolution? (Grand Rapids, MI: Baker).
Jull, A.J.T. (1998), “Organic Compounds in Martian Meteorites May be Terrestrial Contaminants,” [On-line],URL: http://www.psrd.hawaii.edu/Feb98/OrganicsALH84001.html.
Kerkut, G.A. (1960), The Implications of Evolution (London: Pergamon).
Kerr, Richard A. (1996), “Ancient Life on Mars?,” Science, 273:864-866, August 16.
Levin, Gilbert V. and Ron L. Levin (2001), “Liquid Water and Life on Mars,” [On-line], URL: http://www.biospherics.com/Mars/spie2/spie98.htm.
Lorenz, Ralph (2001), “Mars Attracts!,” New Scientist, 170:38-40, May 19.
Major, Trevor (1996), “Life on Mars?,” Reason & Revelation, 16:78-79, October.
Major, Trevor (1997), “Mars Rock Update,” Reason & Revelation, 17:85-86, November.
McKay, David S., E.K. Gibson, Jr., K.L. Thomas-Keprta, et al. (1996), “Search for Past Life on Mars: Possible Relic Biogenic Activity in Martian Meteorite ALH84001,” Science, 273:924-930, August 16.
Morowitz, Harold J. (1992), Beginnings of Cellular Life (New Haven, CT: Yale University Press).
“New Life on Mars Evidence ‘Conclusive,’ ” (2001), [On-line], URL: http://www.ananova.com/news/story/sm_419740.html.
Noble, Ivan (2001), “ ‘Conclusive Evidence’ for Martian Life,” [On-line], URL: http://news.bbc.co.uk/hi/english/sci/tech/newsid_1190000/1190948.stm.
Overman, Dean L. (1997), A Case Against Accident and Self-Organization (New York: Rowman and Littlefield).
Phillips, Tony (2000), “Making a Splash on Mars,” [On-line], URL: http://science.nasa.gov/headlines/y2000/ast29jun_1m.htm.
Savage, Donald, and Mary Hardin (2000), “New Images Suggest Present-day Sources of Liquid Water on Mars,” [On-line], URL: ftp://ftp.hq.nasa.gov/pub/pao/pressrel/2000/00-099.txt.
Shapley, Harlow (1960), “Panel One: The Origin of Life,” Issues in Evolution (Volume 3 of Evolution After Darwin], ed. Sol Tax (Chicago, IL: University of Chicago Press), pp. 69-105.
Shearer, C.K., G.D. Layne, J.J. Papike, and M.N. Spilde (1996), “Sulfur Isotope Systematics in Alteration Assemblages in Martian Meteorite ALH84001,” Geochimica et Cosmochimica Acta, 60:2921-2926.
Sullivan, J.W.N. (1933), The Limitations of Science (New York: Viking).
Taylor, G. Jeffrey (1999a), “Fossils Blowing in the Wind: More Contamination of Antarctic Meteorites,” [On-line], URL: http://www.psrd. hawaii.edu/July99/contamination.html.
Taylor, Michael Ray (1999b), Dark Life (New York: Scribner).
Understanding Science and Nature: Space & Planets (no date), (Alexandria, VA: Time-Life).
Wilford, John N. (1996), “On Mars, Life’s Getting Tougher (If not Impossible),” New York Times, December 22, pp. 1,6.
Wilford, John N. (1999), “Another Meteorite May Show Life on Mars, Scientists Report,” New York Times, March 19.
Wysong, R.L. (1976), The Creation/Evolution Controversy (East Lansing, MI: Inquiry Press).

"And All the Country Wept with a Loud Voice" by Bert Thompson, Ph.D.


http://apologeticspress.org/apPubPage.aspx?pub=1&issue=521

"And All the Country Wept with a Loud Voice"

by Bert Thompson, Ph.D.
[The day this issue of Reason & Revelation was due to go to our printer, Tuesday, September 11, terrorists attacked the United States. Because of the nature of the attack and the gravity of the situation, at the last moment I elected to replace my scheduled “Note from the Editor” with the comments below in order to address this matter for our readers’ sake.]
It was a sad time for Israel. Absalom, King David’s own son, had mounted a coup against his father. When word reached the king, and he finally realized the futility of remaining in Jerusalem, he marched out of the city toward the brook Kidron with the ragtag band of subjects still faithful to him. As he and his entourage approached the brook, Ittai the Gittite and those loyal to him began to follow after David in order to join him on his pilgrimage. The king implored Ittai to count the cost of such a decision and turn back. But Ittai demurred, and asked that he and those with him be allowed to stay the course in their dedication to their lord. As David, Ittai, and their followers crossed the brook Kidron to leave Jerusalem, the Bible records poignantly: “And all the country wept with a loud voice” (2 Samuel 15:23). Sad times, those.
Sad times, these. On Tuesday, September 11, America found herself under siege by unknown terrorists. Four planes were hijacked, the first of which was crashed deliberately into the north tower of the World Trade Center in New York City. A few moments later, the second was flown premeditatedly into the south tower. The third was slammed intentionally into the Pentagon in Washington, D.C., our nation’s capital. The fourth fell to earth in a forested area near Pittsburgh, Pennsylvania. All 266 passengers onboard the four planes perished. Property damage already has been measured in the billions of dollars. The number of innocent people killed, it has been estimated, likely will reach well over 5,000. “And all the country wept with a loud voice.”
As I write these words, we, as Americans, do not yet know for certain who our attackers were. Nor do we know why we, specifically, were targeted. Nameless faces have assaulted us for reasons both unknown and unclear. But some things we do know. The precious freedoms we hold dear have been attacked. Our unfettered manner of life has been threatened. Our very lives have been placed in peril. And our beloved fellow citizens have been murdered in cold blood. Evil, in what surely must be one of its most incomprehensible forms—the unprovoked, unwarranted slaughter of innocents—has reared its ugly head among us. Amidst its sorrow, America not only weeps with a loud, collective voice, but also asks through the tears and groanings—why? As our televisions and radios have played and replayed the scenarios documenting the sheer horror and immense destruction associated with the attacks, countless witnesses, survivors, or their families have asked such questions as “Why does God allow such things to happen?” and “Where was God when we needed Him?”
It is important, especially now, for all of us—not just Americans, but for people everywhere—to understand three important points. First, God has not abandoned us! He loves us dearly (John 3:16), and wants only the best for us (2 Chronicles 7:14; 1 Timothy 2:4). If we, for whatever reason, seem unable to “find God,” we must realize that it is not God who has moved! He is forever the same—the One “with whom can be no variation, neither shadow that is cast by turning” (James 1:17). From the moment He created mankind (Genesis 1:26), until the instant each of our souls returns to Him (Ecclesiastes 12:7), He is our God.
Second, the events of September 11 are not God’s fault. Because He is love (1 John 4:8), and because love allows freedom of choice, God created us with freedom of choice (see Joshua 24:15; Matthew 5:39-40, et al.). When men abuse that freedom, it is not God’s fault. He is guiltless, and does not bear the blame (1 John 1:5; cf. 3:5). If we suffer when another of our kind misuses his or her freedom of choice, we have no right whatsoever to demand that God somehow remove that freedom of choice, due to the fact that He “is no respecter of persons” (Acts 10:34).
Third, regardless of how powerful or prosperous our great nation may be, let us never grow indifferent or lethargic in regard to our responsibilities—individually and collectively—to God, His Word, and His will for us. How many times in the Old Testament did His people abandon Him? And how many times—out of pure, unadulterated love—did He plead with them to return? Let us remember Moses’ words on His behalf: “When thou art in tribulation and all these things are come upon thee, in the latter days thou shalt return to Jehovah thy God, and hearken unto his voice; for Jehovah thy God is a merciful God; he will not fail thee” (Deuteronomy 4:30-31). Let all of us, Americans and non-Americans alike, determine to “return unto Jehovah.”
My staff and I offer our sincerest, most heartfelt condolences to each of our fellow Americans who has suffered so terribly. Please know that you are in our thoughts and prayers daily.

Did Noah Take Water-Living Animals into the Ark? by Joe Deweese, Ph.D. Bert Thompson, Ph.D.


http://apologeticspress.org/apPubPage.aspx?pub=1&issue=519

Did Noah Take Water-Living Animals into the Ark?

by Joe Deweese, Ph.D.
Bert Thompson, Ph.D.
Q.
Did Noah have to take on board the ark creatures that lived their entire life cycles in water?
A.
Without a doubt, one of the most intriguing sections of Scripture is the account of the Genesis Flood, recorded in Genesis 6-8. Over the years, various questions have arisen in regard to the specific details of that account. For example, how did Noah get the animals to the ark? How could Noah have constructed a vessel large enough to carry all these creatures? How did he (and the seven people who accompanied him) care for them during a year-long trip? And so on.
One question that frequently arises has to do with whether Noah was required to take water-living creatures into the ark. Common sense alone would dictate that Noah was not required to do so, since such creatures already were accustomed to living in water. But the Bible provides the answer—which raises this issue above the level of mere “common sense.”
Let us examine what the biblical text itself has to say on this subject. Genesis 6:19 reads: “And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female” (emp. added). The phrase “all flesh” has been interpreted on occasion to mean that God commanded Noah to take even water-living creatures on board the ark. What is the meaning—in the context—of the phrase “all flesh”? The text that follows in Genesis 6:20 goes on to explain. “Of the birds after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come unto thee, to keep them alive.” God therefore limited “all flesh” by specifying three categories: (1) birds; (or fowl); (2) cattle; and (3) creeping things. In her book, Science in the Bible, Jean S. Morton presented an excellent treatise on how the Bible classifies animals, and the differences between biblical classification schemes and modern-day classification schemes. “Animals,” she wrote, “are classified in Scripture according to simple characteristics that give quick recognition. For example, animals are classified as creeping, crawling, flying, and so forth” (1978, p. 154). Biblical commentator Adam Clarke noted that God’s command to Noah in Genesis 6:19-20 was that “a male and female of all kinds of animals that could not live in the waters [were] to be brought into the ark” (n.d., 1:68). Furthermore, Genesis 7:21-22 records: “All flesh died that moved upon the earth, both birds, and cattle, and beasts, and every creeping thing that creepeth upon the earth, and every man: all in whose nostrils was the breath of the spirit of life, of all that was on the dry land, died” (emp. added).
The English word for birds (or fowl) is the translation of the Hebrew ‘owph, which means flying creatures, fowl, or birds. Therefore, the first classification clearly is referring to those creatures that fly. Water-living creatures, by definition, would be omitted from this group.
The word “cattle” (King James/American Standard versions) is a generic term that can refer to domesticated (or wild) land animals or beasts. The Hebrew term (behemah) is used 188 times in the Old Testament. In the KJV, it is translated as beast 136 times and as cattle 52 times, depending on the specific context (Young, 1974). Neither of these two terms is descriptive of water-living creatures; therefore, water-living creatures clearly may be omitted from the second category as well.
The final classification, “creeping things” (Hebrew, remes), refers to reptiles, insects, and other small creatures (Strong, 1996). Davidson, in his Analytical Hebrew and Chaldee Lexicon, defined remes as “a reptile; that which moves on the earth; ...any land animal, in opposition to fowls” (1970, p. 685b). Remes is used in a variety of ways in the Bible. In Genesis 9:3, it refers to the realm of living, moving creatures—in contrast to plants. In not a single instance in which the word remes is used is a specific creature described. T.C. Mitchell of the British Museum of Natural History noted that remes “is unlikely to correspond exactly to any modern scientific category, referring rather to all creatures which appear to the observer to move close to the ground” (1974, p. 274). The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon suggests that the word remes conveys the idea of anything that has the motion of creeping, crawling, etc. (Brown, et al., 1979, pp. 942b-943a). H.C. Leupold, in his Exposition of Genesis, defined remes as:
...from the root meaning “to move about lightly” or to “glide about.” “Creepers” almost covers the term, however, “creeping things” is too narrow, for it does not seem to allow for bigger creatures like reptiles. “Reptiles” again is too narrow, for it does not allow for the smaller types of life. Everything, therefore, large or small, that moves upon the earth or close to the earth, having but short legs, may be said to be included (1942, 1:83-84).
Remes, used in reference to land creatures, is different from the Hebrew sherets, which apparently includes a broader spectrum of creatures. In Leviticus 11:20, for example, sherets is used to describe certain animals. The word describes “teeming, swarming, creeping things” (see Harris, et al., 1980, 1:957). The word remes is used to describe the movement of those animals under the category of sherets. So, God said: “Let there be moving creatures [sherets],” and He created creatures that moved by creeping (remes). Remes (a noun) includes reptiles and most insects (sherets) because they remes (a verb). As it is employed in Genesis 6:20, the term remes clearly excludes water-living creatures.
Furthermore, the terms used in Genesis 6:20 must be interpreted in light of their use in previous verses. In Genesis 1:26, for example, the terms are used in contrast to other animal groups that specifically includefish: “And God said, ‘Let us make man in our image, after our likeness: and let them have dominion over the fish [dagah] of the sea, and over the birds [‘owph] of the heavens, and over the cattle [behemah], and over all the earth, and over every creeping thing [remes] that creepeth upon the earth’” (emp. added). The same three terms are used in Genesis 6:7, where God pledged to destroy “man, and beast [behemah], and creeping things [remes], and birds [‘owph] of the heavens.” With the exception of man, the other three categories in Genesis 6:7 match those used in 6:20 where God told Noah which creatures were to be taken on board the Ark. God never pledged to destroy fish in the first place. Water-living creatures were not among the categories of living creatures that God told Noah to take into the ark.
The question sometimes is asked as to how fresh-water fish could survive in the salty seawater that covered the Earth during the Flood. Obviously, fresh-water deposits would have been contaminated with salt water as the flood waters covered “every high mountain over the whole earth” (Genesis 7:19-20). One of the problems here, of course, is that we cannot speak with certainty regarding the salinity of the oceans before the Flood. Nor do we know very much about the predecessors of many present-day fresh-water fish. Thus, any suggestion that fresh-water fish could not have survived in a post-Flood world assumes three things not in evidence: (1) that the salinity of the oceans and seas in Noah’s day was the same as the salinity of those today; (2) that fresh-water fish cannot live in diluted salt water; and (3) that the ability of water-living creatures in Noah’s day to survive in saline environments was the same as that of creatures found in today’s oceans and seas.
The first assumption—that the salinity of the oceans and seas of Noah’s day has remained constant—does not agree with the available scientific evidence. Based on a study of various factors of the past and present, some scientists believe that the salinity of the oceans may have been one-half of what they are currently (see, for example, Austin and Humphreys, 1990, 2:27, and Walter Lammerts as quoted in Whitcomb and Morris, 1961, p. 70). There is no reason that the fresh-water fish of Noah’s day could not have survived, provided the salinity of the waters was less than it is today. Leonard Brand has noted: “[W]e would expect changes in the chemistry of seas and lakes—from mixing fresh and salt water.... Each species of aquatic organism would have its own physiological tolerance for these changes” (1997, p. 283). In addition, as Brand commented regarding the fresh/salt water mixture that would have ensued during and immediately after the Flood: “[T]he less dense fresh water may not mix quickly with the salt water and it stays on top long enough to provide a temporary refuge for fresh-water organisms. Perhaps, too, many animals have a greater potential for adaptation to changing water conditions than we have recognized” (1997, p. 301-302).
The second assumption—that fresh-water fish cannot live in diluted salt water—is now known to be false, as Whitcomb and Morris point out as long ago as 1961 in their classic text, The Genesis Flood (p. 387, footnote).
The third assumption—that the ability of water-living creatures in Noah’s day to survive in saline environments was the same as that of creatures found in today’s oceans and seas—similarly is known to be incorrect. Many fresh-water fish have relatives that once lived in saline environments (see Batten and Sarfati, 2000). Furthermore, even today there are fish (e.g., large-mouth bass) that thrive in brackish waters such as those where the Mississippi River dumps its fresh water into the salt water of the Gulf of Mexico. Thus, in the end, the skeptics’ claim that Noah’s ark likely included giant fish tanks is wrong.

REFERENCES

Austin, Steven A. and D. Russell Humphreys (1990), “The Sea’s Missing Salt: A Dilemma for Evolutionists,” Proceedings of the Second International Conference on Creationism—1990, ed. R.E. Walsh and C.L. Brooks (Pittsburgh, PA: Creation Science Fellowship).
Batten, Don and Jonathan Sarfati (2000), “How Did Fish and Plants Survive the Genesis Flood?,” [Online], (Answers in Genesis), http://www.answersingenesis.org/docs/444.asp.
Brand, Leonard (1997), Faith, Reason, & Earth History: A Paradigm of Earth and Biological Origins by Intelligent Design (Berrien Springs, MI: Andrews University Press).
Brown, F., S.R. Driver, and C.A. Briggs (1979), The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon (Peabody, MA: Hendrickson).
Clarke, Adam (no date), Clarke’s Commentary: Genesis—Deuteronomy (New York: Abingdon).
Davidson, Benjamin (1970), The Analytical Hebrew and Chaldee Lexicon (Grand Rapids, MI: Zondervan).
Harris, R.L., G.L. Archer, and B.K. Waltke (1980), Theological Wordbook of the Old Testament (Chicago, IL: Moody).
Leupold, H.C. (1942), Exposition of Genesis (Columbus, OH: Wartburg Press).
Mitchell, T.C. (1974), The New Bible Dictionary, ed. J.D. Douglas (Grand Rapids, MI: Eerdmans).
Morton, Jean Sloat (1978), Science in the Bible (Chicago, IL: Moody).
Strong, James (1996 reprint), The New Strong’s Exhaustive Concordance of the Bible (Nashville, TN: Nelson).
Whitcomb, John C. and Henry M. Morris (1961 reprint), The Genesis Flood (Grand Rapids, MI: Baker).
Young, Robert (1974 reprint), Analytical Concordance to the Bible (Grand Rapids, MI: Eerdmans).

Behemoth and Leviathan--Creatures of Controversy by Eric Lyons, M.Min.


http://apologeticspress.org/apPubPage.aspx?pub=1&issue=513

Behemoth and Leviathan--Creatures of Controversy

Many have heard of Hercules, the Greek hero remembered for his strength, courage, and numerous legendary exploits. In his journeys, he encountered, among other things, the multi-headed monsters Geryon (whose oxen he ultimately captured) and the Hydra (whom he killed). Still others may recall the Greek hero Odysseus (Ulysses in Latin) in Homer’s work, The Odyssey. His adventures came to life as he found himself face to face with the man-eating giant, Polyphemus, and then with the goddess Calypso, who offered him immortality if he would abandon his quest for home. Such adventurous stories always are entertaining to read. They allow a person to dream about what it would be like to live in a world with such fantastic beings.
In Job 40 and 41, God describes two amazing creatures that some have compared to the monsters of pagan mythology. Behemoth and leviathan are so famous that an ocean liner was named after one, while the other has become a synonym for objects of enormous size. Are these two animals—as described in God’s last speech to Job—simply mythological monsters that should be considered in the same light as those beasts conquered by Hercules and Odysseus? Are they simply fictitious creatures of an extraordinary time when pagan gods allegedly ruled the world? Or, are the two beasts God described in Job 40-41 real flesh-and-blood animals? Furthermore, if it can be established that these creatures are real, what are their identities?

MYTHOLOGY AND THE BIBLE

Over the last several centuries, many have attempted to mythologize the inspired Word of God. Atheists vigorously attack the Genesis account of creation, calling it nothing more than a fictitious story that should be placed alongside (or even “behind”) myths like the Babylonian creation account. Liberal theologians similarly labor to make Scripture conform to secular sources, claiming that the Israelite religion is a mere “Yahwization” of pagan religions (i.e., attributing to Yahweh what pagan religions attributed to their gods) [see Brantley, 1993, 13:50]. Such attempts to mythologize Scripture represent a blatant attack upon God’s Word.
But even though the Bible is not based on pagan mythology, on occasion it does contain unmistakable allusions to it. Consider, for example, Isaiah 27:1: “In that day Jehovah with his hard and great and strong sword will punish leviathan the swift serpent, and leviathan the crooked serpent; and he will slay the monster that is in the sea.” Here, the inspired writer makes reference to leviathan in a prophetic passage depicting the future victory of God over His foes. As Pfeiffer has observed:
Isaiah was, of course, a strict monotheist. He did, however, draw upon the common stock of poetic imagery known to his people just as contemporary writers allude to mythology to illustrate a point without thereby expressing or encouraging faith in the story so used (1960, 32:209).
Among the clay tablets found in ancient Ugarit (present-day Ras Shamra), there was one that described with similar words a creature called Lotan: “When thou hast smitten Lotan, the fleeing serpent [and] hast put to an end the tortuous serpent, the mighty one with seven heads...” (as quoted in Pfeiffer, 32:209). In explaining the language of Isaiah and other Bible writers, John Day commented:
Canaanite mythic imagery was the most impressive means in that ancient cultural milieu whereby to display the sovereignty and transcendence of Yahweh, along with His superiority over Baal and all other earthly contenders. Although the Hebrews did not borrow the theology of Canaan, they did borrow its imagery—here the imagery of Baal’s enemy, Sea/Dragon/Leviathan (1998, 155:436, emp. added).
Day believes the problem is not one of borrowed mythology, but one of borrowed imagery. In summarizing his view on this subject, R. Laird Harris wrote: “We may conclude that mythological symbols are used in the Bible for purposes of illustration and communication of truth without in the least adopting the mythology or approving of its ideas” (1992, p. 165, emp. added). To suggest that the godly men and writers of the Old Testament believed in these mythological creatures is to make an abrasive and completely unwarranted assumption. In the words of Old Testament scholar, J. Barton Payne, such a view should be “roundly denied” (1980, 1:472). Elmer Smick noted:
Reading primitive meaning into a piece of monotheistic literature where the idiom can be viewed as a result of simple observation or the use of quaint expressions is poor methodology. On the other hand, we must be cautioned against the rejection of all mythological usage in a strained attempt to remove the writers of Scripture from such contamination (1970, p. 222).
In the book of Job, there no doubt are allusions to mythology (cf. 3:8; 26:12), but Job itself is not a mythological book. Rather, Job is presented as a devout monotheist who rejected then-popular mythological concepts (cf. 31:26-28). It is quite possible that a mythological element can be seen in the poetic language of Job 3:8: “Let them curse it that curse the day, who are ready to rouse up leviathan” (Job 3:8; see Hailey, 1994, p. 49). [The KJV rendering “who are ready to raise up their mourning” misses the reference to leviathan, which is obvious in the original language.] Many scholars identify the leviathan of this verse with a mythological creature described in Ugaritic myths. According to such mythology, a marine monster named Lotan was capable of altering the entire world order by eclipsing the Sun or Moon with its body (Payne, 1980, 1:472). Smick has suggested, then, that in the context of chapter 3, “Job, in a cursing mood, employs the most vivid, forceful, proverbial language available to call for the obliteration of that day” (1978, 40[2]:215). In his commentary on Job, Roy Zuck made the following observation concerning mythology and its relation to the book.
Was Job indicating belief in a creature of mythology? No, he was probably doing nothing more than utilizing for poetic purposes a common notion that his hearers would understand. This would have been similar to modern adults referring to Santa Claus. Mentioning his name does not mean that one believes such a person exists (1978, p. 24).
Thus, even though the Bible may make allusions to mythology, “neither the book of Job nor any of the Old Testament has the slightest hint of belief in any such mythology” (Smick, 1970, p. 229).

BEHEMOTH AND LEVIATHAN—
MYTHOLOGICAL OR LITERAL?

For centuries, students of the Bible have questioned the identity of behemoth and leviathan. “In the Middle Ages, some theologians, like Albert Magnus, conceived of behemoth as a symbol of sensuality and sin. Others, like Thomas Aquinas, equated behemoth with the elephant, and leviathan with the whale” (Gordis, 1978, p. 569)—both being natural monsters in the literal sense, but representing diabolical power in afigurative sense. In 1663, Samuel Bochart published a two-volume work identifying the two animals under consideration as the hippopotamus and the crocodile. Then, as additional extrabiblical literature came to light in the middle-to-late nineteenth century (most notably from Mesopotamia), the mythological interpretation was revived and comparative mythology became very popular among biblical scholars.
By the closing of the nineteenth century, some scholars began to see mythology as the solution to the “identification problem” of the creatures described in Job 40-41. That problem was stated by T.K. Cheyne as early as 1887 when he observed that “...neither Behemoth nor Leviathan corresponds strictly to any known animal” (p. 56). In 1892, C.H. Toy argued that behemoth and leviathan were water animals associated with the “primeval seas Apsu and Tiamat as they appeared to be presented in the emerging Babylonian Epic of Creation” (as quoted in Wilson, 1975, 25:2). In his commentary on Job, Tur-Sinai dismissed behemoth altogether, and suggested instead that the passage of Scripture from Job 40:15 through the end of the chapter is concerned with only one powerful figure—the mythological leviathan (1967, p. 558). Marvin Pope probably is the most recent well-known supporter of the mythological view. Using the Ugaritic texts as support for his theory, Pope has proposed that behemoth and leviathan of Job 40-41 are the same mythological creatures found in the ancient Jewish writings of Enoch, IV Ezra, and the Apocalypse of Baruch.

ARGUMENTS FOR THE MYTHOLOGICAL VIEW

Some scholars believe behemoth and leviathan are mythological monsters due largely to the fact that similar creatures are mentioned in pagan myths. Those holding to this view do admit that the plural formbehemot occurs elsewhere in the Old Testament without any hint of mythological implications (cf. Psalms 8:8; 50:10; Joel 1:20; 2:22; Habakkuk 2:17). Generally speaking, for example, in Scripture behemoth often refers to ordinary cattle. But those same scholars quickly point out the instances in which behemoth is used in some of the ancient Jewish writings that echo ancient pagan mythology. By citing extrabiblical texts such as 1 Enoch 60:7-9, 4 Ezra 49-52, and 2 Baruch 29:4, Pope has suggested that behemoth had a prototype in pre-Israelite mythology that was connected in some ancient myth, or played similar roles in different myths (1965, p. 269).
Scholars also allude to the Ugaritic texts where, they point out, the violent goddess ‘Anat boasts of having conquered along with Leviathan a bovine creature called ‘glil’tk that may be rendered “the ferocious bullock of El” (Pope, p. 269). Pope believes that this bullock of El very well may correspond with the behemoth of Job 40. He further suggests that the monstrous bullock of the Ugaritic myths and behemoth both are connected with the Sumero-Akkadian “bull of heaven” that was slain by Gilgamesh and Enkidu (Gilgamesh’s foe-turned-friend) from the Gilgamesh Epic. The “bull of heaven” is said to have brushed Enkidu “with the thick of his tail” (as quoted in Pope, p. 272). Pope likens this description to that of the massive tail of the behemoth in 40:17 where God said that “he moveth his tail like a cedar.”
Perhaps the mythological theory rests mostly on the simple evidence of leviathan’s name and its use elsewhere in biblical and pagan literature. The name “leviathan” (liwyatan) appears six times in the Bible (Job 3:8, 41:1; Psalms 74:14; 104:26; Isaiah 27:1 [twice]; Lipinski, 1995, p. 504). Excluding Job 41, leviathan occurs once in the meaning of a natural sea-monster (Psalm 104:26), and three times in the meaning of a mythological creature (Job 3:8; Isaiah 27:1; Psalm 74:14). In commenting on the name leviathan and its use both within and without Scripture, James Williams stated:
The mythological significance of Leviathan is well known. Appearing as the Lothan of seven heads that Baal destroys in the Ugaritic myths, he is likewise the sea-serpent of many heads that Elohim defeated in the beginning (Ps. 74.12-14). One mythical tradition of the eschaton represents a final battle of Yahweh with Leviathan (Isa. 27.1). This Leviathan is doubtless the mythical origin of the dragon of seven heads in Rev. 17. Leviathan, as well as Behemoth, appears with eschatological significance in Enoch 60.7-9, IV Ezra 6.49-52, and Apoc[ryphal] Baruch 24.4 (1992, p. 367).
Unlike Williams (who understands these as mythological creatures in some texts but as real animals in Job 40-41), others have proposed that the leviathan in Job 41 might possibly be equated with the “leviathan with seven heads” found within Ugaritic mythology. Mythologizers frequently cite Ugaritic passages as “proof ” that the leviathan in Job 41 is, in fact, a mythological monster. In the following portion of the Ugaritic myth, a discussion is taking place between Baal and Mot (Death), wherein Mot gives Baal the credit for having slain Lotan.
When you smote Lotan the fleeting serpent,
Annihilated the tortuous serpent,
The tyrant with seven heads.
(as quoted in Pope, p. 276)
In another section of this Canaanite myth, the goddess ‘Anat (Baal’s sister and the most active goddess in Ugaritic mythology) claims to have destroyed the seven-headed dragon along with other assorted monsters.
What enemy rises up against Baal,
What adversary against Him who Mounteth the Clouds?
Have I not slain Sea, beloved of El?
Have I not annihilated [the] River, the great god?
Have I not muzzled the Dragon, holding her in a muzzle?
I have slain the Crooked Serpent,
The Foul-fanged with Seven Heads,
I have slain the beloved of earth-deities.
(as quoted in Gray, 1961, p. 129)
After quoting various Ugaritic passages like the ones above, those who support the mythological view seek to make a connection with Psalm 74:12-14 and its allusion to the tradition of a leviathan with many heads once smitten by the Almighty long ago. The psalmist wrote:
Yet God is my King of old, working salvation in the midst of the earth. Thou didst divide the sea by thy strength: Thou brakest the heads of the sea-monsters in the waters. Thou brakest the heads of leviathan in pieces; Thou gavest him to be food to the people inhabiting the wilderness (Psalm 74:12-14, emp. added).
Marvin Pope takes the view that the supernatural character of leviathan can be seen quite clearly in this passage, as well as from the myths mentioned above (pp. 276-277). He thus concluded that the leviathan of Job 41 is identical to the one spoken of in the Ugaritic citations.
Mythologizers “see” numerous similarities between the leviathan of Job 41 and the creatures mentioned in pagan myths. Pope has compared God’s rhetorical question of whether Job could put a rope into leviathan’s nose or a hook in his jaw (41:2) to the following mythical passage from the Babylonian Creation Epic: “Ea (father of Marduk) liquidated or neutralized his foes, he laid hold on Mummu (counselor of Apsu),holding him by the nose-rope” (p. 279, emp. added). Then, in commenting on the teeth of leviathan (Job 41:14), Pope compared them to the “formidable dentition of the monsters engendered by Tiamat” (p. 284). And finally, Pope expressed how the beasts’ invincibility is one more reason to view these beings as mythological: “In the Ugaritic myth of the conflict between Baal and Prince Sea, the terrible messengers of the Sea-god intimidate the entire divine assembly, except Baal, by their fiery appearance” (p. 285, emp. added). Supporters of the mythological view make all these comparisons, and many more.
A final reason why many scholars hold to the mythological view is simply because they believe (correctly) that behemoth and leviathan cannot be the hippopotamus and the crocodile. It is obvious that the animals in Job 40-41 are represented as being beyond the power of men to capture. Yet it is known that ancient Egyptians hunted and captured both the crocodile and the hippopotamus (Driver and Gray, 1964, p. 353). Also, if the animals really are the hippopotamus and the crocodile, one wonders why there is a shift from the Palestinian animals of the previous chapters to Egyptian animals in chapters 40-41? Mythologizers suggest that the animals described in Job 40-41 are neither crocodiles, hippopotamuses, nor any other known creature. Thus, they conclude the animals described in these two chapters must be imaginary monsters.

ARGUMENTS FOR THE LITERAL VIEW

What evidence is there to suggest that the behemoth and leviathan of Job 40-41 are, in fact, real, literal, historical creatures? First, of course, it is evident that certain Old Testament passages speak clearly of leviathan and behemoth in various contexts without any hint whatsoever of mythological or symbolic implication. Even though leviathan seemingly refers to a mythological creature in three passages of Scripture (Job 3:8; Psalm 74:14; Isaiah 27:1), there is at least one passage (other than Job 41) that speaks of it as a real animal. In expressing his thoughts that the great sea monsters were created by Yahweh, the Psalmist wrote: “There go the ships; there is leviathan, whom thou hast formed to play therein” (Psalm 104:26). Furthermore, every time behemoth is mentioned outside of Job 40, it refers to real animals (Cansdale, 1996, p. 43). In differentiating between whether the passage is speaking of an imaginary or a literal creature, one must be guided by the thrust of the context, not by what similarities might be found between pagan mythology and the Bible (Smick, 1978, 40[2]:214). In the context of Job 38-41, God is in the midst of asking Job a lengthy series of questions—the entire purpose of which was to show the patriarch that he did not know nearly as much as he thought he did when he charged God foolishly. If the creatures in Job 40-41 were, in fact, mythological, Job then could (and likely would!) have turned to God and asked, “Lord, what’s your point? These creatures are mythological!” God’s argument would have collapsed of its own weight. The context (which also refers to other real animals such as horses, hawks, and ostriches) becomes critical, especially considering the purpose and intent of God’s questions to Job. That the leviathan was referred to in ancient mythological literature is beyond question. But this does not prove that mythological creatures are under consideration in Job 40 and 41.
Second, behemoth is not described as horrifying and predatory, as is the “ferocious bullock of El” in the Ugaritic texts. On the contrary, he is portrayed as a herbivorous animal (40:20) that even allows other animals to graze nearby without harm (20), lies peacefully in the shadow of the rushes of the rivers (21-22), and leisurely laps up its waters (26) [see Gordis, 1978, p. 571]. As John Hartley noted in his excellent commentary on Job:
In contrast to mythological thought, Yahweh did not have to defeat Behemoth to gain control over the forces of chaos. Rather Behemoth obeyed him from the first moment of origin.... Unafraid, Yahweh can approach Behemoth with his sword. Such an act symbolizes his complete mastery of this beast (1988, p. 525).
Similarly, the leviathan of Job 41 poses no threat to God (contrary to what ancient myths depict), regardless of how unmanageable and terrifying he may appear to puny Job.
Third, neither description is close to being identical with that of such monsters as depicted in any ancient Near Eastern mythology (see Wharton, 1999, p. 175). No mythical creature called behemoth, nor anything like it, is seen in pagan mythology (despite Marvin Pope’s attempt to identify the behemoth with “the ferocious bullock of El”). In fact, one of leviathan’s most impressive characteristics—the ability to breathe fire—is not even mentioned in the Ugaritic texts. It also is interesting to note that in Job 41, God does not mention leviathan having multiple heads, as is stated in the mythopoetic language of Psalm 74:14: “Thou brakest the heads of leviathan in pieces.” Mythology speaks of leviathan as having seven heads, but in the description of Job 41 we read that he has only one head (v. 7), one tongue (v. 1), one nose (v. 2), and one jaw (v. 2). There is absolutely no hint of Job’s leviathan having multiple heads. Surely, if the leviathan of Job 41 were a mythological creature, God would not have excluded such vital characteristics as these.
Fourth, instead of attempting to prove that these are mythological creatures, some mythologizers try to reason in a somewhat reverse fashion. They argue that since these creatures cannot be the hippopotamus and the crocodile, then they must be mythological (Driver and Gray, 1964, p. 351). This kind of logic is faulty, however, as it closes its parameters to another very real possibility—extinct creatures.
Fifth, although the poems in Job 40-41 are longer and are placed into the context of a separate speech, essentially they are the same as the earlier poems which deal with familiar birds and animals that the reader would have been expected to know (Anderson, 1974, p. 289). From the existence of these animals, God obviously intended Job to draw important conclusions regarding the nature of the world and man’s place in it. Robert Gordis commented: “The same consideration supports the idea that Behemoth and Leviathan are also natural creatures, the existence of which heightens the impact of God’s argument” (1978, p. 571). Descriptions of these creatures are critical in regard to the intent of God’s speeches to Job. “They are surely to be taken...as variations on the theme that God is God and Job is not” (Wharton, p. 174). Job is overwhelmed by the “sheer power and terror of these beings, but even more so by the fact that they exist as signs of God’s overarching power” (Wharton, p. 174). In contemplating taking up his case with God, Job has been concerned with being overcome by terror (cf. 9:32-35; 13:20-21). Now Yahweh is showing Job that his apprehensions were not misplaced. If he would have to retreat in terror before a literal animal like leviathan, he certainly was unfit to contend in court with Almighty God!
Sixth, poetic use of hyperbole, including the possible utilization of traits from mythology, is characteristic of poetry in general and of the book of Job in particular (Gordis, 1978, p. 571). Quite fanciful imagery and hyperbole already had been used in earlier poems to describe living animals. We no more are required to believe that behemoth’s bones were made of metal (40:18) than that God has water-bottles in the sky (38:37) or that a horse “swallows the ground” (39:24, RSV). Thus, embellishment is to be found in both of God’s speeches. To conclude that leviathan and behemoth are mythological creatures based upon the use of hyperbole (and possible mythopoetic language) is a very poor methodology of interpretation. As Wayne Jackson commented in regard to the poetry of Job 41:19-21: “It must not be assumed that this language implies a mythological creature. It may simply be poetic hyperbole...” (1983, p. 87). The other possibility, of course, is that there was a real animal at one time that breathed fire. This certainly is not impossible physiologically, as various scientists have pointed out (see, for example: DeYoung, 2000, pp. 117-118; Morris, 1984, p. 359).
Seventh, allowing for the use of highly poetic language at times, the book of Job remains realistic throughout (Anderson, 1974, p. 288). Job was a real person (cf. Ezekiel 14:14,20; James 5:11) who experienced real pain. He challenged a real God that was (and is) alive. Jehovah described real creatures in Job 38 and 39. And so there is no legitimate reason for rejecting behemoth and leviathan as real animals.
Eighth, unlike the mythology in the Babylonian and Ugaritic creation epics (where the writers described alleged cosmic events of the distant past), God was concerned in His discussion with Job with the appearance and habits of these creatures in the present. God “is not interested in imaginary creatures from the dim mythological past—he is concerned with the actual present, with the vast universe as it is governed by its Maker” (Gordis, 1965, p. 119).
Ninth, God’s purpose in glorifying His creation would not be served by describing mythological creatures derived from a polytheistic background. In his commentary on Job, Gordis elaborated on this point:
A passing mythological reference, such as we encounter in Isa. and Ps., is conceivable, but not an extended description of primordial beasts the reality of which the exalted monotheism of the author of Job had rejected. The point need not be labored that an uncompromising monotheism is the indispensable religious background for the book of Job and for the discussion of the issue of evil which it raises. It cannot be too strongly emphasized that Job parts company with Sumerian, Akkadian, and Egyptian Wisdom precisely here—the book is not a lament on suffering, nor even a complaint to the gods, but a challenge to the one God, whose hallmark is justice and who is being charged with having violated His own standard (1978, p. 571).
Finally, that these creatures are real would seem to be quite conclusive, for Job 40:15 states explicitly that behemoth and Job are equally God’s creatures (Anderson, 1974, pp. 288-289). Speaking to Job, God said, “Behold now, behemoth, which I made as well as thee” (40:15, emp. added).
Scholars who take the mythological approach when interpreting Job 40-41 simply are making comparisons to their liking. They have been so captivated by “apparent” parallels in ancient literature that they have lost sight of the basic exegetical test—the relevance and appropriateness of the interpretation within the context of the book of Job (Gordis, p. 569).

IDENTIFYING BEHEMOTH AND LEVIATHAN

What are these flesh-and-blood creatures that Jehovah employed to impress upon Job his puniness when compared with God’s omnipotence? Older expositors like Thomas Aquinas thought that perhaps behemoth was the elephant, while leviathan was the whale (e.g., Gibson, 1905, p. 220). But since Samuel Bochart’s two-volume work Hierozoicon, sive bipertitum opus de animalibus Sacrae Scripturae was published in 1663, most modern critics have labeled the animals in question as the hippopotamus and the crocodile (Wilson, 1975, 25:1). Their basic claim is that the hippopotamus fits many of the characteristics of behemoth, while the crocodile aligns itself very closely with leviathan. This position has become so popular in modern times that few commentators have bothered to challenge the proposed identification of these beasts. In fact, even some versions of the Bible identify these creatures in the marginal notes or chapter headings as the hippopotamus and the crocodile.
When commenting on behemoth and leviathan, modern scholars who do not hold to the mythological view choose to make a general statement like, “Most identify these beasts as the hippo and the crocodile.” But then they give little if any evidence to support such a claim. Another disturbing trend is how “certain” many of the critics sound when identifying these animals. For example, Gordis confidently stated: “Behemot is to be identified as the hippopotamus and Leviathan as the crocodile” (1978, p. 571). Edgar Gibson wrote: “...there can be little doubt that” behemoth corresponds with the hippopotamus, and “there can be no doubt here leviathan means the crocodile” (1905, p. 223). In his practical book on Job, Theodore Epp confidently affirmed: “The first animal mentioned is the behemoth or the hippopotamus” and the leviathan “was a large crocodile” (1967, p. 175). Again, however, after making such definite statements, little evidence is offered, except for making a few comparisons between the animals. Actually, in more than one commentary the reader will find ample time spent answering objections, but little to none laying out concrete evidence supporting the author’s particular theory.

THE HIPPOPOTAMUS AND THE CROCODILE?

While it is true that a few similarities do exist between the behemoth and the hippo, and between the leviathan and the crocodile, many of the descriptive details do not seem to fit either creature. These differences are so numerous and significant that they cannot be overlooked.
1. It has been suggested by some scholars that the word behemoth itself derives from a hypothetical Egyptian compound p’-ih-mw (pehemu), meaning “the ox of the water” (Mitchell, 1996, p. 127). But, as Marvin Pope observed, “no such word has yet been found in Coptic or Egyptian and no known Egyptian designation of the hippopotamus bears any close resemblance to the word Behemoth” (1965, p. 268).
2. God described the behemoth as a creature that “moveth his tail like a cedar” (40:17). The tail of a hippopotamus “would surely not have been compared to a cedar by a truthful though poetic observer like the author of chapters 38-39” (Cheyne, 1887, p. 56). The hippopotamus hardly could be described—with its little 6-8 inch stubby appendage—as having a stiff or large tail. The tail of the hippo is short and small like that of a pig, and is a mere twig in comparison with a cedar tree. But that fact has not prevented commentators from attempting to avoid the obvious. Edgar Gibson wrote: “The comparison of the short, stiff, muscular tail, to the strong and elastic cedar branch (which is probably intended) seems really to be perfectly natural, and need cause no difficulty” (1905, p. 221, parenthetical comment in orig.). Keil and Delitzsch also concluded that the tail should not be compared to the cedar tree, but the cedar branch(1996). Hartley has advocated the view that the tail (zanab) is being compared to a cedar tree, rather than to a branch, but that God really was referring to the genitals of the hippopotamus (1988, p. 525). However, there is no credible evidence that zanab was used euphemistically in Hebrew (e.g., as in regard to the genitals), while referring only to analogies in English or other languages (Pope, 1965, p. 324). It appears that Hartley and others have rejected the logical rendering of the passage in order to force a comparison between the behemoth and the hippopotamus.
3. The behemoth is said to be “chief [i.e., largest] of the ways of God” (40:19). Surely this would rule out the hippo, since at full size it is but seven feet high (Thompson and Bromling, n.d., p. 5). An elephant is twice the size of a hippopotamus, and yet even it was dwarfed by certain extinct creatures. For example, the creature once popularly referred to as Brontosaurus (now known more accurately as Apatosaurus) grew to weigh more than 30 tons, whereas the hippo weighs in at only around 4 tons (Jackson, 1983, p. 86).
4. The text indicates that no man could approach the behemoth with a sword (40:19), nor was he able to capture him (40:24). Yet as mentioned earlier, the hippopotamus was hunted frequently and captured successfully by the Egyptians (Driver and Gray, 1964, p. 353). Hartley observed:
Egyptian pharaohs took pride in slaying a hippopotamus. There are numerous pictures in which the pharaoh, hunting a hippopotamus from a papyrus boat, is poised to hurl his harpoon into the animal’s opened mouth, thereby inflicting a fatal blow (1988, p. 524).
Egyptians even celebrated festivals known as “Harpooning the Hippopotamus” (Hartley, 1988, p. 524). Additionally, Egyptian monuments frequently picture single hunters attacking the hippo with a spear (McClintock and Strong, 1968, 1:728). How could one accurately compare the unapproachable and unseizable behemoth with the hippopotamus?
5. The leviathan also is represented as unapproachable and too mighty to be apprehended by men. The Lord said:
Canst thou draw out leviathan with a fishhook? Or press down his tongue with a cord? Canst thou put a rope into his nose? Or pierce his jaw through with a hook?... If one lay at him with the sword, it cannot avail; Nor the spear, the dart, nor the pointed shaft (41:1-2,26).
It is clear that the leviathan is represented as “too powerful and ferocious for mere man to dare to come to grips with it” (Pope, p. 268). He is “beyond the power of men to capture” (Driver and Gray, 1964, p. 353). Leviathan is “peerless and fearless” (Strauss, 1976, p. 437). Contrariwise, the crocodile—like the hippopotamus—was hunted and captured by Egyptians. Herodotus discussed how they captured crocodiles (Rowley, 1980, p. 259), and how that, after being seized, some even were tamed (Jackson, 1983, p. 87). Such a scene hardly depicts the animal of Job 40:15ff.
6. According to Jehovah, the leviathan’s “sneezings flash forth light, and his eyes are like the eyelids of the morning. Out of his mouth go burning torches, and sparks of fire leap forth. Out of his nostrils a smoke goeth, as of a boiling pot and (burning) rushes. His breath kindleth coals, and a flame goeth forth from his mouth” (Job 41:18-21). Some, such as Driver and Gray, have suggested that perhaps God did not intend to use literal imagery in these verses (1964, p. 366). However, as Henry Morris observed:
It is presumptuous merely to write all this off as mythological and impossible. To say that the leviathan could not have breathed fire is to say much more than we know about leviathans (or water dragons or sea serpents). Fire flies produce light, eels produce electricity, and bombardier beetles produce explosive chemical reactions. All of these involve complex chemical processes, and it does not seem at all impossible that an animal might be given the ability to breathe out certain gaseous fumes which, upon coming in contact with oxygen, would briefly ignite (1984, p. 359).
7. When leviathan “raiseth himself up, the mighty are afraid: By reason of consternation they are beside themselves.... He beholdeth everything that is high: He is king over all the sons of pride” (Job 41:25,34). True, crocodiles are frightening creatures. Yet they are no more frightening standing up than when sitting, because their legs are so short. How could it thus be said of the crocodile that “he beholdeth everything that is high”—when he himself is so close to the ground?
8. God also described leviathan as an animal that cannot be availed by swords, spears, or darts (41:26). In fact, leviathan “laugheth at the rushing of the javelin” (41:29) and “his underparts are (like) sharp potsherds” (41:30). In commenting on these verses, Thompson and Bromling wrote:
Although the hide that covers the crocodile’s back is extremely thick and difficult to penetrate, this is not true of his belly. The crocodile is most vulnerable to spears and javelins on his underside; hence, it could not be said of him that “his underparts are like sharp potsherds” (n.d., p. 7).
The problem of identifying these two creatures was acknowledged by T.K. Cheyne long ago. Even though his mythological interpretation of Job 40-41 is faulty, he and others have observed correctly that neither the behemoth nor the leviathan corresponds well to the hippopotamus or the crocodile. If Edwin Good was speaking of present-day animals, he was correct when he wrote: “There is simply no plausible natural counterpart to Leviathan” (1990, p. 361). Plus, “Eating grass like the cattle, having a tail in any way comparable to a cedar, having any contact with the mountains, and relating to the Jordan River, are all incompatibilities between Behemoth and the hippopotamus” (Wolfers, 1995, p. 191). Actually, the only support for identification of the behemoth as the hippopotamus is the biblical description “not of the animal but of its habitat” (Good, 1990, p. 358).
Concerning leviathan, Wolfers wrote: “Underside like sharpest potsherds, swimming in sea rather than river, and breathing fire and smoke, are incompatibilities between Leviathan and the crocodile” (p. 191). Job 41 is dominated by the idea of the beast’s utter invincibility. As Driver and Gray admitted: “There is nothing, unless we should so regard 41:7, that points necessarily or at all striking to the crocodile, and one or two points seem inconsistent with it” (1964, p. 353). In reality, there are more than just “one or two points” that are inconsistent with the suggestion that the leviathan is little more than a crocodile.

BEHEMOTH AS A DINOSAUR; LEVIATHAN
AS A WATER-LIVING REPTILE?

The evidence documents overwhelmingly that the behemoth and leviathan of Job 40-41 are flesh-and-blood animals, not imaginary creatures. Furthermore, the description of these creatures does not fit that of any known animal present in the world today, regardless of attempts to equate them with the hippopotamus and the crocodile. Thus, they must be some type of extinct creature. But what kind? God’s descriptions of behemoth and leviathan are compatible in every way with the descriptions we have of dinosaurs and dinosaur-like, water-living reptiles that roamed the Earth, not millions of years ago as some have suggested, but only a few thousand years ago. Moses wrote: “For in six days Jehovah made heaven and earth, the sea, and all that in them is (Exodus 20:11, emp. added). Man, according to Christ, existed “from the beginning of the creation” (Mark 10.6; cf. Matthew 19:4). So did the dinosaurs.
This conclusion is supported by the available scientific evidence as well. In the early 1920s, distinguished archaeologist Samuel Hubbard uncovered Indian petroglyphs in the Hava Supai area of the Grand Canyon. Among them were representations of easily recognizable creatures, including the ibex, the buffalo—and the dinosaur. In fact, a reproduction of the dinosaur petroglyph graced the front cover of the scientific monograph authored by Dr. Hubbard and published under the auspices of the Oakland, California Museum of Natural History (where Dr. Hubbard served as the honorary curatory of archaeology, and which had sponsored the expedition as a result of funding by the highly respected philanthropist E.L. Doheny; see Hubbard, 1925). Upon seeing the petroglyph of the dinosaur, Dr. Hubbard remarked:
Taken all in all, the proportions are good. The huge reptile is depicted in the attitude in which man would be most likely to see it—reared on its hind legs, balancing with the long tail, either feeding or in fighting position, possibly defending itself against a party of men (as quoted in Verrill, 1954, pp. 155ff.).
In the book, The Great Dinosaur Mystery and the Bible, there is a reproduction of the Hava Supai dinosaur petroglyph, side-by-side with a representation from the evolutionists’ texts of the dinosaur known asEdmontosaurus (see Taylor, 1989, p. 39). The two are indistinguishable. And that, in this context, raises an important question: How could Indians draw such accurate pictures of a creature they never had seen? It is evident that both biblical and scientific evidence support the coexistence of man and dinosaurs at some point in the not-too-distant past.

CONCLUSION

There are three possible explanations as to the exact identity of the biblical creatures known as behemoth and leviathan: (1) they are unreal, mythological monsters; (2) they are real animals that exist somewhere in the world today; or (3) they are some kind of real, yet extinct creature. The biblical and scientific evidence makes it clear that the third choice is the only correct option. Yet, sadly, as Henry Morris has observed:
Modern Bible scholars, for the most part, have become so conditioned to think in terms of the long ages of evolutionary geology that it never occurs to them that mankind once lived in the same world with the great animals that are now found only as fossils (1988, p. 115).

REFERENCES

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