SCIENCE IN THE BIBLE. Webster defines science as “knowledge covering general truths or the operation of general laws especially as obtained and tested through scientific method; specifically: NATURAL SCIENCE.” Scientific method is defined as “principles and procedures for the systematic pursuit of knowledge involving the recognition and formulation of a problem, the collection of data through observation and experiment, and the formulation and testing of hypotheses.”
I. The Bible and scientific method. Scientific method in the modern sense arose in the 17th and 18th centuries a.d. Prior to that the nearest thing to scientific method was speculation and postulation with little if any reference to experiment and test. The Bible is singularly free from speculation and postulation about general truths and the operation of general laws, esp. in the realm of nature. If science is found in the Bible, it therefore must have a special significance, since it was not obtained and tested through scientific method. The specific case of natural science will be considered first, after which the more general case of all experiential reality will be considered.
II. Natural science may be described as knowledge of structural and behavioral pattern in nature.
A. Purpose, plan and pattern. The Bible, in its references to nature, is concerned primarily with purpose. Pattern is related to purpose through plan. The Bible has much to say on the subject of purpose, plan, and pattern in nature. It acknowledges the existence of the physical universe as created by God (Gen 1:1). The creation, much debated by scientists and theologians of the 20th cent., is the dominant theme of Biblical references to nature. It is explicitly catalogued in the first ch. of Genesis, and is repeatedly invoked in OT and NT alike to identify the one true God, and to attest to His power and wisdom. Done as an act of God’s will (Ps 33:9), the creation was purposeful. God made all things for Himself (Prov 16:4; Col 1:16; Rev 4:11) and created man for His glory (Isa 43:7). The crowning purpose is salvation of man through faith in Christ (2 Cor 5:17; Eph 3:12, 17; 2 Tim 1:9, 10). The purpose will be accomplished when the Church of Christ is perfected and the enemies of God destroyed (1 Cor 15:20-28). When the purpose is fulfilled the physical universe will itself be destroyed and a new universe will be created (Isa 65:17; 2 Pet 3:10-13; Rev 20:11; 21:1).
To fulfill its purpose the creation was wisely planned (Prov 8:22-31). The plan and the wisdom evidenced by it are revealed in nature itself (Job 38-41; Ps 19). It is part of that plan that man dominate nature (Gen 1:26, 28; Ps 8:6-8), exploit nature for his own benefit (Gen 1:29, 30; 9:1-4; Deut 12:15), study nature as revealing the glory (Ps 19), the power (Rom 1:20), the providence (Ps 104) and the constancy (Ps 89:2; Jer 31:35-37; 33:20-26) of God, and derive wisdom (Prov 14:8) and great reward (Ps 19:7-11) from understanding nature.
It is Bible teaching that the universe is intelligently constructed on a complex and divinely ingenious self-consistent pattern, that it operates according to divinely ordained ways or laws that are inviolable, that the basic pattern and laws do not change with time, that the pattern and laws are intelligible to man, and that man’s welfare depends on understanding them. These basic concepts of nature are in sharp contrast to the teachings of other ancient cultures, which depict physical origins as byproducts of the clashes between warring deities, and natural phenomena as unpredictable activities of willful and capricious gods.
B. The foundations of modern science. The origin of modern science rests on a few basic assumptions to which experience has ascribed self-evidence. Among them are the uniformity of nature in space and time, the inviolability of natural law, and the mechanistic universe concept. These assumptions appear to be self-evident only because the discoveries of science have given them credence. There is neither necessity nor proof that these assumptions are universally valid in nature. Except they be accepted on faith there is no basis for scientific endeavor. It cannot be said that man would never have made such assumptions apart from the monotheistic culture of the ancient Hebrews. It is a matter of record that these assumptions were matters of religious faith in the Hebrew-Christian culture, and modern science was spawned in the Christian culture of western Europe. Most of the men who laid the foundations of modern science were also men of strong Christian faith. Among them were Copernicus, Galileo, Kepler, Newton, Francis Bacon and René Descartes. The uniformity of nature and the inviolability of natural law were for them matters of religious faith. The mechanistic universe idea was put forward as showing the perfection of God’s creation, and the absence of the need for a “gap filling” God to account for natural phenomena which science could not explain.
It is a reasonable conclusion that modern science is heavily indebted to the Bible. It has major conceptual origins in the Bible, its basic assumptions were matters of religious faith, and the pursuit of scientific research is Scripturally admonished.
C. The Creation. The Bible devotes little space to the manner in which the creation of the universe took place. The simple affirmation “He spoke and it came to be” (Ps 33:9) runs like a silver cord from beginning to end. A few broad concepts are given in the first ch. of Genesis. This ch. teaches that the Creation took place in a succession of steps, each step building on what went before and preparing for what was to follow. The earth was prepared for life before life appeared. Vegetable life appears to have preceded animal life. Different forms of animal life appear to have been created at different times, with implication that animal life first appeared in the water. Man was a special creation subsequent to the creation of all other living things. These teachings are all consistent with modern scientific observations, though not necessarily with the interpretations placed on these observations by some modern scientists.
D. Pattern. The Bible contains many references to commonly observable patterns in nature, not so much as if to reveal the patterns as to call attention to their significance in testifying to the wisdom and providence of God. The assured regularity of the seasons, seed and harvest, day and night, are declared (Gen 8:22; Jer 3:19; 5:24). The seas, mountains and valleys are kept in place by God’s decree (Job 38:8-11; Ps 104:8, 9; Prov 8:29; Jer 5:22). Nature was made orderly by God’s wisdom (Prov 8:1-14). God’s wisdom is seen in the instincts of birds (Jer 8:7). The lightning and the rain have their ways prescribed by God’s law (Job 28:26). The interdependence of different parts of nature is seen in the feeding of wild life (Ps 104:27; 145:15). Recognition of these phenomena in their easily observable aspects is now so commonplace that the wonders of natural pattern are taken for granted. The more subtle cause and effect relationships by which structural and behavioral patterns in nature are scientifically explained are more challenging to modern science. On this subject the Bible is silent. These relationships are left for man to discover, and they are indeed discernible and intelligible to man.
In the creation account (Gen 1) the Bible presents a broad outline of pattern that is more significant to modern science. Distinction is made between radiation (light), space (firmament or expanse) and matter (waters, earth, dry land, seas). Distinction is made also between living and non-living matter. Living matter is divided into five great divisions. They are plants (Gen 1:12, 13), marine animals and birds (1:20, 21), land animals (1:24, 25) and man (1:26, 27; 1 Cor 15:39). Within each of these five major divisions matter originated and persists in certain broad and inviolable classes. Inviolability is inferred from the endowment of each class with a hereditary mechanism that assures perpetuation of that class (Gen 1; Matt 7:16; 1 Cor 15:37, 38), and protects it from admixture with other classes and the consequent ultimate degeneration of all classes of living things into a single conglomerate potpourri. These broad characteristics of the pattern of nature are consistent with modern scientific observations.
Another generality of scientific significance is the concept of the universe as growing old and wearing out like a garment (Ps 102:25, 26; Isa 34:4). This seems to correspond to the scientific principle of increasing entropy in a closed system, known as the second law of thermo-dynamics. However, the applicability of this principle to the universe as a system is a matter of debate among scientists.
E. Anticipations of modern science. Some writers, notably Rimmer, Sanden and Beirnes, have found Scriptural passages in which they see anticipations of modern scientific discovery. The undulatory theory of matter is seen in Genesis 1:2. Wireless telegraphy is seen in Job 38:35. The concept of parallax is seen in James 1:17. Atomic theory of matter is seen in Hebrews 11:3 and atomic binding forces in Hebrews 1:3. Light as the basis of all substance is seen in Genesis 1:3, nuclear fission in Genesis 1:4, and a final chain reaction in Isaiah 34:4 and Luke 21:25-28. An expanding universe is seen in Isaiah 40:22. Motor cars are seen in Joel 2:3, 4, airplanes in Isaiah 31:5 and 60:8, and submarines in Revelation 9:1-11. Radio is seen in Ecclesiastes 10:20 and television in Revelation 11:3-12. The sphericity of the earth is seen in Job 22:14; Proverbs 8:27; Isaiah 40:22 and Mark 13:35-37. Suspension of the earth in space is seen in Job 26:7. The concept of air as having weight is seen in Job 28:25. The water cycle as known by modern science is seen in Job 36:27, 28; Psalm 104:10, 13; Proverbs 8:28 and Ecclesiastes 1:6, 7. Other writers, among whom Ramm is a chief exponent, hold that in each of these cases, the context precludes interpretation which reads modern scientific discovery into its meaning. There may be anticipatory significance, however, in Job 38:22, 23, where God speaks to Job of the treasures (storehouses) of the snow and the hail as reserved against the day of battle and war. In the light of the knowledge of modern warfare, one can see the sto rehouses of snow and hail as their common chemical constituents, oxygen and hydrogen, and from that infer the importance of oxygen-based (chemical) weapons and hydrogen based (thermonuclear atomic) weapons in the great warfare that will terminate the present age.
F. Plan versus chance. Pattern in nature may arise from plan or it may arise from the random processes of chance. The validity of interpretation of scientific observations sometimes rests on which of these alternatives is assumed. The area of theories on organic evolution provides many examples where the direction of investigation and the interpretation of data may be significantly dependent on whether random chance or purposeful creation is assumed to play the dominant role in the formation of basic patterns. The Bible does not rule the random processes of chance out of the chain of causality. The Bible does insist emphatically on the purposeful and knowing creation by God as the true origin of the universe and of the basic structural and behavioral patterns of nature, and on the continuing providence of God as the ultimate basis of the stability of natural law.
III. All experiential reality. In its broadest sense science may be described as systematized knowledge of truth where every truth may be identified. The Bible is a prolific sourcebook of truth (Ps 119:160; John 17:17) and its identification (Matt 7:15-20; John 14:6; 1 John 4:1-6).
A. The spiritual realm. The Bible teaches that the physical realm is not all of reality, but that it is coexistent with a spiritual realm (John 4:24; Rev 16:14). The Bible teaches that the physical realm is permeated by the spiritual realm (Gen 2:7; Eph 6:12; 1 Pet 5:8), and that the two realms interact on each other (Matt 17:19, 20; John 13:2; Acts 2:2-4). It teaches also that the spiritual realm is eternal while the physical realm is temporal (Matt 24:35), and that the ultimate source of all knowledge and power is in the spiritual realm (Ps 111:10; Matt 28:18; Rom 11:33-36).
B. Spiritual-physical interactions. Pagans, both ancient and modern, frequently ascribe natural phenomena to unpredictable spiritual activity. Bible writers ascribed natural phenomena to the activity of God. In both cases natural chains of causality included supernatural agents. As science brought about an ever-increasing understanding of the patterns of natural behavior, spiritual forces disappeared from science as recognized elements in natural chains of causality. If natural processes were to be modified temporarily by supernatural intervention, natural law would appear to be violated, and the event would be called a miracle. The Bible contains many accounts of miracles.
In some cases, such as the long day of Joshua (Josh 10:12) and the dial of Ahaz (2 Kings 20:11; Isa 38:8), a non-critical interpretation would imply the historical occurrence of a world-wide catastrophe for which historical evidence is lacking. However, according to Ramm, critical examination of the texts and interpretation in the light of the contexts raise uncertainty as to what natural perturbations actually occurred, and greatly diminish the consequence of search for scientific explanations. In other OT cases the miracles ascribed to God’s witnesses are wrought by God as authentication of His witness, and appear to be clear cases of spiritual-physical interactions.
New Testament miracles performed in the course of Christ’s ministry clearly demonstrate spiritual power over natural phenomena (Mark 4:39; 6:41-44, 48; John 2:1-11; 11:44) and disclose the potency of faith to exercise control over that power (Matt 9:22; James 5:16). The miracles of the virgin birth (Matt 1:18-25; Luke 1:26-2:7) and the resurrection (1 Cor 15:12-23) are central to Christian belief.
IV. Science and theology. The pursuit of knowledge in the field of science and in the field of theology have long been considered as two separate and unrelated professions. However, if science deals with what God did and theology deals with why He did it, then it would seem that a combination of these two professions in an inter-disciplinary search for truth might profoundly benefit humanity. As the joining of philosophy and technology in Newton’s day produced the scientific revolution and gave man the understanding of natural forces that led to the industrial revolution, would not the joining of theology and science in our day produce a “knowledge of truth” revolution and give man the understanding of spiritual forces that would lead to a spiritual revolution? If so, then as the industrial revolution freed man from the bondage of drudgery and dependence on his own physical power, the spiritual revolution should free man from the bondage of fear and dependence on his own spiritual power.
Bibliography H. Rimmer, The Harmony of Science and Scripture, 3rd ed. (1936); W. F. Beirnes, “Forecasts of the Advent,” Dawn 29:31, 32, Jan. 1951; O. E. Sander, Does Science Support Scripture? (1951); B. Ramm, The Christian View of Science and Scripture (1966); D. M. Macay, Christianity in a Mechanistic Universe (1966).