Genesis 1
The Role of Genesis 1:1- The debate here is whether this verse serves as background information or a literary introduction. Should the first phrase in Genesis be translated “in the beginning” or “when God began”. All scholars basically agree that the word “beginning” refers to an indefinite period of time rather than a specific point in time, so it is impossible to say “when” this happened. I'm not going to get technical here, but basically, it seems that Genesis 1:1 is an independent clause, and serves as literary introduction. This means that nothing was actually "created" during this time. The evidence for this verse being a literary introduction is seen in the fact that 1) Genesis typically uses literary summary statements to introduce and summarize; 2) the section of Genesis 1 closes out with the statement that "the heavens and the earth" were completed (2:1). These are the reasons why I think it serves as a literary introduction/summary statement. Again, nothing is being created in verse 1, but rather, the author is introducing to us what is about to happen.
The meaning of bara-When it comes to creation, those of the ANE cultures didn't think in material terms, but functional. To the ancients, to bring something into existence meant to give it function. Again, their creation stories didn't have to do with material origins, but functional. They did not view things from a merely physical standpoint. To create something meant not to bring it into a material existence, but to bring it into being by giving it purpose. This was done by naming something and declaring a function for it. It can be argued that bara carries the same idea. Therefore, what we see in the early chapters of Genesis is not about material origins, it is about God giving His creation purpose and function.
The ancients would have understood that God indeed was the one who created the material universe. That is a given in Genesis. What is being said by the author is that the seven day period is an assigning of functions. Matter is not the concern of the author of Genesis 1. His concern is like the rest of the ANE; the greatest power of the gods was exercised in fixing destinies and assigning functions.
The meaning of “formless and void”- Understanding this phrase also shows that Genesis 1:2ff is all about assigning functions and making an inhabitable place. “Formless and void” is an interpretation that is driven by Greek thought and the Septuagint (Greek Old Testament) . However, more information has come out in the past 40 years or so, and has given us more insight into the Hebrew language. Scholars are now pretty much in agreement that this phrase refers to an uninhabitable land which lacks worth and purpose- like a wilderness. This idea is also seen in other ANE creation texts. Thus, the precomsic condition is one of lacking order and function and serving no purpose.
Separating and naming- God initiates the creative act with a spoken word and finalizes it with the giving of a name. Days 1-3 concern the three core functions of the cosmos (time weather and fecundity) thus establishing the control attributes of the cosmos. Days 4-6 is determining the destinies of the functionaries within the cosmos. In the creation days, we see how God starts to bring purpose to His creation by assigning it functions by separating and naming.
Temple language- In ANE thinking, the cosmos is viewed as a temple. So it is with the Hebrews. For example, in the temple we have the bronze sea, the garden imagery with dates and palms, and the cherubs, etc. Thus, the temple is reflecting the cosmos. Why? Because the cosmos was the first temple. The temple is also a place where God rested. We see this in Genesis where God rests on the seventh day. Rest here means to take up his abode, not cease from activity. He has completed the ordering of the cosmos and is now taking up residency in it to fulfill his plan and dwell with his people. With that being said, we do have to acknowledge that in some sense, God did cease in his creative activity. His resting then entails that he has ceased from his creative activity, and now takes up residency in his cosmic temple to carry out his plan.
This imagery is also equivalent to being enthroned- Yahweh is the sovereign ruler of the cosmos. Another interesting parallel is that temple dedications lasted seven days in ANE and also with Solomon. In the building of a temple, the structure would be built first (days 1-3) and then everything would be placed in side it and the priest would be installed, and at some point, the god’s image would be placed inside it.
Humanity- In Genesis 1, humanity is being presented as being created en masse. This is common to all other ANE material. As we will see, Genesis 2 gives us something that is different than Genesis 1 and radically different than any other ANE creation texts.
The Days- The days in Genesis 1 can be seen as 24 hour days, or, what C. John Collins refers to as "analogical" days. The analogical day distinction is meant to show that in creation, these are God's days, not ours. Indeed, our week is based off of his days, but this does not entail that they are identical to his days. The seventh day proves that. As analogical days, these days are divine days, in which God does divine acts of creation/function. This means 1) that there is no indication as to how long these days are, and 2) there is no indication of the space of time between them. They are successive only in regards to the flow of the narrative. Thus, "evening and morning" is more of a literary device that is meant to show that God's day of work has come to an end. If the days are 24 hour days, then in one literal week, God assigns function to all of his creation, along with putting Adam in the garden, etc. I tend to agree with Collins, and see the days as analogical days/poetic devises.
With that being said, though the "days" are literary markers/poetic devices, the ancient view of assigning functions explains why there can be "evening and morning" before the sun was "created" on day 4. Since creation in the ANE was about assigning functions, and not about material origin, it makes sense that from a material standpoint, the sun and moon are there, but they have not yet been given their function. In fact, all of creation is "there", but has not yet been given a divine purpose. Again, what is this divine purpose? God is now separating the creation apart for Himself, in order to begin to execute His plan for the world.
Therefore, Genesis 1 is about God giving purpose to the creation by naming it and declaring a function for it. Creation was also seen as the cosmic temple of the deity. The deity would order creation, then take up residency in it to rest and enjoy his work. Thus, in Genesis 1, God orders his cosmic temple, declares it very good, and takes up residency to rest and enjoy his creation.
Genesis 2
Eden as a sacred space- In the ANE temple complexes also featured gardens that symbolized the fertility that was provided by the deity. These gardens were meant to be sacred spaces watered by fertile streams and featured animals and exotic plants. The garden of Eden is meant to be this same cosmic topography. In the ANE, gardens were the holy of holies of the temples; the place where the deities manifest presence dwells. We must realize that there is a reason why Eden is called the garden of God. In this sacred space, the deity placed his image there. Thus, the garden of Eden is the place of God’s presence within the holy of holies of the cosmic temple, in which he has placed his image (man), to provide and take care of him.
As far as the rivers go, this was also a common theme in the ANE. In Eden, God is seen as the source of life giving waters. The garden in the ANE was seen as the place in which all the creative force of God flows from his divine presence and brings life. This concept is also seen in temple text such as Ezek. 47:1-12; Rev. 22:1-2
The formation of Adam and Eve- ANE accounts of origins focus on process and materials of creation, along with the roles or functions of humans. ANE creation texts use the first humans as archetypes to address the nature of all humanity. In other words, they are representatives. Thus Adam is not the only human made from the “dust of the ground”, all humans are. This is not a statement of chemical composition, nor is it describing a material process by which each and every human is made. Rather, it is referring to the nature, role, and function of humanity. The same with Eve. Her being drawn from the side of Adam is an archetypal significance, not an anatomical one. Thus, womankind is archetypally made from the side of mankind. This is why “for this reason a man will leave his father and mother and be united to his wife, and the will become one flesh." Thus, the creation of Adam and Even speaks in functional terms and exalted language, and is not addressing the actual process of how they were created. The dust is meant to show a connection to the ground in death and the connection to deity is that of role and function.
The Relationship between Genesis 1 and 2
Why are the two creation accounts placed side by side? Is there purpose to this? Yes, there is. Genesis 1 deals with universal creation whereas Genesis 2 and what follows is more limited in scope. But even though these two stories are clearly different, they are to be read in concert. Genesis 2 presumes Genesis 1, and Genesis 1 is not complete until the creation of adam in Genesis 2.
So, why does the Old Testament begin with two such distinct stories? The answer if found in seeing how these stores connect with the rest of the Pentateuch (first five books of the bible).
Connection to the rest of the Pentateuch- The main idea of the Pentateuch is that God has a land prepared for His people. So, not only do we need to read these creation stories in light of the ANE, but also within the context of the Pentateuch. What the author is doing is showing that the land that God has prepared for Israel links back to creation. In Genesis 1, we see God as the one who prepares the earth as His temple to be inhabited by Himself and humanity. Genesis 2 then shows us that God has set a segment of that creation apart for His people. The boundaries in Eden are similar to those of the promised land. Eden is God’s holy of holies. It is the promised land that he set His people in to dwell, work, and fellowship with Himself. This sacred space is lost through the sin of Adam and Eve, The story of Abraham is about getting this land back to His people; as is the stories of Moses and Joshua. The people lose the land through sin again in the time of exile, but this land is restored spiritually again to God’s people in Christ. Thus they get to partake in the tree of life (Rev. 22).
Therefore, here is what we have: Adam and Eve were historical archetypes- they were real people, picked out of the rest of humanity to be God’s covenant representatives and they fail. The author is linking Israel back to the garden, showing that God has always had a land prepared for His people. The connection with Genesis 1 is that the same God who ordered and prepared the wilderness of creation, has also ordered and prepared a special land for his people.
Do I get this complex with my kids? No, not yet. This is what I teach them: The bible does affirm that God created everything (Gen. 1:1). It doesn't tell us when or how he did this. The creation days are God's days. This means we don't know how long they were, or how far apart they were. In these creation days, God is giving his creation purpose and function, through different divine acts. When God is done, He rests from his creative work and takes up residency in his cosmic temple to carry out His plan for His people.
Part of that plan included having a special man and woman which He chose for Himself out of the rest of humanity to be His representatives. He put them in a sacred place to enjoy Him. However, they sinned and lost that space. Now, the rest of scripture is about the restoring of that sacred place. This happened in Christ, and will be completed in its fullness when He returns.