“The Lost World of Adam and Eve” by John H. Walton

Many thanks to InterVarsity Press for providing me with a review copy of The Lost World of Adam and Eve.

John Walton’s The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate immerses the reader into the ancient context of Genesis 2-3 in order to demonstrate the necessity of Genesis’ autonomy from the modern cognitive environment. In effect, he is able to explore Genesis 2-3’s implications for humanity without conflicting modern science. His research is honest to Genesis’ ancient cognitive environment. Even after illustrating the ancient context of Genesis 2-3’s message, he explores the New Testament’s use of Adam and demonstrates how it is compatible with Genesis’ ancient context. By his conclusion, he reasons that Genesis 2-3 is, in fact, not about human origins; rather, it is an explanation of how the priests of humanity, Adam with Eve, designated themselves as the ones who determine and create order in the cosmos.

Although Walton aims his work towards a primarily evangelical audience, it remains an essential analysis of human origins and Genesis 2-3. For any reader, he convincingly communicates the non-scientific nature of Genesis 2-3. In doing so, Walton allows for Scripture and science to maintain distinct and autonomous authoritative voices. And with the increasing secularism (not intended to be pejorative), he provides his audience the well-reasoned and thought out information to respect Scripture and the science of human origins.

Additionally, from an exegetical perspective, his sound approach to Genesis’ context explains many aspects of it which are generally missed by the common reader. For example, his pristine treatment of chaos in the ancient world clearly and concisely provides the reader with a proper frame by which to approach the text. Rather than leaving the discussion to the Hebrew bible, his clarity in connecting the information to the New Testament literature allows Christian readers to formulate more complete and thought out reasons for their faith. Even to those without a Christian faith, Walton’s book is a prime example of Christian scholarship which is honest with its materials, and yet also faithful to Christian tradition.

Overall, Walton is thorough covers many of the important aspects of Genesis 2-3. However, the one surprising bit which he excluded was any interaction with Jon Levenson’s Creation and the Persistence of Evil. Considering that Levenson exploration of the persistence of evil throughout the the Hebrew Bible agreed at many points with Walton’s conclusion, Walton should have utilized Levenon’s work more fully to paint a fuller picture of Genesis 2-3 and also support his conclusions.

In conclusion, John Walton’s exploration of the ancient context of Genesis 2-3 is an essential read to any person seeking to interpret Genesis 2-3 in its own context. For Christians, it provides an explanation of the New Testament’s use of Adam and allows them to better understand the underlying messages within the New Testament. Regardless of whether or not one agrees with what Walton considers to be authoritative texts, namely the Hebrew Bible and New Testament, his work opens up the ancient world to scholars and laypersons alike. With understandable language the reader is introduced to the ancient Near Eastern cognitive environment and invited to read Genesis 2-3 in the same framework as ancient Israel. In doing so, the debate of human origins is no longer an issue and the reader recognizes how s/he can respect the sciences and the Scriptures.

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“Creation and the Persistence of Evil” by Jon Levenson

Though published 1988, Jon Levenson’s “Creation and the Persistence Evil: The Jewish Drama of Omnipotence” still breaths invigorating and lively words into the hearts and minds of modern readers who seek to understand Yahweh in the ancient context of creation. From the outset, he approaches the issue of God’s mastery over the universe from a Rabbinical Jewish perspective. That’s not to say that he only uses Rabbinic sources; rather, after observing the ancient Near East context of creation, he seeks to see how those ideas are reflected within Rabbinic literature. The first section of the book is structured around understanding how God is master in regard to creation, pointing out that it ultimately comes down to creation as “the emergence of a stable community in a benevolent and life-sustaining order” (12). Following, Levenson explores the “character”, if you will, of Chaos through the lens of the Hebrew Bible, drawing out the role of Chaos in sustaining Order and the power and reality of unchecked evil. Of course, the religion of ancient Israel expects that, eventually, God will win in that final future battle. In other words, while God’s enemies last, “YHWH is not altogether YHWH, and his regal power is not yet fully actualized. Rather he is the omnipotent cosmocrater only in potential” (38).

After briefly summarizing the previous chapters, he explores the later development of Israelite thought in regard to evil, which, based on Psalm 104, seems to be the development of God’s absolute power. However, in the midst of that absolute mastery over creation, evil is still persistent. Tracing strands important to his tradition, Levenson spends the next three chapters exploring the interrelations between seven days of creation, the temple as a microcosm of creation, and the driving purpose behind Sabbath. In synthesizing these observations, it’s observed that the cultic life of Israel was structured in such a way as to be Order within a world of Chaos. “It is through obedience to the directives of the divine master that his good world comes into existence” (127).

Transitioning into more practical issues of this exploration of the persistence of evil and God’s mastery over the universe, Levenson briefly explores the dynamics of lordship and submission in regard to how God is omnipotent. Levenson suggests, based on his developed argument, that mankind is both autonomous and heteronomous to God. Importantly, he notes that there should be no distinction between the two as it was in the ancient world, no dichotomy. With that strand, he proceeds to explore and explain these two aspects of covenant, provided by God, in terms of obedience and argument. As he puts it, “an innocent sufferer makes just claims against God and, upon submitting and recanting, comes to know anew the justice and generosity of his lord” (155). Levenson concludes that too often people attempt to make life, creation itself, a anthropocentric issue; rather, it is a theocentric issue in which evil persists, but God maintains the Order.

Levenson’s unique approach to understanding creation and the persistence of evil in biblical thought is unique because it expands beyond the realm of theological traditions. It approaches Genesis on its own terms and follows the close ties between various aspects of biblical thought. Most importantly, though, he is clear about explaining why it matters for the average Joe. His study is not an ethereal work of scholarship that goes over the head of the reader. Rather, it is a down to earth and easy to grasp study of why Genesis matters and how any person should read it. For Jews and Christians, it explores the idea of how God is master, how God is omnipotent. For me, his study and conclusion were satisfactory because it answered questions that have rolled around in my mind for years, questions no person has fully answered.

In conclusion, Levenson’s exploration of the persistence of evil is an excellent read for any serious student of biblical studies, whether scholar, student, or lay person. Although it may be a challenge for the lay person, it is definitely worth the read, as it will further a solid understanding of Scripture and also provide spiritual nourishment for relating to God’s mastery over the universe. Of the plethora of biblical literature I’ve read, Levenson’s “Creation and the Persistence of Evil” by far stands as the number one book to this day. It’ll be hard to find a book that has had such an impact on my very being.