In recent years, John Walton, professor of Old Testament at Wheaton College, has been both lauded and criticized for his interpretation of Genesis 1–2. In his 2009 landmark book, The Lost World of Genesis One (InterVarsity Press), he argued that to rightly understand Genesis 1—an ancient document—we need to read it within the context of the ancient world. Read alongside other ancient texts, he says, Genesis 1 is not about how God made the world, but about God assigning functions to every aspect of it. In 2013, Walton contributed a chapter in Four Views on the Historical Adam (Zondervan). There he argued that Adam was a historical person, but also that Adam’s primary function in Scripture is to represent all of humanity. For Walton, Genesis 1–2 is not concerned about human material origins, but rather about our God-given function and purpose: to be in relationship with God and work alongside him, as his image bearers, in bringing continued order to our world.
Walton spoke recently with CT assistant editor Kevin P. Emmert about his newest book, The Lost World of Adam and Eve: Genesis 2–3 and the Human Origins Debate (IVP Academic).
By arguing that the Genesis creation account is not about material origins, you run against 2,000 years of interpretive history. Does that give you pause?
I respect interpreters and theologians of the past. Many of my ideas can be found in the church fathers, and I try to bring out some of that in my research. But we also have information today that most historical interpreters didn’t have, like ancient Near Eastern documents.
Throughout history, theologians responded to the challenges of their day. Today we have different issues on the table. ...1
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The Lost World of Adam and Eve
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