1. Genesis 1-3 in Context: Historical, Literary, Cultural, and Contemporary Perspectives Michael Goheen Vancouver, B.C., Canada

2. Introduction Bible tells the story of restoration and salvation centred in Jesus Christ Begs questions: What is being saved and restored? (creation) Why does it need to be saved and restored? (sin) Weak understanding of creation and sin crippled church Return to Genesis 1-3 as backdrop of story

3. Only in original context To properly understand Genesis 1-3 we must place it in its original context Historical context Literary context Cultural context Then we can draw conclusions for today

4. Historical context Moses addresses Israel after calling at Sinai Israel thoroughly immersed in pagan, Egyptian worldview for 400 years Detoxify Israel from paganism that polluted them Place covenant calling (Ex. 19.3-6) in historical context Who is this God? What does he want with us? How can we make sense of our calling?

5. Literary context Exodus describes liberation from Egypt (Ex 1-18); encounter and covenant with God at Sinai (Ex 19-24) Genesis functions as prologue to give background and make sense of that narrative.

6. Literary structure of Genesis Genesis 2.4-11.26 5 toledoths Primaeval Nations (universal) Theme: Curse of sin; ‘Great hamartiology’ which reaches pinnacle in Babel— society and culture twisted by human rebellion Genesis 11.27-50.24 5 toledoths Patriarchal Israel (particular) Theme: Promise of blessing (Gen 12:2-3 etc.) repeated throughout account

7. Relating Gen 2-11 and 12-50: Abraham and Israel for the sake of the world The whole primeval history... seems to break off in shrill dissonance, and the question... arises even more urgently: Is God’s relationship to the nations now finally broken; is God’s gracious forbearance now exhausted; has God rejected the nations in wrath forever? That is the burdensome question that no thoughtful reader of ch. 11 can avoid; indeed, one can say that our narrator intended by means of the whole plan of his primeval history to raise precisely this question and to pose it in all its severity. Only then is the reader properly prepared to take up the strangely new thing that now follows the comfortless story about the building of the tower: the election and blessing of Abraham. We stand here, therefore, at the point where primeval history and sacred history dovetail, and thus at one of the most important places in the entire Old Testament. (G. Von Rad)

8. Abraham and the nations “ I will make Adam first and if he goes astray I will send Abraham to sort it out. ” (Rabbinic Midrash, 6 th c.) “ It is particularly significant that the story of Abraham was thus from the beginning directed towards universal salvation. It was to give its true meaning to the call of Abraham and the choice of Israel, which can only be understood as part of the complete plan intended by Yahweh: the salvation of all. ” (André Rétif and Paul Lamarche)

9. Approaching Genesis 1 Genesis 1.1-2.3: Preface for whole story of Genesis While 2.4-3.24 initiates that story [of his dealings with the nations and with the “fathers” of Israel]... 1.1-2.3 sets it within its fundamental theological, cosmological, and anthropological context.... It supplies the fundamental view of God, humanity, and world within which alone the subsequent narrative makes sense. (J. Stek) The reason why this chapter is at the beginning of the Bible is so that all of God’s subsequent actions—his dealings with humankind, the history of his people, the election and the covenant—may be seen against the broader canvas of his work in creation. (C. Westermann)

10. Approaching Genesis 1 Genesis 1.1-2.3: Preface for whole story of Genesis Two cautions: Ways modern people think of creation vs. way ancient near eastern people think of creation Human society and culture is focus vs. physical world Made known by drama or story about origin of human life vs. scientific account

11. Story about human life “In religious cosmologies the primary focus is ‘on describing the cosmos from the point of view of what assumptions are necessary if human beings are to live optimally in the world’ and so include a value judgment about what ‘living optimally’ is. However, the physical and biological scientific enterprise is principally directed to describing and making models of or hypotheses about nature, and so empirical reference and feedback are its main aim; it does not place human concerns at the centre of its attention and intention.” (A. Peacock)

12. 1.1-2.3 as backdrop to Genesis God is God of all nations; creator of all peoples, the whole world; God is God unlike any of the gods of the nations; King and creation is his kingdom

13. God creates his kingdom Creative words portrayed as royal decrees God names day, night, sky, land, seas God assigns spheres of rule to sun and moon God ’ s plan to create man is in royal court Humankind considered vice-regent Kingdom: God ruling over all creation including the whole breadth of human cultural and societal life. (cf. Mark 1.14-15)

14. 1.1-2.3 as backdrop to Genesis God is God of all nations; creator of all peoples, the whole world; God is God unlike any of the gods of the nations; King and creation is his kingdom Focus is creation of human beings to develop society/culture/community that images God (1.26-28)

15. Creation and human society “To the ancients, human society organized in a particular place was the emergent. To moderns, on the other hand, creation issues in the physical world, typically the planet fixed in the solar system. Community and culture do not come into consideration. If life is discussed in connection with creation, it is usually life in the most primitive biological sense.” (R. Clifford) “The natural world, the realm of human conduct, and the organizational structures of society, were all believed to lie within this one sustaining order of wisdom that had been laid down at the creation of the universe.” (R. Clements)

16. Human culture, creation order, wisdom Ancient near east would see all of human society and culture as part of creation “... underlying all human cultural activity is a substrate of created reality which both makes possible that activity and sets normative standards for it.” (A. Wolters) To conform to those normative standards for economics, politics, etc. is wisdom “... wisdom... was wrought into the constitution of the universe” and human wisdom is “ethical conformity to God’s creation.” (J. Fleming)

17. Creation as home for humankind World created as habitable for humanity to live in “... the world becomes habitable for human beings; man, male and female, stands for society in nuce.” (R. Clifford)

18. Literary Structure of Genesis 1 Stage One: Genesis 1.1-2 “In the beginning God created the heavens and the earth.” The earth was dark, formless, empty

19. ‘Very Good’ Cosmos Stage Two: Gen. 1.3-2.3 Darkness banished by creation of light (day 1) Formlessness removed by creation of sky, dry land and seas (days 2-3) Emptiness remedied by creation of creatures to dwell in three ‘areas’ or ‘spheres’ (days 4-6) Accomplished by commands of God Powerful word Good word Wise word Then humanity created as climax

20. Literary Structure of Genesis 1 Stage Two: Gen. 1:3-2:3 Forming Filling Commands Day Creation 123123 45674567 1 (v. 3) Light 2 (v. 6) Sky 3 (v. 9) Land & seas 4 (v. 11) Vegetation 5 (v. 14) Sun, moon, stars 6 (v. 20) Birds & fish 7 (v. 24) Animals 8 (v. 26) Humankind God rested

21. Genesis 1 and book of Genesis Genesis 1: World way God intended it to be Genesis 2-11: World as humankind/nations corrupted it Genesis 12-50: Way God intends to fix it through chosen community

22. How did God intend world to be? World Creation of God Very good Ordered by God’s decree-word Climax: Humanity at centre as vice-regents to rule and develop world into society and culture reflecting God’s image Humankind Created to know/enjoy/respond to glorious Creator God As they care for, discover, and develop creation as stewards In community Develop society, culture All for the revelation of God’s glory

23. Cultural context Moses ’ concerns were exclusively religious. His intent was to proclaim knowledge of the true God as he manifested himself in his creative works, to proclaim a right understanding of humankind, the world, and history that knowledge of the true God entails—and to proclaim the truth concerning these matters in the face of the false religious notions dominant throughout the world of his day. (John Stek)

24. Genesis 1: Challenge to or polemic against pagan stories

25. Pagan myths godsvs. humanityvs. worldvs. Genesis One God humanity world

26. Genesis 1: Challenge to or polemic against pagan stories Teaching about God, human beings, world, history ‘ To be sure, the function of Genesis 1 is not exclusively polemic... But an attentive reading of the whole against the background of the several myths of the ancient Near East discloses a view of God, humanity, and the world that, whatever its more or less incidental affinities with conceptions abroad in Israel ’ s environment, stands in striking opposition to almost all that those religions had in common. ’ (Stek)

27. Rich teaching of Genesis 1 Genesis 1 is ‘doctrine in narrative mode...that is both consistent with all the accounts of creation in the ancient world and appropriate to the function of Genesis 1 as prologue to a narrative of God’s engagements in human history.’ ‘All the myths of creation which may have been known by the author were, in fact “doctrine” in the form of stories’ (Stek) “ Whoever expounds Gen., ch. 1, must understand one thing: this chapter is... doctrine. ” It is so rich in meaning that “ it cannot be easily over-interpreted theologically. ” (Von Rad)

28. Conclusions for today Genesis 12-50 tells the first part of the story of Israel – that will continue throughout the rest of the OT and find its centre in Jesus and continue through church – in which God acts to restore his creation. Genesis 1 teaches much about God, human life, world

29. Conclusions for today Genesis 12-50 tells the first part of a story in which God acts to restore his creation. Genesis 1 teaches us much about God, human life, world Genesis 1 (and 2) shows us God ’ s original intention for his creation. A weak doctrine of creation subverts Christian life Creation meant to be a good home for human beings Human culture and society is central to God ’ s creational purpose Creation is good when human beings conform themselves to God ’ s word/order or live under decree of King in all aspects of their communal lives (wisdom) Creation includes human society, institutions, culture, etc. and not just non-human creation.

30. Conclusions for today Genesis tells the first part of a story in which God acts to restore his creation. Genesis 1 teaches much about God, humanity and the world Genesis 1 (and 2) shows us God ’ s original intention for his creation. Genesis 3-11 shows us how human rebellion has polluted, twisted, distorted, corrupted God ’ s world—especially human society and culture. We often minimise gravity, scope, and power of human sin Scope: communal idolatry; Rom 1.18ff.

31. Corporate idolatry Basic sin of idolatry “... all sin is an expression of the basic sin of idolatry, of putting something else in the place of God.” (Paul Marshall) Pauline analysis of Roman culture (Romans 1.18-32) “ Worshiped and served created things ” : Communal and cultural pursuit of idolatry “ God gave them over ” : God gives over culture to its idolatry

32. Conclusions for today Genesis tells the first part of a story in which God acts to restore his creation. Genesis 1 teaches us much about God, human life, world Genesis 1 (and 2) shows us God ’ s original intention for his creation. Genesis 3-11 shows us how human rebellion has polluted, twisted, distorted, corrupted God ’ s world—especially human society and culture. God chooses a community to embody his original intention for the sake of the nations. To embody God ’ s original intention for human life Across the spectrum of human culture/society