Digital Logos Edition
For centuries the story of Adam and Eve has resonated richly through the corridors of art, literature and theology. But for most moderns, taking it at face value is incongruous. And even for many thinking Christians today who want to take seriously the authority of Scripture, insisting on a “literal” understanding of Genesis 2–3 looks painfully like a “tear here” strip between faith and science. How can Christians of good faith move forward? Who were the historical Adam and Eve? What if we’ve been reading Genesis—and its claims regarding material origins—wrong? In what cultural context was this couple, this garden, this tree, this serpent portrayed? Following his groundbreaking Lost World of Genesis One, John Walton explores the ancient Near Eastern context of Genesis 2–3, creating space for a faithful reading of Scripture along with full engagement with science for a new way forward in the human origins debate. As a bonus, an illuminating excursus by N. T. Wright places Adam in the implied narrative of Paul’s theology. The Lost World of Adam and Eve will be required reading for anyone seeking to understand this foundational text historically and theologically, and wondering how to view it alongside contemporary understandings of human origins.
“I propose that, by disobediently taking the fruit, they were trying to be like God by positing themselves as the center and source of order.” (Page 143)
“Biblical authority is tied inseparably to the author’s intention. God vested his authority in a human author, so we must consider what the human author intended to communicate if we want to understand God’s message. Two voices speak, but the human author is our doorway into the room of God’s meaning and message. That means that when we read Genesis, we are reading an ancient document and should begin by using only the assumptions that would be appropriate for the ancient world. We must understand how the ancients thought and what ideas underlay their communication.” (Page 15)
“On the basis of Adam’s statement, combined with these data on usage, we would have to conclude that God took one of Adam’s sides—likely meaning he cut Adam in half and from one side built the woman.” (Page 78)
“I propose that in the Bible God has accommodated the communicator and immediate audience, employing the communicator in a high-context communication appropriate to the audience.” (Page 16)
“To distinguish something from other things is to create it; to name something is to create it.” (Page 33)