The Beginning of History

2001-01-16

Genesis as Historie

Moses wrote the book of Genesis in part for the Israelite community. When reading it, this is important to keep this in mind. Like the rest of the Bible, the Holy Spirit inspired Genesis, and the events recorded in it actually happened. It is not Geschichte, or some religious folklore or a series of myths that were created late to explain customs. This unified work is Historie; a documentation of the origin of the world and its blessing, the fallen nature of human beings into sin and the cursing of the ground, and the beginning of God’s plan to restore blessing on Earth. When reading Genesis, one must think of the book in its cultural context. The Hebrews think much in pictures and use poetry. Figurative language is used and is literal, and word study is very important when studying Genesis.

Many scholars feel the need to criticize the Bible, especially books like Genesis. Many scholars believe the Old Testament is a composite of sources. People noted that the Edomite genealogy went into David’s day and that the death of Moses was in the book of Deuteronomy, which he wrote. The name of Dan in the north was used in Genesis, though the Danites did not move northward until the time of the judges. The name ‘Chaldeans’ was a term to describe the Babylonians in Nebuchadnezzar’s day, though it is used to describe Ur in Genesis, the city from which Abram came. There are options other than to dismiss Mosaic authorship, however. This information was either added later to further explain certain events more clearly (“textual updating”), or Moses could have been writing prophetically by God. This does not change the validity of the Scripture or suggest that the Scripture is not God-breathed. But it does allow many theologians to continue to ask questions.

The Old Testament was broken into various “sources.” This theory is called the Multiple Source Documentary Hypothesis. There was a J source, which stood for Jehovah, and this was the so-called oldest material. It was considered to be more anthropomorphic when describing the qualities of the Lord, and was written around 900 B.C. The Tetragrammaton is the name used for God most often in these passages. The E source, for Elohim, was supposedly written in 750 B.C. Elohim (אֱלֹהִימ) is the primary name used for God in these passages. The D source, for Deuteronomy, is mostly considered to be in the book with its corresponding name. It was written supposedly in 600 B.C. Finally was the P source, for Priest, which was supposedly written after the exile in 450 B.C. Most of the sacrifice and ritual material is associated with the Priestly material. Genesis 1 is supposedly P because of the certain language it used that matched that of Ezekiel’s day. This hypothesis is, however, tenuous. The different literary techniques used by Moses are used for a particular purpose, depending on the context. Think about this: if Moses wanted to talk about God and His nearness to us and His relationship to humankind, it would make sense to use His covenantal name (the Tetragrammaton). If Moses wanted to emphasize God’s power, it would make sense to use terms that show not so much His relationship, but His power, like Elohim.

Genesis was written between the years of 1446 BC and 1406 BC (Moses’ death). The Israelite Historie that is recorded is ancient, not post-exilic stories. Scholars have found that many of their pagan neighbors record similar episodes to those found in Genesis, such as the Flood according to their remembrance of what actually happened in ancient times. This is strong evidence that the Flood was a historical event, and not fiction as some may propose.

Archaeology was on the rise beginning in the mid-nineteenth century. There are four basic ways for dating sources: 1) the texts themselves (examining the content will give away clues), 2) Pottery forms and lamps, 3) Material level of houses and tells, and 4) Astrology, which was a common practice in the ancient world. In 1927, archaeologists discovered Ugarit. The Dead Sea Scrolls were discovered in 1948. There was also the cardinal discovery of Ebla in Syria around 1980.

Most scholars believe in an evolution of religion: that is, a general move in history from polytheism to monotheism. Nothing could be further from the truth. The more civilizations develop, the more gods were added into their pantheons. Peoples like the Canaanites were very syncretistic, and added more gods to their pantheons, along with ritualistic superstition to their worship so that they may live some sort of fruitful life.

Mosaic Authorship and Purpose

The two basic styles that many scholars call the J-E sources and the P source are seen in Genesis. The former is the ancient material that was found in the family record of Israel. The latter is sacrifice material that Moses is clarifying.

The Israelite community is the audience here. Genesis is historical, but not meant to be an exhaustive history of the world. It was written to make a theological point, and it was written with wording relevant to the audience. For example, in Genesis 10 there is a genealogy on record where Moses explains the enemies that Israel will face when they enter the Promised Land.

There are different genres used in the book of Genesis. One type of narrative used is the myth. This does not mean that the material used was false, but that it is real historical material used to explain causes in the world. First, we will juxtapose the beliefs of the Ancient Near East and the Israelites.

1. The religions of the Ancient Near East were polytheistic and built on the idea of fertility. Events on the earth have causes by the gods, and there is interaction and disagreement between the gods. These disagreements would often explain events. The Israelites, on the other hand, do have some similarities, but there are big differences.

2. Semitic myth has no history, but is seasonal and cyclical. For example, Baal is captured by Mot and put in jail once a year. The world therefore dies, and this explains the season of winter. Anet, the goddess of love and war, rescues Baal, destroys Lotan, and has a celebration on a mountain, which is in the form of a bacchanal. Rain will then come and spring follows. The Israelite literature has a beginning of history, which is moving to a termination point. Fertility of life is also explained to be within itself (Genesis 1:11-13).

The language of Israelite literature continually attacks and undermines pagan literature. The language of poetry often has double meaning. The creation of the world in Psalm 24 shows that God established the world on the seas (יַמִּים) and rivers (נְהָרוֹת). The psalmist purposesly uses the words, showing how God conquered these primordial waters at the time of creation. In Akkadian mythology, the world was created by Marduk’s defeat of Apsu and Tiamat, which represent sweet water and salt water respectively. The Bible demonstrates God’s command over creation. The undermining of pagan religion is seen throughout the Bible, and Genesis 1 shows God as the Creator of all the things that are alleged gods of Israel’s pagan neighbors. Why would you want to worship something that is finite and subordinate to the living God? Moses’ intent in recording the events of Creation is to show his audience, the Israelites, who God is and why they should serve Him.

God created the world by His decree and out of nothing (ex nihilo). When He speaks, His subjects obey. The phrase “God said” is used 10 times in the Creation hymn (Genesis 1:3, 6, 9, 11, 14, 20, 24, 26, 28, 29), parallel to the Decalogue in Exodus 20. The Tetragrammaton is not used in the Creation hymn, for the focus on God is not His intimacy with humankind, but with His power and dominion over the universe. The parallel with the Law is significant. Creation obeyed God when He said something, and God’s people ought to do the same. When people choose to not obey the commands of God, catastrophe ensues. This type of sovereignty did not exist in the Ancient Near East.

God is the source of life. He created and blessed the living creatures; no rituals brought about life. He created them out of nothing. The Akkadian Creation Epic talks about a primordial battle between Marduk and Tiamat. The epic explains how the sky and people were created from this battle (Pritchard 1:31-39). Moses is refuting this with how God created the world from nothing, and formed it and created everything. There is nothing in the passage of Genesis 1 to explain the origin of God because He has no origin. He alone is eternal. The order of creation is climaxed and completed with the creation of humankind in 1:26, and only then was creation found “very good” (1:31). Humankind also was created in God’s image. It is in this that we as people have our value and uniqueness. If God did not create humankind, then God is not sovereign over us, and there is no foundation for ethics. Being in the image of God, we have some, but not all His characteristics. We can show mercy, love, have compassion, exhibit grace, and possess wisdom. No animals possess these traits. We are His personal representatives on earth.

Sources

Pritchard, James B., ed. The Ancient Near East, Volume I. An Anthology of Texts and Pictures. Princeton: Princeton University Press, 1958.

Ross, Allen P. Lecture Series, September 2000-January 2001.