
The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate
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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 is a must-listen book for anyone seeking to understand this foundational text historically, and theologically, and wondering how to view it alongside contemporary understandings of human origins.
- Listening Length8 hours and 23 minutes
- Audible release date30 June 2018
- LanguageEnglish
- ASINB07DTHZTJ9
- VersionUnabridged
- Program TypeAudiobook
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Product details
Listening Length | 8 hours and 23 minutes |
---|---|
Author | John H. Walton, N.T. Wright |
Narrator | Paul Boehmer |
Whispersync for Voice | Ready |
Audible.com.au Release Date | 30 June 2018 |
Publisher | Tantor Audio |
Program Type | Audiobook |
Version | Unabridged |
Language | English |
ASIN | B07DTHZTJ9 |
Best Sellers Rank | 41,800 in Audible Books & Originals (See Top 100 in Audible Books & Originals) 106 in Science & Religion 108 in Old Testament Bible Study 188 in Ancient History (Audible Books & Originals) |
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Walton’s twenty-one chapters are labelled as “Propositions”, which he sets out to establish. For example, in Genesis chapter one, God does not “create” in the sense of bringing material things into existence; He brings order, or organisation, to things; assigning roles and functions. So on Day Four the (already existing) Sun and Moon are given the functions of governing day and night and marking days and years and celebrations.
Human beings are created in God’s image to share this function of bringing order to the world. The garden in which Adam and Eve are placed is to be identified as “Sacred Space”, where God will dwell. However Adam and Eve tried to make themselves the centre of order and source of wisdom; and thereby brought disorder and chaos into the world.
While Adam and Eve are to be seen as archetype humans, Walton believes that the Bible does not teach that they were the first humans to be created nor that all humans today are genetically descended from them.
Walton’s conclusions will no doubt be unpalatable to Young Earth Creationists but for the rest of us, they will make more sense than a literal six-day creation. There is no case here for a clash between the Bible and Science.

Firstly, I would agree with Christopher Wright (*Old Testament Ethics and the People of God*, chapter 4, Ecology and the Earth, pgs 116-126); that the image of God is not biological property that we possess within our genome, but a calling upon humanity to represent and serve God. As such, evolution doesn’t undo this. But that doesn’t really begin to answer the questions, does it?
For those of us who feel caught between the false dicohtamy of Science v’s Scripture, then this book will prove extremely helpful. John Walton, along with a nice contribution from N.T. Wright, provides an excellent resource for understanding the intent of the second and third chapters of the book of Genesis, and their use in the New Testament writings.
The book is very accessible and is written in short chapters that continually build-up Walton’s proposition, as he contrasts the writing of Genesis with other A.N.E creation accounts, as well as analysing the lexical concepts of the text. And the good thing is, you don’t have to be an academic to grasp this; although there is enough in this, I feel, to satisfy both scholars and lay-people.
I highly recommend reading this, regardless of you’re take of Genesis 2 & 3 – if you want to know Walton’s conclusions, then read the book.
If you want a more balanced approach, comparing Walton’s view with others on this topic, then I would also recommend Four Views on the Historical Adam (Counterpoints: Bible and Theology from Zondervan)
---Tristan Sherwin, author of *Love: Expessed*

This book takes The Lost World of Genesis One and re-presents its best bits, then goes on and adds in Genesis chapters 2 and 3 to show the biblical story of the universe created as a temple - sacred space - in which man is both the image of God and the priest between God and the rest of creation, managing creation for God's glory. That is the role that Adam, as a priest, failed in fulfilling.
The biblical story is not that there were only two people on the planet at the time. The biblical story is that the first calling in the story of priestly temples is Eden, followed by the calling of Noah, Abraham, and so on, until the Christ fulfills the priestly role and the image of God role to bring heaven and earth together in harmony as God intended.
John Walton bases what he shares on biblical scholarship. His intent is not to extrapolate to a definitive exhaustive interpretation, but to frame us in the right mindset as we read the Bible, using insights from biblical scholarship, history, and archeology. He is not interested in scientific theory, but mainly in biblical understanding, letting the modern Gentile get a taste of what an Ancient Hebrew writing was getting at, and the role it plays in theology.
To my way of thinking, the story of Adam as a failed priest is much more beneficial for a biblical world view then the fundamentalist story of Adam as a primordial physical specimen.

