Part 1 – Shadows of the Kingdom, Chapter 2 – The God who created
[Bible references: Genesis 1; Exodus 26; 1 Kings 6; Job; Psalm 8; 95; 100; 104 and others; Proverbs 8:22-31; Isaiah 44-55; Matthew 26:61; I Corinthians 6:19-20; Revelation 21-22]
There has been much debate about how to interpret the creation account. There have been various attempts to understand creation as physical processes that had occurred (over shorter or longer periods, depending on your analysis) because in our current cultural context we default to thinking of creation in physical, scientific terms. But what if (surprise! surprise!) we consider the biblical text to be a theological text instead of a scientific one, about functional origins and not about material origins.
In the last few decades, research has uncovered much more about the culture in the Ancient Near East than ever before. It has been discovered that in Ancient Near East cultures, the Genesis account would not have interpreted the creation account in terms of physical processes but rather in terms of assigning purpose. So as we read the Creation account in Genesis 1, on the first three days the spaces of light and dark, waters above and below, and the land are being assigned a purpose. The next three days the populations of those spaces are assigned a purpose: the sun and the moon and stars, the birds and fish, the land animals.
In this perspective, the story of creation is seen more as a story about the dedication of a temple, where the universe and the world were dedicated as a sacred space, a space where God would dwell with his people. Therefore, the seventh day, is when God rested from the act of dedicating the earth, which would now be the place where He would now live with his image-bearers within that space. If you read Genesis 1-2, you will see that, unlike the other days, there is no “there was evening and there was morning.” That is because we are living in the seventh day.
The seventh day would be later remembered by the celebration of the Sabbath. It was by the seventh day that God had finished the dedication of the “temple” but it was not a time where he ceased to do everything. Rather, it was the time where the “home” was now ready for God to live in, and for us as co-regents, to begin the settling into our “home” and doing the things that our home was designed for. Jesus in John 5:1-7 clarified this idea where he explained, “My Father is always at his work to this very day, and I too am working.” Living into this sacred space would entail us taking part with God in his continual acts of creating and sustaining the universe. That is the perspective of Eve, when she gave birth to Cain, she recognized that “I’ve created a man with Yahweh.”
In Genesis 2, the focus moves to the humans God created and how they were to function in that sacred space where the Garden of Eden is the center. Genesis 2 is also where God’s name, “Yahweh,” begins to be used. Genesis 1 introduces the God as the Creator of the universe whereas Genesis 2 introduces the God who in establishing a personal relationship with the people he created uses a personal name.
The cosmos that God created was intended to be the place where He would meet with his people. Therefore, the Creation, the Cosmos, was intended to be a temple. The temple/creation imagery permeates and unites all of scripture from the first book, Genesis, to the last book, Revelation. The temple/creation theme shows up in places like in the stories of Noah and Moses and Abraham, in the construction of the Tabernacle and the Temple, in Job’s dialog with Yahweh, in the poetry of Psalms, in prophecies of Isaiah, in the body Jesus and in us as his Body and finally in the depiction of reuniting of heaven and earth. Each instance shows its own unique aspect of the temple, so that when combined with each other, they show a more complete picture of how God meets with us and provides for us and what he has intended for us. We see a complex picture of the temple as a physical place in Creation and at the same time the temple is within us, inside the bodies of all of those who call on his name. In both those cases we can see the provision of God who 1) abundantly fills all of Creation in ways that exceed our imagination and exceed the capacity of any book to tell and, 2) abundantly fills us with His strength and His Spirit so that we can fulfill the desire He has for us to “cultivate and keep” the abundant place He has provided for us. One of the benefits of considering only the theological aspects of the Creation accounts, or the why of creation, is that we don’t have to be as highly concerned about the how of creation, or the scientific/physical accounts of creation. When scientific creation accounts are proposed and are not perceived to be correct because they don’t seem to theologically fit, we don’t need to despair. It may be that the various proposed scientific explanations simply don’t theologically fit because they just don’t or because we just don’t understand just how they could theologically fit. We know that the sciences are limited and that theories will change as more discoveries are made. Sometimes those theories may seem to move closer or further from our limited theological understandings, but our theology is not constrained by whatever the current science may indicate. In the meanwhile, we are free to explore the science and wonder in awe and marvel at just how God managed to do it all while humbly admitting that we don’t have the mind of God and how much higher his ways are than our ways.
 Walton, John. “The Lost World of Adam and Eve,” Proposition 3, pp. 35-45; Driver, Cory. “Commentary on Genesis 1:1-5” Working Preacher 10 Jan 2021; www.workingpreacher.org/commentaries/revised-common-lectionary/baptism-of-our-lord-2/commentary-on-genesis-11-5-5 ; Carlson, Reed. “Commentary on Genesis 1:1-2:4a 12 Working Preacher Sept 2011www.workingpreacher.org/commentaries/narrative-lectionary/creation-by-the-word/commentary-on-genesis-11-24a-5 ; Throntveit, Mark. “Commentary on Genesis 1:1-2:4a; or 1:1-5,26-2:4a 1 Working Preacher 1 Sept 2011www.workingpreacher.org/commentaries/narrative-lectionary/creation/commentary-on-genesis-11-31-21-4
 Friedman, Richard Elliot, Commentary on the Torah, Location 6942 of 37412
 There will be more discussion on that name in “Hope in the Brokenness,” p 36
 Muran, Alexej. “The Creation Theme in Selected Psalms” Geoscience Research Institute 1 May 2015 http://www.grisda.org/the-creation-theme-in-selected-psalms
Does viewing the universe as a temple affect the way we look at it?
Read Genesis 1-2, Psalms 8 and 104, Proverbs 8. Read the creation story as a temple dedication story, where a temple is a place for people to meet with God, a place for religious or spiritual rituals and activities as people engage with God. If the universe was designed as a temple, how should we respond?