Encountering God's Presence: The Genesis Creation Accounts

Table of Contents:

1. Introduction
2. The Anthropocentric Focus of Genesis 2
3. The Cosmocentric Creation Account in Genesis 1
4. The Seventh Day of Creation and Divine Rest
5. Encountering God's Presence through Rest and Worship
6. Conclusion

Introduction

In this final video treating the Bible's presentation of creation, we will consider what it means that the physical world is created for God's presence. Building upon the insight that God created the world through his power and with his wisdom, which serve as mediating principles between God and humanity, we can see that God's creation, especially as it is depicted in Genesis 1—2, is fundamentally ordered toward an encounter with God's presence.

The Anthropocentric Focus of Genesis 2

To explore this topic further, let us return to "the beginning." It is perhaps a bit unexpected that we have left off consideration of Genesis 1–2 until now since these two creation accounts are the most well-known of the entire Bible. However, as will hopefully become clear, this is because they comprise a summative statement that completes and unifies the entire biblical presentation of creation.

Given the time constraints of our videos, it is not possible to analyze each of these accounts detail by detail. Still, we can consider the manner in which they work together to depict God's creation of the physical world as providing a space for his presence in creation in a way that can be experienced by human beings.

The Sequence of Creation

This message is most readily perceptible in Genesis 2, which depicts an intimate relationship between God and the first man and woman in the garden. It is often said that Genesis 2 offers an anthropocentric description of creation that complements the cosmos-centric description found in Genesis 1. This anthropocentrism is displayed above all in the sequence of creation: the first man is the very first thing created, and the first woman is the very last thing created. Such a "bookending" structure signals that the man and woman are the focus of the account.

The Created World for Humanity

Another way in which the sequence of creation demonstrates an anthropocentric focus is that God creates the man before creating anything else, even a place in which the man could live. This too is at the service of a larger point: the garden—the very created world that Adam and Eve (and all of humanity after them) are meant to inhabit—is created by God with them specifically in mind; they are meant for that place, and that place is meant for them.

The Cosmocentric Creation Account in Genesis 1

This truth is more explicitly expressed in Isaiah: "God the designer and maker of the earth, who established it, did not create it as an empty waste but designed it to be lived in" (Isa. 45:18). Finally, the anthropocentric focus of Genesis 2 is reflected by the unique and intimate relationship that God has with the man and the woman; the man is given a share in creation both by cultivating God's garden and by naming everything within it. The man and woman are also depicted as the only creatures who interact directly with God in the garden: they speak directly with him and regularly meet him on his evening stroll through the garden (Gen 3:8).

The Meticulous Arrangement of Creation

Let us now turn to the cosmos-centric creation account in Genesis 1, which is an intricately structured narrative that recounts God's creation of the universe in seven days. On first glance, it is apparent that the text features a high degree of patterning and repetition.

Each time God creates something, there are three basic elements: first, God says "let there be x"; second, the narrator reports "and then there was x"; and finally, God sees and proclaims that "x was good." This narrative device is a means by which the sacred author "colors" the texts, conveying the sense that God's creation is methodical and results in a meticulous arrangement of the cosmos.

This meticulous arrangement is further reflected in the parallel descriptions of the spatial realms that God creates as well as the creatures with which he populates them. In days 1—3, God creates the physical domains of the cosmos, including the sky, the seas, and the earth. Then in days 4—6, God creates the many variegated creatures that inhabit those domains—the birds of the air, the swarming things of the sea, and the creatures of the earth.

The parallelism here adds to the sense that the cosmos—both taken as a whole and considered in any of its parts—is imbued with order and structure. Thus, these features of the text give the impression that God's creative act was both a serene display of his power and an expression of his wisdom: the created product comes into being with no difficulty whatsoever, is well-ordered, and perfectly conforms to God's will.

The Seventh Day of Creation and Divine Rest

This brings us to the seventh and climactic day of this creation account, which somewhat surprisingly, doesn't feature the creation of anything at all. Instead, it is a day defined by God's rest. Now, this is not rest in the sense of needing a break after exhausting activity; rather, it is to be understood as a kind of delight or enjoyment.

A good example of this type of rest is found in the books of Numbers and Joshua, which describe how the Israelite people take up their rest in the promised land when they settle the land and enjoy its harvest. Just so, Genesis 1's depiction of God resting from his creative activity on the seventh day is, in fact, a claim that upon completing his creative work, God takes up an abiding presence in the cosmos so as to delight in that which he has made.

Encountering God's Presence through Rest and Worship

When this depiction of divine rest is read in light of the rest of the Pentateuch, another level of meaning emerges: namely, that human beings have the ability to encounter God's presence through their rest on the Sabbath. In several places, the people are commanded to rest from all work on the seventh day of the week, and this for two reasons: first, because God himself rested on the seventh day of creation; and second, because God blessed the seventh day and set it apart as holy. Thus, there is a particular day that has been set aside by God on which human beings can encounter his divine presence through their own rest, and for this reason, it is called the Sabbath day, which means "rest" in Hebrew.

In addition to setting aside a particular time for this rest, God also sets aside a particular place: the Tabernacle in the wilderness and later the Jerusalem Temple of which it was a forerunner. This physical space, like the seventh day of the week, is made holy, or set aside, by God so that people can encounter the divine presence there.

This is why the sacred authors use the same vocabulary and repeated patterns in their description of the people's building of the tabernacle as in their depiction of God's creation in Genesis 1. Just as God created the cosmos in seven days, declared his creatures good seven times, and just as the narrator refers to the heavens and earth seven times in that description, so too the construction of the Tabernacle in Exodus 40 and the inauguration of cultic worship in Leviticus 8 exhibit seven-fold repetition and patterning.

The Place of Divine Rest

The message here is clear: God's active presence is to be encountered, above all, in the Tabernacle on the Sabbath. While it is true that God is present to all creation—as is expressed in the books of Psalms and Isaiah—the glorious presence of God is found in a particular way in the Tabernacle which, according to the book of Deuteronomy, God chose as the dwelling place for his name. It is, in effect, the place of divine rest—the place where God enjoys the company of his chosen people and offers them the possibility of encountering his presence in their own Sabbath rest.

Conclusion

In conclusion, we might simply note that the creation accounts of Genesis 1–2, like every creation account and allusion to creation in the Bible, are avowedly theological descriptions of who God is and the manner in which God created the world. They are not intended to be disinterested descriptions of the physical processes by which the universe came to be.

Instead, these accounts are a means by which the divine and human authors express both that God is the ultimate source and origin of the created world and that God has made a space for his presence in the created world, which is intended to enable a direct, personal relationship with human beings.

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Highlights

• The creation accounts in Genesis 1-2 depict a fundamental order towards encountering God's presence.
• Genesis 2 offers an anthropocentric focus, emphasizing the intimate relationship between God and the first man and woman.
• Genesis 1 presents a cosmocentric creation account, showcasing God's meticulous arrangement and wisdom in creating the universe.
• The seventh day of creation signifies God's rest, not in exhaustion but as a delight in his creation.
• Human beings can encounter God's presence through their rest on the Sabbath.
• The Tabernacle and later the Jerusalem Temple are physical spaces set apart for encountering the divine presence.
• The creation accounts in Genesis are theological descriptions of God's relationship with the created world, emphasizing his sovereignty and desire for a personal relationship with humanity.

FAQ

Q: How does Genesis 1 and 2 differ in their depiction of creation?

A: Genesis 1 offers a cosmocentric perspective, focusing on the orderly creation of the universe in seven days. Genesis 2, on the other hand, takes an anthropocentric approach, highlighting the intimate relationship between God and the first man and woman.

Q: Why is the Sabbath day significant in encountering God's presence?

A: The Sabbath day is set apart by God as a designated time for rest and encountering his divine presence. It is a day of reflection, worship, and connection with the Creator.

Q: What is the significance of the Tabernacle and the Temple in encountering God's presence?

A: The Tabernacle and later the Temple serve as physical spaces specifically set apart by God for encountering his presence. These sacred places are intended to enable a direct and personal relationship with God.

Q: How do the creation accounts in Genesis emphasize God's sovereignty and desire for a relationship with humanity?

A: The creation accounts highlight that God is the ultimate source and origin of the created world. They also demonstrate that God has intentionally made a space for his presence in the created world, showing his desire for a direct and personal relationship with human beings.