Raiders of the Lost Genesis: Reclaiming the Bible’s Ancient Order

Along with Michael Heiser, John Walton has been a major player in the world of biblical theology, unveiling ancient context for modern understanding of the Bible.  The newest book in his popular series, New Explorations in the Lost World of Genesis, is a continuation of that work--but with some significant developments.  I provided my first thoughts this week on my podcast, but much more needs to be said.  First, however, I'll provide a written overview here in this post.  Give a listen to my podcast episode for more, and subscribe to my newsletter for blog post updates.

This book serves several purposes.  It summarizes many of his views, it provides helpful “FAQ” sessions that assist in clarifying some common misconceptions, and it updates a few of his viewpoints.  Walton has made some notable shifts in emphasis and language that reveal the kind of scholar he is (and that we should all be):  willing to reexamine, refine, and rearticulate his opinions as he continues to engage with Scripture, scholarship, and (yes) even his own son’s dissertation.  

Let’s walk through what you can expect from this book and why it’s worth your time.  

What’s in the Book?

Structurally, New Explorations is designed to be accessible.  Most chapters have a three-part structure.  

• The first part of each chapter revisits Walton’s core framework with a brief summary of what he’s presented before.  (If you’re unfamiliar with his work, these might be a bit too brief, so do be aware that this book will not present fully structured arguments.) 
  
  
• The second section of the chapter presents some new developments.  Most are not really major changes per se, but slight shifts in how he explains his ideas in easier-to-understand ways. 
  
  
• The third part of the main chapters consist of helpful Q&A sessions where he consolidates common questions that he’s been asked.  Some of these sections are my favorite parts of the book.  They show how he’s not only a scholar who’s interested in data and analysis, but he wants to make this information presentable and accessible for the church.

I like that the questions are all listed in the Table of Contents, so this is a book you might not read cover-to-cover but jumping around to whichever bits might be most appealing to you in the moment or that might answer questions you’ve had previously.  

Walton’s Major Revisions: What’s Changed?

Here are the most notable developments in Walton’s thought:  

1. From Functional Creation to Ordered Creation

Previously, Walton emphasized that Genesis 1 describes a functional creation--God assigning roles and purposes rather than manufacturing materials.  He hasn’t really changed that view, but in this new book, he reframes the idea slightly, speaking instead of order as the central concept.  Order, he argues, is more fundamental than function and may be easier for modern readers to grasp.  It's not just what things do, it’s how they fit within a harmonious whole.  

2. From Eden as Temple to Eden as Divine Space

Walton now prefers to speak of Eden as “divine space” rather than as a temple.  The distinction may seem subtle, but it reflects a move away from temple typology (which assumes human-built sacred structures) toward understanding Eden as the archetype of God’s presence on earth—unconstructed, unordered by human hands, and fully saturated with divine relational intent.  

This rethinking has been influenced, in part, by the work of J. Harvey Walton (yes, John’s son), whose dissertation plays a significant background role in this book.  You’ll hear much more about that in future posts and episodes here on Genesis Marks the Spot, no doubt.   

3. From Adam as Priest to Adam as Royal Garden Warden

This change flows naturally from the previous one.  If Eden is not a temple, Adam may not be a priest, at least not in the way Levitical typology suggests.  Instead, Walton sees Adam as a royal warden of the garden--still a significant role, but more directly tied to stewardship and relationship than ritual or sacrifice.  That said, this typology isn’t off the table--many of us still find priestly echoes in Adam’s role.  The question is, to what extent, and does this shift ripple down into other meanings in the archetype of Adam?  

That’s a question we’ll address head-on here on the podcast in the future.  If you’re aware of the “frame semantics” study guides I’m developing, this will be a fun one to explore there.  

4. From Sin-Salvation to Loss of Relationship

Perhaps the biggest theological shift:  Walton argues that Genesis 1–3 should not be primarily read as the origin story of sin and salvation.  Instead, he emphasizes loss of relationship and disruption of divine presence as the central tragedy.  This doesn't deny sin or salvation, and for the senior Walton it doesn’t mean that Adam didn’t make a disappointing choice that was rooted in his down desire rather than God’s.  But this change reframes the story within a bigger biblical theme:  covenant and presence, rather than guilt and legal remedy.  This relational arc stretches from Eden to Exodus, from the incarnation to Pentecost, and culminates in the New Creation.

In other words, this is a canonical meta-narrative that does begin with the Genesis 3 incident--but it’s got a focus that is not on fall as we tend to think of that (broken-rule-led-to-loss-of-paradise), but on presence.  Immanuel--God with us.  Walton isn’t rejecting traditional theology, he’s just trying to ground that theology in the text’s own priorities.  

5. From Power to Community in Genesis 3:16

A final point.  Walton reinterprets the infamous “your desire shall be for your husband, and he shall rule over you” (Gen 3:16) passage not as a battle for dominance, but as a loss of communal harmony.  It’s not about hierarchy; it’s about fragmentation and need for repair in community.  This reading brings Genesis into conversation with the broader biblical theme of relational restoration, not just personal morality.  

...and okay, fine, one more point that needs attention:

6. An Emphasis on Covenant

...No, not that kind of dispensationalist "covenantal theology"...

We’re not diving into chart-based debates over dispensations and how covenants have changed.  We're just talking ancient context of what a covenant is.  And honestly, as interesting as all the above points are, this one is what's got me all excited.  Though I'm still processing much of this, it seems to me this idea not only fits in with the rest of Scripture and Walton's Immanuel theology, but it aligns with my own independent lines of study.  I'm not saying that like I've got it all figured out--I'm just saying that when multiple areas of study zoom in to a concept, our ears had better perk up.

To give you a brief run down:  J. Harvey Walton’s dissertation brings out a compelling insight that helps frame the Genesis 1–11 primeval narrative in a new light.  He suggests that this section of Scripture functions as a polemic--a strategic and theological challenge to dominant ancient Near Eastern (ANE) worldviews.  (He prefers the term "subversion"...I expect because it's less about interacting with the other narratives and more about showing a right path forward.)  Oh, well, heck, what's new about that?? 

...Specifically, this subversion critiques the common ANE assumption about how human life becomes ordered and meaningful.  

In the ANE imagination, order--the organizing principle of life and civilization--was believed to be handed down from the gods through various civilizing institutions. These included: 

• Agriculture (the gift of fertility and cultivation)  

• Kingship (divine right and royal authority)  

• City-building and monumental architecture (like Babylon and its ziggurats)  

• Legacy-building and heroic fame (immortality through name, lineage, or conquest)  

These were seen not only as human achievements, but as divine mandates--what made society "ordered" in the cosmic sense.  

However, Genesis quietly...but unmistakably...subverts all of that.  

You may have seen that before yourself.  Whose line is it that builds the first cities?  Why is that?  Instead of pointing to agriculture, kingship, or cities as divine gifts that define human flourishing, the Genesis narrative re-centers covenant with YHWH as the true source of cosmic and social order.  The name YHWH (introduced in Genesis 2) already signals this move--pointing to God's personal, relational involvement with humanity.  The people's history is not distant deities establishing empires, but a God who walks in the garden.  

Again, this idea--that the organizing principle of the world is not power, civilization, or control, but relationship with God--is and was revolutionary, especially for the ancient world.  That doesn't mean that the Bible is saying any of those civilizing elements are bad...that would go too far.  They are still organizing principles.  They just aren't THE organizing principle.  Just like we get lost in some of the good things we do today, mistaking those good things for the best thing, that's similar to what this narrative is hitting against.  (And sneak peak...since viewing this as a possible trajectory for the biblical authors, I have seen the theme extend past Gen 1-11, and when a theme does that, well...you know I get excited.)

Covenant ≠ Contract

Another important note:  When we talk about covenant here, we’re not just talking about rules and laws.  

Western theology--especially in some popular church contexts--often flattens “covenant” into something like a legal contract:  "If you obey, you’re in.  If you disobey, you’re out."  But that’s far too narrow.  In biblical theology, covenant is best understood as a state of relationship.  It’s about presence, partnership, and participation, not just behavior.  

That means the goal isn’t merely to follow a divine checklist, it’s to live faithfully within a relational bond where God's purposes become our purposes.

This theme carries forward throughout Scripture:  

• Enoch walks with God.  

• Abraham receives a covenant not of law but of promise.  

• Israel is called to be a people with God.  

• Jesus, the fulfillment of covenant, embodies God's presence among us.  

• And the Church is invited into new creation life as God's covenant family.  

So when Walton emphasizes covenant as the organizing principle of Genesis 1–11, he's pointing to the thread that ties the whole biblical story together.  Honestly, it's the thread I've been following myself for quite a while now.  (That doesn't mean I don't disagree heavily in some places, because I surely do.  And we'll get to that, but places of agreement are, to me, more interesting than places of disagreement.)

Oh, Right, Back to the Book Review...

If you’ve read Walton before, this book will give you a clearer sense of where he’s doubling down and where he’s stepping back.  If you’re new to his work, this might not be the best entry point--I’d recommend The Lost World of Genesis One as a primer--but this book’s Q&A format may actually help newcomers engage without getting overwhelmed.  

Either way, New Explorations is a model of what it looks like to keep learning, keep refining, and keep listening…to the text, to the tradition, and to the theological community.

And I still have to say it:  no, this isn’t a “Walton vs. everyone else” book.  He’s not trying to blow up systematic theology.  He’s trying to do what biblical theology does best:  read the Bible in its own context first, then let that shape how we carry it into our own.  

Looking Ahead: More Posts to Come

There’s a lot in this book that deserves deeper reflection.  I have agreements, and I also have disagreements, believe me.  In the coming weeks, I’ll be sharing focused posts on some of the most compelling shifts Walton makes:  

• What does it really mean to move from temple to divine space? 
  
  
• Is “functional” really out?  ...And how does “order” change the way we preach Genesis? 
  
  
• Can we still call Adam a priest? 
  
  
• How does a relational reading of Genesis 3 reframe our understanding of sin? 
  
  
• And how is the covenant theme reshaping the entire narrative arc from Eden to New Creation? 
  
  

Stay tuned--and if you’ve read the book (or are planning to), I’d love to hear your take.  

In the meantime, remember:  disagreement is okay.  Theology is a conversation, not a contest.  And reading ancient Scripture well means holding humility and curiosity together in the same breath.