One of the great questions about the opening chapters of Genesis is the relationship of the two creation accounts. Are Genesis 1 and Genesis 2 two different accounts? From two different sources? Or is there a rhyme and reason for the repetition and ostensible differences between the six days of creation in Genesis 1 and the formation of Adam and Eve in Genesis 2?
Since Julius Wellhausen—a pioneering German scholar in the 19th C who advocated a source theory to the Pentateuch and who fabricated a competition between priests and Levites behind the Bible—there has grown a small cottage industry arguing that the books of Moses and the opening chapters of Genesis have multiple authors. While various “documentary hypotheses” have been put forward, four sources have often been posited. Labeled by the letters E, J, P, D, these four sources are various traditions in Israel—respectively, Elohim, Jehovah, Priestly, and Deuteronomist.
I first encountered this higher-critical approach to the Bible in my liberal arts college—stress on the word liberal. Though I had no way of knowing how to counteract this teaching at the time, I have since seen how reductionistic and unfaithful this approach is to the Bible. In particular, it short-circuits any theological intentions of the original author. In other words, whenever a tension or apparent contradiction is observed, the solution is to attribute contrasts to various sources behind the Bible. Consequently, it denies the need to wrestle with the text and understand the author’s original text.
In this way, it actually diminishes scholarship and the theological glory of the biblical text. That is, it reduces the weight of the full revelation of God. And thus, I happily and unswervingly repudiate the source theory of the Bible. Likewise, I give praise to God for Old Testament scholars who stand against the critical consensus and write for the upbuilding of the church. Continue reading