Interacting with Walton

J. H. Walton, Ancient Near Eastern Thought and the Old Testament (Grand Rapids: Baker 2006).

 

Chapter: Cosmic Geography

Biblical Passages: Exodus 1-15

Theme: Liberation

 

Summary

Walton succinctly defines cosmic geography as an understanding of, “how people envision the shape and structure of the world around them.” (Walton 165) How we perceive the world around us, as Walton puts its, ‘second nature’ to us. It is a deeply rooted ideology that informs, perhaps unknowingly, not only our worldview, but also the way in which we choose to explain and interpret our experiences (165). In current Western society, a cosmic geography that is firmly based upon physical properties and scientific explanation has led to explanations of events and experiences that are solely founded upon the physical nature of the world. For example, for most of the British populace, bacteria or germs infecting the immune system cause illness. However, for many in South Africa with a more ‘spiritual’ cosmic geography, illness is often seen as a result of offending ancestors[1].

Walton describes the cosmic geography for those in the ancient Near East as being more concerned with function that structure (Walton 167). This led to an understanding that the, “physical aspects of the cosmos did not define its existence or importance “ but rather that they were tools the gods used to mete out their purpose (167). Most of the ancient Near East cultures believed that the cosmos was made of tiers with the earth being sandwiched between the sky and the netherworld (166). Differing aspects of the world were linked to either the action of the gods (such as conflict between gods and demons causing the sun to disappear at night) or served a purpose to the gods (for instance, mountains holding up the heavens where the gods dwelt) (171-172).  What is more, natural phenomena were considered direct manifestations of the divine. This differs somewhat from Israel’s understanding where they are simply instruments of Yahweh’s purposes (175).

Old Testament and Thematic Relevance

In considering the relevance of understanding the cosmic geography of the ancient Near East, particularly that of the Egyptian and Israelite cultures, one could cite the example of the latter’s exodus from the former. Based on the surmising of Walton one could argue that the liberation of the Israelites from the oppression of the Egyptians was perhaps perceived by both as a conflict between deities that resulted in primarily spiritual liberation rather than only political and social liberation. In fact, it could be said that these were benefits of liberation for the Israelites and not the purpose. This would add interesting considerations for the study of Liberation Theology that often has at its crux the political and social liberation of the oppressed and has, many might argue, left spiritual liberation by the wayside or, at the very least, downplayed its importance[2].

The holistic cosmic geography held by the Egyptians in the ancient Near East meant that any physical phenomena or change was directly linked to the divine. According to Walton, Egyptian art was explicit in portraying, “the divine powers behind the natural phenomena” and were, compared to the Mesopotamians, Canaanites and Hittites, the most obvious in portraying their gods as, “standing in for the physical elements of the cosmos.”(167-168) The ancient Israel nation had a cosmic geography that was, in structure, similar to that of the rest of their contemporaries. However:

“the biblical writers seem to give their own interpretation to many of these concepts. Heaven and primeval ocean [and the range of cosmic geography] are no longer divine powers, but only the creation of YHWH. YHWH is the one that upholds the pillars of the earth, he alone created the heaven and the stars and can decide who goes to the underworld and leaves it.” (Cornelius, qtd in Walton, 175).

Thus there is basis for describing both nations as interpreting their physical surroundings through a spiritual lens. The Egyptians directly see their deities in the physical matter of the cosmos; the Israelites see their Deity as controlling the physical matters of the cosmos.

This is important to note when one considers the events that occurred prior to the Exodus. Could it be that the Egyptians and Israelites saw the plagues as a cosmic battle between deities? Could it be that Yahweh empowered the Israelites with the belief in His mighty reality and that it was this that liberated the people? Have we perhaps seen the liberation of the Israelites as a man, albeit sent by Yahweh, standing up for political and social freedom when it could be that Yahweh was proclaiming His superiority over the Egyptian’s deities and inviting the Israelites into religious freedom? Would this then help us formulate a more whole and balanced view of liberation?

These are some of the questions raised by an understanding of the cosmic geography of the ancient Near East and its bearing on liberation. Delving a little deeper into the biblical narrative of the plagues may highlight this further...

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[1] This is highlighted in the anthropological works of Adam Ashforth including but not limited to  Madumo: A Man Bewitched, Chicago Press, Chicago, 2005.

 

[2] For example, in  A Theology Of Liberation: History, Politics and Salvation, (Orbis Books, New York, 1973) Gutierrez declares that mankind is saved even if, “he is not clearly aware” of opening up himself to God (152) .