Eden as a Temple: The Context of Genesis 1–2

We are creatures of longing. When we misdiagnose the object of this longing, then we become frustrated and disappointed. Our longings for relationship often get frustrated in conflict. Our longings for satisfaction get frustrated in discontent. Our longings for significance get frustrated by our own inadequacies. J. R. R. Tolkien diagnoses the roots of our longing: “We all long for [Eden], and we are constantly glimpsing it: our whole nature at its best and least corrupted, its gentlest and most humane, is still soaked with a sense of ‘exile.’”1

The longings of our hearts are frustrated from this exile, but these longings are properly satisfied in the dwelling place of God originally found in Eden. God’s presence in his dwelling place satiates our longings for relationship, satisfaction and significance, and the opening chapters of Genesis show how God intended those longings to be properly satisfied—in Eden. God made us for himself as his images in the Garden-temple in Eden (Gen 1–2). God’s presence gives life and purpose in Eden, so we should not wonder that “our hearts are restless until they find their rest in Him.”2 In this chapter, we will explore how Eden is presented as a temple and dwelling place of God, satisfying our longings for life and purpose. Eden as a Dwelling Place of God Eden is presented as a sanctuary and place where God dwells, as seen in Genesis 1–2 and the wider witness of the Old Testament.

Even the seemingly casual mention of God “walking” in the Garden of Eden (Gen 3:8) is rich with connotations that suggest God’s presence in the temple. In Leviticus 26, the Lord promises that he will “walk” among them and be their God (Lev 26:12). In Deuteronomy 23, the We are creatures of longing. When we misdiagnose the object of this longing, then we become frustrated and disappointed. Our longings for relationship often get frustrated in conflict. Our longings for satisfaction get frustrated in discontent. Our longings for significance get frustrated by our own inadequacies. J. R. R. Tolkien diagnoses the roots of our longing: “We all long for [Eden], and we are constantly glimpsing it: our whole nature at its best and least corrupted, its gentlest and most humane, is still soaked with a sense of ‘exile.’”

The longings of our hearts are frustrated from this exile, but these longings are properly satisfied in the dwelling place of God originally found in Eden. God’s presence in his dwelling place satiates our longings for relationship, satisfaction and significance, and the opening chapters of Genesis show how God intended those longings to be properly satisfied—in Eden. God made us for himself as his images in the Garden-temple in Eden (Gen 1–2). God’s presence gives life and purpose in Eden, so we should not wonder that “our hearts are restless until they find their rest in Him.”

Eden as a Dwelling Place of God

Eden is presented as a sanctuary and place where God dwells, as seen in Genesis 1–2 and the wider witness of the Old Testament.3 Even the seemingly casual mention of God “walking” in the Garden of Eden (Gen 3:8) is rich with connotations that suggest God’s presence in the temple. In Leviticus 26, the Lord promises that he will “walk” among them and be their God (Lev 26:12). In Deuteronomy 23, the Lord commands the Israelites to keep their camp holy because he “walks” in the midst of their camp (Deut 23:14). When David plans to build a temple in 2 Samuel 7, the Lord reminds him that “I have been walking about in a tent [the tabernacle!] for my dwelling” (2 Sam 7:6, translation altered). In a similar manner, the Lord is “walking” in Eden (Gen 3:8) because Eden itself was the temple and dwelling place of God. More explicitly, Ezekiel calls Eden a temple, referring to it as “the garden of God . . . the holy mountain of God” containing “sanctuaries” (Ezek 28:13-14, 16, 18).

“Mountain” and “sanctuaries” are both references elsewhere to the temple.4 Ezekiel also speaks of an Adam-like person in Eden wearing bejeweled clothing like a priest (Ezek 28:13, alluding to Ex 28:17-20) whose sin profanes the sanctuaries and causes him to be cast out (Ezek 28:17-18).5 Therefore, the Garden of Eden is most explicitly called a temple with an Adam-like figure as its priest in Ezekiel 28:18. A number of other lines of evidence help us see Eden as the first temple. The ark in the Holy of Holies, which contained the Law (which led to wisdom), echoes the tree of the knowledge of good and evil (which also led to wisdom). Both the touching of the ark and the partaking of the tree’s fruit resulted in death. The entrance to Eden was from the east (Gen 3:24), just as the entrance to the temple was from the east (e.g., Ezek 40:6).

Both Eden and the temple are characterized by the holy presence of God that brings wisdom. God’s presence in Eden is associated with images of life and purpose found in the Garden. The imagery in Eden paints a compelling picture of the satisfaction of basic human desires in God’s presence. For example, the desire for life is satisfied by the waters of the river of life and the fruit of the tree of life. The need for purpose is fulfilled in Adam’s priestly call to work and keep the Garden-temple (Gen 2:15; see Num 18:5). Parallels between Eden and the tabernacle/temple further demonstrate that our desire for life and purpose are properly satisfied in God’s presence.

This abridged excerpt is from God Dwells Among Us: Expanding Eden to the Ends of the Earth (Kindle Edition) by G.K. Beale. Our staff highly recommends it. It can be purchased on Amazon.