I’ve been considering a speculative interpretation of the first 11 chapters of Genesis, regarding it not as three consecutive eras (Eden, antediluvian and postdiluvian), but rather as three aspects or perspectives for understanding the entire history covered by the Hebrew bible. It is an approach similar to what I believe is appropriate for interpreting the Tribulation and the Millennium in Revelation, and results in a Chiastic presentation of all history as below:
- A – Eden and the Antediluvian Age
- B – Postdiluvian world (Noahic Covenant)
- C – Israel
- X – Christ
- C’ – Church
- C – Israel
- B’ – Present Age
- B – Postdiluvian world (Noahic Covenant)
- A’ – Millennium and Tribulation
In this scheme, A1 and A1’ are representations of the reign of God over His people, with the blessings and protections that He provides. Eden (A1) is a projection back to the origins of mankind, and the Millennium (A1’) is a projection forward to the end of the age (the Amillennial view). Each of these may be considered as a proleptic presence of the New Creation.
The Antediluvian era (A2) and the Tribulation (A2’) represent the free rein given to the wicked to pursue their own ways and to persecute God’s people. This leads, in the end, to their judgment. In Daniel and Revelation it is represented as a time, times, and half a time, which I interpret qualitatively, not quantitatively. It is a “time”, in that it is the appropriate duration ordained by God. It is “times”, in that it feels excessively long from the perspective of God’s persecuted people. And it is “half a time” in that the wicked see it as cutting them off prematurely, in their prime.
The narrative of the postdiluvian world (B) and the corresponding present Age (B’) represent the situation of all humanity before and after Christ, respectively. It is a time of co-existence of the righteous and the wicked, living together under the forbearance and providence of God, giving the wicked opportunities to repent. That is the essence of the Noahic covenant (Genesis 9:1-17). God’s dispersal of humanity at the Tower of Babel (Gen 11:1-9) is an example of gracious divine intervention, for the sake of preserving humanity. My point is not to deny the historicity of some kind of catastrophic flood, but rather to suggest that the main purpose of the narrative is theological rather than historical.
Israel (C) and the Church (C’) are the people especially called out for a redemptive mission, before and after Christ, respectively. A, B and C are all concurrent, before Christ, as types; and A’, B’ and C’ are all concurrent, after Christ, as anti-types.