Genesis 1v1 Re-examined

Transcription

1 Genesis 1v1 Re-examined By. Kel Hammond Revised - 24-May-17. Updates of this file are located here. Contents 1. Introduction. 2. Brief Overview. 3. The different ways to read Gen.1:1. 4. Key Words In the beginning. 5. Key Words Create and Made. 6. Key Words the heaven and the earth. 7. Key Comparative references that speak about the Creation. 8. Other Miscellaneous Questions about Genesis One Considered. 9. Conclusion. 10. Addendum The Structure of the Book of Genesis. 1. Introduction. Among Bible students, who believe that the Bible contains God s word and is the product of special inspiration, there are various interpretations of the intended meaning of Gen.1:1. In this brief review we will consider only those interpretations that take the words of the Genesis account literally, that is, we will only examine those interpretations that accept that the 6 days detailed in Genesis chapter one are six literal & consecutive days. We do this relying on the authority of the testimony of Exod.20:11 & Exod.31:17. This appears the clearest and most natural way to read the record. With this in mind, there are really only three ways to interpret Gen.1:1. We will examine the strengths and weaknesses of these to discover which is internally the most consistent with the Bible s testimony. We will not be considering or taking into account the scientific evidence of geology, paleontology or any other form of scientific analysis. Our objective is to consider what the words mean only within the context of the Bible s complete revelation. We believe that this is the proper approach when analyzing what the Bible says on this or any other matter. As we examine the record it is also important that we do not confuse the evidence of the Scriptures with the implications of the evidence. In other words, we must strive to understand what the Bible means without being steered by the implications of what we discover or by any other philosophical construct. Unfortunately, it is a common practice to blend these concepts and objectives, and this often leads to predetermined or even strained conclusions. This sort of filtering is dangerous and not true to the text or to God, whom the Psalmist says; hast magnified thy word above all thy name Psalm.138:2. Gen.1:1-2 KJV. In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. With the first two verses of the Bible, we are immediately challenged with ideas and concepts about the world we live in. No matter what interpretation one may place upon these words, they first and foremost tell us that God is the creator of the heaven and the earth. Numerous other scriptures support this conclusion. Of this there is no doubt. See Isaiah.40:26, 42:5, 45:12,18, Mark.13:19, Rev.10:6. Page 1 of 22

2 2. Brief Overview. The following points present a brief summary of the rationale we are advocating and how it is reasoned, presented in a point by point overview. This view is designed to challenge the assumption that the heaven and the earth of Gen.1v1 is speaking about the universe and the planet earth. We are rather proposing that the heaven and the earth of Gen.1v1 is speaking about the whole work of the six days of creation, that is, the forming, fitting and filling of the already existing planet as a domain for mankind. Some scholars call this approach to Gen.1v1 as an 1 introductory encapsulation see the footnote below for examples. 1) - we should note that the basic structure Genesis chapter one formally frames the work of God on each of the six days of creation by a pair of statements, each of which begins with a clearly defined starting point and is concluded by a clearly defined end point. This is seen by the two statements - And God said And the evening and the morning was The work of each day is formally framed this way. This structure begins in Gen.1v3 and concludes in Gen.1:31 - where the work of each day is described. 2) - this introduces the question of how does Gen.1:1-2 fit into this format. To say that it is included in Day One is an assumption that breaks this clear structural format. Furthermore, we must take its premier location into account, firstly as it also fits into the general framework of the book of Genesis, and secondly because it is the first verse in the Bible. 3) - the book of Genesis appears to be divided into 12 books. We can see this most clearly in Gen.5:1. Most of the sections/books of Genesis begin with a statement that describes, in some manner, what the section 1 A Commentary on Genesis, Umberto Cassuto (1944) page 20. Cassuto was a Hebrew Scholar and a Rabbi. In his commentary on Gen.1v1 states, It follows then that the first verse is an independent sentence that constitutes a formal introduction to the entire section, and expresses at the outset, with majestic brevity, the main thought of the section: that in the beginning,.. God created the heavens and the earth. How He created them will be related in detail further on. A link to a PDF copy of Cassuto s book is here. Also see the AIG article, Thoughts on the rāqîa and a Possible Explanation for the Cosmic Microwave Background by Dr. Danny Faulkner on March 23, 2016, and specifically the chapter on The Meaning of Genesis 1:1. Boyd defines an introductory encapsulation as A verb representing an eventuality that subsumes a series of eventualities, which elaborate on the whole (Boyd 2014b, 768). The introductory encapsulation is followed by the elaboration, the elaboration defined as The coherence relation in which eventualities depicted by a group of verbs take place in the same time interval as that of the eventuality represented by the verb that precedes the group (Boyd 2014b, 764). The Link to the article is here. Boyd offered several examples: Example 1. Carl had a great morning [an introductory encapsulation]. His wife made the family bacon and eggs. There was little traffic driving into the office. His secretary had a pot of coffee waiting for him. His cranky first client cancelled his appointment. Example 2. Harry took his family on a great day trip. He drove them up the coast, explored a state park with them, treated them to a nice seafood dinner, and drove them back home tired but happy. Example 3. In Genesis 37:5 7, Joseph dreamed a dream and told it to his brothers and they hated him even more, is an introductory encapsulation, which is followed by the elaboration: He said to them, Please listen to this dream I have dreamed, after which he regales them with the content of the dream. Example 4. 1.Kings.18:30-31, Then Elijah said to all the people, Come near to me. So all the people came near to him. And he repaired the altar of the Lord that was broken down. Is an introductory encapsulation, which is followed by the elaboration of how this was done: And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom the word of the Lord Example 5. Isaiah.60:1, Arise, shine; For your light has come! And the glory of the LORD is risen upon you, is an introductory encapsulation of sorts, which is followed by the elaboration: For behold, the darkness shall cover the earth, And deep darkness the people; But the LORD will arise over you, And His glory will be seen upon you.. Other possible examples - consider Isaiah.24:1, Dan.2:1, 7:1. Page 2 of 22

3 is going to deal with. It is like a heading found in a book or an essay that describes what follows. We see this format in the twelve section; 2) Gen.2:4-5, 3) Gen.5:1, 4) 6:9, 5) 10:1, 6) 11:1, 7) 11:27, 8) 25:12, 9) 25:19, 10) 36:1, 11) 36:9, 12) 37:1 - each of which marks out a new section with its specific theme. 4) - applying the same interpretative principle to Gen.1v1, we can conclude that it describes God s work which is detailed in Days 1-6. That is, all that follows describes the forming, fitting and filling of the heaven and the earth as a habitation for the man, who was made to have the dominion over all the works of God (Psalm.8v4-9). In other words, when the record speaks of heaven and earth it is employing a type of 2 merism for the sky and land and all that is in them. We can see this same format in Gen.2v4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens. This interpretation is confirmed by the wording found in Exod.20:11 & 31:17, For in six days the LORD made heaven and earth, the sea, and all that in them is. This is describing the same works that Gen.1v1 describes, which clearly refers to all the works of God over the six days of creation. Therefore, whatever Exod.20:11 and Exod.31:17 are speaking about, it is not about the creation of planet earth. The plain meaning of the words is that they are speaking about the work of the six days. 5) - we should also note from the way that Exod.20:11, as well as Ps.146:5-6, Acts.4:24, 14:15, Rev.10:5-6, uses the words for earth and the seas that the word earth cannot therefore be referring to planet earth. With this in mind we go back to Gen.1v10 and read, And God called the dry land Earth. We also know that the Hebrew word for Land is Eretz, which refers to land in various ways and contexts. 6) - from Exod.20:11 we note that the same can be said of the heaven and sea. We have Genesis specifically explaining these terms as follows - And God called the firmament Heaven (Gen.1:8), which describes the barrier or the space between the separated waters. And again in V10 we read, and the gathering together of the waters called he Seas: 7) - we know from Matt.19:4, Mark.10:6, and 1.John.3:8 that the term in the beginning refers to the first six days as well as the time that the first pair were in the garden. It does not refer to a point of time but rather to an epoch of time. The meaning of the Hebrew word beginning itself implies the beginning of a process that will lead to some final conclusion (see the further explanation of this term later in this essay). 8) - the words create and made are very flexible in their meanings. It is not reasonable only to select those that suit a singular interpretation. For example, Gen.1:27, 5:1-2 both speak of the creation of man. Yet we are told that the man was not made out of nothing, but was formed out of the dust of the earth (Gen.2:7). In other words, as a potter would fashion clay, so God fashioned man out of dust and gave him life. The words create and made seem to be used almost interchangeably in this context. The same rationale can be applied to Gen.1v1, which summarizes what occurs on the first six days. Some suggest that the word "bara" does not mean, "create" (that the Hebrew actually has no word that precisely means "create" in the sense of something out of nothing). The word rather carries the idea of "to fatten", as it is used in 1.Sam.2:29 (made yourselves fat), and Gen.41:4 (fat cows). Therefore, the Gen.1v1 would mean In the beginning God fattened the heavens and the earth, i.e. the fattening or filling of it, to give them form. 9) - the opening statement in Gen.1v1 opens the whole of the Bible as well as the first section of the 12 separate sections of Genesis. It begins with a summary statement to encapsulate all that is to follow and acts much like a heading for the section that runs from Gen.1v1 -> 2:3. This first section introduces us to foundational concepts of why things were made as they are. 2 A merism is a figure of speech in which contrasting words refer to an entirety including all its several parts i.e. here heaven and earth refers to the entirety of God s creative work over the coming 6 days. A commonly used examples of a merism is lock, stock and barrel which describes all the parts of a rifle, or I searched high and low i.e. everywhere, or he fell for it hook, line and sinker i.e. totally. Page 3 of 22

4 10) Gen.1:2 therefore describes the condition of the world immediately prior to God s work on the first day. The ESV captures the sense, and reads like this; The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. Thus, the starting point of the six days of creation is not from nothing, but from materials unformed and empty. In like manner we read that man was created form pre-existing materials Gen.1:27 & Gen.2:7 So God created man and And the LORD God formed man of the dust of the ground. 3 Cassuto, in his commentary on Genesis, shows that Genesis 1:2 does not necessarily follow sequentially what is stated in verse 1; rather, it is a descriptive statement that represents the state of the world near the beginning of the creative process that is summarized in verse 1. As such, Genesis 1:1 functions to summarize the account of creation to follow, and Genesis 1:2 31 elaborates upon the details of God s creative activity. In the rest of this essay we will expand on the points raised in this summary and also consider other theories about meaning of the early verses of Genesis. 3. The different ways to read Gen.1:1. Interpretation 1 = Old Earth Creation (Gap) Theory. The statement in the beginning is said to refer to some-time in the distant past, possibly millions or billions of years ago, when God originally made the universe and planet earth. This ancient time and event is called, in Gen.1:1, the beginning. This interpretation proposes that a gap of possibly millions or billions of years exists between Gen.1:1 (the original creation of the heaven and the earth ) and the rest of the events recorded from Gen.1:2 and onwards. With some who hold this theory there is a ruin and reconstruction theme, which is said to be supported by the words of Gen.1:2 and the earth was without form and void. These are sometimes re-interpreted as the earth had become without form and void, however this is an interpretive conclusion not solely supported by the original Hebrew. Also, the ruin and restoration theory is said to be supported by comparing the KJVs interpretation of Gen.1:28 Be fruitful, and multiply, and replenish the earth with Gen.9:1 Be fruitful, and multiply, and replenish the earth. Replenish in English means to fill again, however this also is an interpretive conclusion not solely supported by the original Hebrew. 3 Whenever the subject comes before the predicate, as here, the intention of the Bible is to give emphasis to the subject and to tell us something new about it; see, for instance, iii 1: Now the serpent was cunning, etc. (the serpent had not previously been mentioned by name, but was merely implied in the general term beast of the field ii 19, 20). But in most cases, including our own, the subject has already been mentioned earlier, and the verse comes to focus the reader s attention on it; e.g. iv 1, 18 (four times); vii 16, 19; x 8, 9, 13, 15, 24, 26; xi 12, 14; xiii 17, 18; xx 4, xxi 1; xxii 23; etc., etc. It is as though Scripture said: As for this subject, I have to tell you that this is what happened, or what he did, or what befell [sic] him. Here, too, the meaning is: As for the earth alluded to in the first verse, I must tell you that at the beginning of its creation, it was without form or life, etc. I do not agree with the rest of his commentary in this section I think he proceeds to read our modern perspective into the record. A Commentary on Genesis, Umberto Cassuto (1944) page 21. Cassuto was a Hebrew Scholar. A link to a PDF copy of Cassuto s book is here. Page 4 of 22

5 Some versions of this theory suggest that this interpretation accounts for the existence of the Angels, who once may have inhabited the earth. Other versions of this also suggest that the darkness that existed in Gen.1:2 was the result of God s judgment upon the angels that sinned, or perhaps even Satan himself. Again, this is an interpretative conclusion. Some also assert that this theory allows the record to be reconciled with the scientific conclusions regarding the age of the earth. 4 The theory gained strong support among many Conservative Christians after it was popularized by Thomas Chalmers in the early 19 th Century. It was the dominant theory among conservative Christians up until the 1950s. Interpretation 2 = Young Earth Creation Theory. This theorizes that the physical heaven and earth of Gen.1:1 were made in an instant, immediately at the start of Day 1 of the creation week, for both were in the beginning. This is an interpretative conclusion, not solely supported by the record of Genesis chapter one. This theory claims to be based upon Scripture alone, and says that the words in the beginning in Gen.1:1 are clearly talking about the same general timeframe as those which speak of the creation of man in Gen.1:26-28, for Jesus himself tells us this in Mark.10:6. Therefore, no significant gap of years could exist between these two references. This means that the beginning in Gen.1:1 must refer to the same general time frame as the rest of Genesis chapter one, and no significant time gap is possible. This interpretation advances God s own testimony in Exod.20:11 & Exod.31:17, which both say that in six days the LORD made heaven and earth. Therefore, the beginning spoken of in Gen.1:1 in which God created the heaven and the earth must be a part of and at the start of the six days of creation, for it is included in it. Those who support this interpretation claim that they are being true to the record, and that those who hold to the Gap theory have compromised the Scriptures to accommodate the conclusions of science regarding the age of the earth. This theory gained serious traction in the 1950 s among the Evangelical conservative churches, and is actively promoted by fairly enthusiastic and dedicated Evangelical organizations, such as 5 AIG (Answers in Genesis), 6 CMI, and many others. A Critique of the Old and Young Earth Theories, and their relative weaknesses. The two interpretations detailed are the dominant theories currently held by conservative Bible students. We will now review some of the more obvious weaknesses of each position. When comparing different theories and their critiques of alternates, it is important to remember that identifying the weaknesses of one theory does not mean that the alternative being proposed is true. This form of reasoning is called a false dichotomy. If the theory being critiqued is inconsistent with the evidence, then it should be rejected. This therefore means that the alternative, or some other interpretation, is the correct one. The other may not yet have been understood. 4 The link provided refers to a web site that presents a reasonable argument to support the Gap Theory. See here 5 Answers in Genesis is an evangelical organisation. See here. 6 Creation Ministries International is an evangelical organisation. See here Page 5 of 22

6 Both of the theories detailed above depend upon identifying the heaven and the earth in Gen.1:1 with the universe and planet earth. This is an assumption that may rather be the product of reading and interpreting the record from our own modern perspective. We will consider this in a following section (Chapter 5). This is particularly troublesome, for Gen.1:6-8, 9-10 tell us that the heaven was made and named on day 2 and the earth was made and named on day 3. No convincing theory has been argued to persuasively explain this anomaly and how it meshes with the words of Gen.1v1. The Young Earth theory does not deal effectively with the rather obvious question raised when we compare the similar references. For Gen.1:1 says In the beginning God created the heaven and the earth, whereas Exod.20:11 (& Exod.31:17) says for in six days the LORD made heaven and earth. Exod.20:11 says too much. It appears to gives meaning to Gen.1:1, as if both references are speaking of the same thing. Both records are speaking about the work of forming and filling of the heaven and the earth over the total of the six days that God worked in Genesis chapter one. If we compare the way the words the beginning are used in the following references, Gen.1:1, Matt.19:4, Mark.10:6, 1.John.3:8, we will find that the beginning seems to refers to a distinct epoch of time and not to a singular point of time. The beginning is used to describe events that occurred during the whole period spoken of from Gen.1:1 up until and including the time when the man was expelled from the Garden in Gen.3. We will expand on this in the relevant section following (Chapter 3). The Old Earth (Gap) theory also does not deal consistently with the phrase in the beginning, and ignores Jesus own usage of this phrase in Matt.19:4 and Mark.10:6. The Old Earth (Gap) theory appears to be an attempt to reconcile Scripture and Science, but the assumed Gap is not clearly or strongly supported, or even confirmed by other parts of Scripture. This is not an overwhelming problem, but an important observation. The Young Earth theory, although it claims to interpret the record of Genesis literally, ends up with a number of scriptural anomalies that don t quite match the theory. Such as, the creation of heaven on day 2 and the earth on day 3, and the corresponding scriptures that speak of the creation being over 6 days and not at the start. Both Old Earth (Gap) and Young Earth Theory. There is also the anomaly of the structure evident in the book of Genesis. The book is clearly divided into (12) sections, and each begins with a statement summarising what comes after, and not what went before. This means that Gen.1v1 summarises what is recorded in the first section of Genesis, i.e. from Gen.1v1 to Gen.2v3. See the Addendum for a brief review of this structure in Genesis. Young Earth Theory. While not allowing the science to guide our interpretation of Genesis, it is a fact that believing that the Universe and Earth is between 6,000-10,000 years of age presents a significant scientific challenge. A fair summary of the situation is found in the relevant section of 7 Alan Hayward s book, Creation and Evolution (1985). There is also the evidence of Gastroliths smooth grinding stones found in the rib cage / bellies of dinosaur fossils, some of which contain fossils of earlier life forms. Also consider the differences between Gradualistic Uniformitarianism and 8 Catastrophism. 7 Creation and Evolution The Facts and the Fallacies, by Alan Hayward (1985) Part 2, Pages See Derek Ager, The New Catastrophism (Cambridge, UK: Cambridge University Press, 1993), 120. He explains in the preface why other geologists had a different interpretation: For a century and a half the geological world has Page 6 of 22

7 Interpretation 3 = An Alternative View on Old Earth Creation Theory. As a believer and student of the Word I have, at different times, held both of the two dominant theories mentioned already concerning the meaning of Gen.1:1 and the age of the earth. I can sympathize with both views. However, I have never been comfortable with reconciling the wording and concepts presented in the whole Scriptural record with either view, when all the evidence of the Bible is brought to bear. This has forced me to look more closely at what is being said and communicated in Gen.1:1 on these matters. What follows is a summary of my findings and conclusions. This interpretation suggests that the Hebrew in the book of Genesis is clearly divided into 12 thematic sections, and that at the commencement of each of these sections a statement is made that summarises all that follows. Therefore, Gen.1v1 is a summary of the rest of God s work of creation, and covers the first section from Gen.1v1-2v3. It is also an introduction to the whole book. See the Addendum at the end of this article for a summary of this sectional breakup of Genesis. This interpretation proposes that the words that speak of God creating the heaven and the earth in Gen.1:1 are referring to the same general events recorded in the first section of Genesis, as noted above. They have nothing to do with the original creation of the universe and of planet earth. This theory claims to be based upon Scripture alone, and says that the words in the beginning in Gen.1:1 are clearly talking about the same general timeframe as those which speak of the creation of man in Gen.1:26-28, for Jesus himself tells us this in Mark.10:6. Therefore, no significant gap of years could exist between these two references. This interpretation is supported by God s own testimony in Exod.31:17, which says that in six days the LORD made heaven and earth. Therefore, the beginning spoken of in Gen.1:1 in which God created the heaven and the earth must be the same period as the six days of creation. (In this area my conclusion differs from the Young Earth Theory). This interpretation also suggests that both Old Earth (Gap) Theory & Young Earth Theory are based upon an incorrect interpretation of what the heaven and the earth are in Gen.1:1, by ignoring the meaning that Genesis chapter one supplies. That is, that the heaven was made and named on day 2 (Gen.1:6-8), and the earth was made and named on day 3 (Gen.1:9-10). Both were in the general epoch that the Bible calls the beginning. This interpretation also alleges that the general meaning the word earth ( א ר ץ erets) refers to dry ground, or land, which both man and beast inhabited. It suggests that you will be hard pressed to find any OT reference that unequivocally uses this word to refer to planet earth. Most of the references found in the OT seem to refer to land, in one form or another. To confirm this conclusion, it points to the numerous references found in other parts of the Bible that clearly distinguish between the heaven, the earth and the sea. These will be listed in the comparative reference section below (Chapter 6). been dominated, one might even say brainwashed, by the gradualistic uniformitarianism of Charles Lyell. Any suggestion of catastrophic events has been rejected as old-fashioned, unscientific and even laughable (p. xi). Page 7 of 22

8 It further suggests that reading the words the heaven and the earth as the universe and planet earth is the product of our modern bias and not the intent of the original reference or even of the Scriptures in general. Moses, Solomon and Nehemiah all also speak about the heaven of heavens (Deut.10:14, 1.Kg.8:27, 2.Chron.2:6, 6:18, Neh.9:6, Psalm.148:4), and the Psalms speak of God as being above the heaven (Psalm.8:1, 113:4). These references suggest that the term heaven has reference to more than one location. However, the heaven spoken of in the early part of Genesis chapter one is a defined physical location, found between the separated waters. This would most logically refer to the upper atmosphere or sky, in our parlance, for space is empty and not full of water. It also suggests that the general theme of Genesis is focused upon the creation of the man and the dominion that was given to him by God over all his works (Gen.1:26-28 & Psalm.8:3-6). For this reason, the record in Gen.1:2 commences with the condition of the heaven and the earth, as well as the sea, and shows how this world started out without form and void, and was covered in both deep water and darkness. It concludes that the opening statement of Genesis is like an executive summary of the total work of God in Genesis chapter one. This section then describes the condition of the heaven, the earth when God began to form and fashion it, and finishes in Gen.2:3 with the work now finished and ready for the man to live in. This is first of the 12 sections of the book of Genesis, and it is an introduction to all that follows. It runs from Gen.1:1-2:3. The phrase in the beginning therefore relates to everything that occurred in that first creative week, i.e. from the without form and void to the completion of all God s work, and even stretches to the fall of man (1.John.3:8). This whole period is called the beginning. See also the comments in the section following this, i.e. Chapter 3. It might be asked - what is the difference between this interpretation and the Old Earth (Gap) theory, as they both end up with a similar outcome as far as the age of planet earth is concerned? The difference is that the Old Earth (Gap) theory has some serious issues when trying to reconcile it to the rest of Scripture. This leaves it wide open to attack by those who advocate the Young Earth theory. In contrast to this, the way advocated here of viewing Gen.1:1 fits in with the general tenor of the Bible s whole testimony, the general structure that is found throughout the book of Genesis, including the words of Jesus himself, and negates all/most of the shortcomings found in other theories. Those who support this interpretation claim that they alone are being true to the whole Scriptural record irrespective of the consequences. 4. Key Words In the beginning. Gen.1:1. In the beginning God created the heaven and the earth. This phrase in the beginning is used elsewhere in the Bible and evidently speaks of things that refer to the general situation found in the first 3 chapters of Genesis. That is, it refers to the creation week as well as the whole period that Adam and Eve remained in the garden and in close and harmonious fellowship with God. Consider the following NT references that support this conclusion - Page 8 of 22

9 Matt.19:4. And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, (See also V8) Mark.10:6. But from the beginning of the creation God made them male and female. 1.John.3:8. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. See also Mark.13:19 & 2.Pet.3:4, for both of these references speak of the beginning of creation and quite clearly refer to the events of early Genesis and the creation of man. Jesus also speaks in similar terms in Luke.11:50-51 when he say; That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; From the blood of Abel to the blood of Zacharias Again, in Romans 1:20, the Apostle Paul says of God: For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. We may deduce from the references listed that the issues surrounding the creation of man are connected in timing to those recorded in Gen.1:1. The common wording re- the beginning is identical and is drawn from the same source. Therefore, we conclude that Gen.1:1 is set at the same general time as all the events recorded in Gen.2 & Gen.3, because, according to Jesus, Peter s & John s interpretation, all of these things were in the beginning. This simple analysis casts doubt over the Old Earth (Gap) theory, as that theory speculates that a gap exists between Gen.1:1 and V2-3 etc. For this reason, the Old Earth Gap theory has fallen out of favour in recent times among many Bible students. The beginning and the end. The phrase in the beginning raises the question of in the beginning of what? For, if there is a beginning one assumes that there must also be a middle and an end. This seems to be the point of the words. In this regard, we note that the word beginning in the Hebrew is often translated firstfruits (cf.exod.23:19, 34:26, Lev.23:10), which refers to the beginning of the harvest year, which was finished with the ingathering of the complete harvest at year s end (Exod.23:16, 34:22). In this context the word implies the beginning of a set of related events that would later be completed. When considering Gen.1:1 from this perspective, the record is therefore designed to provide an explanation of why things are as they are, and also why we (men and women) should strive to understand where we fit into this purpose of God, because this purpose of God will have an end. When we come to the NT record, we note this implied theme in a number of places. For example; John.1:1-3 speaks of God s word being in the beginning, and John.1:14 speaks of God s word being made flesh in the person of Jesus Christ. For this reason James says in Acts.15:18. Known unto God are all his works from the beginning of the world. All of the works of God are working towards an end, which is what much of the rest of the Bible speaks about in its various promises and prophecies. This seems to be the theme depicted in 1.Cor.15:23-28, which commences with Christ the firstfruits, which eventually leads to the completion of the harvest like work of God s purpose, Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and authority and power. For he must reign till he hath put all enemies under his feet. The end depicted in this reference completes God s declared purpose with man and with the earth. Man, according to God s original purpose, will have been given the dominion over the creation. This is not sinful man, but the Lord Jesus Christ himself along with men and women who are likewise in God s image and likeness (see Gen.1:26-28, Psalm.8:3-6, Heb.2:5-11), for this Jesus is the firstborn among many brethren (Rom.8:29, Col.1:15), the beginning of the creation of God (Rev.3:14). Page 9 of 22

10 5. Key Words Create and Made. Much has been written about the meaning of these words Create and Made in the first chapter of Genesis. Many interpretations are directional in their intent, that is, they are aligned towards a particular outcome which may misdirect us from a clear and proper understanding of their intent. We will strive to avoid this type of interpretation by looking not only at the meaning on the key words create and made, but also by analyzing how they are used in a number of similar contexts. This way we hope to avoid falling into the trap of selectively proving or confirming our own pre-determined conclusions, which is a common interpretative practice. Create. Create = Heb ב ר א bara = To cut, carve out, shape by cutting, and in this context it generally means to shape, fashion or create. It is used in about 54 references in the OT. For example; Gen.1:1, 27, 2:3, 4, 5:1, 2, Psalm.51:10, 104:30 etc. Many respected interpreters suggests that the word intends to convey the idea of creating something from nothing. However, the way the word is used in the Hebrew of the OT indicates that this interpretation does not hold true in all situations. There are enough examples to call this interpretation into question. We have listed some of these below. For example, Gen.1:27, 5:1-2 both speak of the creation of man. Yet we are told that the man was not made out of nothing, but was formed out of the dust of the earth (Gen.2:7-8). In other words, as a potter would fashion clay, so God fashioned man out of dust and gave him life. The words create and made seem to be used almost interchangeably in this context. Some suggest that the word "bara" does not mean, "create" (that the Hebrew actually has no word that means "create" in the sense of something out of nothing) but "to fatten", as it is used in 1.Sam.2:29 (made yourselves fat), and Gen.41:4 (fat cows). Therefore, the Gen.1v1 would mean In the beginning God fattened the heavens and the earth, i.e. the fattening or filling of it. In the Greek Septuagint version of the Bible (LXX), in Gen.1v1 the word created is the Greek word ἐποίησεν. In the LXX, this is the same Greek word translated as "made" in Jer.18:4. The Hebrew word made in Jer.18:4 is ה ש ע (asah) which shows that the two words have similar meanings. In Jer.18:4 it is speaking about the potter having power over the lump of clay to make it to his desired shape. Again, this is the same Greek word translated as make in Rom.9:20-21, Strongs 4160 ποιέω, where we read Hath not the potter power over the clay, of the same lump to make (4160) one vessel unto honour, and another unto dishonour. Again in the following two examples, we see creation spoken of in the terms of re-fashioning or forming existent materials into the desired pattern, shape or outcome. Psalm.51:10. Create in me a clean heart, O God; and renew a right spirit within me. Isaiah.43:1. But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. With reference to the more basic meaning of the word create as to cut, we should give consideration to the following. Here the people cut down trees to make lumber to build with. Josh.17:15. And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there Page 10 of 22

11 Made. Made = Heb ע ש ה asah= To Labour, to work about any thing, and in this context it generally means to make, to do labour, to produce. Used in Gen.1:7,16,26,31, 2:2,3,4,18, 3:1,7, 6:14 etc. The word seems to be related to the word Create, as the two words are often used together. In some contexts they seem almost to be interchangeable with one another (Gen.5:1). From some of the references above we can see that again the idea behind made does not imply made from nothing, but rather usually from pre-existing materials. Gen.1:26 God made man from the dust (Gen.2:7-8), and again in Gen.3:7 the first pair sowed fig leaves together and made aprons for themselves. Again in Gen.6:14 Noah was to make an Ark of Gopher wood. See the note above under create, to see how the LXX translates made asah in Jer.18:4. Create & Made used together The following references show how the two words are used together, almost interchangeably. In all of these examples, there is no clear justification to conclude that the things that were made were made out of nothing. Rather, the words could easily refer to the reshaping and reforming of materials that existed already. Gen.1: And God said, Let us make man in our image, after our likeness: So God created man in his own image, in the image of God created he him; male and female created he them. Gen.2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Gen.2:4. These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens 6. Key Words the heaven and the earth. It is clearly apparent that Old Earth Creation (Gap) Theory & Young Earth Creation Theory both depend upon interpreting the words heaven and earth in Gen.1:1 to mean the universe and planet earth. 9 Old Earth Creation (No Gap) Theory disputes this interpretation, and considers this conclusion the product of faulty reasoning which springs from imposing our own modern perspectives upon the Genesis record. To this end it asks what does Gen.1:1 really mean, and how should we understand the terms heaven and earth? What is the key to interpreting this reference and these words? When we read Gen.1:1, does our modern perspective cause us to read the words the heaven and the earth to refer to something like the following picture. Is this simply the product of our society or our education causing us to read the words this way? Did men in past ages think in these terms? This view of things has only been common in modern times. If the record of Genesis is not designed or intended to present a scientific perspective of events, but rather a viewpoint suitable for all ages, then the basis of the modern interpretation of Gen.1v1 is somewhat questionable. 9 Robert Roberts makes a similar point in The Christadelphian, vol. 10, p. 163 (1873). He writes, Heaven and earth of Genesis is not synonymous with the Universe. Heaven is described as the firmament, formed to divide the waters that are above the firmament from the waters that were under it. It is, therefore, the body of atmosphere encircling the globe, whose existence was thus Mosaically made known ages before it was philosophically ascertained. The testimony is, that heaven and earth in this limited extent, were the subject, six thousand years ago, of a process called create... Before the six days work began, he speaks of the earth as being without form and void and darkness on the face of the deep (Gen. i. 2.) How long it had been in this state is not hinted; but the narrative leaves room for the measureless ages said to be required by geology. Page 11 of 22

12 Given the question we have raised about the applicability of interpreting Gen.1:1 through our modern perspective, and the possibility of impressing upon the record our own educational filters, we ask; is their some way to work out what these terms heaven and earth mean within the scriptural context? To facilitate this, let us now examine how other parts of scripture speak about the events of Gen.1:1, and the whole creation record. Gen.1:1. In the beginning God created the heaven and the earth. Genesis chapter one supplies a definition of these terms heaven and earth, and when they were made. 1. The Heaven was made on Day 2, just as Gen.1:8 says: And God called the firmament HEAVEN. 2. The Earth was made on Day 3, just as Gen.1:10 says: And God called the dry land EARTH. Further to this, the following references tells us that making the heaven and earth was the work of six days, and not the work of one day. Exod.31:17. for in six days the LORD made heaven and earth Exod.20:11. For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it. How do we reconcile all these ideas to Genesis chapter one? We suggest that the most logical way to read these verses is to conclude that the whole creative act of the six days of creation is described in the summary words of Gen.1:1. In other words, Gen.1:1 is summary of what comes after and not of what happened before. Therefore, the creation itself was the work of six days in which the heaven and earth and sea were formed, fashioned and filled with life. It is not speaking about the Universe or the planet. Now this interpretation is confirmed by the following reference. This speaks of the forming and fashioning of heaven and earth, and how they were filled with the host of them. The host speaks of the living creatures that were made as well as the lights that were made in the firmament of heaven. Interestingly, these words come towards the end of the first section of Genesis and summarize all that had been done. Gen.2:1. Thus the heavens and the earth were finished, and all the host of them. The next reference is summarizing the work that is spoken of in the second distinct section of Genesis. Again, see the Addendum for the breakup of the divisions in Genesis. It uses the phrase in the day in a Page 12 of 22

13 general way that refers to God s creative work. This phrase is used in a similar way in other parts of the Bible (Gen.35:3, Num.3:1, Jer.34:13, 1.Kg.2:37,42), although, like the equivalent expression in English, it can refer to either a single day or a defined period. The context determines which form is utilized. Here then, we again find the idea of the heavens and earth being created used to describe the forming, fashioning and filling of the heaven, earth and sea. Gen.2:4. These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens. We conclude that the record is speaking about the forming, fashioning and filling of these environments, and not about the original creation of planet earth. The following reference speaks clearly with these ideas in mind. Isaiah.42:5. Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh of it; he that giveth breath unto the people upon it, and spirit to them that walk therein. We see the opposite of this creative work at the time of the flood. Here the earth is said to be filled with violence, and how God determined to destroy evil mankind with the earth. Again, in this context the earth cannot mean the planet earth, but only the land where man dwelt. Gen.6: The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. Does earth ever mean planet earth? Let s now consider the reference that is most often advanced to support the idea that the earth in Scripture is often planet earth. The other references that are advanced to show that the earth can refer to planet earth can be similarly explained. Isaiah.40:22. It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: The first thing to notice about this reference is the highly figurative nature of the terms it uses. Men are like grasshoppers, the heavens like a curtain and spread out like a tent. These are figures that speak in symbolic language of God s greatness in comparison to the heavens and earth. So how are we to understand the phrase that depicts God as sitting upon the circle of the earth? Surely it is not to be taken literally? No, it is figurative statement that should not be used to support the theory that the earth is round. That is not the point being made. The Hebrew word circle ח וג( chuwg) has the basic the meaning of; a circle, circuit, or a compass. It is used 3 times in the Hebrew OT. Job.22:14 speaks of God walking in the circuit of heaven and Prov.8:27 speaks of God originally setting up a compass upon the face of the depth or as the NKJV says; When he drew a circle on the face of the deep. In the 3 scriptural references that this word is used, we find reference to the circuit or circle of heaven, earth and sea. None of this supports the idea of a sphere or a globe, as it is often stated and portrayed. The simplest way to understand the phrase circle of the earth is to see it as figurative, as if God was sitting high above the earth (land where men dwell) and his circling power encompasses everything below, i.e. on the land where the grasshopper sized men live. Using this reference to prove that it refers to planet earth as a sphere is tenuous and on examination not sustainable. Page 13 of 22

14 7. Key Comparative references that speak about the Creation. When reviewing other OT and NT references that speak of the creation of the heaven and the earth in Genesis, it is important that we note how the scriptures use the terms and separate out the three major domains of heaven, earth and sea. For example, in the references detailed below we can clearly see that during the six days of creation God made the heaven, the earth and the sea, and all things in them. This clearly tells us that the earth cannot refer to planet earth. Also, there is no scriptural reason that would in any way suggest that the days should not be taken as literally six days, for that is what Genesis one says, and that is what is communicated by God in Exodus (see below). From the way these references speak of these three domains it is quite clear that these are not speaking about the original creation of planet earth, but about the forming, fashioning and filling of the heaven, earth and sea. Also of note is the way some references include heaven, earth and sea, while others only speak of heaven and earth and omit the sea. Compare Exod.20:11 with Exod.31:17. This makes it clear that these are interchangeable terms. Exod.20:11. For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it. Exod.31:17. It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. Psalm.146:5-6. Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God: Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever: Acts.4:24. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: Acts.14:15. And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: Rev.10:5-6 And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: Rev.14:7. Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. We therefore conclude that the terms heaven and earth do not refer to the universe and to planet earth in the references mentioned in the Scriptures that speak about creation. We therefore ask; on what basis would we be justified in interpreting Gen.1:1 this way? Page 14 of 22

15 8. Other Miscellaneous Questions about Genesis One Considered. There are a number of questions about Genesis chapter one that we have not specifically addressed in this brief analysis. We will now consider some of these, and suggest possible explanations only. These ideas are only possible explanations, and not to be taken as dogmatic assertions. Firstly, if we take the record as authentic and endorsed by God as being a factual summary of past events (see Exod.31:17), which is how Jesus (Matt.19:4 -> Gen.1:27, Matt.19:5 -> Gen.2:24, Matt.19:4,8 -> Gen.1:1, Mark.10:6 -> Gen.1:1 & Gen.1:27) and his apostles treat the narrative, then we will read the words with much care and seek to understand what ideas are being conveyed in the record. After carefully considering the way the rest of the early chapters of Genesis are recorded it seems that the record is the product of a specially communicated and inspired historical-narrative. It also may have been passed down from the time of the Patriarchs as either a verbal or a written record. See the brief consideration of this in the Addendum. This seems to be the reason Jesus corrected the Jews position on divorce, for they miss-used the Law of Deut.21:1-3 while ignoring God s revealed purpose which had been known since the beginning. We then should try and understand the ideas communicated and why they are written the way they are. This method of communication would suggest that although the record is dealing with actual events, and it is also designed to convey both foundational and allegorical concepts. If our main thesis in this essay about Gen.1:1 being an executive summary of God s creative work is correct, then the starting point of God s work is actually verse two, which describes the condition of the world PRIOR to the six days of creation; Gen.1:2 And the earth was without form and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. This is the most logical conclusion from the structure of Genesis chapter one. Therefore when we read of each of the six days of creation each begins with the phrase, And God said and each concludes with the phrase, And the evening and the morning were.. These then bookend each of the six days of creation, which naturally tells us that the planet was already in existence before the first day. Gen.1:2 then provides the starting point to God s creative work as described in the rest of Genesis chapter one. Before day one, the land/earth was without form (formless, waste) and void (empty) perhaps better rendered as a desolate wasteland (Jer.4:23, 26). The significance of this opening statement is that this marks a starting point to God s work and of God s purpose to make a habitable place for the man to live, prosper and have dominion over, which is the central theme of Genesis chapter one (Gen.1:26-28). The next two statements in Gen.1:2 then describe the nature of the situation as it then existed. Firstly we read that Darkness was upon the face of the deep. From the way this term is used in other places, the deep speaks of the deep ocean that covered the submerged land/earth, and the face of the deep seems to speak of the top or surface of this deep ocean. Therefore, the world is presented to us as covered in deep water, with darkness upon the surface of this deep. The next statement in this set reads; and the Spirit of God moved upon the face of the waters? The face of the waters here are to be distinguished from the face of the deep mentioned earlier. The face of the waters appears, from the ideas spoken of in day two, to refer to a thick dark cloud layer of water (vapour) that sat heavily upon the face of the deep (see also Gen.1:6-7, Deut.4:11, Psalm.148:4, Ezek.32:7). God speaks figuratively and poetically of His creative work to Job, when he asks; Where were you when I laid the foundations of the earth? (Job.38:4), and goes on to describe the seas covered in thick clouds as a garment; Job.38:8-9 ESV Or who shut in the sea with doors when it burst out from the womb, when I Page 15 of 22