Text -- Genesis 1:1-13 (NET)

The Creation of the World

1:1 In the beginning God created the heavens and the earth. 1:2 Now the earth was without shape and empty, and darkness was over the surface of the watery deep, but the Spirit of God was moving over the surface of the water. 1:3 God said, “Let there be light.” And there was light! 1:4 God saw that the light was good, so God separated the light from the darkness. 1:5 God called the light “day” and the darkness “night.” There was evening, and there was morning, marking the first day. 1:6 God said, “Let there be an expanse in the midst of the waters and let it separate water from water. 1:7 So God made the expanse and separated the water under the expanse from the water above it. It was so. 1:8 God called the expanse “sky.” There was evening, and there was morning, a second day. 1:9 God said, “Let the water under the sky be gathered to one place and let dry ground appear.” It was so. 1:10 God called the dry ground “land” and the gathered waters he called “seas.” God saw that it was good. 1:11 God said, “Let the land produce vegetation: plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds.” It was so. 1:12 The land produced vegetation– plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good. 1:13 There was evening, and there was morning, a third day.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 1:1

Observe here. 1. The effect produced, The heaven and the earth - That is, the world, including the whole frame and furniture of the universe. But 'tis only the visible part of the creation that Moses designs to give an account of. Yet even in this there are secrets which cannot be fathomed, nor accounted for. But from what we see of heaven and earth, we may infer the eternal power and godhead of the great Creator. And let our make and place, as men, mind us of our duty, as Christians, which is always to keep heaven in our eye, and the earth under our feet.

Observe 2. The author and cause of this great work, God. The Hebrew word is Elohim; which (1.) seems to mean The Covenant God, being derived from a word that signifies to swear. (2.) The plurality of persons in the Godhead, Father, Son, and Holy Ghost. The plural name of God in Hebrew, which speaks of him as many, tho' he be but one, was to the Gentiles perhaps a favour of death unto death, hardening them in their idolatry; but it is to us a favour of life unto life, confirming our faith in the doctrine of the Trinity, which, tho' but darkly intimated in the Old Testament, is clearly revealed in the New.

Observe 3. The manner how this work was effected; God created, that is, made it out of nothing.

Wesley: Gen 1:1

existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters, and the beasts and man out of the earth; but that earth and those waters were made out of nothing.

Observe 4.

Wesley: Gen 1:1

That is, in the beginning of time. Time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity?

Wesley: Gen 1:2

Where we have an account of the first matter, and the first Mover. 1. A chaos was the first matter. 'Tis here called the earth, (tho' the earth, properly taken, was not made 'till the third day, Gen 1:10) because it did most resemble that which was afterwards called earth, a heavy unwieldy mass. 'Tis also called the deep, both for its vastness, and because the waters which were afterwards separated from the earth were now mixed with it. This mighty bulk of matter was it, out of which all bodies were afterwards produced. The Creator could have made his work perfect at first, but by this gradual proceeding he would shew what is ordinarily the method of his providence, and grace. This chaos, was without form and void. Tohu and Bohu, confusion and emptiness, so those words are rendered, Isa 34:11. 'Twas shapeless, 'twas useless, 'twas without inhabitants, without ornaments; the shadow or rough draught of things to come. To those who have their hearts in heaven, this lower world, in comparison of the upper, still appears to be confusion and emptiness.

Wesley: Gen 1:2

God did not create this darkness, (as he is said to create the darkness of affliction, Isa 45:7.) for it was only the want of light. 2.

Wesley: Gen 1:2

He moved upon the face of the deep, as the hen gathereth her chicken under her wings, and hovers over them, to warm and cherish them, Mat 23:37 as the eagle stirs up her nest, and fluttereth over her young, ('tis the same word that is here used) Deu 32:11.

Wesley: Gen 1:3-5

We have here a farther account of the first day's work. In which observe, 1. That the first of all visible beings which God created was light, the great beauty and blessing of the universe: like the first-born, it doth, of all visible beings, most resemble its great parent in purity and power, brightness and beneficence. 2. That the light was made by the word of God's power; He said, Let there be light - He willed it, and it was done; there was light - Such a copy as exactly answered the original idea in the eternal mind. 3. That the light which God willed, he approved of. God saw the light, that it was good - 'Twas exactly as he designed it; and it was fit to answer the end for which he designed it. 4.

Wesley: Gen 1:3-5

So put them asunder as they could never be joined together: and yet he divided time between them, the day for light, and the night for darkness, in a constant succession. Tho' the darkness was now scattered by the light, yet it has its place, because it has its use; for as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night. God has thus divided between light and darkness, because he would daily mind us that this is a world of mixtures and changes. In heaven there is perpetual light, and no darkness; in hell utter darkness, and no light: but in this world they are counter - changed, and we pass daily from one to another; that we may learn to expect the like vicissitudes in the providence of God. 5. That God divided them from each other by distinguishing names. He called the light Day, and the darkness he called night - He gave them names as Lord of both. He is the Lord of time, and will be so 'till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. 6. That this was the first day's work, The evening and the morning were the first day - The darkness of the evening was before the light of the morning, that it might set it off, and make it shine the brighter.

Wesley: Gen 1:6-8

We have here an account of the second day's work, the creation of the firmament. In which observe, 1.

Wesley: Gen 1:6-8

An expansion; so the Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that is visible above the earth, between it and the third heavens, the air, its higher, middle, and lower region, the celestial globe, and all the orbs of light above; it reaches as high as the place where the stars are fixed, for that is called here the firmament of heaven, Gen 1:14-15, and as low as the place where the birds fly for that also is called the firmament of heaven, Gen 1:20. 2. The creation of it: and God made the firmament. 3.

Wesley: Gen 1:6-8

That is, to distinguish between the waters that are wrapt up in the clouds, and those that cover the sea; the waters in the air, and those in the earth. 4.

Wesley: Gen 1:6-8

'Tis the visible heaven, the pavement of the holy city. The height of the heavens should mind us of God's supremacy, and the infinite distance that is between us and him; the brightness of the heavens, and their purity, should mind us of his majesty, and perfect holiness; the vastness of the heavens, and their encompassing the earth, and influence upon it, should mind us of his immensity and universal providence.

Wesley: Gen 1:9-13

The third day's work is related in these verses; the forming the sea and the dry land, and making the earth fruitful. Hitherto the power of the Creator had been employed about the upper part of the visible world; now he descends to this lower world, designed for the children of men, both for their habitation, and their maintenance. And here we have an account of the fitting of it for both; the building of their house, and the spreading of their table.

Observe, 1. How the earth was prepared to be a habitation for man by the gathering of the waters together, and making the dry land appear. Thus, instead of that confusion which was, when earth and water were mixed in one great mass; now there is order, by such a separation as rendered them both useful. (1.) The waters which covered the earth were ordered to retire, and to gather into one place, viz. those hollows which were fitted for their reception. The waters thus lodged in their proper place, he called Seas; for though they are many, in distant regions, yet either above ground or under ground, they have communication with each other, and so they are one, and the common receptacle of waters, into which all the rivers run. (2.) The dry land was made to appear, and emerge out of the waters, and was called Earth.

Observe, 2. How the earth was furnished for the support of man, Gen 1:11-12. Present provision was made, by the immediate products of the earth, which, in obedience to God's command, was no sooner made but it became fruitful. Provision was likewise made for time to come, by the perpetuating of the several species of vegetables, every one having its seed in itself after its kind, that during the continuance of man upon the earth, food might be fetched out of the earth, for his use and benefit.

JFB: Gen 1:1

A period of remote and unknown antiquity, hid in the depths of eternal ages; and so the phrase is used in Pro 8:22-23.

JFB: Gen 1:1

The name of the Supreme Being, signifying in Hebrew, "Strong," "Mighty." It is expressive of omnipotent power; and by its use here in the plural form, is obscurely taught at the opening of the Bible, a doctrine clearly revealed in other parts of it, namely, that though God is one, there is a plurality of persons in the Godhead--Father, Son, and Spirit, who were engaged in the creative work (Pro 8:27; Joh 1:3, Joh 1:10; Eph 3:9; Heb 1:2; Job 26:13).

JFB: Gen 1:1

Not formed from any pre-existing materials, but made out of nothing.

JFB: Gen 1:1

The universe. This first verse is a general introduction to the inspired volume, declaring the great and important truth that all things had a beginning; that nothing throughout the wide extent of nature existed from eternity, originated by chance, or from the skill of any inferior agent; but that the whole universe was produced by the creative power of God (Act 17:24; Rom 11:36). After this preface, the narrative is confined to the earth.

JFB: Gen 1:2

Or in "confusion and emptiness," as the words are rendered in Isa 34:11. This globe, at some undescribed period, having been convulsed and broken up, was a dark and watery waste for ages perhaps, till out of this chaotic state, the present fabric of the world was made to arise.

JFB: Gen 1:2

Literally, continued brooding over it, as a fowl does, when hatching eggs. The immediate agency of the Spirit, by working on the dead and discordant elements, combined, arranged, and ripened them into a state adapted for being the scene of a new creation. The account of this new creation properly begins at the end of this second verse; and the details of the process are described in the natural way an onlooker would have done, who beheld the changes that successively took place.

JFB: Gen 1:3

This phrase, which occurs so repeatedly in the account means: willed, decreed, appointed; and the determining will of God was followed in every instance by an immediate result. Whether the sun was created at the same time with, or long before, the earth, the dense accumulation of fogs and vapors which enveloped the chaos had covered the globe with a settled gloom. But by the command of God, light was rendered visible; the thick murky clouds were dispersed, broken, or rarefied, and light diffused over the expanse of waters. The effect is described in the name "day," which in Hebrew signifies "warmth," "heat"; while the name "night" signifies a "rolling up," as night wraps all things in a shady mantle.

JFB: Gen 1:4

Refers to the alternation or succession of the one to the other, produced by the daily revolution of the earth round its axis.

JFB: Gen 1:5

A natural day, as the mention of its two parts clearly determines; and Moses reckons, according to Oriental usage, from sunset to sunset, saying not day and night as we do, but evening and morning.

JFB: Gen 1:6

An expanse--a beating out as a plate of metal: a name given to the atmosphere from its appearing to an observer to be the vault of heaven, supporting the weight of the watery clouds. By the creation of an atmosphere, the lighter parts of the waters which overspread the earth's surface were drawn up and suspended in the visible heavens, while the larger and heavier mass remained below. The air was thus "in the midst of the waters," that is, separated them; and this being the apparent use of it, is the only one mentioned, although the atmosphere serves other uses, as a medium of life and light.

JFB: Gen 1:9

The world was to be rendered a terraqueous globe, and this was effected by a volcanic convulsion on its surface, the upheaving of some parts, the sinking of others, and the formation of vast hollows, into which the waters impetuously rushed, as is graphically described (Psa 104:6-9) [HITCHCOCK]. Thus a large part of the earth was left "dry land," and thus were formed oceans, seas, lakes, and rivers which, though each having its own bed, or channel, are all connected with the sea (Job 38:10; Ecc 1:7).

JFB: Gen 1:11

The bare soil was clothed with verdure, and it is noticeable that the trees, plants, and grasses--the three great divisions of the vegetable kingdom here mentioned--were not called into existence in the same way as the light and the air; they were made to grow, and they grew as they do still out of the ground--not, however, by the slow process of vegetation, but through the divine power, without rain, dew, or any process of labor--sprouting up and flourishing in a single day.

Clarke: Gen 1:1

God in the beginning created the heavens and the earth - בראשית ברא אלהים את השמים ואת הארץ Bereshith bara Elohim eth hashshamayim veeth haarets ; God in the beginning created the heavens and the earth

Many attempts have been made to define the term God: as to the word itself, it is pure Anglo-Saxon, and among our ancestors signified, not only the Divine Being, now commonly designated by the word, but also good; as in their apprehensions it appeared that God and good were correlative terms; and when they thought or spoke of him, they were doubtless led from the word itself to consider him as The Good Being, a fountain of infinite benevolence and beneficence towards his creatures

A general definition of this great First Cause, as far as human words dare attempt one, may be thus given: The eternal, independent, and self-existent Being: the Being whose purposes and actions spring from himself, without foreign motive or influence: he who is absolute in dominion; the most pure, the most simple, and most spiritual of all essences; infinitely benevolent, beneficent, true, and holy: the cause of all being, the upholder of all things; infinitely happy, because infinitely perfect; and eternally self-sufficient, needing nothing that he has made: illimitable in his immensity, inconceivable in his mode of existence, and indescribable in his essence; known fully only to himself, because an infinite mind can be fully apprehended only by itself. In a word, a Being who, from his infinite wisdom, cannot err or be deceived; and who, from his infinite goodness, can do nothing but what is eternally just, right, and kind. Reader, such is the God of the Bible; but how widely different from the God of most human creeds and apprehensions

The original word אלהים Elohim , God, is certainly the plural form of אל El , or אלה Eloah , and has long been supposed, by the most eminently learned and pious men, to imply a plurality of Persons in the Divine nature. As this plurality appears in so many parts of the sacred writings to be confined to three Persons, hence the doctrine of the Trinity, which has formed a part of the creed of all those who have been deemed sound in the faith, from the earliest ages of Christianity. Nor are the Christians singular in receiving this doctrine, and in deriving it from the first words of Divine revelation. An eminent Jewish rabbi, Simeon ben Joachi, in his comment on the sixth section of Leviticus, has these remarkable words: "Come and see the mystery of the word Elohim; there are three degrees, and each degree by itself alone, and yet notwithstanding they are all one, and joined together in one, and are not divided from each other."See Ainsworth. He must be strangely prejudiced indeed who cannot see that the doctrine of a Trinity, and of a Trinity in unity, is expressed in the above words. The verb ברא bara , he created, being joined in the singular number with this plural noun, has been considered as pointing out, and not obscurely, the unity of the Divine Persons in this work of creation. In the ever-blessed Trinity, from the infinite and indivisible unity of the persons, there can be but one will, one purpose, and one infinite and uncontrollable energy

"Let those who have any doubt whether אלהים Elohim , when meaning the true God, Jehovah, be plural or not, consult the following passages, where they will find it joined with adjectives, verbs, and pronouns plural

"Gen 1:26 Gen 3:22 Gen 11:7 Gen 20:13 Gen 31:7, Gen 31:53 Gen 35:7. "Deu 4:7 Deu 5:23; Jos 24:19 1Sa 4:8; 2Sa 7:23; "Psa 58:6; Isa 6:8; Jer 10:10, Jer 23:36. "See also Pro 9:10, Pro 30:3; Psa 149:2; Ecc 5:7, Ecc 12:1; Job 5:1; Isa 6:3, Isa 54:5, Isa 62:5; Hos 11:12, or Hos 12:1; Mal 1:6; Dan 5:18, Dan 5:20, and Dan 7:18, Dan 7:22."- Parkhurst

As the word Elohim is the term by which the Divine Being is most generally expressed in the Old Testament, it may be necessary to consider it here more at large. It is a maxim that admits of no controversy, that every noun in the Hebrew language is derived from a verb, which is usually termed the radix or root, from which, not only the noun, but all the different flections of the verb, spring. This radix is the third person singular of the preterite or past tense. The ideal meaning of this root expresses some essential property of the thing which it designates, or of which it is an appellative. The root in Hebrew, and in its sister language, the Arabic, generally consists of three letters, and every word must be traced to its root in order to ascertain its genuine meaning, for there alone is this meaning to be found. In Hebrew and Arabic this is essentially necessary, and no man can safely criticise on any word in either of these languages who does not carefully attend to this point

I mention the Arabic with the Hebrew for two reasons

1.    Because the two languages evidently spring from the same source, and have very nearly the same mode of construction

2.    Because the deficient roots in the Hebrew Bible are to be sought for in the Arabic language. The reason of this must be obvious, when it is considered that the whole of the Hebrew language is lost except what is in the Bible, and even a part of this book is written in Chaldee

Now, as the English Bible does not contain the whole of the English language, so the Hebrew Bible does not contain the whole of the Hebrew. If a man meet with an English word which he cannot find in an ample concordance or dictionary to the Bible, he must of course seek for that word in a general English dictionary. In like manner, if a particular form of a Hebrew word occur that cannot be traced to a root in the Hebrew Bible, because the word does not occur in the third person singular of the past tense in the Bible, it is expedient, it is perfectly lawful, and often indispensably necessary, to seek the deficient root in the Arabic. For as the Arabic is still a living language, and perhaps the most copious in the universe, it may well be expected to furnish those terms which are deficient in the Hebrew Bible. And the reasonableness of this is founded on another maxim, viz., that either the Arabic was derived from the Hebrew, or the Hebrew from the Arabic. I shall not enter into this controversy; there are great names on both sides, and the decision of the question in either way will have the same effect on my argument. For if the Arabic were derived from the Hebrew, it must have been when the Hebrew was a living and complete language, because such is the Arabic now; and therefore all its essential roots we may reasonably expect to find there: but if, as Sir William Jones supposed, the Hebrew were derived from the Arabic, the same expectation is justified, the deficient roots in Hebrew may be sought for in the mother tongue. If, for example, we meet with a term in our ancient English language the meaning of which we find difficult to ascertain, common sense teaches us that we should seek for it in the Anglo-Saxon, from which our language springs; and, if necessary, go up to the Teutonic, from which the Anglo-Saxon was derived. No person disputes the legitimacy of this measure, and we find it in constant practice. I make these observations at the very threshold of my work, because the necessity of acting on this principle (seeking deficient Hebrew roots in the Arabic) may often occur, and I wish to speak once for all on the subject

The first sentence in the Scripture shows the propriety of having recourse to this principle. We have seen that the word אלהים Elohim is plural; we have traced our term God to its source, and have seen its signification; and also a general definition of the thing or being included under this term, has been tremblingly attempted. We should now trace the original to its root, but this root does not appear in the Hebrew Bible. Were the Hebrew a complete language, a pious reason might be given for this omission, viz., "As God is without beginning and without cause, as his being is infinite and underived, the Hebrew language consults strict propriety in giving no root whence his name can be deduced."Mr. Parkhurst, to whose pious and learned labors in Hebrew literature most Biblical students are indebted, thinks he has found the root in אלה alah , he swore, bound himself by oath; and hence he calls the ever-blessed Trinity אלהים Elohim , as being bound by a conditional oath to redeem man, etc., etc. Most pious minds will revolt from such a definition, and will be glad with me to find both the noun and the root preserved in Arabic. Allah is the common name for God in the Arabic tongue, and often the emphatic is used. Now both these words are derived from the root alaha, he worshipped, adored, was struck with astonishment, fear, or terror; and hence, he adored with sacred horror and veneration, cum sacro horrore ac veneratione coluit, adoravit - Wilmet. Hence ilahon, fear, veneration, and also the object of religious fear, the Deity, the supreme God, the tremendous Being. This is not a new idea; God was considered in the same light among the ancient Hebrews; and hence Jacob swears by the fear of his father Isaac, Gen 31:53. To complete the definition, Golius renders alaha, juvit, liberavit, et tutatus fuit , "he succoured, liberated, kept in safety, or defended."Thus from the ideal meaning of this most expressive root, we acquire the most correct notion of the Divine nature; for we learn that God is the sole object of adoration; that the perfections of his nature are such as must astonish all those who piously contemplate them, and fill with horror all who would dare to give his glory to another, or break his commandments; that consequently he should be worshipped with reverence and religious fear; and that every sincere worshipper may expect from him help in all his weaknesses, trials, difficulties, temptations, etc.,; freedom from the power, guilt, nature, and consequences of sin; and to be supported, defended, and saved to the uttermost, and to the end

Here then is one proof, among multitudes which shall be adduced in the course of this work, of the importance, utility, and necessity of tracing up these sacred words to their sources; and a proof also, that subjects which are supposed to be out of the reach of the common people may, with a little difficulty, be brought on a level with the most ordinary capacity

Clarke: Gen 1:1

In the beginning - Before the creative acts mentioned in this chapter all was Eternity. Time signifies duration measured by the revolutions of the heavenly bodies: but prior to the creation of these bodies there could be no measurement of duration, and consequently no time; therefore in the beginning must necessarily mean the commencement of time which followed, or rather was produced by, God’ s creative acts, as an effect follows or is produced by a cause

Clarke: Gen 1:1

Created - Caused existence where previously to this moment there was no being. The rabbins, who are legitimate judges in a case of verbal criticism on their own language, are unanimous in asserting that the word ברא bara expresses the commencement of the existence of a thing, or egression from nonentity to entity. It does not in its primary meaning denote the preserving or new forming things that had previously existed, as some imagine, but creation in the proper sense of the term, though it has some other acceptations in other places. The supposition that God formed all things out of a pre-existing, eternal nature, is certainly absurd, for if there had been an eternal nature besides an eternal God, there must have been two self-existing, independent, and eternal beings, which is a most palpable contradiction

את השמים eth hashshamayim . The word את eth , which is generally considered as a particle, simply denoting that the word following is in the accusative or oblique case, is often understood by the rabbins in a much more extensive sense. "The particle את ,"says Aben Ezra, "signifies the substance of the thing."The like definition is given by Kimchi in his Book of Roots. "This particle,"says Mr. Ainsworth, "having the first and last letters of the Hebrew alphabet in it, is supposed to comprise the sum and substance of all things.""The particle את eth (says Buxtorf, Talmudic Lexicon, sub voce) with the cabalists is often mystically put for the beginning and the end, as α alpha and ω omega are in the Apocalypse."On this ground these words should be translated, "God in the beginning created the substance of the heavens and the substance of the earth,"i.e. the prima materia , or first elements, out of which the heavens and the earth were successively formed. The Syriac translator understood the word in this sense, and to express this meaning has used the word yoth , which has this signification, and is very properly translated in Walton’ s Polyglot, Esse, caeli et Esse terrae , "the being or substance of the heaven, and the being or substance of the earth."St. Ephraim Syrus, in his comment on this place, uses the same Syriac word, and appears to understand it precisely in the same way. Though the Hebrew words are certainly no more than the notation of a case in most places, yet understood here in the sense above, they argue a wonderful philosophic accuracy in the statement of Moses, which brings before us, not a finished heaven and earth, as every other translation appears to do, though afterwards the process of their formation is given in detail, but merely the materials out of which God built the whole system in the six following days

Clarke: Gen 1:1

The heaven and the earth - As the word שמים shamayim is plural, we may rest assured that it means more than the atmosphere, to express which some have endeavored to restrict its meaning. Nor does it appear that the atmosphere is particularly intended here, as this is spoken of, Gen 1:6, under the term firmament. The word heavens must therefore comprehend the whole solar system, as it is very likely the whole of this was created in these six days; for unless the earth had been the center of a system, the reverse of which is sufficiently demonstrated, it would be unphilosophic to suppose it was created independently of the other parts of the system, as on this supposition we must have recourse to the almighty power of God to suspend the influence of the earth’ s gravitating power till the fourth day, when the sun was placed in the center, round which the earth began then to revolve. But as the design of the inspired penman was to relate what especially belonged to our world and its inhabitants, therefore he passes by the rest of the planetary system, leaving it simply included in the plural word heavens. In the word earth every thing relative to the terraqueaerial globe is included, that is, all that belongs to the solid and fluid parts of our world with its surrounding atmosphere. As therefore I suppose the whole solar system was created at this time, I think it perfectly in place to give here a general view of all the planets, with every thing curious and important hitherto known relative to their revolutions and principal affections

Observations On The Preceding Table

(Editor’ s Note: These tables were omitted due to outdated information

In Table I. the quantity or the periodic and sidereal revolutions of the planets is expressed in common years, each containing 365 days; as, e.g., the tropical revolution of Jupiter is, by the table, 11 years, 315 days, 14 hours, 39 minutes, 2 seconds; i.e., the exact number of days is equal to 11 years multiplied by 365, and the extra 315 days added to the product, which make In all 4330 days. The sidereal and periodic times are also set down to the nearest second of time, from numbers used in the construction of the tables in the third edition of M. de la Lande’ s Astronomy. The columns containing the mean distance of the planets from the sun in English miles, and their greatest and least distance from the earth, are such as result from the best observations of the two last transits of Venus, which gave the solar parallax to be equal to 8 three-fifth seconds of a degree; and consequently the earth’ s diameter, as seen from the sun, must be the double of 8 three-fifth seconds, or 17 one-fifth seconds. From this last quantity, compared with the apparent diameters of the planets, as seen at a distance equal to that of the earth at her main distance from the sun, the diameters of the planets in English miles, as contained in the seventh column, have been carefully computed. In the column entitled "Proportion of bulk, the earth being 1,"the whole numbers express the number of times the other planet contains more cubic miles, etc., than the earth; and if the number of cubic miles in the earth be given, the number of cubic miles in any planet may be readily found by multiplying the cubic miles contained in the earth by the number in the column, and the product will be the quantity required

This is a small but accurate sketch of the vast solar system; to describe it fully, even in all its known revolutions and connections, in all its astonishing energy and influence, in its wonderful plan, structure, operations, and results, would require more volumes than can be devoted to the commentary itself

As so little can be said here on a subject so vast, it may appear to some improper to introduce it at all; but to any observation of this kind I must be permitted to reply, that I should deem it unpardonable not to give a general view of the solar system in the very place where its creation is first introduced. If these works be stupendous and magnificent, what must He be who formed, guides, and supports them all by the word of his power! Reader, stand in awe of this God, and sin not. Make him thy friend through the Son of his love; and, when these heavens and this earth are no more, thy soul shall exist in consummate and unutterable felicity

See the remarks on the sun, moon, and stars, after Gen 1:16. See Clarke’ s note on Gen 1:16.

Clarke: Gen 1:2

The earth was without form and void - The original term תהו tohu and בהו bohu , which we translate without form and void, are of uncertain etymology; but in this place, and wherever else they are used, they convey the idea of confusion and disorder. From these terms it is probable that the ancient Syrians and Egyptians borrowed their gods, Theuth and Bau, and the Greeks their Chaos. God seems at first to have created the elementary principles of all things; and this formed the grand mass of matter, which in this state must be without arrangement, or any distinction of parts: a vast collection of indescribably confused materials, of nameless entities strangely mixed; and wonderfully well expressed by an ancient heathen poet: -

Ante mare et terras, et, quod tegit omnia, caelum

Unus erat toto naturae vultus in orbe, Quem dixer

Chaos; rudis indigestaque moles

Nec quicquam nisi pondus iners; congestaque eode

Non bene junctarum discordia semina rerum

Ovid

Before the seas and this terrestrial ball

And heaven’ s high canopy that covers all

One was the face of nature, if a face

Rather, a rude and indigested mass

A lifeless lump, unfashion’ d and unframed

Of jarring seeds, and justly Chaos named

Dryden

The most ancient of the Greeks have spoken nearly in the same way of this crude, indigested state of the primitive chaotic mass

When this congeries of elementary principles was brought together, God was pleased to spend six days in assimilating, assorting, and arranging the materials, out of which he built up, not only the earth, but the whole of the solar system

Clarke: Gen 1:2

The spirit of God - This has been variously and strangely understood. Some think a violent wind is meant, because רוח, ruach often signifies wind, as well as spirit, as πνευμα, does in Greek; and the term God is connected with it merely, as they think, to express the superlative degree. Others understand by it an elementary fire. Others, the sun, penetrating and drying up the earth with his rays. Others, the angels, who were supposed to have been employed as agents in creation. Others, a certain occult principle, termed the anima mundi or soul of the world. Others, a magnetic attraction, by which all things were caused to gravitate to a common center. But it is sufficiently evident from the use of the word in other places, that the Holy Spirit of God is intended; which our blessed Lord represents under the notion of wind, Joh 3:8; and which, as a mighty rushing wind on the day of Pentecost, filled the house where the disciples were sitting, Act 2:2, which was immediately followed by their speaking with other tongues, because they were filled with the Holy Ghost, Act 2:4. These scriptures sufficiently ascertain the sense in which the word is used by Moses

Clarke: Gen 1:2

Moved - מרחפת merachepheth , was brooding over; for the word expresses that tremulous motion made by the hen while either hatching her eggs or fostering her young. It here probably signifies the communicating a vital or prolific principle to the waters. As the idea of incubation, or hatching an egg, is implied in the original word, hence probably the notion, which prevailed among the ancients, that the world was generated from an egg.

Clarke: Gen 1:3

And God said, Let there be light - הי אור ויהי אור Yehi or , vaihi or . Nothing can be conceived more dignified than this form of expression. It argues at once uncontrollable authority, and omnific power; and in human language it is scarcely possible to conceive that God can speak more like himself. This passage, in the Greek translation of the Septuagint, fell in the way of Dionysius Longinus, one of the most judicious Greek critics that ever lived, and who is highly celebrated over the civilized world for a treatise he wrote, entitled Περι Ὑψους, Concerning the Sublime, both in prose and poetry; of this passage, though a heathen, he speaks in the following terms: - Ταυτῃ και ὁ των Ιουδαιων θεσμοθετης ( ουχ ὁ τυχων ανηρ, ) επειδη την του θειου δυναμιν κατα την αξιαν εχωρησε, καξεφηνεν· ευθυς εν τῃ εισβολη γραψας των νομων, ΕΙΠΕΝ Ὁ ΘΕΟΣ, φησι, τι; ΓΕΝΕΣΘΩ ΦΩΣ· και εγενετο. ΓΕΝΕΣΘΩ ΓΗ· και εγενετο. "So likewise the Jewish lawgiver (who was no ordinary man) having conceived a just idea of the Divine power, he expressed it in a dignified manner; for at the beginning of his laws he thus speaks: God Said - What? Let There Be Light! and there was light. Let There Be Earth! and there was earth."- Longinus, sect. ix. edit. Pearce

Many have asked, "How could light be produced on the first day, and the sun, the fountain of it, not created till the fourth day?"With the various and often unphilosophical answers which have been given to this question I will not meddle, but shall observe that the original word אור signifies not only light but fire, see Isa 31:9 Eze 5:2. It is used for the Sun, Job 31:26. And for the electric fluid or Lightning, Job 37:3. And it is worthy of remark that It is used in Isa 44:16, for the heat, derived from אש esh , the fire. He burneth part thereof in the fire ( במו אש bemo esh ): yea, he warmeth himself, and saith, Aha! I have seen the fire, ראיתי אור raithi ur , which a modern philosopher who understood the language would not scruple to translate, I have received caloric, or an additional portion of the matter of heat. I therefore conclude, that as God has diffused the matter of caloric or latent heat through every part of nature, without which there could be neither vegetation nor animal life, that it is caloric or latent heat which is principally intended by the original word

That there is latent light, which is probably the same with latent heat, may be easily demonstrated: take two pieces of smooth rock crystal, agate, cornelian or flint, and rub them together briskly in the dark, and the latent light or matter of caloric will be immediately produced and become visible. The light or caloric thus disengaged does not operate in the same powerful manner as the heat or fire which is produced by striking with flint and steel, or that produced by electric friction. The existence of this caloric-latent or primitive light, may be ascertained in various other bodies; it can be produced by the flint and steel, by rubbing two hard sticks together, by hammering cold iron, which in a short time becomes red hot, and by the strong and sudden compression of atmospheric air in a tube. Friction in general produces both fire and light. God therefore created this universal agent on the first day, because without It no operation of nature could be carried on or perfected

Light is one of the most astonishing productions of the creative skill and power of God. It is the grand medium by which all his other works are discovered, examined, and understood, so far as they can be known. Its immense diffusion and extreme velocity are alone sufficient to demonstrate the being and wisdom of God. Light has been proved by many experiments to travel at the astonishing rate of 194,188 miles in one second of time! and comes from the sun to the earth in eight minutes 11 43/50 seconds, a distance of 95,513,794 English miles.

Clarke: Gen 1:4

God divided the light from the darkness - This does not imply that light and darkness are two distinct substances, seeing darkness is only the privation of light; but the words simply refer us by anticipation to the rotation of the earth round its own axis once in twenty-three hours, fifty-six minutes, and four seconds, which is the cause of the distinction between day and night, by bringing the different parts of the surface of the earth successively into and from under the solar rays; and it was probably at this moment that God gave this rotation to the earth, to produce this merciful provision of day and night. For the manner in which light is supposed to be produced, see Gen 1:16, under the word sun.

Clarke: Gen 1:6

And God said, Let there be a firmament - Our translators, by following the firmamentum of the Vulgate, which is a translation of the στερεωμα of the Septuagint, have deprived this passage of all sense and meaning. The Hebrew word רקיע rakia , from רקע raka , to spread out as the curtains of a tent or pavilion, simply signifies an expanse or space, and consequently that circumambient space or expansion separating the clouds, which are in the higher regions of it, from the seas, etc., which are below it. This we call the atmosphere, the orb of atoms or inconceivably small particles; but the word appears to have been used by Moses in a more extensive sense, and to include the whole of the planetary vortex, or the space which is occupied by the whole solar system.

Clarke: Gen 1:10

And God called the dry land Earth; and the gathering together of the waters called he Seas - These two constitute what is called the terraqueous globe, in which the earth and the water exist in a most judicious proportion to each other. Dr. Long took the papers which cover the surface of a seventeen inch terrestrial globe, and having carefully separated the land from the sea, be weighed the two collections of papers accurately, and found that the sea papers weighed three hundred and forty-nine grains, and the land papers only one hundred and twenty-four; by which experiment it appears that nearly three-fourths of the surface of our globe, from the Arctic to the Antarctic polar circles, are covered with water. The doctor did not weigh the parts within the polar circles, because there is no certain measurement of the proportion of land and water which they contain. This proportion of three-fourths water may be considered as too great, if not useless; but Mr. Ray, by most accurate experiments made on evaporation, has proved that it requires so much aqueous surface to yield a sufficiency of vapors for the purpose of cooling the atmosphere, and watering the earth. See Ray’ s Physico-theological Discourses

An eminent chemist and philosopher, Dr. Priestley, has very properly observed that it seems plain that Moses considered the whole terraqueous globe as being created in a fluid state, the earthy and other particles of matter being mingled with the water. The present form of the earth demonstrates the truth of the Mosaic account; for it is well known that if a soft or elastic globular body be rapidly whirled round on its axis, the parts at the poles will be flattened, and the parts on the equator, midway between the north and south poles, will be raised up. This is precisely the shape of our earth; it has the figure of an oblate spheroid, a figure pretty much resembling the shape of an orange. It has been demonstrated by admeasurement that the earth is flatted at the poles and raised at the equator. This was first conjectured by Sir Isaac Newton, and afterwards confirmed by M. Cassini and others, who measured several degrees of latitude at the equator and near the north pole, and found that the difference perfectly justified Sir Isaac Newton’ s conjecture, and consequently confirmed the Mosaic account. The result of the experiments instituted to determine this point, proved that the diameter of the earth at the equator is greater by more than twenty-three and a half miles than it is at the poles, allowing the polar diameter to be 1/334th part shorter than the equatorial, according to the recent admeasurements of several degrees of latitude made by Messrs. Mechain and Delambre - L’ Histoire des Mathem. par M. de la Lande, tom. iv., part v., liv. 6

Clarke: Gen 1:10

And God saw that it was good - This is the judgment which God pronounced on his own works. They were beautiful and perfect in their kind, for such is the import of the word טוב tob . They were in weight and measure perfect and entire, lacking nothing. But the reader will think it strange that this approbation should be expressed once on the first, fourth, fifth, and sixth days; twice on the third, and not at all on the second! I suppose that the words, And God saw that it was good, have been either lost from the conclusion of the eighth verse, or that the clause in the tenth verse originally belonged to the eighth. It appears, from the Septuagint translation, that the words in question existed originally at the close of the eighth verse, in the copies which they used; for in that version we still find, Και ειδεν ὁ Θεος ὁτι καλον· And God saw that it was good. This reading, however, is not acknowledged by any of Kennicott’ s or De Rossi’ s MSS., nor by any of the other versions. If the account of the second day stood originally as it does now, no satisfactory reason can be given for the omission of this expression of the Divine approbation of the work wrought by his wisdom and power on that day.

Clarke: Gen 1:11

Let the earth bring forth grass - herb - fruit-tree, etc. - In these general expressions all kinds of vegetable productions are included. Fruit-tree is not to be understood here in the restricted sense in which the term is used among us; it signifies all trees, not only those which bear fruit, which may be applied to the use of men and cattle, but also those which had the power of propagating themselves by seeds, etc. Now as God delights to manifest himself in the little as well as in the great, he has shown his consummate wisdom in every part of the vegetable creation. Who can account for, or comprehend, the structure of a single tree or plant? The roots, the stem, the woody fibres, the bark, the rind, the air-vessels, the sap-vessels, the leaves, the flowers, and the fruits, are so many mysteries. All the skill, wisdom, and power of men and angels could not produce a single grain of wheat: A serious and reflecting mind can see the grandeur of God, not only in the immense cedars on Lebanon, but also in the endlessly varied forests that appear through the microscope in the mould of cheese, stale paste, etc., etc.

Clarke: Gen 1:12

Whose seed was in itself - Which has the power of multiplying itself by seeds, slips, roots, etc., ad infinitum; which contains in itself all the rudiments of the future plant through its endless generations. This doctrine has been abundantly confirmed by the most accurate observations of the best modern philosophers. The astonishing power with which God has endued the vegetable creation to multiply its different species, may be instanced in the seed of the elm. This tree produces one thousand five hundred and eighty-four millions of seeds; and each of these seeds has the power of producing the same number. How astonishing is this produce! At first one seed is deposited in the earth; from this one a tree springs, which in the course of its vegetative life produces one thousand five hundred and eighty-four millions of seeds. This is the first generation. The second generation will amount to two trillions, five hundred and nine thousand and fifty-six billions. The third generation will amount to three thousand nine hundred and seventy-four quadrillions, three hundred and forty-four thousand seven hundred and four trillions! And the fourth generation from these would amount to six sextillions two hundred and ninety-five thousand three hundred and sixty-two quintillions, eleven thousand one hundred and thirty-six quadrillions! Sums too immense for the human mind to conceive; and, when we allow the most confined space in which a tree can grow, it appears that the seeds of the third generation from one elm would be many myriads of times more than sufficient to stock the whole superfices of all the planets in the solar system! But plants multiply themselves by slips as well as by seeds. Sir Kenelm Digby saw in 1660 a plant of barley, in the possession of the fathers of the Christian doctrine at Paris, which contained 249 stalks springing from one root or grain, and in which he counted upwards of 18,000 grains. See my experiments on Tilling in the Methodist Magazine.

Calvin: Gen 1:1

1.In the beginning To expound the term “beginning,” of Christ, is altogether frivolous. For Moses simply intends to assert that the world was not perfected at its very commencement, in the manner in which it is now seen, but that it was created an empty chaos of heaven and earth. His language therefore may be thus explained. When God in the beginning created the heaven and the earth, the earth was empty and waste. ³⁵ He moreover teaches by the word “created,” that what before did not exist was now made; for he has not used the term יצר , ( yatsar,) which signifies to frame or forms but ברא , ( bara,) which signifies to create. ³⁶ Therefore his meaning is, that the world was made out of nothing. Hence the folly of those is refuted who imagine that unformed matter existed from eternity; and who gather nothing else from the narration of Moses than that the world was furnished with new ornaments, and received a form of which it was before destitute. This indeed was formerly a common fable among heathens, ³⁷ who had received only an obscure report of the creation, and who, according to custom, adulterated the truth of God with strange figments; but for Christian men to labor (as Steuchus does ³⁸) in maintaining this gross error is absurd and intolerable. Let this, then be maintained in the first place, ³⁹ that the world is not eternal but was created by God. There is no doubt that Moses gives the name of heaven and earth to that confused mass which he, shortly afterwards, (Gen 1:2.) denominates waters. The reason of which is, that this matter was to be the seed of the whole world. Besides, this is the generally recognized division of the world. ⁴⁰

God Moses has it Elohim, a noun of the plural number. Whence the inference is drawn, that the three Persons of the Godhead are here noted; but since, as a proof of so great a matter, it appears to me to have little solidity, will not insist upon the word; but rather caution readers to beware of violent glosses of this, kind. ⁴¹ They think that they have testimony against the Arians, to prove the Deity of the Son and of the Spirit, but in the meantime they involve themselves in the error of Sabellius, ⁴² because Moses afterwards subjoins that the Elohim had spoken, and that the Spirit of the Elohim rested upon the waters. If we suppose three persons to be here denoted, there will be no distinction between them. For it will follow, both that the Son is begotten by himself, and that the Spirit is not of the Father, but of himself. For me it is sufficient that the plural number expresses those powers which God exercised in creating the world. Moreover I acknowledge that the Scripture, although it recites many powers of the Godhead, yet always recalls us to the Father, and his Word, and spirit, as we shall shortly see. But those absurdities, to which I have alluded, forbid us with subtlety to distort what Moses simply declares concerning God himself, by applying it to the separate Persons of the Godhead. This, however, I regard as beyond controversy, that from the peculiar circumstance of the passage itself, a title is here ascribed to God, expressive of that powers which was previously in some way included in his eternal essence. ⁴³

Calvin: Gen 1:2

2.And the earth was without form and void I shall not be very solicitous about the exposition of these two epithets, תוהו , ( tohu,) and בוהו , ( bohu.) The Hebrews use them when they designate anything empty and confused, or vain, and nothing worth. Undoubtedly Moses placed them both in opposition to all those created objects which pertain to the form, the ornament and the perfection of the world. Were we now to take away, I say, from the earth all that God added after the time here alluded to, then we should have this rude and unpolished, or rather shapeless chaos. ⁴⁴ Therefore I regard what he immediately subjoins that “darkness was upon the face of the abyss,” ⁴⁵ as a part of that confused emptiness: because the light began to give some external appearance to the world. For the same reason he calls it the abyss and waters, since in that mass of matter nothing was solid or stable, nothing distinct.

And the Spirit of God Interpreters have wrested this passage in various ways. The opinion of some that it means the wind, is too frigid to require refutation. They who understand by it the Eternal Spirit of God, do rightly; yet all do not attain the meaning of Moses in the connection of his discourse; hence arise the various interpretations of the participle מרחפת , ( merachepeth.) I will, in the first place, state what (in my judgment) Moses intended. We have already heard that before God had perfected the world it was an undigested mass; he now teaches that the power of the Spirit was necessary in order to sustain it. For this doubt might occur to the mind, how such a disorderly heap could stand; seeing that we now behold the world preserved by government, or order. ⁴⁶ He therefore asserts that this mass, however confused it might be, was rendered stable, for the time, by the secret efficacy of the Spirit. Now there are two significations of the Hebrew word which suit the present place; either that the spirit moved and agitated itself over the waters, for the sake of putting forth vigor; or that He brooded over them to cherish them. ⁴⁷ Inasmuch as it makes little difference in the result, whichever of these explanations is preferred, let the reader’s judgment be left free. But if that chaos required the secret inspiration of God to prevent its speedy dissolution; how could this order, so fair and distinct, subsist by itself, unless it derived strength elsewhere? Therefore, that Scripture must be fulfilled,

‘Send forth thy Spirit, and they shall be created, and thou shalt renew the face of the earth,’ (Psa 104:30;)

so, on the other hand, as soon as the Lord takes away his Spirit, all things return to their dust and vanish away, (Psa 104:29.)

Calvin: Gen 1:3

3.And God said Moses now, for the first time, introduces God in the act of speaking, as if he had created the mass of heaven and earth without the Word. ⁴⁸ Yet John testifies that

‘without him nothing was made of the things which were made,’ (Joh 1:3.)

And it is certain that the world had been begun by the same efficacy of the Word by which it was completed. God, however, did not put forth his Word until he proceeded to originate light; ⁴⁹ because in the act of distinguishing ⁵⁰ his wisdom begins to be conspicuous. Which thing alone is sufficient to confute the blasphemy of Servetus. This impure caviler asserts, ⁵¹ that the first beginning of the Word was when God commanded the light to be; as if the cause, truly, were not prior to its effect. Since however by the Word of God things which were not came suddenly into being, we ought rather to infer the eternity of His essence. Wherefore the Apostles rightly prove the Deity of Christ from hence, that since he is the Word of God, all things have been created by him. Servetus imagines a new quality in God when he begins to speak. But far otherwise must we think concerning the Word of God, namely, that he is the Wisdom dwelling in God, ⁵² and without which God could never be; the effect of which, however, became apparent when the light was created. ⁵³

Let there be light It we proper that the light, by means of which the world was to be adorned with such excellent beauty, should be first created; and this also was the commencement of the distinction, (among the creatures. ⁵⁴) It did not, however, happen from inconsideration or by accident, that the light preceded the sun and the moon. To nothing are we more prone than to tie down the power of God to those instruments the agency of which he employs. The sun an moon supply us with light: And, according to our notions we so include this power to give light in them, that if they were taken away from the world, it would seem impossible for any light to remain. Therefore the Lord, by the very order of the creation, bears witness that he holds in his hand the light, which he is able to impart to us without the sun and moon. Further, it is certain from the context, that the light was so created as to be interchanged with darkness. But it may be asked, whether light and darkness succeeded each other in turn through the whole circuit of the world; or whether the darkness occupied one half of the circle, while light shone in the other. There is, however, no doubt that the order of their succession was alternate, but whether it was everywhere day at the same time, and everywhere night also, I would rather leave undecided; nor is it very necessary to be known. ⁵⁵

Calvin: Gen 1:4

4.And God saw the light Here God is introduced by Moses as surveying his work, that he might take pleasure in it. But he does it for our sake, to teach us that God has made nothing without a certain reason and design. And we ought not so to understand the words of Moses as if God did not know that his work was good, till it was finished. But the meaning of the passage is, that the work, such as we now see it, was approved by God. Therefore nothing remains for us, but to acquiesce in this judgment of God. And this admonition is very useful. For whereas man ought to apply all his senses to the admiring contemplation of the works of God, ⁵⁶ we see what license he really allows himself in detracting from them.

Calvin: Gen 1:5

5.And God called the light That is, God willed that there should be a regular vicissitude of days and nights; which also followed immediately when the first day was ended. For God removed the light from view, that night might be the commencement of another day. What Moses says however, admits a double interpretation; either that this was the evening and morning belonging to the first day, or that the first day consisted of the evening and the morning. Whichever interpretation be chosen, it makes no difference in the sense, for he simply understands the day to have been made up of two parts. Further, he begins the day, according to the custom of his nation, with the evening. It is to no purpose to dispute whether this be the best and the legitimate order or not. We know that darkness preceded time itself; when God withdrew the light, he closed the day. I do not doubt that the most ancient fathers, to whom the coming night was the end of one day and the beginning of another, followed this mode of reckoning. Although Moses did not intend here to prescribe a rule which it would be criminal to violate; yet (as we have now said) he accommodated his discourse to the received custom. Wherefore, as the Jews foolishly condemn all the reckonings of other people, as if God had sanctioned this alone; so again are they equally foolish who contend that this modest reckoning, which Moses approves, is preposterous.

The first day Here the error of those is manifestly refuted, who maintain that the world was made in a moment. For it is too violent a cavil to contend that Moses distributes the work which God perfected at once into six days, for the mere purpose of conveying instruction. Let us rather conclude that God himself took the space of six days, for the purpose of accommodating his works to the capacity of men. We slightingly pass over the infinite glory of God, which here shines forth; whence arises this but from our excessive dullness in considering his greatness? In the meantime, the vanity of our minds carries us away elsewhere. For the correction of this fault, God applied the most suitable remedy when he distributed the creation of the world into successive portions, that he might fix our attention, and compel us, as if he had laid his hand upon us, to pause and to reflect. For the confirmation of the gloss above alluded to, a passage from Ecclesiasticus is unskilfully cited. ‘He who liveth for ever created all things at once,’ (Sir 18:1.) For the Greek adverb κοινὣ which the writer uses, means no such thing, nor does it refer to time, but to all things universally. ⁵⁷

Calvin: Gen 1:6

6.Let there be a firmament ⁵⁸ The work of the second day is to provide an empty space around the circumference of the earth, that heaven and earth may not be mixed together. For since the proverb, ‘to mingle heaven and earth,’ denotes the extreme of disorder, this distinction ought to be regarded as of great importance. Moreover, the word רקיע ( rakia) comprehends not only the whole region of the air, but whatever is open above us: as the word heaven is sometimes understood by the Latins. Thus the arrangement, as well of the heavens as of the lower atmosphere, is called רקיע ( rakia) without discrimination between them, but sometimes the word signifies both together sometimes one part only, as will appear more plainly in our progress. I know not why the Greeks have chosen to render the word ςτερέωμα, which the Latins have imitated in the term, firmamentum ; ⁵⁹ for literally it means expanse. And to this David alludes when he says that ‘the heavens are stretched out by God like a curtain,’ (Psa 104:2.) If any one should inquire whether this vacuity did not previously exist, I answer, however true it may be that all parts of the earth were not overflowed by the waters; yet now, for the first time, a separation was ordained, whereas a confused admixture had previously existed. Moses describes the special use of this expanse, to divide the waters from the waters from which word arises a great difficulty. For it appears opposed to common sense, and quite incredible, that there should be waters above the heaven. Hence some resort to allegory, and philosophize concerning angels; but quite beside the purpose. For, to my mind, this is a certain principle, that nothing is here treated of but the visible form of the world. He who would learn astronomy, ⁶⁰ and other recondite arts, let him go elsewhere. Here the Spirit of God would teach all men without exception; and therefore what Gregory declares falsely and in vain respecting statues and pictures is truly applicable to the history of the creation, namely, that it is the book of the unlearned. ⁶¹ The things, therefore, which he relates, serve as the garniture of that theater which he places before our eyes. Whence I conclude, that the waters here meant are such as the rude and unlearned may perceive. The assertion of some, that they embrace by faith what they have read concerning the waters above the heavens, notwithstanding their ignorance respecting them, is not in accordance with the design of Moses. And truly a longer inquiry into a matter open and manifest is superfluous. We see that the clouds suspended in the air, which threaten to fall upon our heads, yet leave us space to breathe. ⁶² They who deny that this is effected by the wonderful providence of God, are vainly inflated with the folly of their own minds. We know, indeed that the rain is naturally produced; but the deluge sufficiently shows how speedily we might be overwhelmed by the bursting of the clouds, unless the cataracts of heaven were closed by the hand of God. Nor does David rashly recount this among His miracles, that God layeth the beams of his chambers in the waters, (Psa 104:31;) and he elsewhere calls upon the celestial waters to praise God, (Psa 148:4.) Since, therefore, God has created the clouds, and assigned them a region above us, it ought not to be forgotten that they are restrained by the power of God, lest, gushing forth with sudden violence, they should swallow us up: and especially since no other barrier is opposed to them than the liquid and yielding, air, which would easily give way unless this word prevailed, ‘Let there be an expanse between the waters.’ Yet Moses has not affixed to the work of this day the note that God saw that it was good: perhaps because there was no advantage from it till the terrestrial waters were gathered into their proper place, which was done on the next day, and therefore it is there twice repeated. ⁶³

Calvin: Gen 1:9

9.Let the waters... be gathered together This also is an illustrious miracle, that the waters by their departure have given a dwelling-place to men. For even philosophers allow that the natural position of the waters was to cover the whole earth, as Moses declares they did in the beginning; first, because being an element, it must be circular, and because this element is heavier than the air, and lighter than the earth, it ought cover the latter in its whole circumference. ⁶⁴ But that the seas, being gathered together as on heaps, should give place for man, is seemingly preternatural; and therefore Scripture often extols the goodness of God in this particular. See Psa 33:7,

‘He has gathered the waters together on a heap,
and has laid them up in his treasures.’

Also Psa 78:13,

‘He has collected the waters as into a bottle.’ ⁶⁵

Jer 5:22,

‘Will ye not fear me? will ye not tremble at my presence,
who have placed the sand as the boundary of the sea?’

Job 38:8,

‘Who has shut up the sea with doors? Have not I surrounded it with gates and bars?
I have said,
Hitherto shalt thou proceed; here shall thy swelling waves be broken.’

Let us, therefore, know that we are dwelling on dry ground, because God, by his command, has removed the waters that they should not overflow the whole earth.

Calvin: Gen 1:11

11.Let the earth bring forth grass Hitherto the earth was naked and barren, now the Lord fructifies it by his word. For though it was already destined to bring forth fruit, yet till new virtue proceeded from the mouth of God, it must remain dry and empty. For neither was it naturally fit to produce anything, nor had it a germinating principle from any other source, till the mouth of the Lord was opened. For what David declares concerning the heavens, ought also to be extended to the earth; that it was

‘made by the word of the Lord, and was adorned and furnished by the breath of his mouth,’ (Psa 33:6.)

Moreover, it did not happen fortuitously, that herbs and trees were created before the sun and moon. We now see, indeed, that the earth is quickened by the sun to cause it to bring forth its fruits; nor was God ignorant of this law of nature, which he has since ordained: but in order that we might learn to refer all things to him he did not then make use of the sun or moon. ⁶⁶ He permits us to perceive the efficacy which he infuses into them, so far as he uses their instrumentality; but because we are wont to regard as part of their nature properties which they derive elsewhere, it was necessary that the vigor which they now seem to impart to the earth should be manifest before they were created. We acknowledge, it is true, in words, that the First Cause is self-sufficient, and that intermediate and secondary causes have only what they borrow from this First Cause; but, in reality, we picture God to ourselves as poor or imperfect, unless he is assisted by second causes. How few, indeed, are there who ascend higher than the sun when they treat of the fecundity of the earth? What therefore we declare God to have done designedly, was indispensably necessary; that we may learn from the order of the creation itself, that God acts through the creatures, not as if he needed external help, but because it was his pleasure. When he says, ‘Let the earth bring forth the herb which may produce seed, the tree whose seed is in itself,’ he signifies not only that herbs and trees were then created, but that, at the same time, both were endued with the power of propagation, in order that their several species might be perpetuated. Since, therefore, we daily see the earth pouring forth to us such riches from its lap, since we see the herbs producing seed, and this seed received and cherished in the bosom of the earth till it springs forth, and since we see trees shooting from other trees; all this flows from the same Word. If therefore we inquire, how it happens that the earth is fruitful, that the germ is produced from the seed, that fruits come to maturity, and their various kinds are annually reproduced; no other cause will be found, but that God has once spoken, that is, has issued his eternal decree; and that the earth, and all things proceeding from it, yield obedience to the command of God, which they always hear.

Defender: Gen 1:1

This opening verse of the Bible is unique, the foundation of foundations, probably the first words ever written down, either revealed to Adam, or even written directly by God Himself. One who really believes Gen 1:1 will have no difficulty believing the rest of Scripture. God (Elohim) is eternal, existing before the universe, and is omnipotent, having created the universe. Therefore, nothing is impossible with God, and He alone gives meaning to everything. No attempt is made in this verse to prove God; it was recorded in the beginning when no one doubted God.

Defender: Gen 1:1

No other cosmogony, whether in ancient paganism or modern naturalism, even mentions the absolute origin of the universe. All begin with the space/time/matter universe, already existing in a primeval state of chaos, then attempt to speculate how it might have "evolved" into its present form. Modern evolutionism begins with elementary particles of matter evolving out of nothing in a "big bang" and then developing through natural forces into complex systems. Pagan pantheism also begins with elementary matter in various forms evolving into complex systems by the forces of nature personified as different gods and goddesses. But, very significantly, the concept of the special creation of the universe of space and time itself is found nowhere in all religion or philosophy, ancient or modern, except here in Gen 1:1.

Appropriately, therefore, this verse records the creation of space ("the heaven"), of time ("in the beginning") and of matter ("the earth"), the tri-universe, the space/time/matter continuum which constitutes our physical cosmos. The Creator of this tri-universe is the triune God, Elohim, the uni-plural Old Testament name for the divine "Godhead," a name which is plural in form (with its Hebrew "im" ending) but commonly singular in meaning.

The existence of a transcendent Creator and the necessity of a primeval special creation of the universe is confirmed by the most basic principles of nature discovered by scientists:

(1) The law of causality, that no effect can be greater than its cause, is basic in all scientific investigation and human experience. A universe comprising an array of intelligible and complex effects, including living systems and conscious personalities, is itself proof of an intelligent, complex, living, conscious Person as its Cause.

(2) The laws of thermodynamics are the most universal and best-proved generalizations of science, applicable to every process and system of any kind, the First Law stating that no matter/energy is now being created or destroyed, and the Second Law stating that all existing matter/energy is proceeding irreversibly toward ultimate equilibrium and cessation of all processes. Since this eventual death of the universe has not yet occurred and since it will occur in time, if these processes continue, the Second Law proves that time (and therefore, the space/matter/time universe) had a beginning. The universe must have been created, but the First Law precludes the possibility of its self-creation. The only resolution of the dilemma posed by the First and Second Laws is that "in the beginning God created the heaven and the earth." The so-called big bang theory of the origin of the cosmos, postulating a primeval explosion of the space/mass/time continuum at the start, beginning with a state of nothingness and then rapidly expanding into the present complex universe, contradicts both these basic laws as well as Scripture."

Defender: Gen 1:2

In an attempt to accommodate the supposed evolutionary geological ages in Genesis, theorists postulate a long gap in time between Gen 1:1 and Gen 1:2, in which it was hoped these ages could be pigeon-holed and forgotten as far as Biblical exegesis was concerned. This gap theory, however, requires a worldwide cataclysm at the end of the geological ages in order to account for the globally inundated and darkened earth described in Gen 1:2. The cataclysm, in turn, is hypothetically connected with the fall of Lucifer in heaven (Isa 14:9-14) and his expulsion to the earth (Eze 28:12-15), though such a cataclysm is nowhere mentioned in Scripture. However, in addition to its obvious contradictions with other important and clear Bible passages (Gen 1:31; Exo 20:11), the gap theory is self-defeating geologically. The geological age system (which is the necessary framework for modern evolutionism) is based entirely on the principle of uniformitarianism, a premise which precludes any such worldwide cataclysm, and requires the interpreting of earth history by the extrapolation of present slow geological processes into the remote past. The concept of geological ages is based entirely on a uniformitarian explanation of the fossil beds and sedimentary rocks of the earth's crust, which would all have been destroyed by the postulated pre-Adamic cataclysm. Thus, any attempt to ignore or explain away the supposed great age of the earth by appeal to the gap theory makes an unnecessary and abortive compromise with evolutionism, and displays a lack of understanding of the geological structures and processes to which evolutionists appeal in postulating their long ages.

The real answer to the geological ages is not a pre-Adamic cataclysm, but the very real cataclysm of the Noahic Deluge (see comments on Genesis 6-9), which provides a much better explanation of the fossil beds and sedimentary rocks, eliminating all evidence of geological ages and confirming the Biblical doctrine of recent creation.

Defender: Gen 1:2

The verb "was" in Gen 1:2 is the regular Hebrew verb of being (hayetha) and does not denote a change of state unless the context so requires. It only rarely is translated "became," as the gap theory postulates here. Neither does the phrase itohu waw bohu need to mean "ruined and desolated," as the gap theory requires. The King James translation "without form and void" is the proper meaning.

Defender: Gen 1:2

The universe as first called into existence by Elohim was in elemental existence, still "unformed" and unenergized, not yet ready for habitation, "void" (see Psa 33:6-9, note; Pro 8:22-31, note; Isa 45:18, note; 2Pe 3:5, note). It would not be perfect (finished) until the end of creation week, when God would pronounce it "very good" and "finished" (Genesis 1:31-2:3). The "earth" material was suspended in a matrix of water (the "deep"), completely static and therefore in "darkness."

Defender: Gen 1:2

However, this condition prevailed only momentarily. Then, the "Spirit" (Hebrew ruach) of "God" (Elohim) proceeded to "move upon the face of the waters" (literally, "vibrate in the presence of the waters"). Waves of gravitational energy and waves of electro-magnetic energy began to pulse forth from the great "Breath" (another meaning of ruach) of God, the Prime Mover of the universe. The unformed "earth" material (Hebrew eretz), as well as the "waters" permeating it (Hebrew shamayim) quickly coalesced into spherical form under the new force of gravity, and the first material body (Planet Earth) had been formed at a point in space."

Defender: Gen 1:3

As the "Spirit" of God "moved" (Gen 1:2), so now the Word of God speaks in Gen 1:3. The result is light, the energizing of the vast cosmos through the marvelous electro-magnetic force system which maintains all structures and processes in matter. These varied energies include not only visible light, but also all the short-wave radiations (ultra-violet, x-rays, etc.) and the long-wave radiations (infra-red, radio waves, etc.), as well as heat, sound, electricity, magnetism, molecular inter-actions, etc. "Light," the most basic form of energy, is mentioned specifically, but its existence necessarily implies the activation of all forms of electro-magnetic energies. Light was not created, since God Himself dwells in light. On the other hand, He created darkness (Isa 45:7).

The existence of visible light prior to the establishment of the sun, moon and stars (Gen 1:16) emphasizes the fact that light (energy) is more fundamental than light givers. God could just as easily (perhaps more easily) have created waves of light energy as He could have constructed material bodies in which processes function which generate light energy. The first is direct (since God is light), the second indirect. For the creation of such light generators, see note on Gen 1:14."

Defender: Gen 1:4

That these rays of light energy included the visible light spectrum is obvious by its separation from the newly created "darkness." That most of this visible light emanated from one direction in space and, further, that the newly-sphericized earth began now to rotate on its axis, is shown by the establishment of a cyclical succession of "Day" and "Night," which has continued ever since."

Defender: Gen 1:5

The use of "Day" (Hebrew yom) in Gen 1:5 is its first occurrence in Scripture, and here it is specifically defined by God as "the light" in the cyclical succession of light and darkness which has, ever since, constituted a solar day. Since the same word is used in defining all later "yoms" as used for this "first" yom, it is incontrovertible that God intends us to know that the days of creation week were of the same duration as any natural solar day. The word yom in the Old Testament almost always is used in this natural way and is never used to mean any other definite time period than a literal day. This becomes especially clear when it is combined with an ordinal ("first day") or with definite bounds ("evening and morning"), neither of which usages in the Old Testament allow non-literal meanings. It is occasionally, though rarely, used symbolically or in the sense of indefinite time ("the day of the Lord," 1Th 5:2), but such usage (as in English or other languages) is always evident from the context itself. Thus the so-called day-age theory, by which the days of creation are assumed to correspond to the ages of geology, is precluded by this definitive use of the word in its first occurrence, God Himself defining it.

Defender: Gen 1:5

The use of "evening and morning" in that order is significant. As each day's work was accomplished during the "light," there was a cessation of God's activity during the "darkness." Consequently, there was nothing to report between "evening and morning." The beginning of the next day's activity began with the next period of light, after the "morning," or better, "dawning." The literal sense of the formula after each day's work is: "Then there was dusk, then dawn, ending the first day.""

Defender: Gen 1:6

The "firmament" is not a great vaulted dome in the sky but is simply the atmospheric expanse established between the waters above and below. The Hebrew word, raqiya, means "expanse" or perhaps better, "stretched-out thinness." Since God specifically identified it with "Heaven," it also can be understood simply as "space." Thus, on the second day, God separated the primeval deep into two deeps, with a great space between. The waters below the space retained the elemental earth materials which would be utilized on the following day to form the land and its plant cover. The waters above the firmament had apparently been transformed into the vapor state in order to be separated from the heavier materials and elevated above the atmosphere, where it could serve as a thermal blanket for the earth's future inhabitants.

Such a vapor canopy would undoubtedly have provided a highly efficient "greenhouse effect," assuring a perennial spring-like climate for the entire earth. Water vapor both shields the earth against harmful radiations from space and also retains and spreads incoming solar heat. A vapor canopy would thus provide an ideal environment for abundant animal and plant life and for longevity and comfort in human life. Water vapor is invisible, and thus would be translucent, allowing the stars to be seen through it. This would not be the case with a liquid water or ice canopy."

Defender: Gen 1:7

The "waters which were above the firmament" are clearly not the clouds or the vapor which now float in the atmosphere. The Hebrew word al, definitely requires the meaning "above." Furthermore, the absence of rain (Gen 2:5) and the rainbow (Gen 9:13) is not only explained but required by a vapor canopy, not by an atmosphere like that of the present. Furthermore, these waters extending far out into space eventually condensed and fell back to the earth at the time of the Great Deluge, providing the source of the worldwide rainstorm that contributed to the Flood. Although the exact extent and structure of this canopy is still being researched by computer simulations, there are no insuperable scientific problems with the concept."

Defender: Gen 1:9

The work of the third day began with the laying of the foundations of the earth (see Job 38:4, note; Pro 8:29, note; Psa 33:7, note) by the power of God's spoken Word. The waters "under the heaven" apparently still contained all the material elements of the earth in solution or suspension until the energizing Word initiated a vast complex string of chemical and physical reactions to precipitate, combine and sort all the rock materials and metals comprising the solid earth. The "earth" (Hebrew eretz) thus formed was the same "earth" which had initially been "without form" (the same word eretz is used in Gen 1:1, Gen 1:2, Gen 1:10), but it was now "dry land," no longer mixed in the initial watery matrix."

Defender: Gen 1:10

As the solid materials precipitated and then moved down and around under the forces of gravity, internal heat, and other electro-magnetic energies (not to mention the outflowing energy of the divine Word), great basins opened up to receive and store the waters. Some of these waters were trapped and stored in the "great deep" (Gen 7:1), subterranean chambers beneath the earth's crust. Others accumulated in surface basins. However, all were evidently interconnected through a network of subterranean channels, so that they were both singular and plural - gathered together into "one place," yet called "Seas."

Thus were established the primeval continents and primeval oceans. We do not now know the original geography, however, since all was cataclysmically changed at the time of the Great Flood. We can infer that the topography was gently rolling and the waterways were relatively shallow and narrow, since all was "very good" and was made for man's enjoyment and utilization (Gen 1:26-28, Gen 1:31)."

Defender: Gen 1:11

The ability of the earth to begin immediately producing abundant plant life everywhere, on the very same day as the forming of the land surfaces, shows that the upper portion of the crust was a rich soil, fertile in chemical nutrients and retaining adequate moisture to sustain the lush vegetation. This fact illustrates an important principle. True creation necessarily involves the theory of a "creation of apparent age," or better, "creation of functioning maturity." That is, the soil did not gradually form over hundreds of years by rock weathering and other modern uniformitarian processes. It was readied instantaneously by divine fiat. The plants did not develop from seeds; rather the herb was formed "yielding seed." Similarly, the fruit trees were "yielding fruit," not requiring several years of preliminary growth as do modern fruit trees.

Defender: Gen 1:11

The "seed" which God designed guaranteed reproduction of each plant "after his kind." This phrase, repeated nine more times in Genesis 1 after this first occurrence, obviously precludes transmutation of one kind into another. The "seed" was programmed for stable reproduction of each kind through a remarkable system known today as the "genetic code," the complex information program in the DNA molecule. This system allows wide "horizontal" variation within the kind, but no "vertical" evolution from one kind into a more complex kind. It is significant that, despite widespread belief in evolution, no scientist has yet documented a single instance of true vertical evolution occurring today. The modern taxonomic equivalent of "kind" is probably broader than "species" in many cases, since the latter term is an arbitrary man-made category. That is, the many varieties of dogs are all part of the created "dog kind," just as all tribes and nations of men constitute one "mankind" (Act 17:25, Act 17:26)."

Defender: Gen 1:12

It should be noted that plant life, in all its forms, was created before animal life, thus contradicting the order postulated by evolutionists. There are over twenty such contradictions between the order of creation in Genesis and that in evolutionary paleontology."

TSK: Gen 1:1

Num 1:21, Num 1:42, Num 2:28, Num 4:36, Num 7:17, Num 7:73, Num 10:14, Num 26:51, Num 31:32, Num 35:4; 2Ch 9:1; Ezr 1:11; Ecc 11:1; Eze 43:14; Deu 11:29

beginning : Pro 8:22-24, Pro 16:4; Mar 13:19; Joh 1:1-3; Heb 1:10; 1Jo 1:1

God : Exo 20:11, Exo 31:18; 1Ch 16:26; Neh 9:6; Job 26:13, Job 38:4; Psa 8:3, Psa 33:6, Psa 33:9; Psa 89:11, Psa 89:12, Psa 96:5, Psa 102:25, Psa 104:24, Psa 104:30, Psa 115:15, Psa 121:2, Psa 124:8, Psa 134:3; Psa 136:5, Psa 146:6, Psa 148:4, Psa 148:5; Pro 3:19, Pro 8:22-30; Ecc 12:1; Isa 37:16, Isa 40:26; Isa 40:28, Isa 42:5, Isa 44:24, Isa 45:18, Isa 51:13, Isa 51:16, Isa 65:17; Jer 10:12, Jer 32:17; Jer 51:15; Zec 12:1; Mat 11:25; Act 4:24, Act 14:15, Act 17:24; Rom 1:19, Rom 1:20; Rom 11:36; 1Co 8:6; Eph 3:9; Col 1:16, Col 1:17; Heb 1:2, Heb 3:4, Heb 11:3; 2Pe 3:5; Rev 3:14, Rev 4:11, Rev 10:6, Rev 14:7, Rev 21:6, Rev 22:13

TSK: Gen 1:2

without : Job 26:7; Isa 45:18; Jer 4:23; Nah 2:10

Spirit : Job 26:14; Psa 33:6, Psa 104:30; Isa 40:12-14

TSK: Gen 1:3

God : Psa 33:6, Psa 33:9, Psa 148:5; Mat 8:3; Joh 11:43

Let : Job 36:30, Job 38:19; Psa 97:11, Psa 104:2, Psa 118:27; Isa 45:7, Isa 60:19; Joh 1:5, Joh 1:9; Joh 3:19; 2Co 4:6; Eph 5:8, Eph 5:14; 1Ti 6:16; 1Jo 1:5, 1Jo 2:8

TSK: Gen 1:4

that : Gen 1:10, Gen 1:12, Gen 1:18, Gen 1:25, Gen 1:31; Ecc 2:13, Ecc 11:7

the light from the darkness : Heb. between the light and between the darkness

TSK: Gen 1:5

and : Gen 8:22; Psa 19:2, Psa 74:16, Psa 104:20; Isa 45:7; Jer 33:20; 1Co 3:13; Eph 5:13; 1Th 5:5

And the evening and the morning were : Heb. And the evening was, and the morning was, Gen 1:8, Gen 1:13, Gen 1:19, Gen 1:23, Gen 1:31

TSK: Gen 1:6

Let there : Gen 1:14, Gen 1:20, Gen 7:11, Gen 7:12; Job 26:7, Job 26:8, Job 26:13, Job 37:11, Job 37:18, Job 38:22-26; Psa 19:1, Psa 33:6, Psa 33:9; Psa 104:2, Psa 136:5, Psa 136:6, Psa 148:4, Psa 150:1; Ecc 11:3; Jer 10:10, Jer 10:12, Jer 10:13, Jer 51:15; Zec 12:1

firmament : Heb. expansion

TSK: Gen 1:7

divided : Pro 8:28, Pro 8:29

above : Job 26:8; Psa 104:10, Psa 148:4; Ecc 11:3

and it : Gen 1:9, Gen 1:11, Gen 1:15, Gen 1:24; Mat 8:27

TSK: Gen 1:8

God : Gen 1:5, Gen 1:10, Gen 5:2

evening : Gen 1:5, Gen 1:13, Gen 1:19, Gen 1:23, Gen 1:31

TSK: Gen 1:9

Job 26:7, Job 26:10, Job 38:8-11; Psa 24:1, Psa 24:2, Psa 33:7, Psa 95:5, Psa 104:3, Psa 104:5-9, Psa 136:5, Psa 136:6; Pro 8:28, Pro 8:29; Ecc 1:7; Jer 5:22; Jon 1:9; 2Pe 3:5; Rev 10:6

TSK: Gen 1:10

God saw : Gen 1:4; Deu 32:4; Psa 104:31

TSK: Gen 1:11

Let the : Gen 2:5; Job 28:5; Psa 104:14-17, Psa 147:8; Mat 6:30; Heb 6:7

grass : Heb. tender grass

fruit : Gen 1:29, Gen 2:9, Gen 2:16; Psa 1:3; Jer 17:8; Mat 3:10, Mat 7:16-20; Mar 4:28; Luk 6:43, Luk 6:44; Jam 3:12

TSK: Gen 1:12

earth : Isa 61:11; Mar 4:28

herb : Isa 55:10, Isa 55:11; Mat 13:24-26; Luk 6:44; 2Co 9:10; Gal 6:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 1:1

- Section I - The Creation

- The Absolute Creation

ראשׁית rḕshı̂̂yt , the "head-part, beginning"of a thing, in point of time Gen 10:10, or value Pro 1:7. Its opposite is אחרית 'achărı̂̂yth Isa 46:10. בראשׁית rê'shı̂̂yth , "in the beginning,"is always used in reference to time. Here only is it taken absolutely.

ברא bārā' , "create, give being to something new."It always has God for its subject. Its object may be anything: matter Gen 1:1; animal life Gen 1:21; spiritual life Gen 1:27. Hence, creation is not confined to a single point of time. Whenever anything absolutely new - that is, not involved in anything previously extant - is called into existence, there is creation Num 16:30. Any thing or event may also be said to be created by Him, who created the whole system of nature to which it belongs Mal 2:10. The verb in its simple form occurs forty-eight times (of which eleven are in Genesis, fourteen in the whole Pentateuch, and twenty-one in Isaiah), and always in one sense.

אלהים 'ĕlohı̂̂m , "God."The noun אלוה 'elôah or אלה 'eloah is found in the Hebrew scriptures fifty-seven times in the singular (of which two are in Deuteronomy, and forty-one in the book of Job), and about three thousand times in the plural, of which seventeen are in Job. The Chaldee form אלה 'elâh occurs about seventy-four times in the singular, and ten in the plural. The Hebrew letter ה ( h )is proved to be radical, not only by bearing mappiq, but also by keeping its ground before a formative ending. The Arabic verb, with the same radicals, seems rather to borrow from it than to lend the meaning coluit, "worshipped,"which it sometimes has. The root probably means to be "lasting, binding, firm, strong."Hence, the noun means the Everlasting, and in the plural, the Eternal Powers. It is correctly rendered God, the name of the Eternal and Supreme Being in our language, which perhaps originally meant lord or ruler. And, like this, it is a common or appellative noun. This is evinced by its direct use and indirect applications.

Its direct use is either proper or improper, according to the object to which it is applied. Every instance of its proper use manifestly determines its meaning to be the Eternal, the Almighty, who is Himself without beginning, and has within Himself the power of causing other things, personal and impersonal, to be, and on this event is the sole object of reverence and primary obedience to His intelligent creation.

Its improper use arose from the lapse of man into false notions of the object of worship. Many real or imaginary beings came to be regarded as possessed of the attributes, and therefore entitled to the reverence belonging to Deity, and were in consequence called gods by their mistaken votaries, and by others who had occasion to speak of them. This usage at once proves it to be a common noun, and corroborates its proper meaning. When thus employed, however, it immediately loses most of its inherent grandeur, and sometimes dwindles down to the bare notion of the supernatural or the extramundane. In this manner it seems to be applied by the witch of Endor to the unexpected apparition that presented itself to her 1Sa 28:13.

Its indirect applications point with equal steadiness to this primary and fundamental meaning. Thus, it is employed in a relative and well-defined sense to denote one appointed of God to stand in a certain divine relation to another. This relation is that of authoritative revealer or administrator of the will of God. Thus, we are told Joh 10:34 that "he called them gods, to whom the word of God came."Thus, Moses became related to Aaron as God to His prophet Exo 4:16, and to Pharaoh as God to His creature Exo 7:1. Accordingly, in Psa 82:6, we find this principle generalized: "I had said, gods are ye, and sons of the Highest all of you."Here the divine authority vested in Moses is expressly recognized in those who sit in Moses’ seat as judges for God. They exercised a function of God among the people, and so were in God’ s stead to them. Man, indeed, was originally adapted for ruling, being made in the image of God, and commanded to have dominion over the inferior creatures. The parent also is instead of God in some respect to his children, and the sovereign holds the relation of patriarch to his subjects. Still, however, we are not fully warranted in translating אלהים 'ĕlohı̂ym , "judges"in Exo 21:6; Exo 22:7-8, Exo 22:27 (Hebrew versification: 8, 9, 28), because a more easy, exact, and impressive sense is obtained from the proper rendering.

The word מלאך m^e l'āk , "angel,"as a relative or official term, is sometimes applied to a person of the Godhead; but the process is not reversed. The Septuagint indeed translates אלהים 'ĕlohı̂ym in several instances by ἄγγελοι angeloi Psa 8:6; Psa 97:7; Psa 138:1. The correctness of this is seemingly supported by the quotations in Heb 1:6. and Heb 2:7. These, however, do not imply that the renderings are absolutely correct, but only suffiently so for the purpose of the writer. And it is evident they are so, because the original is a highly imaginative figure, by which a class is conceived to exist, of which in reality only one of the kind is or can be. Now the Septuagint, either imagining, from the occasional application of the official term "angel"to God, that the angelic office somehow or sometimes involved the divine nature, or viewing some of the false gods of the pagan as really angels, and therefore seemingly wishing to give a literal turn to the figure, substituted the word ἄγγελοι angeloi as an interpretation for אלהים 'ĕlohı̂ym . This free translation was sufficient for the purpose of the inspired author of the Epistle to the Hebrews, inasmuch as the worship of all angels Heb 1:6 in the Septuagintal sense of the term was that of the highest rank of dignitaries under God; and the argument in the latter passage Heb 2:7 turns not on the words, "thou madest him a little lower than the angels,"but upon the sentence, "thou hast put all things under his feet."Moreover, the Septuagint is by no means consistent in this rendering of the word in Similar passages (see Psa 82:1; Psa 97:1; 1Sa 28:13).

With regard to the use of the word, it is to be observed that the plural of the Chaldee form is uniformly plural in sense. The English version of בר־אלהין bar - 'elâhı̂yn , "the Son of God"Dan 3:25 is the only exception to this. But since it is the phrase of a pagan, the real meaning may be, "a son of the gods."On the contrary, the plural of the Hebrew form is generally employed to denote the one God. The singular form, when applied to the true God, is naturally suggested by the prominent thought of his being the only one. The plural, when so applied, is generally accompanied with singular conjuncts, and conveys the predominant conception of a plurality in the one God - a plurality which must be perfectly consistent with his being the only possible one of his kind. The explanations of this use of the plural - namely, that it is a relic of polytheism, that it indicates the association of the angels with the one God in a common or collective appellation, and that it expresses the multiplicity of attributes subsisting in him - are not satisfactory. All we can say is, that it indicates such a plurality in the only one God as makes his nature complete and creation possible. Such a plurality in unity must have dawned upon the mind of Adam. It is afterward, we conceive, definitely revealed in the doctrine of the Father, the Son, and the Holy Spirit.

שׁמים shāmayı̂m , "skies, heavens,"being the "high"( shamay , "be high,"Arabic) or the "airy"region; the overarching dome of space, with all its revolving orbs.

ארץ 'erets , "land, earth, the low or the hard."The underlying surface of land.

The verb is in the perfect form, denoting a completed act. The adverbial note of time, "in the beginning,"determines it to belong to the past. To suit our idiom it may, therefore, be strictly rendered "had created."The skies and the land are the universe divided into its two natural parts by an earthly spectator. The absolute beginning of time, and the creation of all things, mutually determine each other.

"In the beginning God created the heavens and the earth"Gen 1:1. This great introductory sentence of the book of God is equal in weight to the whole of its subsequent communications concerning the kingdom of nature.

Gen 1:1 assumes the existence of God, for it is He who in the beginning creates. It assumes His eternity, for He is before all things: and since nothing comes from nothing, He Himself must have always been. It implies His omnipotence, for He creates the universe of things. It implies His absolute freedom, for He begins a new course of action. It implies His infinite wisdom, for a κόσμος kosmos , "an order of matter and mind,"can only come from a being of absolute intelligence. It implies His essential goodness, for the Sole, Eternal, Almighty, All-wise, and All-sufficient Being has no reason, no motive, and no capacity for evil. It presumes Him to be beyond all limit of time and place, since He is before all time and place.

It asserts the creation of the heavens and the earth; that is, of the universe of mind and matter. This creating is the omnipotent act of giving existence to things which before had no existence. This is the first great mystery of things; as the end is the second. Natural science observes things as they are, when they have already laid hold of existence. It ascends into the past as far as observation will reach, and penetrates into the future as far as experience will guide. But it does not touch the beginning or the end. This first sentence of revelation, however, records the beginning. At the same time it involves the progressive development of what is begun, and so contains within its bosom the whole of what is revealed in the Book of God. It is thus historical of the beginning, and prophetical of the whole of time. It is, therefore, equivalent to all the rest of revelation taken together, which merely records the evolutions of one sphere of creation, and nearly and more nearly anticipates the end of present things.

This sentence Gen 1:1 assumes the being of God, and asserts the beginning of things. Hence, it intimates that the existence of God is more immediately patent to the reason of man than the creation of the universe. And this is agreeable to the philosophy of things, for the existence of God is a necessary and eternal truth, more and more self-evident to the intellect as it rises to maturity. But the beginning of things is, by its very nature, a contingent event, which once was not and then came to be contingent on the free will of the Eternal, and, therefore, not evident to reason itself, but made known to the understanding by testimony and the reality of things. This sentence is the testimony, and the actual world in us and around us is the reality. Faith takes account of the one, observation of the other.

It bears on the very face of it the indication that it was written by man, and for man, for it divides all things into the heavens and the earth. Such a division evidently suits those only who are inhabitants of the earth. Accordingly, this sentence Gen 1:1 is the foundation-stone of the history, not of the universe at large, of the sun, of any other planet, but of the earth, and of man its rational inhabitant. The primeval event which it records may be far distant, in point of time, from the next event in such a history; as the earth may have existed myriads of ages, and undergone many vicissitudes in its condition, before it became the home of the human race. And, for ought we know, the history of other planets, even of the solar system, may yet be unwritten, because there has been as yet no rational inhabitant to compose or peruse the record. We have no intimation of the interval of time that elapsed between the beginning of things narrated in this prefatory sentence and that state of things which is announced in the following verse, Gen 1:2.

With no less clearness, however, does it show that it was dictated by superhuman knowledge. For it records the beginning of things of which natural science can take no cognizance. Man observes certain laws of nature, and, guided by these, may trace the current of physical events backward and forward, but without being able to fix any limit to the course of nature in either direction. And not only this sentence, but the main part of this and the following chapter communicates events that occurred before man made his appearance on the stage of things; and therefore before he could either witness or record them. And in harmony with all this, the whole volume is proved by the topics chosen, the revelations made, the views entertained, the ends contemplated, and the means of information possessed, to be derived from a higher source than man.

This simple sentence Gen 1:1 denies atheism, for it assumes the being of God. It denies polytheism, and, among its various forms, the doctrine of two eternal principles, the one good and the other evil, for it confesses the one Eternal Creator. It denies materialism, for it asserts the creation of matter. It denies pantheism, for it assumes the existence of God before all things, and apart from them. It denies fatalism, for it involves the freedom of the Eternal Being.

It indicates the relative superiority, in point of magnitude, of the heavens to the earth, by giving the former the first place in the order of words. It is thus in accordance with the first elements of astronomical science.

It is therefore pregnant with physical and metaphysical, with ethical and theological instruction for the first man, for the predecessors and contemporaries of Moses, and for all the succeeding generations of mankind.

This verse forms an integral part of the narrative, and not a mere heading as some have imagined. This is abundantly evident from the following reasons: 1. It has the form of a narrative, not of a superscription. 2. The conjunctive particle connects the second verse with it; which could not be if it were a heading. 3. The very next sentence speaks of the earth as already in existence, and therefore its creation must be recorded in the first verse. 4. In the first verse the heavens take precedence of the earth; but in the following verses all things, even the sun, moon, and stars seem to be but appendages to the earth. Thus, if it were a heading, it would not correspond with the narrative. 5. If the first verse belongs to the narrative, order pervades the whole recital; whereas; if it is a heading, the most hopeless confusion enters. Light is called into being before the sun, moon, and stars. The earth takes precedence of the heavenly luminaries. The stars, which are coordinate with the sun, and preordinate to the moon, occupy the third place in the narrative of their manifestation. For any or all of these reasons it is obvious that the first verse forms a part of the narrative.

As soon as it is settled that the narrative begins in the first verse, another question comes up for determination; namely, whether the heavens here mean the heavenly bodies that circle in their courses through the realms of space, or the mere space itself which they occupy with their perambulations. It is manifest that the heavens here denote the heavenly orbs themselves - the celestial mansions with their existing inhabitants - for the following cogent reasons:

1. Creation implies something created, and not mere space, which is nothing, and cannot be said to be created.

2. Since "the earth"here obviously means the substance of the planet we inhabit, so, by parity of reason, the heavens must mean the substance of the celestial luminaries, the heavenly hosts of stars and spirits.

3. "The heavens"are placed before "the earth,"and therefore must mean that reality which is greater than the earth, for if they meant "space,"and nothing real, they ought not to be before the earth.

4. "The heavens"are actually mentioned in the verse, and therefore must mean a real thing, for if they meant nothing at all, they ought not to be mentioned.

5. The heavens must denote the heavenly realities, because this imparts a rational order to the whole chapter; whereas an unaccountable derangement appears if the sun, moon, and stars do not come into existence till the fourth day, though the sun is the center of light and the measurer of the daily period.

For any or all of these reasons, it is undeniable that the heavens in the first verse mean the fixed and planetary orbs of space; and, consequently, that these uncounted tenants of the skies, along with our own planet, are all declared to be in existence before the commencement of the six days’ creation.

Hence, it appears that the first verse records an event antecedent to those described in the subsequent verses. This is the absolute and aboriginal creation of the heavens and all that in them is, and of the earth in its primeval state. The former includes all those resplendent spheres which are spread before the wondering eye of man, as well as those hosts of planets and of spiritual and angelic beings which are beyond the range of his natural vision. This brings a simple, unforced meaning out of the whole chapter, and discloses a beauty and a harmony in the narrative which no other interpretation can afford. In this way the subsequent verses reveal a new effort of creative power, by which the pre-Adamic earth, in the condition in which it appears in the second verse, is prepared for the residence of a fresh animal creation, including the human race. The process is represented as it would appear to primeval man in his infantile simplicity, with whom his own position would naturally be the fixed point to which everything else was to be referred.

Barnes: Gen 1:2

- II. The Land

היה hāyah , "be."It is to be noted, however, that the word has three meanings, two of which now scarcely belong to our English "be."

1. "Be, as an event, start into being, begin to be, come to pass."This may be understood of a thing beginning to be, אור יהי y^e hiy 'ôr , "be light"Gen 1:3; or of an event taking place, ימים מקץ ויהי vay^e hı̂y mı̂qēts yāmı̂ym , "and it came to pass from the end of days."

2. "Be,"as a change of state, "become."This is applied to what had a previous existence, but undergoes some change in its properties or relations; as מלח גציב ותהי vatehı̂y n^e tsı̂yb melach , "and she became"a pillar of salt Gen 19:26.

3. "Be,"as a state. This is the ultimate meaning to which the verb tends in all languages. In all its meanings, especially in the first and second, the Hebrew speaker presumes an onlooker, to whom the object in question appears coming into being, becoming or being, as the case may be. Hence, it means to be manifestly, so that eye-witnesses may observe the signs of existence.

ובהוּ תהוּ tohû vābohû , "a waste and a void."The two terms denote kindred ideas, and their combination marks emphasis. Besides the present passage בהוּ bohû occurs in only two others Isa 34:11; Jer 4:23, and always in conjunction with תהוּ tohû . If we may distinguish the two words, בהוּ bohû refers to the matter, and תהוּ tohû refers to the form, and therefore the phrase combining the two denotes a state of utter confusion and desolation, an absence of all that can furnish or people the land.

השׁך choshek , "darkness, the absence of light."

פגים pānı̂ym , "face, surface." פנה panah , "face, look, turn toward."

תהום t^e hôm , "roaring deep, billow." הוּם hûm , "hum, roar, fret."

רוּח rûach , "breath, wind, soul, spirit."

רחף rāchaph , "be soft, tremble."Piel, "brood, flutter."

והארץ v^e hā'ārets , "and the earth."Here the conjunction attaches the noun, and not the verb, to the preceding statement. This is therefore a connection of objects in space, and not of events in time. The present sentence, accordingly, may not stand closely conjoined in point of time with the preceding one. To intimate sequence in time the conjunction would have been prefixed to the verb in the form ותהי vat^e hı̂y , "then was."

ארץ 'erets means not only "earth,"but "country, land,"a portion of the earth’ s surface defined by natural, national, or civil boundaries; as, "the land of"Egypt, "thy land"Exo 23:9-10.

Before proceeding to translate this verse, it is to be observed that the state of an event may be described either definitely or indefinitely. It is described definitely by the three states of the Hebrew verb - the perfect, the current, and the imperfect. The latter two may be designated in common the imperfect state. A completed event is expressed by the former of the two states, or, as they are commonly called, tenses of the Hebrew verb; a current event, by the imperfect participle; an incipient event, by the second state or tense. An event is described indefinitely when there is neither verb nor participle in the sentence to determine its state. The first sentence of this verse is an example of the perfect state of an event, the second of the indefinite, and the third of the imperfect or continuous state.

After the undefined lapse of time from the first grand act of creation, the present verse describes the state of things on the land immediately antecedent to the creation of a new system of vegetable and animal life, and, in particular, of man, the intelligent inhabitant, for whom this fair scene was now to be prepared and replenished.

Here "the earth"is put first in the order of words, and therefore, according to the genius of the Hebrew language, set forth prominently as the subject of the sentence; whence we conclude that the subsequent narrative refers to the land - the skies from this time forward coming in only incidentally, as they bear upon its history. The disorder and desolation, we are to remember, are limited in their range to the land, and do not extend to the skies; and the scene of the creation now remaining to be described is confined to the land, and its superincumbent matter in point of space, and to its present geological condition in point of time.

We have further to bear in mind that the land among the antediluvians, and down far below the time of Moses, meant so much of the surface of our globe as was known by observation, along with an unknown and undetermined region beyond; and observation was not then so extensive as to enable people to ascertain its spherical form or even the curvature of its surface. To their eye it presented merely an irregular surface bounded by the horizon. Hence, it appears that, so far as the current significance of this leading term is concerned, the scene of the six days’ creation cannot be affirmed on scriptural authority alone to have extended beyond the surface known to man. Nothing can be inferred from the mere words of Scripture concerning America, Australia, the islands of the Pacific, or even the remote parts of Asia, Africa, or Europe, that were yet unexplored by the race of man. We are going beyond the warrant of the sacred narrative, on a flight of imagination, whenever we advance a single step beyond the sober limits of the usage of the day in which it was written.

Along with the sky and its conspicuous objects the land then known to the primeval man formed the sum total of the observable universe. It was as competent to him with his limited information, as it is to us with our more extensive but still limited knowledge, to express the all by a periphrasis consisting of two terms that have not even yet arrived at their full complement of meaning: and it was not the object or the effect of divine revelation to anticipate science on these points.

Passing now from the subject to the verb in this sentence, we observe it is in the perfect state, and therefore denotes that the condition of confusion and emptiness was not in progress, but had run its course and become a settled thing, at least at the time of the next recorded event. If the verb had been absent in Hebrew, the sentence would have been still complete, and the meaning as follows: "And the land was waste and void."With the verb present, therefore, it must denote something more. The verb היה hāyâh "be"has here, we conceive, the meaning "become;"and the import of the sentence is this: "And the land had become waste and void."This affords the presumption that the part at least of the surface of our globe which fell within the cognizance of primeval man, and first received the name of land, may not have been always a scene of desolation or a sea of turbid waters, but may have met with some catastrophe by which its order and fruitfulness had been marred or prevented.

This sentence, therefore, does not necessarily describe the state of the land when first created, but merely intimates a change that may have taken place since it was called into existence. What its previous condition was, or what interval of time elapsed, between the absolute creation and the present state of things, is not revealed. How many transformations it may have undergone, and what purpose it may have heretofore served, are questions that did not essentially concern the moral well-being of man, and are therefore to be asked of some other interpreter of nature than the written word.

This state of things is finished in reference to the event about to be narrated. Hence, the settled condition of the land, expressed by the predicates "a waste and a void,"is in studied contrast with the order and fullness which are about to be introduced. The present verse is therefore to be regarded as a statement of the needs that have to be supplied in order to render the land a region of beauty and life.

The second clause of the verse points out another striking characteristic of the scene. "And darkness was upon the face of the deep": Here again the conjunction is connected with the noun. The time is the indefinite past, and the circumstance recorded is merely appended to that contained in the previous clause. The darkness, therefore, is connected with the disorder and solitude which then prevailed on the land. It forms a part of the physical derangement which had taken place on this part at least of the surface of our globe.

It is further to be noted that the darkness is described to be on the face of the deep. Nothing is said about any other region throughout the bounds of existing things. The presumption is, so far as this clause determines, that it is a local darkness confined to the face of the deep. And the clause itself stands between two others which refer to the land, and not to any other part of occupied space. It cannot therefore be intended to describe anything beyond this definite region.

The deep, the roaring abyss, is another feature in the pre-Adamic scene. It is not now a region of land and water, but a chaotic mass of turbid waters, floating over, it may be, and partly laden with, the ruins of a past order of things; at all events not at present possessing the order of vegetable and animal life.

The last clause introduces a new and unexpected clement into scene of desolation. The sentence is, as heretofore, coupled to preceding one by the noun or subject. This indicates still a conjunction of things, and not a series of events. The phrase אלהים רוּח rûach 'ĕlohı̂ym means "the spirit of God,"as it is elsewhere uniformly applied to spirit, and as רחף rı̂chēp , "brooded,"does not describe the action of wind. The verbal form employed is the imperfect participle, and therefore denotes a work in the actual process of accomplishment. The brooding of the spirit of God is evidently the originating cause of the reorganization of things on the land, by the creative work which is successively described in the following passage.

It is here intimated that God is a spirit. For "the spirit of God"is equivalent to "God who is a spirit."This is that essential characteristic of the Everlasting which makes creation possible. Many philosophers, ancient and modern, have felt the difficulty of proceeding from the one to the many; in other words, of evolving the actual multiplicity of things out of the absolutely one. And no wonder. For the absolutely one, the pure monad that has no internal relation, no complexity of quality or faculty, is barren, and must remain alone. It is, in fact, nothing; not merely no "thing,"but absolutely naught. The simplest possible existent must have being, and text to which this being belongs, and, moreover, some specific or definite character by which it is what it is. This character seldom consists of one quality; usually, if not universally, of more than one. Hence, in the Eternal One may and must be that character which is the concentration of all the causative antecedents of a universe of things. The first of these is will. Without free choice there can be no beginning of things. Hence, matter cannot be a creator. But will needs, cannot be without, wisdom to plan and power to execute what is to be willed. These are the three essential attributes of spirit. The manifold wisdom of the Eternal Spirit, combined with His equally manifold power, is adequate to the creation of a manifold system of things. Let the free behest be given, and the universe starts into being.

It would be rash and out of place to speculate on the nature of the brooding here mentioned further than it is explained by the event. We could not see any use of a mere wind blowing over the water, as it would be productive of none of the subsequent effects. At the same time, we may conceive the spirit of God to manifest its energy in some outward effect, which may bear a fair analogy to the natural figure by which it is represented. Chemical forces, as the prime agents, are not to be thought of here, as they are totally inadequate to the production of the results in question. Nothing but a creative or absolutely initiative power could give rise to a change so great and fundamental as the construction of an Adamic abode out of the luminous, aerial, aqueous, and terrene materials of the preexistent earth, and the production of the new vegetable and animal species with which it was now to be replenished.

Such is the intimation that we gather from the text, when it declares that "the spirit of God was brooding upon the face of the waters."It means something more than the ordinary power put forth by the Great Being for the natural sustenance and development of the universe which he has called into existence. It indicates a new and special display of omnipotence for the present exigencies of this part of the realm of creation. Such an occasional, and, for ought we know, ordinary though supernatural interposition, is quite in harmony with the perfect freedom of the Most High in the changing conditions of a particular region, while the absolute impossibility of its occurrence would be totally at variance with this essential attribute of a spiritual nature.

In addition to this, we cannot see how a universe of moral beings can be governed on any other principle; while, on the other hand, the principle itself is perfectly compatible with the administration of the whole according to a predetermined plan, and does not involve any vacillation of purpose on the part of the Great Designer.

We observe, also, that this creative power is put forth on the face of the waters, and is therefore confined to the land mentioned in the previous part of the verse and its superincumbent atmosphere.

Thus, this primeval document proceeds, in an orderly way, to portray to us in a single verse the state of the land antecedent to its being prepared anew as a meet dwelling-place for man.

Barnes: Gen 1:3-5

- III. The First Day

3. אמר 'āmar , "say, bid."After this verb comes the thing said in the words of the speaker, or an equivalent expression. In this respect it corresponds with our English "say."

אור 'ôr , "light."Light is simply what makes a sensible impression on the organs of vision. It belongs to a class of things which occasionally produce the same effect.

ויאמר vayo'mer "then said."Here we have come to the narrative or the record of a series of events. The conjunction is prefixed to the verb, to indicate the connection of the event it records with what precedes. There is here, therefore, a sequence in the order of time. In a chain of events, the narrative follows the order of occurrence. Collateral chains of events must of necessity be recorded in successive paragraphs. The first paragraph carries on one line of incidents to a fit resting-place. The next may go back to take up the record of another line. Hence, a new paragraph beginning with a conjoined verb is to be connected in time, not with the last sentence of the preceding one, but with some sentence in the preceding narrative more or less distant from its terminating point (see on Gen 1:5, and Gen 2:3). Even a single verse may be a paragraph in itself referring to a point of time antecedent to the preceding sentence.

A verb so conjoined in narrative is in Hebrew put in the incipient or imperfect form, as the narrator conceives the events to grow each out of that already past. He himself follows the incidents step by step down the pathway of time, and hence the initial aspect of each event is toward him, as it actually comes upon the stage of existence.

Since the event now before us belongs to past time, this verb is well enough rendered by the past tense of our English verb. This tense in English is at present indefinite, as it does not determine the state of the event as either beginning, continuing, or concluded. It is not improbable, however, that it originally designated the first of these states, and came by degrees to be indefinite. The English present also may have denoted an incipient, and then an imperfect or indefinite.

3. ראה rā'âh , "see" ὁράω horaō , אור 'ôr , "emit light," ראה rā'âh , "see by light."

טיב ṭôb , "good."Opposite is: רע rā‛ .

4. קרא qārā' , "cry, call."

ערב ‛ereb , "evening, sunset."A space of time before and after sunset. ערבים ‛ar^e bayı̂m , "two evenings,"a certain time before sunset, and the time between sunset and the end of twilight. הערבים בין bēyn hā‛arbayı̂m "the interval between the two evenings, from sunset to the end of twilight,"according to the Karaites and Samaritans; "from sun declining to sunset,"according to the Pharisees and Rabbinists. It might be the time from the beginning of the one to the beginning of the other, from the end of the one to the end of the other, or from the beginning of the one to the end of the other. The last is the most suitable for all the passages in which it occurs. These are ten in number, all in the law Exo 12:6; Exo 16:12; Exo 29:31, Exo 29:41; Exo 30:8; Lev 23:5; Num 9:3, Num 9:5,Num 9:8; Num 28:4. The slaying of the evening lamb and of the passover lamb, the eating of the latter and the lighting of the lamps, took place in the interval so designated.

At the end of this portion of the sacred text we have the first פ ( p ). This is explained in the Introduction, Section VII.

The first day’ s work is the calling of light into being. Here the design is evidently to remove one of the defects mentioned in the preceding verse, - "and darkness was upon the face of the deep."The scene of this creative act is therefore coincident with that of the darkness it is intended to displace. The interference of supernatural power to cause the presence of light in this region, intimates that the powers of nature were inadequate to this effect. But it does not determine whether or not light had already existed elsewhere, and had even at one time penetrated into this now darkened region, and was still prevailing in the other realms of space beyond the face of the deep. Nor does it determine whether by a change of the polar axis, by the rarefaction of the gaseous medium above, or by what other means, light was made to visit this region of the globe with its agreeable and quickening influences. We only read that it did not then illuminate the deep of waters, and that by the potent word of God it was then summoned into being. This is an act of creative power, for it is a calling into existence what had previously no existence in that place, and was not owing to the mere development of nature. Hence, the act of omnipotence here recorded is not at variance with the existence of light among the elements of that universe of nature, the absolute creation of which is affirmed in the first verse.

Gen 1:3

Then said God. - In Gen 1:3, God speaks. From this we learn that He not only is, but is such that He can express His will and commune with His intelligent creatures. He is manifest not only by His creation, but by Himself. If light had come into existence without a perceptible cause, we should still have inferred a first Causer by an intuitive principle which demands an adequate cause for anything making its appearance which was not before. But when God says, "Be light,"in the audience of His intelligent creatures, and light forthwith comes into view, they perceive God commanding, as well as light appearing.

Speech is the proper mode of spiritual manifestation. Thinking, willing, acting are the movements of spirit, and speech is the index of what is thought, willed, and done. Now, as the essence of God is the spirit which thinks and acts, so the form of God is that in which the spirit speaks, and otherwise meets the observations of intelligent beings. In these three verses, then, we have God, the spirit of God, and the word of God. And as the term "spirit"is transferred from an inanimate thing to signify an intelligent agent, so the term "word"is capable of receiving a similar change of application.

Inadvertent critics of the Bible object to God being described as "speaking,"or performing any other act that is proper only to the human frame or spirit. They say it is anthropomorphic or anthropopathic, implies a gross, material, or human idea of God, and is therefore unworthy of Him and of His Word. But they forget that great law of thought and speech by which we apprehend analogies, and with a wise economy call the analogues by the same name. Almost all the words we apply to mental things were originally borrowed from our vocabulary for the material world, and therefore really figurative, until by long habit the metaphor was forgotten, and they became to all intents and purposes literal. And philosophers never have and never will have devised a more excellent way of husbanding words, marking analogies, and fitly expressing spiritual things. Our phraseology for mental ideas, though lifted up from a lower sphere, has not landed us in spiritualism, but enabled us to converse about the metaphysical with the utmost purity and propriety.

And, since this holds true of human thoughts and actions, so does it apply with equal truth to the divine ways and works. Let there be in our minds proper notions of God, and the tropical language we must and ought to employ in speaking of divine things will derive no taint of error from its original application to their human analogues. Scripture communicates those adequate notions of the most High God which are the fit corrective of its necessarily metaphorical language concerning the things of God. Accordingly, the intelligent perusal of the Bible has never produced idolatry; but, on the other hand, has communicated even to its critics the just conceptions they have acquired of the spiritual nature of the one true God.

It ought to be remembered, also, that the very principle of all language is the use of signs for things, that the trope is only a special application of this principle according to the law of parsimony, and that the East is especially addicted to the use of tropical language. Let not western metaphysics misjudge, lest it be found to misunderstand eastern aesthetics.

It is interesting to observe in the self-manifesting God, the great archetypes of which the semblances are found in man. Here we have the sign-making or signifying faculty in exercise. Whether there were created witnesses present at the issue of this divine command, we are not here informed. Their presence, however, was not necessary to give significance to the act of speech, any more than to that of self-manifestation. God may manifest Himself and speak, though there be none to see and hear.

We see, too, here the name in existence before the thing, because it primarily refers to the thing as contemplated in thought.

The self-manifesting God and the self-manifesting act of speaking are here antecedent to the act of creation, or the coming of the thing into existence. This teaches us that creation is a different thing from self-manifestation or emanation. God is; He manifests Himself; He speaks; and lastly He puts forth the power, and the thing is done.

Let there be light. - The word "be"simply denotes the "existence"of the light, by whatever means or from whatever quarter it comes into the given locality. It might have been by an absolute act of pure creation or making out of nothing. But it may equally well be effected by any supernatural operation which removes an otherwise insurmountable hinderance, and opens the way for the already existing light to penetrate into the hitherto darkened region. This phrase is therefore in perfect harmony with preexistence of light among the other elementary parts of the universe from the very beginning of things. And it is no less consonant with the fact that heat, of which light is a species or form, is, and has from the beginning been, present in all those chemical changes by which the process of universal nature is carried on through all its innumerable cycles.

Gen 1:4

Then saw God the light that it was good. - God contemplates his work, and derives the feeling of complacence from the perception of its excellence. Here we have two other archetypal faculties displayed in God, which subsequently make their appearance in the nature of man, the understanding, and the judgment.

The perception of things external to Himself is an important fact in the relation between the Creator and the creature. It implies that the created thing is distinct from the creating Being, and external to Him. It therefore contradicts pantheism in all its forms.

The judgment is merely another branch of the apprehensive or cognitive faculty, by which we note physical and ethical relations and distinctions of things. It comes immediately into view on observing the object now called into existence. God saw "that it was good."That is good in general which fulfills the end of its being. The relation of good and evil has a place and an application in the physical world, but it ascends through all the grades of the intellectual and the moral. That form of the judgement which takes cognizance of moral distinctions is of so much importance as to have received a distinct name, - the conscience, or moral sense.

Here the moral rectitude of God is vindicated, inasmuch as the work of His power is manifestly good. This refutes the doctrine of the two principles, the one good and the other evil, which the Persian sages have devised in order to account for the presence of moral and physical evil along with the good in the present condition of our world.

Divided between the light and between the darkness. - God then separates light and darkness, by assigning to each its relative position in time and space. This no doubt refers to the vicissitudes of day and night, as we learn from the following verse:

Gen 1:5

Called to the light, day, ... - After separating the light and the darkness, he gives them the new names of day and night, according to the limitations under which they were now placed. Before this epoch in the history of the earth there was no rational inhabitant, and therefore no use of naming. The assigning of names, therefore, is an indication that we have arrived at that stage in which names for things will be necessary, because a rational creature is about to appear on the scene.

Naming seems to be designating according to the specific mode in which the general notion is realized in the thing named. This is illustrated by several instances which occur in the following part of the chapter. It is the right of the maker, owner, or other superior to give a name; and hence, the receiving of a name indicates the subordination of the thing named to the namer. Name and thing correspond: the former is the sign of the latter; hence, in the concrete matter-of-fact style of Scripture the name is often put for the thing, quality, person, or authority it represents.

The designations of day and night explain to us what is the meaning of dividing the light from the darkness. It is the separation of the one from the other, and the orderly distribution of each over the different parts of the earth’ s surface in the course of a night and a day. This could only be effected in the space of a diurnal revolution of the earth on its axis. Accordingly, if light were radiated from a particular region in the sky, and thus separated from darkness at a certain meridian, while the earth performed its daily round, the successive changes of evening, night, morning, day, would naturally present themselves in slow and stately progress during that first great act of creation.

Thus, we have evidence that the diurnal revolution of the earth took place on the first day of the last creation. We are not told whether it occurred before that time. If there ever was a time when the earth did not revolve, or revolved on a different axis or according to a different law from the present, the first revolution or change of revolution must have produced a vast change in the face of things, the marks of which would remain to this day, whether the impulse was communicated to the solid mass alone, or simultaneously to all the loose matter resting on its surface. But the text gives no intimation of such a change.

At present, however, let us recollect we have only to do with the land known to antediluvian man, and the coming of light into existence over that region, according to the existing arrangement of day and night. How far the breaking forth of the light may have extended beyond the land known to the writer, the present narrative does not enable us to determine.

We are now prepared to conclude that the entrance of light into this darkened region was effected by such a change in its position or in its superincumbent atmosphere as allowed the interchange of night and day to become discernible, while at the same time so much obscurity still remained as to exclude the heavenly bodies from view. We have learned from the first verse that these heavenly orbs were already created. The luminous element that plays so conspicuous and essential a part in the process of nature, must have formed a part of that original creation. The removal of darkness, therefore, from the locality mentioned, is merely owing to a new adjustment by which the pre-existent light was made to visit the surface of the abyss with its cheering and enlivening beams.

In this case, indeed, the real change is effected, not in the light itself, but in the intervening medium which was impervious to its rays. But it is to be remembered, on the other hand, that the actual result of the divine interposition is still the diffusion of light over the face of the watery deep, and that the actual phenomena of the change, as they would strike an onlooker, and not the invisible springs of the six days’ creation, are described in the chapter before us.

Then was evening, then was morning, day one. - The last clause of the verse is a resumption of the whole process of time during this first work of creation. This is accordingly a simple and striking example of two lines of narrative parallel to each other and exactly coinciding in respect of time. In general we find the one line overlapping only a part of the other.

The day is described, according to the Hebrew mode of narrative, by its starting-point, "the evening."The first half of its course is run out during the night. The next half in like manner commences with "the morning,"and goes through its round in the proper day. Then the whole period is described as "one day."The point of termination for the day is thus the evening again, which agrees with the Hebrew division of time Lev 23:32.

To make "the evening"here the end of the first day, and so "the morning"the end of the first night, as is done by some interpreters, is therefore equally inconsistent with the grammar of the Hebrews and with their mode of reckoning time. It also defines the diurnal period, by noting first its middle point and then its termination, which does not seem to be natural. It further defines the period of sunshine, or the day proper, by "the evening,"and the night by the morning; a proceeding equally unnatural. It has not even the advantage of making the event of the latter clause subsequent to that of the former. For the day of twenty-four hours is wholly spent in dividing the light from the darkness; and the self-same day is described again in this clause, take it how we will. This interpretation of the clause is therefore to be rejected.

The days of this creation are natural days of twenty-four hours each. We may not depart from the ordinary meaning of the word without a sufficient warrant either in the text of Scripture or in the law of nature. But we have not yet found any such warrant. Only necessity can force us to such an expedient. Scripture, on the other hand, warrants us in retaining the common meaning by yielding no hint of another, and by introducing "evening, night, morning, day,"as its ordinary divisions. Nature favors the same interpretation. All geological changes are of course subsequent to the great event recorded in the first verse, which is the beginning of things. All such changes, except the one recorded in the six days’ creation, are with equal certainty antecedent to the state of things described in the second verse. Hence, no lengthened period is required for this last creative interposition.

Day one - is used here for the first day, the cardinal one being not usually employed for the ordinal in Hebrew Gen 8:13; Exo 10:1-2. It cannot indicate any emphasis or singularity in the day, as it is in no respect different from the other days of creation. It implies that the two parts before mentioned make up one day. But this is equally implied by all the ordinals on the other days.

This day is in many ways interesting to us. It is the first day of the last creation; it is the first day of the week; it is the day of the resurrection of the Messiah; and it has become the Christian Sabbath.

The first five verses form the first parashah ( פרשׁ pārāsh ) or "section"of the Hebrew text. If this division come from the author, it indicates that he regarded the first day’ s work as the body of the narrative, and the creation of the universe, in the first verse, and the condition of the earth, in the second, as mere preliminaries to introduce and elucidate his main statement. If, on the contrary, it proceeds from some transcriber of a subsequent period, it may indicate that he considered the creative work of the first day to consist of two parts, - first, an absolute creation; and, second, a supplementary act, by which the primary universe was first enlightened.

Barnes: Gen 1:6-8

- IV. The Second Day

6. רקיע rāqı̂ya‛ , "expanse;" στερέωμα stereōma , רקע rāqa‛ , "spread out by beating, as leaf gold."This expanse was not understood to be solid, as the fowl is said to fly on the face of it Gen 1:21. It is also described as luminous Dan 12:3, and as a monument of divine power Psa 150:1.

7. עשׂה ‛āśâh "work on,""make out of already existing materials."

The second act of creative power bears upon the deep of waters, over which the darkness had prevailed, and by which the solid crust was still overlaid. This mass of turbid and noisy water must be reduced to order, and confined within certain limits, before the land can be reached. According to the laws of material nature, light or heat must be an essential factor in all physical changes, especially in the production of gases and vapors. Hence, its presence and activity are the first thing required in instituting a new process of nature. Air naturally takes the next place, as it is equally essential to the maintenance of vegetable and animal life. Hence, its adjustment is the second step in this latest effort of creation.

Gen 1:6

Let there be an expanse in the midst of the water. - For this purpose God now calls into existence the expanse. This is that interval of space between the earth on the one side and the birds on the wing, the clouds and the heavenly bodies on the other, the lower part of which we know to be occupied by the air. This will appear more clearly from a comparison of other passages in this chapter (Gen 1:14, Gen 1:20).

And let it be dividing between water and water. - It appears that the water in a liquid state was in contact with another mass of water, in the shape of dense fogs and vapors; not merely overhanging, but actually resting on the waters beneath. The object of the expanse is to divide the waters which are under it from those which are above it. Hence, it appears that the thing really done is, not to create the space that extends indefinitely above our heads (which, being in itself no thing, but only room for things, requires no creating), but to establish in it the intended disposition of the waters in two separate masses, the one above, and the other below the intervening expanse. This we know is effected by means of the atmosphere, which receives a large body of water in the state of vapor, and bears up a visible portion of it in the form of clouds. These ever-returning and ever-varying piles of mist strike the eye of the unsophisticated spectator; and when the dew is observed on the grass, or the showers of rain, hail, and snow are seen falling on the ground, the conclusion is obvious - that above the expanse, be the distance small or great, is laid up an unseen and inexhaustible treasury of water, by which the earth may be perpetually bedewed and irrigated.

The aqueous vapor is itself, as well as the element with which it is mingled, invisible and impalpable; but when condensed by cold it becomes apparent to the eye in the form of mists and clouds, and, at a certain point of coolness, begins to deposit itself in the palpable form of dew, rain, hail, or snow. As soon as it becomes obvious to the sense it receives distinguishing names, according to its varying forms. But the air being invisible, is unnoticed by the primitive observer until it is put in motion, when it receives the name of wind. The space it occupies is merely denominated the expanse; that is, the interval between us and the various bodies that float above and hang upon nothing, or nothing perceptible to the eye.

The state of things before this creative movement may be called one of disturbance and disorder, in comparison with the present condition of the atmosphere. This disturbance in the relations of air and water was so great that it could not be reduced to the present order without a supernatural cause. Whether any other gases, noxious or innocuous, entered into the constitution of the previous atmosphere, or whether any other ingredients were once held in solution by the watery deep, we are not informed. Whether any volcanic or plutonic violence had disturbed the scene, and raised a dense mass of gaseous damp and fuliginous matter into the airy region, is not stated. How far the disorder extended we cannot tell. We are merely certain that it reached over all the land known to man during the interval between this creation and the deluge. Whether this disorder was temporary or of long standing, and whether the change was effected by altering the axis of the earth’ s rotation, and thereby the climate of the land of primeval man, or by a less extensive movement confined to the region under consideration, are questions on which we receive no instruction, because the solution does not concern our well-being. As soon as human welfare comes to be in any way connected with such knowledge, it will by some means be made attainable.

The introduction of the expanse produced a vast change for the better on the surface of the earth. The heavy mass of murky damp and aqueous steam commingling with the abyss of waters beneath is cleared away. The fogs are lifted up to the higher regions of the sky, or attenuated into an invisible vapor. A leaden mass of clouds still overshadows the heavens. But a breathing space of pure pellucid air now intervenes between the upper and lower waters, enveloping the surface of the earth, and suited for the respiration of the flora and fauna of a new world.

Let it be noted that the word "be"is here again employed to denote the commencement of a new adjustment of the atmosphere. This, accordingly, does not imply the absolute creation on the second day of our present atmosphere: it merely indicates the constitution of it out of the materials already at hand, - the selecting and due apportionment of the proper elements; the relegation of all now foreign elements to their own places; the dissipation of the lazy, deadening damps, and the establishment of a clear and pure air fit for the use of the future man. Any or all of these alterations will satisfy the form of expression here adopted.

Gen 1:7

Then made God the expanse. - Here the distinction between command and execution is made still more prominent than in the third verse. For the word of command stands in one verse, and the effect realized is related in the next. Nay, we have the doing of the thing and the thing done separately expressed. For, after stating that God made the expanse, it is added, "and it was so."The work accomplished took a permanent form, in which it remained a standing monument of divine wisdom and power.

Gen 1:8

Then called God to the expanse, heaven. - This expanse is, then, the proper and original skies. We have here an interesting and instructive example of the way in which words expand in their significance from the near, the simple, the obvious, to the far and wide, the complex and the inferential: The heaven, in the first instance, meant the open space above the surface in which we breathe and move, in which the birds fly and the clouds float. This is the atmosphere. Then it stretches away into the seemingly boundless regions of space, in which the countless orbs of luminous and of opaque surfaces circumambulate. Then the heavens come to signify the contents of this indefinitely augmented expanse, - the celestial luminaries themselves. Then, by a still further enlargement of its meaning, we rise to the heaven of heavens, the inexpressibly grand and august presence-chamber of the Most High, where the cherubim and seraphim, the innumerable company of angels, the myriads of saints, move in their several grades and spheres, keeping the charge of their Maker, and realizing the joy of their being. This is the third heaven 2Co 12:2 to the conception of which the imaginative capacity of the human mind rises by an easy gradation. Having once attained to this majestic conception, man is so far prepared to conceive and compose that sublime sentence with which the book of God opens, - "In the beginning God created ‘ the heavens’ and the earth."

The expanse, or aerial space, in which this arrangement of things has been effected, having received its appropriate name, is recognized as an accomplished fact, and the second day is closed.

Barnes: Gen 1:9-13

- V. The Third Day

9. קוה qāvâh "turn, bind, gather, expect."

יבשׁה yabāshâh "the dry, the ground." יבשׁ yabēsh , "be dry." בושׁ bôsh , "be abashed."

11. דשׁא deshe' , "green thing, grass."

עשׂב ‛ēśāb , "herb."

זרע zēra‛ , "seed." זרע zāra‛ , "sow,"sero.

פרי p^e rı̂y , "fruit." ברה pārâh , "bear"; φέρω pherō .

The work of creation on this day is evidently twofold, - the distribution of land and water, and the creation of plants. The former part of it is completed, named, reviewed, and approved before the latter is commenced. All that has been done before this, indeed, is preparatory to the introduction of the vegetable kingdom. This may be regarded as the first stage of the present creative process.

Gen 1:9

Let the water be gathered to one place; let the ground appear. - This refers to the yet overflowing deep of waters Gen 1:2 under "the expanse."They must be confined within certain limits. For this purpose the order is issued, that they be gathered into one place; that is, evidently, into a place apart from that designed for the land.

Gen 1:10

Then called God to the ground, land. - We use the word "ground"to denote the dry surface left after the retreat of the waters. To this the Creator applies the term ארץ 'erets , "land, earth."Hence, we find that the primitive meaning of this term was land, the dry solid surface of matter on which we stand. This meaning it still retains in all its various applications (see note on Gen 1:2). As it was soon learned by experience that the solid ground was continuous at the bottom of the water-masses, and that these were a mere superficial deposit gathering into the hollows, the term was, by an easy extension of its meaning, applied to the whole surface, as it was diversified by land and water. Our word "earth"is the term to express it in this more extended sense. In this sense it was the meet counterpart of the heavens in that complex phrase by which the universe of things is expressed.

And to the gathering of the waters called he seas. - In contradistinction to the land, the gathered waters are called seas; a term applied in Scripture to any large collection of water, even though seen to be surrounded by land; as, the salt sea, the sea of Kinnereth, the sea of the plain or valley, the fore sea, the hinder sea Gen 14:3; Num 34:11; Deu 4:49; Joe 2:20; Deu 11:24. The plural form "seas"shows that the "one place"consists of several basins, all of which taken together are called the place of the waters.

The Scripture, according to its manner, notices only the palpable result; namely, a diversified scene of "land"and "seas."The sacred singer possibly hints at the process in Psa 104:6-8 : "The deep as a garment thou didst spread over it; above the mountains stood the waters. At thy rebuke they fled; at the voice of thy thunder they hasted away. They go up the mountains; they go down the valleys; unto the place that thou hast founded for them."This description is highly poetical, and therefore true to nature. The hills are to rise out of the waters above them. The agitated waters dash up the stirring mountains, but, as these ascend, at length sink into the valleys, and take the place allotted for them. Plainly the result was accomplished by lowering some and elevating other parts of the solid ground. Over this inequality of surface, the waters, which before overspread the whole ground, flowed into the hollows, and the elevated regions became dry land. This is a kind of geological change which has been long known to the students of nature. Such changes have often been sudden and violent. Alterations of level, of a gradual character, are known to be going on at all times.

This disposition of land and water prepares for the second step, which is the main work of this day; namely, the creation of plants. We are now come to the removal of another defect in the state of the earth, mentioned in the second verse, - its deformity, or rude and uncouth appearance.

Gen 1:11

Let the land grow. - The plants are said to be products of the land, because they spring from the dry ground, and a margin round it where the water is so shallow as to permit the light and heat to reach the bottom. The land is said to grow or bring forth plants; not because it is endowed with any inherent power to generate plants, but because it is the element in which they are to take root, and from which they are to spring forth.

Grass, herb yielding seed, fruit tree bearing fruit. - The plants now created are divided into three classes - grass, herb, and tree. In the first, the seed is not noticed, as not obvious to the eye; in the second, the seed is the striking characteristic; in the third, the fruit, "in which is its seed,"in which the seed is enclosed, forms the distinguishing mark. This division is simple and natural. It proceeds upon two concurrent marks - the structure and the seed. In the first, the green leaf or blade is prominent; in the second, the stalk; in the third, the woody texture. In the first, the seed is not conspicuous; in the second, it is conspicuous; in the third, it is enclosed in a fruit which is conspicuous. This division corresponds with certain classes in our present systems of botany. But it is much less complex than any of them, and is founded upon obvious characteristics. The plants that are on the margin of these great divisions may be arranged conveniently enough under one or another of them, according to their several orders or species.

After its kind. - This phrase intimates that like produces like, and therefore that the "kinds"or species are fixed, and do not run into one another. In this little phrase the theory of one species being developed from another is denied.

Gen 1:12

Here the fulfillment of the divine command is detailed, after being summed up in the words "it was so,"at the close of the previous verse. This seems to arise from the nature of growth, which has a commencement, indeed, but goes on without ceasing in a progressive development. It appears from the text that the full plants, and not the seeds, germs, or roots, were created. The land sent forth grass, herb, tree, each in its fully developed form. This was absolutely necessary, if man and the land animals were to be sustained by grasses, seeds, and fruits.

Thus, the land begins to assume the form of beauty and fertility. Its bare and rough soil is set with the germs of an incipient verdure. It has already ceased to be "a waste."And now, at the end of this third day, let us pause to review the natural order in which everything has been thus far done. It was necessary to produce light in the first place, because without this potent element water could not pass into vapor, and rise on the wings of the buoyant air into the region above the expanse. The atmosphere must in the next place be reduced to order, and charged with its treasures of vapor, before the plants could commence the process of growth, even though stimulated by the influence of light and heat. Again, the waters must be withdrawn from a portion of the solid surface before the plants could be placed in the ground, so as to have the full benefit of the light, air, and vapor in enabling them to draw from the soil the sap by which they are to be nourished. When all these conditions are fulfilled, then the plants themselves are called into existence, and the first cycle of the new creation is completed.

Could not the Eternal One have accomplished all this in one day? Doubtless, He might. He might have effected it all in an instant of time. And He might have compressed the growth and development of centuries into a moment. He might even by possibility have constructed the stratifications of the earth’ s crust with all their slips, elevations, depressions, unconformities, and organic formations in a day. And, lastly, He might have carried on to completion all the evolutions of universal nature that have since taken place or will hereafter take place until the last hour has struck on the clock of time. But what then? What purpose would have been served by all this speed? It is obvious that the above and such like questions are not wisely put. The very nature of the eternal shows the futility of such speculations. Is the commodity of time so scarce with him that he must or should for any good reason sum up the course of a universe of things in an infinitesimal portion of its duration? May we not, rather, must we not, soberly conclude that there is a due proportion between the action and the time of the action, the creation to be developed and the time of development. Both the beginning and the process of this latest creation are to a nicety adjusted to the preexistent and concurrent state of things. And the development of what is created not only displays a mutual harmony and exact coincidence in the progress of all its other parts, but is at the same time finely adapted to the constitution of man, and the natural, safe, and healthy ratio of his physical and metaphysical movements.

Poole: Gen 1:1

BC 4004

In the beginning to wit, of time and things, in the first place, before things were distinguished and perfected in manner hereafter expressed. Or the sense is this, The beginning of the world was thus. And this phrase further informeth us, that the world, and all things in it, had a beginning, and were not from eternity, as some philosophers dreamed.

God created the heaven and the earth made out of nothing, either,

1. The heaven and earth as now they are with their inhabitants. So this verse is a summary or brief of what is particularly declared in the rest of this chapter. Or,

2. The substance and common matter of heaven and earth. Which seems more probably by comparing this verse with the next, where the earth here mentioned is declared to be without form, and the heavens without light; as also with Gen 2:1 , where the heavens and the earth, here only said to be created, are said to be finished or perfected. Yet I conceive the third heaven to be included under the title of the heaven, and to have been created and perfected the first day, together with its blessed inhabitants the holy angels, as may be collected from Job 33:6-7. But the Scripture being written for men, and not for angels, the Holy Ghost thought it sufficient to comprehend them and their dwelling-place under that general term of the heavens, and proceedeth to give a more particular account of the visible heavens and earth, which were created for the use of man. In the Hebrew it is, the heavens and the earth. For there are three heavens mentioned in Scripture: the aerial; the place of birds, clouds, and meteors, Mat 26:64 Rev 19:17 Rev 20:9 . The starry; the region of the sun, the moon, and stars, Gen 22:17 . The highest or third heaven, 2Co 12:2 ; the dwelling of the blessed angels.

Poole: Gen 1:2

The same confused mass or heap is here called both

earth from its most solid and substantial part; and the

deep from its vast bulk and depth; and waters from its outward face and covering. See Psa 104:6 2Pe 3:5 .

Without form and void without order and beauty, and without furniture and use.

Upon the face the surface or uppermost part of it, upon which the light afterward shone. Thus not the earth only, but also the heaven above it, was without light, as is manifest from the following verses.

The Spirit of God not the wind, which was not yet created, as is manifest, because the air, the matter or subject of it, was not yet produced; but the Third Person of the glorious Trinity, called the Holy Ghost, to whom the work of creation is attributed, Job 26:13 , as it is ascribed to the Second Person, the Son, Joh 1:3 Col 1:16-17 Heb 1:3 , and to the First Person, the Father, every where.

Upon the face of the waters i.e. upon the waters to cherish, quicken, and dispose them to the production of the things after mentioned. It is a metaphor from birds hovering and fluttering over, and sitting upon their eggs and young ones, to cherish, warm, and quicken them.

Poole: Gen 1:3

He commanded , not by such a word or speech as we use, which agreeth not with the spiritual nature of God; but either by an act of his powerful will, called the word of his power, Heb 1:3 or, by his substantial Word, his Son, by whom he made the worlds, Heb 1:2 Psa 33:6 , who is called: The Word, partly, if not principally, for this reason,

Joh 1:1-3 ,Joh 1:10 .

There was light which was some bright and lucid body, peradventure like the fiery cloud in the wilderness, giving a small and imperfect light, successively moving over the several parts of the earth; and afterwards condensed, increased, perfected, and gathered together in the sun.

Poole: Gen 1:4

He observed with approbation that it was pleasant and amiable, agreeable to God’ s purpose and man’ s use; and made a distinction or separation between them in place, time, and use, that the one should succeed and shut out the other, and so by their vicissitudes make the day and the night.

Poole: Gen 1:5

It is acknowledged by all, that the

evening and the morning are not here to be understood according to our common usage, but are put by a synecdoche each of them for one whole part of the natural day. But because it may be doubted which part each of them signifies, some understand by

evening the foregoing day; and by

the morning the foregoing night; and so the natural day begins with the morning or the light, as it did with the ancient Chaldeans. Others by

evening understand the first night or darkness which was upon the face of the earth, Gen 1:2 , which probably continued for the space of about twelve hours, the beginning whereof might fitly be called

evening ; and by

morning the succeeding light or day, which may reasonably be supposed to continue the other twelve hours, or thereabouts. And this seems the truer opinion,

1. Because the darkness was before the light, as the

evening is put before the

morning , Gen 1:5 ,Gen 1:8, and afterwards.

2. Because this best agrees both with the vulgar and with the Scripture use of the terms of

evening and morning

3. Because the Jews, who had the best opportunity of knowing the mind of God in this matter by Moses and other succeeding prophets, begun both their common and sacred days with the evening, as is confessed, and may be gathered from Lev 23:32 .

Were the first day did constitute or make up the first day; day of being taken largely for the natural day, consisting of twenty-four hours: these were the parts the first day; and the like is to be understood of the succeeding days. Moreover, God, who could have made all things at once, was pleased to divide his work into six days, partly to give us occasion more distinctly and seriously to consider God's works, and principally to lay the foundation for the weekly sabbath, as is clearly intimated, Gen 2:2-3 Exo 20:9-11 .

Poole: Gen 1:6

A firmament or, an extension, or a space or

place extended or stretched out, and spread abroad like a tent or curtain, between the waters, though not exactly in the middle place; as Tyrus is said to sit, or be situated in the midst of the seas , Eze 28:2 , though it was but a little space within the sea. But of these things see more in Gen 1:7 .

Poole: Gen 1:7

The firmament here is either,

1. The starry heaven; so called, not from its solidity, but from its fixed, durable, and, in a sort, incorruptible and unchangeable nature. Or,

2. The air; called here, the expansion or extension because it is extended far and wide, even from the earth to the third heaven; called also the firmament because it is fixed in its proper place, from whence it cannot be moved, unless by force.

The waters under the firmament are seas, rivers, lakes, fountains, and other waters in the bowels of the earth.

The waters above the firmament or above the heavens as they are called, Psa 148:4 , are either,

1. A collection or sea of waters placed by God above all the visible heavens, and there reserved for ends known to himself. Or rather,

2. The waters in the clouds; for the clouds are called waters, Psa 18:11 Psa 104:3 , and are said to be in heaven, 2Sa 21:10 Mat 24:30 , and the production thereof is mentioned as an eminent work of God's creation, Job 35:5 Job 36:29 Psa 147:8 Pro 8:28 ; which therefore it is not credible that Moses in his history of the creation would admit, which he doth, if they be not here meant; and these are rightly said to be above the firmament, i.e. the air, because they are above a considerable part of it. As God commanded and ordered it, so it was done and settled.

Poole: Gen 1:9

The waters under the heaven both the great abyss, or deep of water which is shut up in the bowels of the earth, Gen 7:11 Psa 24:2 Psa 33:7 Psa 136:6 ; as also the sea and rivers, all which are here said to be gathered together into one place because of their communication and mixture one with another.

Let the dry land appear for hitherto it was covered with water, Gen 1:2 2Pe 3:5 .

Poole: Gen 1:10

He called them not sea , but seas ; because of the differing quantity and nature both of several seas, and of the rivers, and other lesser collections of waters, all which the Hebrews call seas

The separation of the waters was begun on the second day, Gen 1:6 , &c., but not perfected till this third day; therefore God’ s approbation of that work is not mentioned there, but here only.

Poole: Gen 1:11

Let the earth bring forth the sense is: For the present let it afford matter, out of which I will make grass (as man’ s rib afforded matter, out of which God made woman); and for the future let it receive virtue or power of producing it out of that matter which I have made, and suited to that end.

Grass that which groweth of itself without seed or manuring, and is the food of beasts.

The herb yielding seed for the propagation of their several kinds, to wit, mature and perfect herbs, which alone yield seed. So afterwards God made man, not in the state of children, but of grown and perfect age.

After his kind i.e. according to the several kinds of fruits.

Whose seed is in itself now is by my constitution, and shall be for the future. In some part of itself, either in the root, or branch, or leaf, or bud, or fruit. The sense is, which is sufficient of itself for the propagation of its kind, without any conjunction of male and female.

Poole: Gen 1:12

This clause is so often added, to show that all the disorders, evil and hurtful qualities, that now are in the creatures, are not to be imputed to God, who made all of them good; but to man’ s sin, which hath corrupted their nature, and perverted their use.

PBC: Gen 1:1

"In the beginning "

to wit, of time and things, in the first place, before things were distinguished and perfected in manner hereafter expressed. Or the sense is this, The beginning of the world was thus. And this phrase further informeth us, that the world, and all things in it, had a beginning, and were not from eternity, as some philosophers dreamed. POOLE

Before the creative acts mentioned in this chapter all was ETERNITY. Time signifies duration measured by the revolutions of the heavenly bodies: but prior to the creation of these bodies there could be no measurement of duration, and consequently no time; therefore in the beginning must necessarily mean the commencement of time which followed, or rather was produced by, God’s creative acts, as an effect follows or is produced by a cause. CLARKE

The phrase "in the beginning" (berêshîth) refers to the absolute beginning of created things, to the Uranfang. This fact is supported by the following arguments in the face of many and strong claims to the contrary. 1. The corresponding phrase in Greek, en arch, which the Septuagint translators used here and which appears at the beginning of John’s Gospel, is plainly a reference to the absolute beginning. 2. The noun rêshîth appears without the article, appearing in use practically as a proper noun, Absolute Beginning (K. S. 294g). The Greek Hexapla of Orion supports this, for its transliteration with few exceptions gives bohsin, seldom baohshn. 3. The rendering which takes the expression as referring to the absolute beginning of things makes for a simple, natural progression of thought and avoids that peculiar periodic sentence structure, which shall presently be discussed as highly unnatural.

Because this noun berêshîth is without the article, that does not allow for its being taken as a genitive or construct case, viz. "in the beginning of God’s creating," etc., for with that rendering attention is at once centred on the second verse and no reason appears for mentioning "the beginning" at all.

Here, then, at the opening statement of sacred Scripture we are taken back to that point to which the human mind naturally will revert and in reference to which it asks: "What was the beginning of things?" This solemn and pithy statement gives man the information: the beginning was made by God in His creation of heaven and earth. As far as this world is concerned, it simply had no existence before this time. LEOPOLD

"God"

He that did the creative work is said to be God, ’elohîm. This Hebrew name is to be derived from a root found in the Arabic meaning "to fear" or "to reverence." It, therefore, conceives of God as the one who by His nature .and His works rouses man’s fear and reverence. It is used 2,570 times (KTAT-(K) p. 144). This name is not a characteristic mark of a particular source as E, or in a measure also P, as Old Testament criticism is in the habit of claiming. It is used by Moses in accordance with its meaning. The work recorded in chapter one in a very outstanding way sets forth God’s mighty works of power and majesty. God’s omnipotence outshines all other attributes in this account. Omnipotence rouses man’s reverence and holy fear rather than his love. In other words, it brings the Creator to man’s notice rather as ’Elohîm than from any other point of view. In stressing this we are not blind to the fact that this chapter also shows forth God as Yahweh, the faithful, merciful one. The claim, however, , that Yahweh might just as Well be employed as ’Elohîm, if the meaning of these names is to be considered, really ignores the facts we have just emphasized above —facts which criticism, by the way, gives heed to far less carefully than conservative writers give attention to the arguments in favour of the various sources, E, J, P, D, etc.

A thought by Procksch should be noted here: "It so happens very appropriately that the first named subject of Genesis as well as of the Bible is ‘God’." LEOPOLD

"created"

The verb describing God’s initial work is "created" (bara’). This verb is correctly defined as expressing the origination of something great, new and "epoch-making," as only God can do it, whether it be in the realm of the physical or of the spiritual. The verb bara’ does not of itself and absolutely preclude the use Of existing material; cf. Isa 65:18b: "Behold I create Jerusalem a rejoicing, and her people a joy." Also note Ge 1:27. However, when no existing material is mentioned as to be worked over, no such material is implied. Consequently, this passage teaches creatio ex nihilo, "creation out of nothing," a doctrine otherwise also clearly taught by the Scriptures; (Ro 4:17; Heb 11:3); cf. also (Ps 33:6,9; Am 4:13). The verb is never used of other than DIVINE activity.

The berõ’, which Kit. proposes in the margin in conformity with the claims of many, for bara’, i.e. the infinitive for the finite verb, and which yields the translation, "in the beginning of God’s creating," etc., is not only entirely unnecessary but unfortunately, leads to an involved and confused sentence structure in place of a simple and a clear one. Besides, such a change is born entirely out of the desire to make room for a particular interpretation, viz. the interpretation that claims long ages of the earth’s existence prior to the creative work here to be described. To use this change of vowels is the equivalent of substituting a confused road for a straight and a simple one.

Now is this first verse a heading or a title? By no means; for how could the second verse attach itself to a heading by an "and"? Or is this first verse a summary statement akin to a title, after the Hebrew manner of narrative which likes to present a summary account like a newspaper heading, giving the gist of the entire event? Again, No. For if creation began with light and then with the organizing of existing material, the question would crowd persistently to the forefront: but how did this original material come into being? for Ge 1:1 could not be a record of its origin, because it would be counted as a summary account of the things unfolded throughout the rest of the chapter. Ge 1:1 is the record of the first part of the work brought into being on the first day: first the heavens and the earth in a basic form as to their material, then light. These two things constitute what God created on the first day. The Hebrew style of narrative just referred to may or may not be employed on occasion, depending on the author’s choice. Here it does not happen to be used. LEOPOLD

The supposition that God formed all things out of a pre-existing, eternal nature, is certainly absurd, for if there had been an eternal nature besides an eternal God, there must have been two self-existing, independent, and eternal beings, which is a most palpable contradiction. CLARKE

"God created the heaven and the earth"

made out of nothing, either,

1. The heaven and earth as now they are with their inhabitants. So this verse is a summary or brief of what is particularly declared in the rest of this chapter. Or,

2. The substance and common matter of heaven and earth. Which seems more probably by comparing this verse with the next, where the earth here mentioned is declared to be without form, and the heavens without light; as also with Ge 2:1. POOLE

PBC: Gen 1:2

"The Spirit of God"

not the wind, which was not yet created, as is manifest, because the air, the matter or subject of it, was not yet produced; but the Third Person of the glorious Trinity, called the Holy Ghost, to whom the work of creation is attributed, Job 26:13, as it is ascribed to the Second Person, the Son, Joh 1:3; Col 1:16-17; Heb 1:3, and to the First Person, the Father, everywhere. POOLE

In creation, The Spirit sovereignly moved upon the waters: "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." { Ge 1:2 } Note that rather than the Spirit being "moved," He sovereignly did the "moving." As proof of His Deity, the Spirit of God was not only concerned in the creation of all things, garnishing the heavens, and moving upon the face of the waters on the earth; but also in the formation of man.

4 

PBtop: THE DEITY OF THE HOLY SPIRIT A Brief Study

PBC: Gen 1:3

"Let there be light"

-the light preceded the sun and the moon. To nothing are we more prone than to tie down the power of God to those instruments the agency of which he employs. The sun and moon supply us with light: And, according to our notions we so include this power to give light in them, that if they were taken away from the world, it would seem impossible for any light to remain. Therefore the Lord, by the very order of the creation, bears witness that He holds in his hand the light, which he is able to impart to us without the sun and moon. Calvin

That the first of all visible beings which God created was light; not that by it He himself might see to work (for the darkness and light are both alike to him), {Ps 139:12} but that by it we might see his works and his glory in them, and might work our works while it is day. The works of Satan and his servants are works of darkness; but he that doeth truth, and doeth good, cometh to the light, and coveteth it, that his deeds may be made manifest, Joh 3:21. Henry

PBC: Gen 1:4

"And God saw the light, that it was good"

-we might note that all works wrought by God were actually good and perfect and in every sense adequate for their purpose. There was no experimentation of an unskilled craftsman. There was no trying and testing after the fashion of toiling men. In fact, another very noble conception pervades it all; since there are no other beings to herald the Creator’s praise, He, having achieved so praiseworthy a work, in this account Himself voices His approval that all men might know that in the very highest sense His work merited praise. LEOPOLD

"God divided the light from the darkness"

God divided the light from the darkness. When light was brought in "God divided between the light and the darkness." This is a fundamental principle; light and darkness could not go on together. Satan is always trying to mix them. But Paul says, "Be not diversely yoked with unbelievers; for what participation is there between righteousness and lawlessness? or what fellowship of light with darkness? and what consent of Christ with Belial, or what part for a believer along with an unbeliever?" 2Co 6:14-15. And in Isa 5:20 we read, "Woe unto them who call evil good, and good evil; who put darkness for light, and light for darkness." ENT

God has thus divided time between light and darkness, because he would daily remind us that this is a world of mixtures and changes. In heaven there is perfect and perpetual light, and no darkness at all; in hell, utter darkness, and no gleam of light. In that world between these two there is a great gulf fixed; but, in this world, they are counter changed, and we pass daily from one to another, that we may learn to expect the like vicissitudes in the providence of God, peace and trouble, joy and sorrow, and may set the one over against the other, accommodating ourselves to both as we do to the light and darkness, bidding both welcome, and making the best of both. Henry

Haydock: Gen 1:1

Beginning. As St. Matthew begins his Gospel with the same title as this work, the Book of the Generation, or Genesis, so St. John adopts the first words of Moses, in the beginning; but he considers a much higher order of things, even the consubstantial Son of God, the same with God from all eternity, forming the universe, in the beginning of time, in conjunction with the other two Divine Persons, by the word of his power; for all things were made by Him, the Undivided Deity. (Haydock) ---

Elohim, the Judges or Gods, denoting plurality, is joined with a verb singular, he created, whence many, after Peter Lombard, have inferred, that in this first verse of Genesis the adorable mystery of the Blessed Trinity is insinuated, as they also gather from various other passages of the Old Testament, though it was not clearly revealed till our Saviour came himself to be the finisher of our faith. (Calmet) ---

The Jews being a carnal people and prone to idolatry, might have been in danger of misapplying this great mystery, and therefore an explicit belief of it was not required of them in general. See Collet. &c. (Haydock) ---

The word bara , created, is here determined by tradition and by reason to mean a production out of nothing, though it be used also to signify the forming of a thing out of pre-existing matter. (ver. 21, 27.) (Calmet) ---

The first cause of all things must be God, who, in a moment, spoke, and heaven and earth were made, heaven with all the Angels; and the whole mass of the elements, in a state of confusion, and blended together, out of which the beautiful order, which was afterwards so admirable, arose in the space of six days: thus God was pleased to manifest his free choice in opposition to those Pagans who attributed all to blind chance or fate. Heaven is here placed first, and is not declared empty and dark like the earth; that we may learn to raise our minds and hearts above this land of trial, to that our true country, where we may enjoy God for ever. (Haydock)

Haydock: Gen 1:2

Spirit of God, giving life, vigour, and motion to things, and preparing the waters for the sacred office of baptism, in which, by the institution of Jesus Christ, we must be born again; and, like spiritual fishes, swim amid the tempestuous billows of this world. (v. Tert.[Tertullian?], &c.) ( Worthington) (Haydock)---This Spirit is what the Pagan philosophers styled the Soul of the World. (Calmet) ---

If we compare their writings with the books of Moses and the prophets, we shall find that they agree in many points. See Grotius. (Haydock)

Haydock: Gen 1:3

. Light. The sun was made on the fourth day, and placed in the firmament to distinguish the seasons, &c.; but the particles of fire were created on the first day, and by their, or the earth's motion, served to discriminate day from the preceding night, or darkness, which was upon the face of the deep. (Haydock) ---

Perhaps this body of light might resemble the bright cloud which accompanied the Israelites, Exodus xiv. 19, or the three first days might have a kind of imperfect sun, or be like one of our cloudy days. Nothing can be defined with certainty respecting the nature of this primeval light. (Calmet)

Haydock: Gen 1:4

Good; beautiful and convenient: ---

he divided light by giving it qualities incompatible with darkness, which is not any thing substantial, and therefore Moses does not say it was created. (Calmet) ---

While our hemisphere enjoys the day, the other half of the world is involved in darkness. St. Augustine supposes the fall and punishment of the apostate angels are here insinuated. (L. imp. de Gen. ) (Haydock)

Haydock: Gen 1:6

A firmament. By this name is here understood the whole space between the earth and the highest stars. The lower part of which divideth the waters that are upon the earth, from those that are above in the clouds. (Challoner) ---

The Hebrew Rokia is translated stereoma, solidity by the Septuagint., and expansion by most of the moderns. The heavens are often represented as a tent spread out, Psalm ciii. 3. (Calmet)

Haydock: Gen 1:7

Above the firmament and stars, according to some of the Fathers; or these waters were vapours and clouds arising from the earth, and really divided from the lower waters contained in the sea. (Calmet)

Haydock: Gen 1:11

Seed in itself, either in the fruit or leaves, or slips. (Menochius) ---

At the creation, trees were covered with fruit in Armenia, while in the more northern regions they would not even have leaves: Calmet hence justly observes, that the question concerning the season of the year when the world began, must be understood only with reference to that climate in which Adam dwelt. Scaliger asserts, that the first day corresponds with our 26th of October, while others, particularly the Greeks, fix it upon the 25th of March, on which day Christ was conceived; and, as some Greeks say, was born and nailed to the cross. The great part of respectable authors declare for the vernal equinox, when the year is in all its youth and beauty. (Haydock) See Tirinus and Salien's Annals, the year before Christ 4053.

Gill: Gen 1:1

In the beginning God created the heaven and the earth. By the heaven some understand the supreme heaven, the heaven of heavens, the habitation of God, and of the holy angels; and this being made perfect at once, no mention is after made of it, as of the earth; and it is supposed that the angels were at this time created, since they were present at the laying of the foundation of the earth, Job 38:6 but rather the lower and visible heavens are meant, at least are not excluded, that is, the substance of them; as yet being imperfect and unadorned; the expanse not yet made, or the ether and air not yet stretched out; nor any light placed in them, or adorned with the sun, moon, and stars: so the earth is to be understood, not of that properly so called, as separated from the waters, that is, the dry land afterwards made to appear; but the whole mass of earth and water before their separation, and when in their unformed and unadorned state, described in the next verse: in short, these words represent the visible heavens and the terraqueous globe, in their chaotic state, as they were first brought into being by almighty power. The ה prefixed to both words is, as Aben Ezra observes, expressive of notification or demonstration, as pointing at "those" heavens, and "this earth"; and shows that things visible are here spoken of, whatever is above us, or below us to be seen: for in the Arabic language, as he also observes, the word for "heaven", comes from one which signifies high or above ^a; as that for "earth" from one that signifies low and beneath, or under ^b. Now it was the matter or substance of these that was first created; for the word את set before them signifies substance, as both Aben Ezra and ^c Kimchi affirm. Maimonides ^d observes, that this particle, according to their wise men, is the same as "with"; and then the sense is, God created with the heavens whatsoever are in the heavens, and with the earth whatsoever are in the earth; that is, the substance of all things in them; or all things in them were seminally together: for so he illustrates it by an husbandman sowing seeds of divers kinds in the earth, at one and the same time; some of which come up after one day, and some after two days, and some after three days, though all sown together. These are said to be "created", that is, to be made out of nothing; for what pre-existent matter to this chaos could there be out of which they could be formed? And the apostle says, "through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear", Heb 11:3. And though this word is sometimes used, and even in this chapter, of the production of creatures out of pre-existent matter, as in Gen 1:21 yet, as Nachmanides observes, there is not in the holy language any word but this here used, by which is signified the bringing anything into being out of nothing; and many of the Jewish interpreters, as Aben Ezra, understand by creation here, a production of something into being out of nothing; and Kimchi says ^e that creation is a making some new thing, and a bringing something out of nothing: and it deserves notice, that this word is only used of God; and creation must be the work of God, for none but an almighty power could produce something out of nothing. The word used is Elohimö, which some derive from another, which signifies power, creation being an act of almighty power: but it is rather to be derived from the root in the Arabic language, which signifies to worship ^f, God being the object of all religious worship and adoration; and very properly does Moses make use of this appellation here, to teach us, that he who is the Creator of the heavens and the earth is the sole object of worship; as he was of the worship of the Jewish nation, at the head of which Moses was. It is in the plural number, and being joined to a verb of the singular, is thought by many to be designed to point unto us the mystery of a plurality, or trinity of persons in the unity of the divine essence: but whether or no this is sufficient to support that doctrine, which is to be established without it; yet there is no doubt to be made, that all the three Persons in the Godhead were concerned in the creation of all things, see Psa 33:6. The Heathen poet Orpheus has a notion somewhat similar to this, who writes, that all things were made by one Godhead of three names, and that this God is all things ^g: and now all these things, the heaven and the earth, were made by God "in the beginning", either in the beginning of time, or when time began, as it did with the creatures, it being nothing but the measure of a creature's duration, and therefore could not be until such existed; or as Jarchi interprets it, in the beginning of the creation, when God first began to create; and is best explained by our Lord, "the beginning of the creation which God created", Mar 13:19 and the sense is, either that as soon as God created, or the first he did create were the heavens and the earth; to which agrees the Arabic version; not anything was created before them: or in connection with the following words, thus, "when first", or "in the beginning", when "God created the heavens and the earth", then "the earth was without form", &c ^h. The Jerusalem Targum renders it, "in wisdom God created"; see Pro 3:19 and some of the ancients have interpreted it of the wisdom of God, the Logos and Son of God. From hence we learn, that the world was not eternal, either as to the matter or form of it, as Aristotle, and some other philosophers, have asserted, but had a beginning; and that its being is not owing to the fortuitous motion and conjunction of atoms, but to the power and wisdom of God, the first cause and sole author of all things; and that there was not any thing created before the heaven and the earth were: hence those phrases, before the foundation of the world, and before the world began, &c. are expressive of eternity: this utterly destroys the notion of the pre-existence of the souls of men, or of the soul of the Messiah: false therefore is what the Jews say ⁱ, that paradise, the righteous, Israel, Jerusalem, &c. were created before the world; unless they mean, that these were foreordained by God to be, which perhaps is their sense.

Gill: Gen 1:2

And the earth was without form, and void,.... It was not in the form it now is, otherwise it must have a form, as all matter has; it was a fluid matter, the watery parts were not separated from the earthy ones; it was not put into the form of a terraqueous globe it is now, the sea apart, and the earth by itself, but were mixed and blended together; it was, as both the Targums of Jonathan and Jerusalem paraphrase it, a waste and desert, empty and destitute of both men and beasts; and it may be added, of fishes and fowls, and also of trees, herbs, and plants. It was, as Ovid ^k calls it, a chaos and an indigested mass of matter; and Hesiod ^l makes a chaos first to exist, and then the wide extended earth, and so Orpheus ^m, and others; and this is agreeably to the notion of various nations. The Chinese make a chaos to be the beginning of all things, out of which the immaterial being (God) made all things that consist of matter, which they distinguish into parts they call Yin and Yang, the one signifying hidden or imperfect, the other open or perfect ⁿ: and so the Egyptians, according to Diodorus Siculus ^o, whose opinion he is supposed to give, thought the system of the universe had but one form; the heaven and earth, and the nature of them, being mixed and blended together, until by degrees they separated and obtained the form they now have: and the Phoenicians, as Sanchoniatho ^p relates, supposed the principle of the universe to be a dark and windy air, or the blast of a dark air, and a turbid chaos surrounded with darkness, as follows,

and darkness was upon the face of the deep: the whole fluid mass of earth and water mixed together. This abyss is explained by waters in the next clause, which seem to be uppermost; and this was all a dark turbid chaos, as before expressed, without any light or motion, till an agitation was made by the Spirit, as is next observed:

and the Spirit of God moved upon the face of the waters, which covered the earth, Psa 104:6 the earthy particles being heaviest sunk lower, and the waters being lighter rose up above the others: hence Thales ^q the philosopher makes water to be the beginning of all things, as do the Indian Brahmans ^r: and Aristotle ^s himself owns that this was the most ancient opinion concerning the origin of the universe, and observes, that it was not only the opinion of Thales, but of those that were the most remote from the then present generation in which he lived, and of those that first wrote on divine things; and it is frequent in Hesiod and Homer to make Oceanus, or the ocean, with Tethys, to be the parents of generation: and so the Scriptures represent the original earth as standing out of the water, and consisting of it, 2Pe 3:5 and upon the surface of these waters, before they were drained off the earth, "the Spirit of God moved"; which is to be understood not of a wind, as Onkelos, Aben Ezra, and many Jewish writers, as well as Christians, interpret it; since the air, which the wind is a motion of, was not made until the second day. The Targums of Jonathan and Jerusalem call it the spirit of mercies; and by it is meant the Spirit of the Messiah, as many Jewish writers ^t call him; that is, the third Person in the blessed Trinity, who was concerned in the creation of all things, as in the garnishing of the heavens, so in bringing the confused matter of the earth and water into form and order; see Job 26:13. This same Spirit "moved" or brooded ^u upon the face of the waters, to impregnate them, as an hen upon eggs to hatch them, so he to separate the parts which were mixed together, and give them a quickening virtue to produce living creatures in them. This sense and idea of the word are finely expressed by our poet ^w. Some traces of this appear in the νους or mind of Anaxagoras, which when all things were mixed together came and set them in order ^x; and the "mens" of Thales he calls God, which formed all things out of water ^y; and the "spiritus intus alit", &c. of Virgil; and with this agrees what Hermes says, that there was an infinite darkness in the abyss or deep, and water, and a small intelligent spirit, endued with a divine power, were in the chaos ^z: and perhaps from hence is the mundane egg, or egg of Orpheus ^a: or the firstborn or first laid egg, out of which all things were formed; and which he borrowed from the Egyptians and Phoenicians, and they perhaps from the Jews, and which was reckoned by them a resemblance of the world. The Egyptians had a deity they called Cneph, out of whose mouth went forth an egg, which they interpreted of the world ^b: and the Zophasemin of the Phoenicians, which were heavenly birds, were, according to Sanchoniatho ^c, of the form of an egg; and in the rites of Bacchus they worshipped an egg, as being an image of the world, as Macrobius ^d says; and therefore he thought the question, whether an hen or an egg was oldest, was of some moment, and deserved consideration: and the Chinese say ^e, that the first man was produced out of the chaos as from an egg, the shell of which formed the heavens, the white the air, and the yolk the earth; and to this incubation of the spirit, or wind, as some would have it, is owing the windy egg of Aristophanes ^f. (Thomas Chamlers (1780-1847) in 1814 was the first to purpose that there is a gap between verse 1 and 2. Into this gap he places a pre-Adamic age, about which the scriptures say nothing. Some great catastrophe took place, which left the earth "without form and void" or ruined, in which state it remained for as many years as the geologist required. ^g This speculation has been popularised by the 1917 Scofield Reference Bible. However, the numerous rock layers that are the supposed proof for these ages, were mainly laid down by Noah's flood. In Exo 20:11 we read of a literal six day creation. No gaps, not even for one minute, otherwise these would not be six normal days. Also, in Rom 5:12 we read that death is the result of Adam's sin. Because the rock layers display death on a grand scale, they could not have existed before the fall of Adam. There is no direct evidence that the earth is much older than six thousand years. However, we have the direct eyewitness report of God himself that he made everything in six days. Tracing back through the biblical genealogies we can determine the age of the universe to be about six thousand years with an error of not more than two per cent.

Gill: Gen 1:3

And God said,.... This phrase is used, nine times in this account of the creation; it is admired by Longinus the Heathen in his treatise "of the Sublime", as a noble instance of it; and it is most beautifully paraphrased and explained in Psa 33:6 as expressive of the will, power, authority, and efficacy of the divine Being; whose word is clothed with power, and who can do, and does whatever he will, and as soon as he pleases; his orders are always obeyed. Perhaps the divine Person speaking here is the Logos or Word of God, which was in the beginning with God, and was God, and who himself is the light that lightens every creature. The words spoke were,

let there be light, and there was light: it at once appeared; "God commanded light to shine out of darkness"; as the apostle says, 2Co 4:6 this was the first thing made out of the dark chaos; as in the new creation, or work of grace in the heart, light is the first thing produced there: what this light was is not easy to say. Some of the Jewish Rabbins, and also some Christian writers, think the angels are designed by it, which is not at all probable, as the ends and use of this light show: others of them are of opinion, that it is the same with the sun, of which a repetition is made on the fourth day, because of its use and efficacy to the earth, and its plants; but others more rightly take it to be different from the sun, and a more glimmering light, which afterwards was gathered into and perfected in the body of the sun ^f. It is the opinion of Zanchius ^g, and which is approved of by our countryman, Mr. Fuller ^h, that it was a lucid body, or a small lucid cloud, which by its circular motion from east to west made day and night ⁱ; perhaps somewhat like the cloudy pillar of fire that guided the Israelites in the wilderness, and had no doubt heat as well as light; and which two indeed, more or less, go together; and of such fiery particles this body may well be thought to consist. The word "Ur" signifies both fire and light.

Gill: Gen 1:4

And God saw the light, that it was good,.... Very pleasant and delightful, useful and beneficial; that is, he foresaw it would be good, of great service, as Picherellus ^k interprets it; for as yet there were no inhabitants of the earth to receive any advantage by it; see Ecc 11:7 besides, it was doubtless good to answer some present purposes, to prepare for the work of the two following days, before the great luminary was formed; as to dispel the darkness of heaven, and that which covered the deep; to rarefy, exhale, and draw up the lighter parts of the chaos, in order to form the wide extended ether, the expanded air, and the surrounding atmosphere, while the Spirit of God was agitating the waters, and separating them from the earthy parts; and which also might serve to unite and harden those which were to form the dry land, and also to warm that when it appeared, that it might bring forth grass, herbs, and fruit trees:

and God divided the light from the darkness: by which it should seem that they were mixed together, the particles of light and darkness; but "by what way is the light parted", severed and divided from darkness, is a question put to men by the Lord himself, who only can answer it, Job 38:24 he has so divided one from the other that they are not together at the same place and time; when light is in one hemisphere, darkness is in the other ^l; and the one by certain constant revolutions is made to succeed the other; and by the motion of the one, the other gives way; as well as also God has divided and distinguished them by calling them by different names, as Aben Ezra, and is what next follows:

Gill: Gen 1:5

And God called the light day, and the darkness he called night,.... Either by the circulating motion of the above body of light, or by the rotation of the chaos on its own axis towards it, in the space of twenty four hours there was a vicissitude of light and darkness; just as there is now by the like motion either of the sun, or of the earth; and which after this appellation God has given, we call the one, day, and the other, night:

and the evening and the morning were the first day: the evening, the first part of the night, or darkness, put for the whole night, which might be about the space of twelve hours; and the morning, which was the first part of the day, or light, put also for the whole, which made the same space, and both together one natural day, consisting of twenty four hours; what Daniel calls an "evening morning", Dan 8:26 and the apostle νυχθημερον, a "night day", 2Co 11:25. Thales being asked which was first made, the night or the day, answered, the night was before one day ^m. The Jews begin their day from the preceding evening; so many other nations: the Athenians used to reckon their day from sun setting to sun setting ⁿ; the Romans from the middle of the night, to the middle of the night following, as Gellius ^o relates; and Tacitus ^p reports of the ancient Germans, that they used to compute not the number of days, but of nights, reckoning that the night led the day. Caesar ^q observes of the ancient Druids in Britain, that they counted time not by the number of days, but nights; and observed birthdays, and the beginnings of months and years, so as that the day followed the night; and we have some traces of this still among us, as when we say this day se'nnight, or this day fortnight. This first day of the creation, according to James Capellus, was the eighteenth of April; but, according to Bishop Usher, the twenty third of October; the one beginning the creation in the spring, the other in autumn. It is a notion of Mr. Whiston's, that the six days of the creation were equal to six years, a day and a year being one and the same thing before the fall of man, when the diurnal rotation of the earth about its axis, as he thinks, began; and in agreement with this, very remarkable is the doctrine Empedocles taught, that when mankind sprung originally from the earth, the length of the day, by reason of the slowness of the sun's motion, was equal to ten of our present months ^r. The Hebrew word ערב, "Ereb", rendered "evening", is retained by some of the Greek poets, as by Hesiod ^s, who says, out of the "chaos" came "Erebus", and black night, and out of the night ether and the day; and Aristophanes ^t, whose words are,

chaos, night, and black "Erebus" were first, and wide Tartarus, but there were neither earth, air, nor heaven, but in the infinite bosom of Erebus, black winged night first brought forth a windy egg, &c. And Orpheus ^u makes night to be the beginning of all things. (Hugh Miller (1802-1856) was the first person to popularise the "Day-Age" theory. In his book, "Testimony of the Rocks", that was published in the year after his untimely death, he speculated that that the days were really long ages. He held that Noah's flood was a local flood and the rock layers were laid down long periods of time. ^v This theory has been popularised by the New Scofield Bible first published in 1967.

Gill: Gen 1:6

And God said, let there be a firmament in the midst of the waters,.... On which the Spirit of God was sitting and moving, Gen 1:2 part of which were formed into clouds, and drawn up into heaven by the force of the body of fire and light already produced; and the other part left on the earth, not yet gathered into one place, as afterwards: between these God ordered a "firmament to be", or an "expanse" ^v; something stretched out and spread like a curtain, tent, or canopy: and to this all those passages of Scripture refer, which speak of the stretching out of the heavens, as this firmament or expanse is afterwards called; seePsa 104:2 and by it is meant the air, as it is rendered by the Targum on Psa 19:1 we call it the "firmament" from the ^w word which the Greek interpreter uses, because it is firm, lasting, and durable: and it has the name of an expanse from its wide extent, it reaching from the earth to the third heaven; the lower and thicker parts of it form the atmosphere in which we breathe; the higher and thinner parts of it, the air in which fowls fly, and the ether or sky in which the sun, moon, and stars are placed; for all these are said to be in the firmament or expanse, Gen 1:17. These are the stories in the heavens the Scriptures speak of, Amo 9:6 and the air is divided by philosophers into higher, middle, and lower regions: and so the Targum of Jonathan places this firmament or expanse between the extremities of the heaven, and the waters of the ocean. The word in the Syriac language has the sense of binding and compressing ^x; and so it is used in the Syriac version of Luk 6:38 and may denote the power of the air when formed in compressing the chaos, and dividing and separating the parts of it; and which it now has in compressing the earth, and the several parts that are in it, and by its compression preserves them and retains them in their proper places ^y:

and let it divide the waters from the waters; the waters under it from those above it, as it is explained in the next verse; of which more there.

Gill: Gen 1:7

And God made the firmament,.... By a word speaking, commanding it into being, producing it out of the chaos, and spreading it in that vast space between the heaven of heavens and our earth ^z,

And divided the waters which were under the firmament from the waters which were above the firmament; the lower part of it, the atmosphere above, which are the clouds full of water, from whence rain descends upon the earth; and which divided between them and those that were left on the earth, and so under it, not yet gathered into one place; as it now does between the clouds of heaven and the waters of the sea. Though Mr. Gregory ^a is of opinion, that an abyss of waters above the most supreme orb is here meant; or a great deep between the heavens and the heaven of heavens, where, as in storehouses, the depth is laid up; and God has his treasures of snow, hail, and rain, and from whence he brought out the waters which drowned the world at the universal deluge. Others suppose the waters above to be the crystalline heaven, which for its clearness resembles water; and which Milton ^b calls the "crystalline ocean",

And it was so: the firmament was accordingly made, and answered this purpose, to divide the waters below it from those above it; or "it was firm" ^c, stable and durable; and so it has continued.

Gill: Gen 1:8

And God called the firmament heaven,.... Including the starry and airy heavens: it has its name from its height in the Arabic language, it being above the earth, and reaching to the third heaven; though others take the word "shamaim" to be a compound of two words, "sham" and "maim", that is, there are waters, namely, in the clouds of heaven:

and the evening; and the morning were the second day; these together made up the space of twenty four hours, which was another natural day; the body of light, created on the first day, having again moved round the chaos in that space of time; or else the chaos had turned round on its own axis in that time, which revolution produced a second day; and which, according to Capellus, was the nineteenth of April, and according to Bishop Usher the twenty fourth of October. It is an observation that everyone may make, that the phrase,

and God saw that it was good, is not used at the close of this day's work, as of the rest: the reason some Jewish writers give is, because the angels fell on this day; but it is a much better which Jarchi gives, and that is, because the work of the waters was not finished; it was begun on the second day, and perfected on the third ^d; and therefore the phrase is twice used in the account of the third day's work: the Septuagint version adds it here indeed, but without any foundation.

Gill: Gen 1:9

And God said, let the waters under the heaven be gathered together unto one place,.... Which are before called the waters under the firmament; and which were either on the surface of the earth, or in the bowels of it, or mixed with it, which by the compressure of the expanse or air were separated from it and these, by apertures and channels made, were caused to flow as by a straight line, as the word ^e used signifies, unto the decreed place that was broke up for them, the great hollow or channel which now contains the waters of the ocean: this was done by the word of the Lord, at his rebuke; and when it seems there was a clap thunder, and perhaps an earthquake, which made the vast cavity for the sea, as well as threw up the hills and mountains, and made the valleys; seeJob 38:10,

and let the dry land appear: clear of the waters, dried by the expanded air, hardened by the fiery light, and as yet without any herb or tree upon it:

and it was so; immediately done, the waters were drained off the earth, directed to their proper channels, and caused to run as by line to their appointed place; and the solid parts of the earth became dry, and appeared in sight.

Gill: Gen 1:10

And God called the dry land earth,.... The whole chaos, that was a turbid fluid, a mixture of earth and water, a rude unformed mass of matter, was called earth before; but now that part of the terraqueous globe, which was separated from the waters, and they from it, is called "earth": which has its name in the Arabic language from its being low and depressed; the lighter parts having been elevated, and moved upwards, and formed the atmosphere; the grosser parts subsiding and falling downwards, made the earth, which is low with respect to the firmament, which has its name in the same language from its height ^f, as before observed,

And the gathering together of the waters called he seas; for though there was but one place into which they were collected, and which is the main ocean, with which all other waters have a communication, and so are one; yet there are divers seas, as the Red sea, the Mediterranean, Caspian, Baltic, &c. or which are denominated from the shores they wash, as the German, British, &c. and even lakes and pools of water are called seas, as the sea of Galilee and Tiberias, which was no other than the lake of Gennesaret,

And God saw that it was good; that these two should be separate, that the waters should be in one place, and the dry land appear, and both have the names he gave them: and this is here mentioned, because now the affair of the waters, the division aud separation of them, were brought to an end, and to perfection: but because this phrase is here used, and not at the mention of the second day, hence Picherellus, and some others, have thought, that this work is to be ascribed to the second day, and not to the third, and render the beginning of the ninth verse, and "God had said", or "after God had said, let the waters under the heaven", &c. Gen 1:9.

Gill: Gen 1:11

And God said, let the earth bring forth grass,.... Which had been impregnated by the Spirit of God that moved upon it when a fluid; and though now become dry land, it retained sufficient moisture in it, and was juicy and fit to produce vegetables; and especially as it had the advantage of the expanded air about it, and the warmth of the primordial light or fire; though all this would have been insufficient to produce plants and trees at full growth, with their seed in them, and fruit on them, without the interposition of almighty power: this seems to intend the germination or budding out of the tender grass, and the numerous spires of it which cover the earth, and by their verdure and greenness give it a delightful aspect, as well as afford food for the creatures:

the herb yielding seed; this is distinct from the former; that denotes herbage in general, which grows up of itself without being sown or manured, and is the food of beasts; this in particular, herbs and plants for the use of man, which yield a seed which either falling from it sows itself again, or is taken from it and sown on purpose to reproduce it, being useful or delightful:

and the fruit tree yielding fruit after his kind; as apples, pears, plums, apricots, nectars, peaches, oranges, lemons, &c,

whose seed is in itself upon the earth; each of which produce a seed according to the nature of them, which being sown produce the like, and so there is a continuance of them upon the earth:

and it was so; as God commanded it should, as appears from the following verse.

Gill: Gen 1:12

And the earth brought forth grass,.... In great abundance at once; the hills and vales were clothed with it, and so a rich provision was made the beasts and cattle of the earth two or three days before they were created:

and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself after his kind: wholesome and healthful herbs and plants, and delicious fruit to be meat and food for man, ready prepared for him when created; see Gen 1:29 on this day, though after related, were made the garden of Eden, and all the trees in it, pleasant for sight, and good for food; and particularly the tree of life, and the tree of knowledge of good and evil,

and God saw that it was good; which he had now caused to spring forth, grass, herbs, and fruit trees, which were good for men and beast, and this he foresaw would be so; See Gill on Gen 1:4.

Gill: Gen 1:13

And the evening and the morning were the third day. The space of twenty four hours ran out, and were measured, either by the rotation of the body of light and heat around the earth, or of the earth upon its axis: and this was according to Capellus the twentieth day of April, and, according to Bishop Usher, the twenty fifth of October; though those who suppose the world was created in autumn make the first day to be the first of September, and so this must be the third of that month; the Jews are divided about the season of the creation; some say Nisan or March, others Tisri or September ^g.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 1:1

¹ tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.

sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).

² sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”

³ tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).

⁴ tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).

NET Notes: Gen 1:2

¹ tn The disjunctive clause (conjunction + subject + verb) at the beginning of v. 2 gives background information for the following narrative, explaining the state of things when “God said…” (v. 3). Verse one is a title to the chapter, v. 2 provides information about the state of things when God spoke, and v. 3 begins the narrative per se with the typical narrative construction (vav [ו] consecutive followed by the prefixed verbal form). (This literary structure is paralleled in the second portion of the book: Gen 2:4 provides the title or summary of what follows, 2:5-6 use disjunctive clause structures to give background information for the following narrative, and 2:7 begins the narrative with the vav consecutive attached to a prefixed verbal form.) Some translate 1:2a “and the earth became,” arguing that v. 1 describes the original creation of the earth, while v. 2 refers to a judgment that reduced it to a chaotic condition. Verses 3ff. then describe the re-creation of the earth. However, the disjunctive clause at the beginning of v. 2 cannot be translated as if it were relating the next event in a sequence. If v. 2 were sequential to v. 1, the author would have used the vav consecutive followed by a prefixed verbal form and the subject.

² tn That is, what we now call “the earth.” The creation of the earth as we know it is described in vv. 9-10. Prior to this the substance which became the earth (= dry land) lay dormant under the water.

³ tn Traditional translations have followed a more literal rendering of “waste and void.” The words describe a condition that is without form and empty. What we now know as “the earth” was actually an unfilled mass covered by water and darkness. Later תֹהוּ (tohu) and בֹּהוּ (bohu), when used in proximity, describe a situation resulting from judgment (Isa 34:11; Jer 4:23). Both prophets may be picturing judgment as the reversal of creation in which God’s judgment causes the world to revert to its primordial condition. This later use of the terms has led some to conclude that Gen 1:2 presupposes the judgment of a prior world, but it is unsound method to read the later application of the imagery (in a context of judgment) back into Gen 1:2.

⁴ sn Darkness. The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.

⁵ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 7:11).

sn The watery deep. In the Babylonian account of creation Marduk killed the goddess Tiamat (the salty sea) and used her carcass to create heaven and earth. The form of the Hebrew word for “deep” is distinct enough from the name “Tiamat” to deny direct borrowing; however, it is possible that there is a polemical stress here. Ancient Israel does not see the ocean as a powerful deity to be destroyed in creation, only a force of nature that can be controlled by God.

⁶ tn The traditional rendering “Spirit of God” is preserved here, as opposed to a translation like “wind from/breath of God” (cf. NRSV) or “mighty wind” (cf. NEB), taking the word “God” to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).

⁷ tn The Hebrew verb has been translated “hovering” or “moving” (as a bird over her young, see Deut 32:11). The Syriac cognate term means “to brood over; to incubate.” How much of that sense might be attached here is hard to say, but the verb does depict the presence of the Spirit of God moving about mysteriously over the waters, presumably preparing for the acts of creation to follow. If one reads “mighty wind” (cf. NEB) then the verse describes how the powerful wind begins to blow in preparation for the creative act described in vv. 9-10. (God also used a wind to drive back the flood waters in Noah’s day. See Gen 8:1.)

⁸ tn Heb “face.”

⁹ sn The water. The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness – in short, that which is not good for life.

NET Notes: Gen 1:3

¹ tn The prefixed verb form with the vav (ו) consecutive introduces the narrative sequence. Ten times in the chapter the decree of God in creation will be so expressed. For the power of the divine word in creation, see Ps 33:9, John 1:1-3, 1 Cor 8:6, and Col 1:16.

sn God said. By speaking, God brings the world into existence. The efficacious nature of the word of the Lord is a prominent theme in this chapter. It introduces the Law, the words and commandments from the Lord that must be obeyed. The ten decrees of God in this chapter anticipate the ten words in the Decalogue (Exod 20:2-17).

² tn “Let there be” is the short jussive form of the verb “to be”; the following expression “and there was” is the short preterite form of the same verb. As such, יְהִי (yÿhi) and וַיְהִי (vayÿhi) form a profound wordplay to express both the calling into existence and the complete fulfillment of the divine word.

³ sn Light. The Hebrew word simply means “light,” but it is used often in scripture to convey the ideas of salvation, joy, knowledge, righteousness, and life. In this context one cannot ignore those connotations, for it is the antithesis of the darkness. The first thing God does is correct the darkness; without the light there is only chaos.

NET Notes: Gen 1:4

¹ tn Heb “And God saw the light, that it was good.” The verb “saw” in this passage carries the meaning “reflected on,” “surveyed,” “concluded,” “noted.” It is a description of reflection of the mind – it is God’s opinion.

² tn The Hebrew word טוֹב (tov) in this context signifies whatever enhances, promotes, produces, or is conducive for life. It is the light that God considers “good,” not the darkness. Whatever is conducive to life in God’s creation is good, for God himself is good, and that goodness is reflected in all of his works.

³ tn The verb “separate, divide” here explains how God used the light to dispel the darkness. It did not do away with the darkness completely, but made a separation. The light came alongside the darkness, but they are mutually exclusive – a theme that will be developed in the Gospel of John (cf. John 1:5).

sn The idea of separation is critical to this chapter. God separated light from darkness, upper water from lower water, day from night, etc. The verb is important to the Law in general. In Leviticus God separates between clean and unclean, holy and profane (Lev 10:10, 11:47 and 20:24); in Exodus God separates the Holy Place from the Most Holy Place (Exod 26:33). There is a preference for the light over the darkness, just as there will be a preference for the upper waters, the rain water which is conducive to life, over the sea water.

NET Notes: Gen 1:5

¹ tn Heb “he called to,” meaning “he named.”

sn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness.

² tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.

³ tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”

sn The first day. The exegetical evidence suggests the word “day” in this chapter refers to a literal twenty-four hour day. It is true that the word can refer to a longer period of time (see Isa 61:2, or the idiom in 2:4, “in the day,” that is, “when”). But this chapter uses “day,” “night,” “morning,” “evening,” “years,” and “seasons.” Consistency would require sorting out how all these terms could be used to express ages. Also, when the Hebrew word יוֹם (yom) is used with a numerical adjective, it refers to a literal day. Furthermore, the commandment to keep the sabbath clearly favors this interpretation. One is to work for six days and then rest on the seventh, just as God did when he worked at creation.

NET Notes: Gen 1:6

¹ tn The Hebrew word refers to an expanse of air pressure between the surface of the sea and the clouds, separating water below from water above. In v. 8 it is called “sky.”

sn An expanse. In the poetic texts the writers envision, among other things, something rather strong and shiny, no doubt influencing the traditional translation “firmament” (cf. NRSV “dome”). Job 37:18 refers to the skies poured out like a molten mirror. Dan 12:3 and Ezek 1:22 portray it as shiny. The sky or atmosphere may have seemed like a glass dome. For a detailed study of the Hebrew conception of the heavens and sky, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 37-60.

² tn Heb “the waters from the waters.”

NET Notes: Gen 1:7

¹ tn Heb “the expanse.”

² tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

NET Notes: Gen 1:8

¹ tn Though the Hebrew word can mean “heaven,” it refers in this context to “the sky.”

NET Notes: Gen 1:9

¹ sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.

² tn When the waters are collected to one place, dry land emerges above the surface of the receding water.

NET Notes: Gen 1:10

¹ tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.

NET Notes: Gen 1:11

¹ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).

² sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

³ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

Geneva Bible: Gen 1:1

In the ^{( a )} beginning God created the heaven and the earth.

The Argument - Moses in effect declares three things, which are in this book chiefly to be considered: First, that the world and all things in it were created by God, and to praise his Name for the infinite graces, with which he had endued him, fell willingly from God through disobedience, who yet for his own mercies sake restored him to life, and confirmed him in the same by his promise of Christ to come, by whom he should overcome Satan, death and hell. Secondly, that the wicked, unmindful of God's most excellent benefits, remained still in their wickedness, and so falling most horribly from sin to sin, provoked God (who by his preachers called them continually to repentance) at length to destroy the whole world. Thirdly, he assures us by the examples of Abraham, Isaac, Jacob and the rest of the patriarchs, that his mercies never fail those whom he chooses to be his Church, and to profess his Name in earth, but in all their afflictions and persecutions he assists them, sends comfort, and delivers them, so that the beginning, increase, preservation and success of it might be attributed to God only. Moses shows by the examples of Cain, Ishmael, Esau and others, who were noble in man's judgment, that this Church depends not on the estimation and nobility of the world: and also by the fewness of those, who have at all times worshipped him purely according to his word that it stands not in the multitude, but in the poor and despised, in the small flock and little number, that man in his wisdom might be confounded, and the name of God praised forever.

^{( a )} First of all, and before any creature was, God made heaven and earth out of nothing.

Geneva Bible: Gen 1:2

And the earth was ^{( b )} without form, and void; and ^{( c )} darkness [was] upon the face of the deep. And the Spirit of God ^{( d )} moved upon the face of the waters.

^{( b )} As an unformed lump and without any creature in it: for the waters covered everything.

^{( c )} Darkness covered the deep waters, for the waters covered everything.

^{( d )} He maintained this disordered mass by his secret power.

Geneva Bible: Gen 1:3

And God said, Let there be light: and there was ^{( e )} light.

^{( e )} The light was made before either Sun or Moon was created: therefore we must not attribute that to the creatures that are God's instruments, which only belong to God.

Geneva Bible: Gen 1:7

And God made the firmament, and divided the waters which [were] ^{( f )} under the firmament from the waters which [were] above the firmament: and it was so.

^{( f )} As the sea and rivers, from those waters that are in the clouds, which are upheld by God's power, least they should overwhelm the world.

Geneva Bible: Gen 1:8

And God called the firmament ^{( g )} Heaven. And the evening and the morning were the second day.

^{( g )} That is, the region of the air, and all that is above us.

Geneva Bible: Gen 1:11

And God said, ^{( h )} Let the earth bring forth grass, the herb yielding seed, [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so.

^{( h )} So that we see it is the only the power of God's word that makes the earth fruitful, which naturally is barren.

Geneva Bible: Gen 1:12

And the earth brought forth grass, [and] herb yielding seed after his kind, and the tree yielding fruit, whose seed [was] in itself, after his kind: and God ^{( i )} saw that [it was] good.

^{( i )} This sentence is often repeated, to signify that God made all his creatures to serve for his glory and for the profit of man: but because of sin they were cursed, yet the elect, by Christ are restored, and serve to their wealth.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 1:1-31

1 God creates heaven and earth;

3 the light;

6 the firmament;

9 separates the dry land;

14 forms the sun, moon, and stars;

20 fishes and fowls;

24 cattle, wild beasts, and creeping things;

26 creates man in his own image, blesses him;

29 grants the fruits of the earth for food.

Maclaren: Gen 1:1-26

Genesis 1:1-26; 2:3

We are not to look to Genesis for a scientific cosmogony, and are not to be disturbed by physicists' criticisms on it as such. Its purpose is quite another, and far more important; namely, to imprint deep and ineffaceable the conviction that the one God created all things. Nor must it be forgotten that this vision of creation was given to people ignorant of natural science, and prong to fall back into surrounding idolatry. The comparison of the creation narratives in Genesis with the cuneiform tablets, with which they evidently are most closely connected, has for its most important result the demonstration of the infinite elevation above their monstrosities and puerility's, of this solemn, steadfast attribution of the creative act to the one God. Here we can only draw out in brief the main points which the narrative brings into prominence.

1. The Revelation Which It Gives Is The Truth,

Obscured to all other men when it was given, that one God in the beginning created the heaven and the earth.' That solemn utterance is the keynote of the whole. The rest but expands it. It was a challenge and a denial for all the beliefs of the nations, the truth of which Israel was the champion and missionary. It swept the heavens and earth clear of the crowd of gods, and showed the One enthroned above, and operative in, all things. We can scarcely estimate the grandeur, the emancipating power, the all-uniting force, of that utterance. It is a worn commonplace to us. It was a strange, thrilling novelty when it was written at the head of this narrative. Then it was in sharp opposition to beliefs that have long been dead to us; but it is still a protest against some living errors. Physical science has not spoken the final word when it has shown us how things came to be as they are. There remains the deeper question, What, or who, originated and guided the processes? And the only answer is the ancient declaration, In the beginning God created the heaven and the earth.'

2. Teaching As To The Mode Of Creation.

The record is as emphatic and as unique in its teaching as to the mode of creation: God said … and it was so.' That lifts us above all the poor childish myths of the nations, some of them disgusting. many of them absurd, all of them unworthy. There was no other agency than the putting forth of the divine will. The speech of God is but a symbol of the flashing forth of His will. To us Christians the antique phrase suggests a fulness of meaning not inherent in it, for we have learned to believe that all things were made by Him' whose name is The Word of God'; but, apart from that, the representation here is sublime. He spake, and it was done'; that is the sign-manual of Deity.

3. The Completeness Of Creation Is Emphasized.

We note, not only the recurrent and it was so,' which declares the perfect correspondence of the result with the divine intention, but also the recurring' God saw that it was good.' His ideals are always realized. The divine artist never finds that the embodiment of His thought falls short of His thought.

What act is all its thought had been?What will but felt the fleshly screen?'

But He has no hindrances nor incompleteness in His creative work, and the very Sabbath rest with which the narrative closes symbolizes, not His need of repose, but His perfect accomplishment of His purpose. God ceases from His works because the works were finished,' and He saw that all was very good.

4. The Progressiveness Of The Creative Process Is Brought Into Strong Relief.

The work of the first four days is the preparation of the dwelling-place for the living creatures who are afterwards created to inhabit it. How far the details of these days' work coincide with the order as science has made it out, we are not careful to ask here. The primeval chaos, the separation of the waters above from the waters beneath, the emergence of the land, the beginning of vegetation there, the shining out of the sun as the dense mists cleared, all find confirmation even in modern theories of evolution. But the intention of the whole is much rather to teach that, though the simple utterance of the divine will was the agent of creation, the manner of it was not a sudden calling of the world, as men know it, into being, but majestic, slow advance by stages, each of which rested on the preceding. To apply the old distinction between justification and sanctification, creation was a work, not an act. The Divine Workman, who is always patient, worked slowly then as He does now. Not at a leap, but by deliberate steps, the divine ideal attains realization.

5. The Creation Of Living Creatures On The Fourth And Fifth Days.

The creation of living creatures on the fourth and fifth days is so arranged as to lead up to the creation of man as the climax. On the fifth day sea and air are peopled, and their denizens blessed,' for the equal divine love holds every living thing to its heart. On the sixth day the earth is replenished with living creatures. Then, last of all, comes man, the apex of creation. Obviously the purpose of the whole is to concentrate the light on man; and it is a matter of no importance whether the narrative is correct according to zoology, or not. What it says is that God made all the universe, that He prepared the earth for the delight of living creatures, that the happy birds that soar and sing, and the dumb creatures that move through the paths of the seas, and the beasts of the earth, are all His creating, and that man is linked to them, being made on the same day as the latter, and by the same word, but that between man and them all there is a gulf, since he is made in the divine image. That image implies personality, the consciousness of self, the power to say I,' as well as purity. The transition from the work of the first four days to that of creating living things must have had a break No theory has been able to bridge the chasm without admitting a divine act introducing the new element of life, and none has been able to bridge the gulf between the animal and human consciousness without admitting a divine act introducing the image of God' into the nature common to animal and man. Three facts as to humanity are thrown up into prominence: its possession of the image of God, the equality and eternal interdependence of the sexes, and the lordship over all creatures. Mark especially the remarkable wording of Gen. 1:27: created He him; male and female created He them.' So neither is the woman without the man, nor the man without the woman.' Each is maimed apart from the other. Both stand side by side, on one level before God. The germ of the most advanced' doctrines of the relations of the sexes is hidden here.

MHCC: Gen 1:1-2

The first verse of the Bible gives us a satisfying and useful account of the origin of the earth and the heavens. The faith of humble Christians understands this better than the fancy of the most learned men. From what we see of heaven and earth, we learn the power of the great Creator. And let our make and place as men, remind us of our duty as Christians, always to keep heaven in our eye, and the earth under our feet. The Son of God, one with the Father, was with him when he made the world; nay, we are often told that the world was made by him, and nothing was made without him. Oh, what high thoughts should there be in our minds, of that great God whom we worship, and of that great Mediator in whose name we pray! And here, at the beginning of the sacred volume, we read of that Divine Spirit, whose work upon the heart of man is so often mentioned in other parts of the Bible. Observe, that at first there was nothing desirable to be seen, for the world was without form, and void; it was confusion, and emptiness. In like manner the work of grace in the soul is a new creation: and in a graceless soul, one that is not born again, there is disorder, confusion, and every evil work: it is empty of all good, for it is without God; it is dark, it is darkness itself: this is our condition by nature, till Almighty grace works a change in us.

MHCC: Gen 1:3-5

God said, Let there be light; he willed it, and at once there was light. Oh, the power of the word of God! And in the new creation, the first thing that is wrought in the soul is light: the blessed Spirit works upon the will and affections by enlightening the understanding. Those who by sin were darkness, by grace become light in the Lord. Darkness would have been always upon fallen man, if the Son of God had not come and given us understanding, 1Jo 5:20. The light which God willed, he approved of. God divided the light from the darkness; for what fellowship has light with darkness? In heaven there is perfect light, and no darkness at all; in hell, utter darkness, and no gleam of light. The day and the night are the Lord's; let us use both to his honour, by working for him every day, and resting in him every night, meditating in his law both day and night.

MHCC: Gen 1:6-13

The earth was emptiness, but by a word spoken, it became full of God's riches, and his they are still. Though the use of them is allowed to man, they are from God, and to his service and honour they must be used. The earth, at his command, brings forth grass, herbs, and fruits. God must have the glory of all the benefit we receive from the produce of the earth. If we have, through grace, an interest in Him who is the Fountain, we may rejoice in him when the streams of temporal mercies are dried up.

Matthew Henry: Gen 1:1-2

In these verses we have the work of creation in its epitome and in its embryo.

I. In its epitome, Gen 1:1, where we find, to our comfort, the first article of our creed, that God the Father Almighty is the Maker of heaven and earth, and as such we believe in him.

1. Observe, in this verse, four things: -

(1.) The effect produced - the heaven and the earth, that is, the world, including the whole frame and furniture of the universe, the world and all things therein, Act 17:24. The world is a great house, consisting of upper and lower stories, the structure stately and magnificent, uniform and convenient, and every room well and wisely furnished. It is the visible part of the creation that Moses here designs to account for; therefore he mentions not the creation of angels. But as the earth has not only its surface adorned with grass and flowers, but also its bowels enriched with metals and precious stones (which partake more of its solid nature and more valuable, though the creation of them is not mentioned here), so the heavens are not only beautified to our eye with glorious lamps which garnish its outside, of whose creation we here read, but they are within replenished with glorious beings, out of our sight, more celestial, and more surpassing them in worth and excellency than the gold or sapphires surpass the lilies of the field. In the visible world it is easy to observe, [1.] Great variety, several sorts of beings vastly differing in their nature and constitution from each other. Lord, how manifold are thy works, and all good! [2.] Great beauty. The azure sky and verdant earth are charming to the eye of the curious spectator, much more the ornaments of both. How transcendent then must the beauty of the Creator be! [3.] Great exactness and accuracy. To those that, with the help of microscopes, narrowly look into the works of nature, they appear far more fine than any of the works of art. [4.] Great power. It is not a lump of dead and inactive matter, but there is virtue, more or less, in every creature: the earth itself has a magnetic power. [5.] Great order, a mutual dependence of beings, an exact harmony of motions, and an admirable chain and connection of causes. [6.] Great mystery. There are phenomena in nature which cannot be solved, secrets which cannot be fathomed nor accounted for. But from what we see of heaven and earth we may easily enough infer the eternal power and Godhead of the great Creator, and may furnish ourselves with abundant matter for his praises. And let our make and place, as men, remind us of our duty as Christians, which is always to keep heaven in our eye and the earth under our feet.

(2.) The author and cause of this great work - God. The Hebrew word is Elohim , which bespeaks, [1.] The power of God the Creator. El signifies the strong God; and what less than almighty strength could bring all things out of nothing? [2.] The plurality of persons in the Godhead, Father, Son, and Holy Ghost. This plural name of God, in Hebrew, which speaks of him as many though he is one, was to the Gentiles perhaps a savour of death unto death, hardening them in their idolatry; but it is to us a savour of life unto life, confirming our faith in the doctrine of the Trinity, which, though but darkly intimated in the Old Testament, is clearly revealed in the New. The Son of God, the eternal Word and Wisdom of the Father, was with him when he made the world (Pro 8:30), nay, we are often told that the world was made by him, and nothing made without him, Joh 1:3, Joh 1:10; Eph 3:9; Col 1:16; Heb 1:2. O what high thoughts should this form in our minds of that great God whom we draw nigh to in religious worship, and that great Mediator in whose name we draw nigh!

(3.) The manner in which this work was effected: God created it, that is, made it out of nothing. There was not any pre-existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters and the beasts and man out of the earth; but that earth and those waters were made out of nothing. By the ordinary power of nature, it is impossible that any thing should be made out of nothing; no artificer can work, unless he has something to work on. But by the almighty power of God it is not only possible that something should be made of nothing (the God of nature is not subject to the laws of nature), but in the creation it is impossible it should be otherwise, for nothing is more injurious to the honour of the Eternal Mind than the supposition of eternal matter. Thus the excellency of the power is of God and all the glory is to him.

(4.) When this work was produced: In the beginning, that is, in the beginning of time, when that clock was first set a going: time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity? And he did make it in the beginning of time, according to his eternal counsels before all time. The Jewish Rabbies have a saying, that there were seven things which God created before the world, by which they only mean to express the excellency of these things: - The law, repentance, paradise, hell, the throne of glory, the house of the sanctuary, and the name of the Messiah. But to us it is enough to say, In the beginning was the Word, Joh 1:1.

2. Let us learn hence, (1.) That atheism is folly, and atheists are the greatest fools in nature; for they see there is a world that could not make itself, and yet they will not own there is a God that made it. Doubtless, they are without excuse, but the god of this world has blinded their minds. (2.) That God is sovereign Lord of all by an incontestable right. If he is the Creator, no doubt he is the owner and possessor of heaven and earth. (3.) That with God all things are possible, and therefore happy are the people that have him for their God, and whose help and hope stand in his name, Psa 121:2; Psa 124:8. (4.) That the God we serve is worthy of, and yet is exalted far above, all blessing and praise, Neh 9:5, Neh 9:6. If he made the world, he needs not our services, nor can be benefited by them (Act 17:24, Act 17:25), and yet he justly requires them, and deserves our praise, Rev 4:11. If all is of him, all must be to him.

II. Here is the work of creation in its embryo, Gen 1:2, where we have an account of the first matter and the first mover.

1. A chaos was the first matter. It is here called the earth (though the earth, properly taken, was not made till the third day Gen 1:10), because it did most resemble that which afterwards was called earth, mere earth, destitute of its ornaments, such a heavy unwieldy mass was it; it is also called the deep, both for its vastness and because the waters which were afterwards separated from the earth were now mixed with it. This immense mass of matter was it out of which all bodies, even the firmament and visible heavens themselves, were afterwards produced by the power of the Eternal Word. The Creator could have made his work perfect at first, but by this gradual proceeding he would show what is, ordinarily, the method of his providence and grace. Observe the description of this chaos. (1.) There was nothing in it desirable to be seen, for it was without form and void. Toho and Bohu , confusion and emptiness; so these words are rendered, Isa 34:11. It was shapeless, it was useless, it was without inhabitants, without ornaments, the shadow or rough draught of things to come, and not the image of the things, Heb 10:1. The earth is almost reduced to the same condition again by the sin of man, under which the creation groans. See Jer 4:23, I beheld the earth, and lo it was without form, and void. To those who have their hearts in heaven this lower world, in comparison with that upper, still appears to be nothing but confusion and emptiness. There is no true beauty to be seen, no satisfying fulness to be enjoyed, in this earth, but in God only. (2.) If there had been any thing desirable to be seen, yet there was no light to see it by; for darkness, thick darkness, was upon the face of the deep. God did not create this darkness (as he is said to create the darkness of affliction, Isa 45:7), for it was only the want of light, which yet could not be said to be wanted till something was made that might be seen by it; nor needs the want of it be much complained of, when there was nothing to be seen but confusion and emptiness. If the work of grace in the soul is a new creation, this chaos represents the state of an unregenerate graceless soul: there is disorder, confusion, and every evil work; it is empty of all good, for it is without God; it is dark, it is darkness itself. This is our condition by nature, till almighty grace effects a blessed change.

2. The Spirit of God was the first mover: He moved upon the face of the waters. When we consider the earth without form and void, methinks it is like the valley full of dead and dry bones. Can these live? Can this confused mass of matter be formed into a beautiful world? Yes, if a spirit of life from God enter into it, Eze 37:9. Now there is hope concerning this thing; for the Spirit of God begins to work, and, if he work, who or what shall hinder? God is said to make the world by his Spirit, Psa 33:6; Job 26:13; and by the same mighty worker the new creation is effected. He moved upon the face of the deep, as Elijah stretched himself upon the dead child, - as the hen gathers her chickens under her wings, and hovers over them, to warm and cherish them, Mat 23:37, - as the eagle stirs up her nest, and flutters over her young (it is the same world that is here used), Deu 32:11. Learn hence, That God is not only the author of all being, but the fountain of life and spring of motion. Dead matter would be for ever dead if he did not quicken it. And this makes it credible to us that God should raise the dead. That power which brought such a world as this out of confusion, emptiness, and darkness, at the beginning of time, can, at the end of time, bring our vile bodies out of the grave, though it is a land of darkness as darkness itself, and without any order (Job 10:22), and can make them glorious bodies.

Matthew Henry: Gen 1:3-5

We have here a further account of the first day's work, in which observe, 1. That the first of all visible beings which God created was light; not that by it he himself might see to work (for the darkness and light are both alike to him), but that by it we might see his works and his glory in them, and might work our works while it is day. The works of Satan and his servants are works of darkness; but he that doeth truth, and doeth good, cometh to the light, and coveteth it, that his deeds may be made manifest, Joh 3:21. Light is the great beauty and blessing of the universe. Like the first-born, it does, of all visible beings, most resemble its great Parent in purity and power, brightness and beneficence; it is of great affinity with a spirit, and is next to it; though by it we see other things, and are sure that it is, yet we know not its nature, nor can describe what it is, or by what way the light is parted, Job 38:19, Job 38:24. By the sight of it let us be led to, and assisted in, the believing contemplation of him who is light, infinite and eternal light (1Jo 1:5), and the Father of lights (Jam 1:17), and who dwells in inaccessible light, 1Ti 6:16. In the new creation, the first thing wrought in the soul is light: the blessed Spirit captives the will and affections by enlightening the understanding, so coming into the heart by the door, like the good shepherd whose own the sheep are, while sin and Satan, like thieves and robbers, climb up some other way. Those that by sin were darkness by grace become light in the world. 2. That the light was made by the word of God's power. He said, Let there be light; he willed and appointed it, and it was done immediately: there was light, such a copy as exactly answered the original idea in the Eternal Mind. O the power of the word of God! He spoke, and it was done, done really, effectually, and for perpetuity, not in show only, and to serve a present turn, for he commanded, and it stood fast: with him it was dictum, factum - a word, and a world. The world of God (that is, his will and the good pleasure of it) is quick and powerful. Christ is the Word, the essential eternal Word, and by him the light was produced, for in him was light, and he is the true light, the light of the world, Joh 1:9; Joh 9:5. The divine light which shines in sanctified souls is wrought by the power of God, the power of his word and of the Spirit of wisdom and revelation, opening the understanding, scattering the mists of ignorance and mistake, and giving the knowledge of the glory of God in the face of Christ, as at first, God commanded the light to shine out of darkness, 2Co 4:6. Darkness would have been perpetually upon the face of fallen man if the Son of God had not come, and given us an understanding, 1Jo 5:20. 3. That the light which God willed, when it was produced, he approved of: God saw the light that it was good. It was exactly as he designed it, and it was fit to answer the end for which he designed it. It was useful and profitable; the world, which now is a palace, would have been a dungeon without it. It was amiable and pleasant. Truly the light is sweet (Ecc 11:7); it rejoiceth the heart, Pro 15:30. What God commands he will approve and graciously accept; he will be well pleased with the work of his own hands. That is good indeed which is so in the sight of God, for he sees not as man sees. If the light is good, how good is he that is the fountain of light, from whom we receive it, and to whom we owe all praise for it and all the services we do by it! 4. That God divided the light from the darkness, so put them asunder as that they could never be joined together, or reconciled; for what fellowship has light with darkness? 2Co 6:14. And yet he divided time between them, the day for light and the night for darkness, in a constant and regular succession to each other. Though the darkness was now scattered by the light, yet it was not condemned to a perpetual banishment, but takes its turn with the light, and has its place, because it has its use; for, as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night, and draw the curtains about us, that we may sleep the better. See Job 7:2. God has thus divided time between light and darkness, because he would daily remind us that this is a world of mixtures and changes. In heaven there is perfect and perpetual light, and no darkness at all; in hell, utter darkness, and no gleam of light. In that world between these two there is a great gulf fixed; but, in this world, they are counterchanged, and we pass daily from one to another, that we may learn to expect the like vicissitudes in the providence of God, peace and trouble, joy and sorrow, and may set the one over-against the other, accommodating ourselves to both as we do to the light and darkness, bidding both welcome, and making the best of both. 5. That God divided them from each other by distinguishing names: He called the light day, and the darkness he called night. He gave them names, as the Lord of both; for the day is his, the night also is his, Psa 74:16. He is the Lord of time, and will be so, till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. Let us acknowledge God in the constant succession of day and night, and consecrate both to his honour, by working for him every day and resting in him every night, and meditating in his law day and night. 6. That this was the first day's work, and a good day's work it was. The evening and the morning were the first day. The darkness of the evening was before the light of the morning, that it might serve for a foil to it, to set it off, and make it shine the brighter. This was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began on the first day of the week likewise, in the resurrection of Christ, as the light of the world, early in the morning. In him the day-spring from on high has visited the world; and happy are we, for ever happy, if that day-star arise in our hearts.

Matthew Henry: Gen 1:6-8

We have here an account of the second day's work, the creation of the firmament, in which observe, 1. The command of God concerning it: Let there be a firmament, an expansion, so the Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that is visible above the earth, between it and the third heavens: the air, its higher, middle, and lower, regions - the celestial globe, and all the spheres and orbs of light above: it reaches as high as the place where the stars are fixed, for that is called here the firmament of heaven (Gen 1:14, Gen 1:15), and as low as the place where the birds fly, for that also is called the firmament of heaven, Gen 1:20. When God had made the light, he appointed the air to be the receptacle and vehicle of its beams, and to be as a medium of communication between the invisible and the visible world; for, though between heaven and earth there is an inconceivable distance, yet there is not an impassable gulf, as there is between heaven and hell. This firmament is not a wall of partition, but a way of intercourse. See Job 26:7; Job 37:18; Psa 104:3; Amo 9:6. 2. The creation of it. Lest it should seem as if God had only commanded it to be done, and some one else had done it, he adds, And God made the firmament. What God requires of us he himself works in us, or it is not done. He that commands faith, holiness, and love, creates them by the power of his grace going along with his word, that he may have all the praise. Lord, give what thou commandest, and then command what thou pleasest. The firmament is said to be the work of God's fingers, Psa 8:3. Though the vastness of its extent declares it to be the work of his arm stretched out, yet the admirable fineness of its constitution shows that it is a curious piece of art, the work of his fingers. 3. The use and design of it - to divide the waters from the waters, that is, to distinguish between the waters that are wrapped up in the clouds and those that cover the sea, the waters in the air and those in the earth. See the difference between these two carefully observed, Deu 11:10, Deu 11:11, where Canaan is upon this account preferred to Egypt, that Egypt was moistened and made fruitful with the waters that are under the firmament, but Canaan with waters from above, out of the firmament, even the dew of heaven, which tarrieth not for the sons of men, Mic 5:7. God has, in the firmament of his power, chambers, store-chambers, whence he watereth the earth, Psa 104:13; Psa 65:9, Psa 65:10. He has also treasures, or magazines, of snow and hail, which he hath reserved against the day of battle and war, Job 38:22, Job 38:23. O what a great God is he who has thus provided for the comfort of all that serve him and the confusion of all that hate him! It is good having him our friend, and bad having him our enemy. 4. The naming of it: He called the firmament heaven. It is the visible heaven, the pavement of the holy city; above the firmament God is said to have his throne (Eze 1:26), for he has prepared it in the heavens; the heavens therefore are said to rule, Dan 4:26. Is not God in the height of heaven? Job 22:12. Yes, he is, and we should be led by the contemplation of the heavens that are in our eye to consider our Father who is in heaven. The height of the heavens should remind us of God's supremacy and the infinite distance there is between us and him; the brightness of the heavens and their purity should remind us of his glory, and majesty, and perfect holiness; the vastness of the heavens, their encompassing of the earth, and the influence they have upon it, should remind us of his immensity and universal providence.

Matthew Henry: Gen 1:9-13

The third day's work is related in these verses - the forming of the sea and the dry land, and the making of the earth fruitful. Hitherto the power of the Creator had been exerted and employed about the upper part of the visible word; the light of heaven was kindled, and the firmament of heaven fixed: but now he descends to this lower world, the earth, which was designed for the children of men, designed both for their habitation and for their maintenance; and here we have an account of the fitting of it for both, and building of their house and the spreading of their table. Observe,

I. How the earth was prepared to be a habitation for man, by the gathering of the waters together, and the making of the dry land to appear. Thus, instead of the confusion which there was (Gen 1:2) when earth and water were mixed in one great mass, behold, now, there is order, by such a separation as rendered them both useful. God said, Let it be so, and it was so; no sooner said than done. 1. The waters which had covered the earth were ordered to retire, and to gather into one place, namely, those hollows which were fitted and appointed for their reception and rest. The waters, thus cleared, thus collected, and thus lodged, in their proper place, he called seas. Though they are many, in distant regions, and washing several shores, yet, either above ground or under ground, they have communication with each other, and so they are one, and the common receptacle of waters, into which all the rivers flow, Ecc 1:7. Waters and seas often, in scripture, signify troubles and afflictions, Psa 42:7; Psa 69:2, Psa 69:14, Psa 69:15. God's own people are not exempted from these in this world; but it is their comfort that they are only waters under the heaven (there are none in heaven), and that they are all in the place that God has appointed them and within the bounds that he has set for them. How the waters were gathered together at first, and how they are still bound and limited by the same Almighty had that first confined them, are elegantly described, Psa 104:6-9, and are there mentioned as matter of praise. Those that go down to the sea in ships ought to acknowledge daily the wisdom, power, and goodness, of the Creator, in making the great waters serviceable to man for trade and commerce; and those that tarry at home must own themselves indebted to him that keeps the sea with bars and doors in its decreed place, and stays its proud waves, Job 38:10, Job 38:11. 2. The dry land was made to appear, and emerge out of the waters, and was called earth, and given to the children of men. The earth, it seems, was in being before; but it was of no use, because it was under water. Thus many of God's gifts are received in vain, because they are buried; make them to appear, and they become serviceable. We who, to this day, enjoy the benefit of the dry land (though, since this, it was once deluged, and dried again) must own ourselves tenants to, and dependents upon, that God whose hands formed the dry land, Psa 95:5; Jon 1:9.

II. How the earth was furnished for the maintenance and support of man, Gen 1:11, Gen 1:12. Present provision was now made, by the immediate products of the upstart earth, which, in obedience to God's command, was no sooner made than it became fruitful, and brought forth grass for the cattle and herb for the service of man. Provision was likewise made for time to come, by the perpetuating of the several kinds of vegetables, which are numerous, various, and all curious, and every one having its seed in itself after its kind, that, during the continuance of man upon the earth, food might be fetched out of the earth for his use and benefit. Lord, what is man, that he is thus visited and regarded - that such care should be taken, and such provision made, for the support and preservation of those guilty and obnoxious lives which have been a thousand times forfeited! Observe here, 1. That not only the earth is the Lord's, but the fulness thereof, and he is the rightful owner and sovereign disposer, not only of it, but of all its furniture. The earth was emptiness (Gen 1:2), but now, by a word's speaking, it has become full of God's riches, and his they are still - his corn and his wine, his wool and his flax, Hos 2:9. Though the use of them is allowed to us, the property still remains in him, and to his service and honour they must be used. 2. That common providence is a continued creation, and in it our Father worketh hitherto. The earth still remains under the efficacy of this command, to bring forth grass, and herbs, and its annual products; and though, being according to the common course of nature, these are not standing miracles, yet they are standing instances of the unwearied power and unexhausted goodness of the world's great Maker and Master. 3. That though God, ordinarily, makes use of the agency of second causes, according to their nature, yet he neither needs them nor is tied to them; for, though the precious fruits of the earth are usually brought forth by the influences of the sun and moon (Deu 33:14), yet here we find the earth bearing a great abundance of fruit, probable ripe fruit, before the sun and moon were made. 4. That it is good to provide things necessary before we have occasion to use them: before the beasts and man were made, here were grass and herbs prepared for them. God thus dealt wisely and graciously with man; let not man then be foolish and unwise for himself. 5. That God must have the glory of all the benefit we receive from the products of the earth, either for food or physic. It is he that hears the heavens when they hear the earth, Hos 2:21, Hos 2:22. And if we have, through grace, an interest in him who is the fountain, when the streams are dried up and the fig-tree doth not blossom we may rejoice in him.

Keil-Delitzsch: Gen 1:1

"In the beginning God created the heaven and the earth." - Heaven and earth have not existed from all eternity, but had a beginning; nor did they arise by emanation from an absolute substance, but were created by God. This sentence, which stands at the head of the records of revelation, is not a mere heading, nor a summary of the history of the creation, but a declaration of the primeval act of God, by which the universe was called into being. That this verse is not a heading merely, is evident from the fact that the following account of the course of the creation commences with w ( and ), which connects the different acts of creation with the fact expressed in Gen 1:1, as the primary foundation upon which they rest. בּרשׁיח (in the beginning) is used absolutely, like ἐν ἀρχῇ in Joh 1:1, and מראשׁיח in Isa 46:10. The following clause cannot be treated as subordinate, either by rendering it, "in the beginning when God created ..., the earth was,"etc., or "in the beginning when God created...(but the earth was then a chaos, etc.), God said, Let there be light"( Ewald and Bunsen ). The first is opposed to the grammar of the language, which would require Gen 1:2 to commence with הארץ ותּהי ; the second to the simplicity of style which pervades the whole chapter, and to which so involved a sentence would be intolerable, apart altogether from the fact that this construction is invented for the simple purpose of getting rid of the doctrine of a creatio ex nihilo , which is so repulsive to modern Pantheism. ראשׁיח in itself is a relative notion, indicating the commencement of a series of things or events; but here the context gives it the meaning of the very first beginning, the commencement of the world, when time itself began. The statement, that in the beginning God created the heaven and the earth, not only precludes the idea of the eternity of the world a parte ante , but shows that the creation of the heaven and the earth was the actual beginning of all things. The verb בּרא , indeed, to judge from its use in Jos 17:15, Jos 17:18, where it occurs in the Piel (to hew out), means literally "to cut, or new,"but in Kal it always means to create , and is only applied to a divine creation, the production of that which had no existence before. It is never joined with an accusative of the material, although it does not exclude a pre-existent material unconditionally, but is used for the creation of man (Gen 1:27; Gen 5:1-2), and of everything new that God creates, whether in the kingdom of nature (Num 16:30) or of that of grace (Exo 34:10; Psa 51:10, etc.). In this verse, however, the existence of any primeval material is precluded by the object created: "the heaven and the earth."This expression is frequently employed to denote the world, or universe, for which there was no single word in the Hebrew language; the universe consisting of a twofold whole, and the distinction between heaven and earth being essentially connected with the notion of the world, the fundamental condition of its historical development (vid., Gen 14:19, Gen 14:22; Exo 31:17). In the earthly creation this division is repeated in the distinction between spirit and nature; and in man, as the microcosm, in that between spirit and body. Through sin this distinction was changed into an actual opposition between heaven and earth, flesh and spirit; but with the complete removal of sin, this opposition will cease again, though the distinction between heaven and earth, spirit and body, will remain, in such a way, however, that the earthly and corporeal will be completely pervaded by the heavenly and spiritual, the new Jerusalem coming down from heaven to earth, and the earthly body being transfigured into a spiritual body (Rev 21:1-2; 1Co 15:35.). Hence, if in the beginning God created the heaven and the earth, "there is nothing belonging to the composition of the universe, either in material or form, which had an existence out of God prior to this divine act in the beginning"( Delitzsch ). This is also shown in the connection between our verse and the one which follows: "and the earth was without form and void," not before, but when, or after God created it. From this it is evident that the void and formless state of the earth was not uncreated, or without beginning. At the same time it is obvious from the creative acts which follow (vv. 3-18), that the heaven and earth, as God created them in the beginning, were not the well-ordered universe, but the world in its elementary form; just as Euripides applies the expression οὐρανὸς καὶ γαῖα to the undivided mass ( οπφὴμία ), which was afterwards formed into heaven and earth.

Keil-Delitzsch: Gen 1:2-5

The First Day. - Though treating of the creation of the heaven and the earth, the writer, both here and in what follows, describes with minuteness the original condition and progressive formation of the earth alone, and says nothing more respecting the heaven than is actually requisite in order to show its connection with the earth. He is writing for inhabitants of the earth, and for religious ends; not to gratify curiosity, but to strengthen faith in God, the Creator of the universe. What is said in Gen 1:2 of the chaotic condition of the earth, is equally applicable to the heaven, "for the heaven proceeds from the same chaos as the earth."

" And the earth was (not became) waste and void ."The alliterative nouns tohu vabohu , the etymology of which is lost, signify waste and empty (barren), but not laying waste and desolating. Whenever they are used together in other places (Isa 34:11; Jer 4:23), they are taken from this passage; but tohu alone is frequently employed as synonymous with איך , non-existence, and הבל , nothingness (Isa 40:17, Isa 40:23; Isa 49:4). The coming earth was at first waste and desolate, a formless, lifeless mass, rudis indigestaque moles , ὕληἄμορφος (Wis. 11:17) or χάος .

"And darkness was upon the face of the deep." תּהום , from הוּם , to roar, to rage, denotes the raging waters, the roaring waves (Psa 42:7) or flood (Exo 15:5; Deu 8:7); and hence the depths of the sea (Job 28:14; Job 38:16), and even the abyss of the earth (Psa 71:20). As an old traditional word, it is construed like a proper name without an article ( Ewald , Gramm.). The chaotic mass in which the earth and the firmament were still undistinguished, unformed, and as it were unborn, was a heaving deep, an abyss of waters ( ἄβυσσος , lxx), and this deep was wrapped in darkness. But it was in process of formation, for the Spirit of God moved upon the waters, רוּח (breath) denotes wind and spirit, like πνεῦνα from πνέω . Ruach Elohim is not a breath of wind caused by God ( Theodoret , etc.), for the verb does not suit this meaning, but the creative Spirit of God, the principle of all life (Psa 33:6; Psa 104:30), which worked upon the formless, lifeless mass, separating, quickening, and preparing the living forms, which were called into being by the creative words that followed. רחף in the Piel is applied to the hovering and brooding of a bird over its young, to warm them, and develop their vital powers (Deu 32:11). In such a way as this the Spirit of God moved upon the deep, which had received at its creation the germs of all life, to fill them with vital energy by His breath of life. The three statements in our verse are parallel; the substantive and participial construction of the second and third clauses rests upon the והיחה of the first. All three describe the condition of the earth immediately after the creation of the universe. This suffices to prove that the theosophic speculation of those who "make a gap between the first two verses, and fill it with a wild horde of evil spirits and their demoniacal works, is an arbitrary interpolation"( Ziegler ).

Gen 1:3

The word of God then went forth to the primary material of the world, now filled with creative powers of vitality, to call into being, out of the germs of organization and life which it contained, and in the order pre-ordained by His wisdom, those creatures of the world, which proclaim, as they live and move, the glory of their Creator (Psa 8:1-9). The work of creation commences with the words, "and God said." The words which God speaks are existing things. "He speaks, and it is done; He commands, and it stands fast."These words are deeds of the essential Word, the λόγος , by which "all things were made."Speaking is the revelation of thought; the creation, the realization of the thoughts of God, a freely accomplished act of the absolute Spirit, and not an emanation of creatures from the divine essence. The first thing created by the divine Word was "light," the elementary light, or light-material, in distinction from the "lights," or light-bearers, bodies of light, as the sun, moon, and stars, created on the fourth day, are called. It is now a generally accepted truth of natural science, that the light does not spring from the sun and stars, but that the sun itself is a dark body, and the light proceeds from an atmosphere which surrounds it. Light was the first thing called forth, and separated from the dark chaos by the creative mandate, "Let there be," - the first radiation of the life breathed into it by the Spirit of God, inasmuch as it is the fundamental condition of all organic life in the world, and without light and the warmth which flows from it no plant or animal could thrive.

Gen 1:4

The expression in Gen 1:4, "God saw the light that it was good," for "God saw that the light was good,"according to a frequently recurring antiptosis (cf. Gen 6:2; Gen 12:14; Gen 13:10), is not an anthropomorphism at variance with enlightened thoughts of God; for man's seeing has its type in God's, and God's seeing is not a mere expression of the delight of the eye or of pleasure in His work, but is of the deepest significance to every created thing, being the seal of the perfection which God has impressed upon it, and by which its continuance before God and through God is determined. The creation of light, however, was no annihilation of darkness, no transformation of the dark material of the world into pure light, but a separation of the light from the primary matter, a separation which established and determined that interchange of light and darkness, which produces the distinction between day and night.

Gen 1:5

Hence it is said in Gen 1:5, "God called the light Day, and the darkness Night;" for, as Augustine observes, "all light is not day, nor all darkness night; but light and darkness alternating in a regular order constitute day and night."None but superficial thinkers can take offence at the idea of created things receiving names from God. The name of a thing is the expression of its nature. If the name be given by man, it fixes in a word the impression which it makes upon the human mind; but when given by God, it expresses the reality, what the thing is in God's creation, and the place assigned it there by the side of other things.

"Thus evening was and morning was one day." אחד (one), like εἷς and unus , is used at the commencement of a numerical series for the ordinal primus (cf. Gen 2:11; Gen 4:19; Gen 8:5, Gen 8:15). Like the numbers of the days which follow, it is without the article, to show that the different days arose from the constant recurrence of evening and morning. It is not till the sixth and last day that the article is employed (Gen 1:31), to indicate the termination of the work of creation upon that day. It is to be observed, that the days of creation are bounded by the coming of evening and morning. The first day did not consist of the primeval darkness and the origination of light, but was formed after the creation of the light by the first interchange of evening and morning. The first evening was not the gloom, which possibly preceded the full burst of light as it came forth from the primary darkness, and intervened between the darkness and full, broad daylight. It was not till after the light had been created, and the separation of the light from the darkness had taken place, that evening came, and after the evening the morning; and this coming of evening (lit., the obscure) and morning (the breaking) formed one, or the first day. It follows from this, that the days of creation are not reckoned from evening to evening, but from morning to morning. The first day does not fully terminate till the light returns after the darkness of night; it is not till the break of the new morning that the first interchange of light and darkness is completed, and a ἡερονύκτιον has passed. The rendering, "out of evening and morning there came one day,"is at variance with grammar, as well as with the actual fact. With grammar, because such a thought would require 'echaad אחד ליום ; and with fact, because the time from evening to morning does not constitute a day, but the close of a day. The first day commenced at the moment when God caused the light to break forth from the darkness; but this light did not become a day, until the evening had come, and the darkness which set in with the evening had given place the next morning to the break of day. Again, neither the words ערב ויהי בקר ויהי , nor the expression בקר ערב , evening-morning (= day), in Dan 8:14, corresponds to the Greek νυχθη̈́̀ερον , for morning is not equivalent to day, nor evening to night. The reckoning of days from evening to evening in the Mosaic law (Lev 23:32), and by many ancient tribes (the pre-Mohammedan Arabs, the Athenians, Gauls, and Germans), arose not from the days of creation, but from the custom of regulating seasons by the changes of the moon. But if the days of creation are regulated by the recurring interchange of light and darkness, they must be regarded not as periods of time of incalculable duration, of years or thousands of years, but as simple earthly days. It is true the morning and evening of the first three days were not produced by the rising and setting of the sun, since the sun was not yet created; but the constantly recurring interchange of light and darkness, which produced day and night upon the earth, cannot for a moment be understood as denoting that the light called forth from the darkness of chaos returned to that darkness again, and thus periodically burst forth and disappeared. The only way in which we can represent it to ourselves, is by supposing that the light called forth by the creative mandate, "Let there be,"was separated from the dark mass of the earth, and concentrated outside or above the globe, so that the interchange of light and darkness took place as soon as the dark chaotic mass began to rotate, and to assume in the process of creation the form of a spherical body. The time occupied in the first rotations of the earth upon its axis cannot, indeed, be measured by our hour-glass; but even if they were slower at first, and did not attain their present velocity till the completion of our solar system, this would make no essential difference between the first three days and the last three, which were regulated by the rising and setting of the sun.

(Note: Exegesis must insist upon this, and not allow itself to alter the plain sense of the words of the Bible, from irrelevant and untimely regard to the so-called certain inductions of natural science. Irrelevant we call such considerations, as make interpretation dependent upon natural science, because the creation lies outside the limits of empirical and speculative research, and, as an act of the omnipotent God, belongs rather to the sphere of miracles and mysteries, which can only be received by faith (Heb 11:3); and untimely, because natural science has supplied no certain conclusions as to the origin of the earth, and geology especially, even at the present time, is in a chaotic state of fermentation, the issue of which it is impossible to foresee.)

Keil-Delitzsch: Gen 1:6-8

The Second Day. - When the light had been separated from the darkness, and day and night had been created, there followed upon a second fiat of the Creator, the division of the chaotic mass of waters through the formation of the firmament, which was placed as a wall of separation ( מבדּיל ) in the midst of the waters, and divided them into upper and lower waters. רקיע .s , from רקע to stretch, spread out, then beat or tread out, means expansum , the spreading out of the air, which surrounds the earth as an atmosphere. According to optical appearance, it is described as a carpet spread out above the earth (Psa 54:2), a curtain (Isa 40:22), a transparent work of sapphire (Exo 24:10), or a molten looking-glass (Job 37:18); but there is nothing in these poetical similes to warrant the idea that the heavens were regarded as a solid mass, a σιδήρεον , or χάλκεον or πολύχαλκον , such as Greek poets describe. The רקיע (rendered Veste by Luther, after the στερέωα of the lxx and firmamentum of the Vulgate) is called heaven in Gen 1:8, i.e., the vault of heaven, which stretches out above the earth. The waters under the firmament are the waters upon the globe itself; those above are not ethereal waters

(Note: There is no proof of the existence of such "ethereal waters"to be found in such passages as Rev 4:6; Rev 15:2; Rev 22:1; for what the holy seer there beholds before the throne as "a sea of glass like unto crystal mingled with fire,"and "a river of living water, clear as crystal,"flowing from the throne of God into the streets of the heavenly Jerusalem, are wide as the poles from any fluid or material substance from which the stars were made upon the fourth day. Of such a fluid the Scriptures know quite as little, as of the nebular theory of La Place , which, notwithstanding the bright spots in Mars and the inferior density of Jupiter, Saturn, and other planets, is still enveloped in a mist which no astronomy will ever disperse. If the waters above the firmament were the elementary matter of which the stars were made, the waters beneath must be the elementary matter of which the earth was formed; for the waters were one and the same before the creation of the firmament.) But the earth was not formed from the waters beneath; on the contrary, these waters were merely spread upon the earth and then gathered together into one place, and this place is called Sea. The earth, which appeared as dry land after the accumulation of the waters in the sea, was created in the beginning along with the heavens; but until the separation of land and water on the third day, it was so completely enveloped in water, that nothing could be seen but "the deep,"or "the waters"(Gen 1:2). If, therefore, in the course of the work of creation, the heaven with its stars, and the earth with its vegetation and living creatures, came forth from this deep, or, to speak more correctly, if they appeared as well-ordered, and in a certain sense as finished worlds; it would be a complete misunderstanding of the account of the creation to suppose it to teach, that the water formed the elementary matter, out of which the heaven and the earth were made with all their hosts. Had this been the meaning of the writer, he would have mentioned water as the first creation, and not the heaven and the earth. How irreconcilable the idea of the waters above the firmament being ethereal waters is with the biblical representation of the opening of the windows of heaven when it rains, is evident from the way in which Keerl , the latest supporter of this theory, sets aside this difficulty, viz., by the bold assertion, that the mass of water which came through the windows of heaven at the flood was different from the rain which falls from the clouds; in direct opposition to the text of the Scriptures, which speaks of it not merely as rain (Gen 7:12), but as the water of the clouds. Vid., Gen 9:12., where it is said that when God brings a cloud over the earth, He will set the rainbow in the cloud, as a sign that the water (of the clouds collected above the earth) shall not become a flood to destroy the earth again.)

beyond the limits of the terrestrial atmosphere, but the waters which float in the atmosphere, and are separated by it from those upon the earth, the waters which accumulate in clouds, and then bursting these their bottles, pour down as rain upon the earth. For, according to the Old Testament representation, whenever it rains heavily, the doors or windows of heaven are opened (Gen 7:11-12; Psa 78:23, cf. 2Ki 7:2, 2Ki 7:19; Isa 24:18). It is in (or with) the upper waters that God layeth the beams of His chambers, from which He watereth the hills (Psa 104:13), and the clouds are His tabernacle (Job 36:29). If, therefore, according to this conception, looking from an earthly point of view, the mass of water which flows upon the earth in showers of rain is shut up in heaven (cf. Gen 8:2), it is evident that it must be regarded as above the vault which spans the earth, or, according to the words of Psa 148:4, "above the heavens."

(Note: In Gen 1:8 the lxx interpolates καὶ εἶδεν ὁ Θεὸς ὅτι καλόν (and God saw that it was good), and transfers the words "and it was so"from the end of Gen 1:7 to the close of Gen 1:6 : two apparent improvements, but in reality two arbitrary changes. The transposition is copied from Gen 1:9, Gen 1:15, Gen 1:24; and in making the interpolation, the author of the gloss has not observed that the division of the waters was not complete till the separation of the dry land from the water had taken place, and therefore the proper place for the expression of approval is at the close of the work of the third day.)

Keil-Delitzsch: Gen 1:9-13

The Third Day. - The work of this day was twofold, yet closely connected. At first the waters beneath the heavens, i.e., those upon the surface of the earth, were gathered together, so that the dry ( היּבּשׁה , the solid ground) appeared. In what way the gathering of the earthly waters in the sea and the appearance of the dry land were effected, whether by the sinking or deepening of places in the body of the globe, into which the water was drawn off, or by the elevation of the solid ground, the record does not inform us, since it never describes the process by which effects are produced. It is probable, however, that the separation was caused both by depression and elevation. With the dry land the mountains naturally arose as the headlands of the mainland. But of this we have no physical explanations, either in the account before us, or in the poetical description of the creation in Psa 54:1-7. Even if we render Ps. 54:8, "the mountains arise, and they (the waters) descend into the valleys, to the place which Thou ( Jehovah ) hast founded for them,"we have no proof, in this poetical account, of the elevation-theory of geology, since the psalmist is not speaking as a naturalist, but as a sacred poet describing the creation on the basis of Gen 1. " The dry "God called Earth , and "the gathering of the waters," i.e., the place into which the waters were collected, He called Sea . ימּים , an intensive rather than a numerical plural, is the great ocean, which surrounds the mainland on all sides, so that the earth appears to be founded upon seas (Psa 24:2). Earth and sea are the two constituents of the globe, by the separation of which its formation was completed. The "seas"include the rivers which flow into the ocean, and the lakes which are as it were "detached fragments"of the ocean, though they are not specially mentioned here. By the divine act of naming the two constituents of the globe, and the divine approval which follows, this work is stamped with permanency; and the second act of the third day, the clothing of the earth with vegetation, is immediately connected with it. At the command of God " the earth brought forth green ( דּשׁא ), seed yielding herb ( עשׂב( breh ), and fruit-bearing fruit-trees ( פּרי עץ )."These three classes embrace all the productions of the vegetable kingdom. דּשׁא , lit., the young, tender green, which shoots up after rain and covers the meadows and downs (2Sa 23:4; Job 38:27; Joe 2:22; Psa 23:2), is a generic name for all grasses and cryptogamous plants. עשׂב , with the epithet זרע מזריע , yielding or forming seed, is used as a generic term for all herbaceous plants, corn, vegetables, and other plants by which seed-pods are formed. פרי עץ : not only fruit-trees, but all trees and shrubs, bearing fruit in which there is a seed according to its kind, i.e., fruit with kernels. הארץ על (upon the earth) is not to be joined to "fruit-tree,"as though indicating the superior size of the trees which bear seed above the earth, in distinction from vegetables which propagate their species upon or in the ground; for even the latter bear their seed above the earth. It is appended to תּדשׁא , as a more minute explanation: the earth is to bring forth grass, herb, and trees, upon or above the ground, as an ornament or covering for it. למיגו (after its kind), from מין species, which is not only repeated in Gen 1:12 in its old form למיגהוּ in the case of the fruit-tree, but is also appended to the herb. It indicates that the herbs and trees sprang out of the earth according to their kinds, and received, together with power to bear seed and fruit, the capacity to propagate and multiply their own kind. In the case of the grass there is no reference either to different kinds, or to the production of seed, inasmuch as in the young green grass neither the one nor the other is apparent to the eye. Moreover, we must not picture the work of creation as consisting of the production of the first tender germs which were gradually developed into herbs, shrubs, and trees; on the contrary, we must regard it as one element in the miracle of creation itself, that at the word of God not only tender grasses, but herbs, shrubs, and trees, sprang out of the earth, each ripe for the formation of blossom and the bearing of seed and fruit, without the necessity of waiting for years before the vegetation created was ready to blossom and bear fruit. Even if the earth was employed as a medium in the creation of the plants, since it was God who caused it to bring them forth, they were not the product of the powers of nature, generatio aequivoca in the ordinary sense of the word, but a work of divine omnipotence, by which the trees came into existence before their seed, and their fruit was produced in full development, without expanding gradually under the influence of sunshine and rain.

Constable: Gen 1:1--11:27

I. PRIMEVAL EVENTS 1:1--11:26

Chapters 1-11 provide an introduction to the Book of Genesis, the Pentateuch, and the whole Bible.

"What we find in chaps. 1-11 is the divine initiation of blessing, which is compromised by human sin followed by gracious preservation of the promise: blessing-sin-grace."¹⁵

"His [Moses'] theological perspective can be summarized in two points. First, the author intends to draw a line connecting the God of the Fathers and the God of the Sinai covenant with the God who created the world. Second, the author intends to show that the call of the patriarchs and the Sinai covenant have as their ultimate goal the reestablishment of God's original purpose in Creation."¹⁶

"Evidently an interest in the way in which the world and humankind came into existence and in the history of the earliest times was characteristic of the ancient civilized world. At any rate, various origin stories' or creation myths' about the activities of a variety of creator-gods are still extant in what remains of the literatures of ancient Egypt and ancient Mesopotamia. But the combination of such accounts with narratives about more recent times testifies to an additional motivation. The aim of such works was to give their readers--or to strengthen--a sense of national or ethnic identity, particularly at a time when there was for some reason a degree of uncertainty or hesitation about this. . . .

"The placing of Gen. 1-11 as a prologue to the main body of the work also afforded the opportunity to express certain distinctively Israelite articles of faith which it would have been more difficult to introduce into the later narratives, particularly with regard to the doctrine of God."¹⁷

"Gen 1-11 as we read it is a commentary, often highly critical, on ideas current in the ancient world about the natural and supernatural world. Both individual stories as well as the final completed work seem to be a polemic against many of the commonly received notions about the gods and man. But the clear polemical thrust of Gen 1-11 must not obscure the fact that at certain points biblical and extrabiblical thought are in clear agreement. Indeed Genesis and the ancient Near East probably have more in common with each other than either has with modern secular thought."¹⁸

Constable: Gen 1:1--2:4

A. The story of creation 1:1-2:3

God created the entire universe and then formed and filled it in six days. He brought order and fullness for humankind to enjoy and to rule over. He then blessed and set apart the seventh day as a memorial of His creative work.¹⁹ The God of Israel, the deliverer of His people, is the creator of all that exists.

". . . Gen 1:1-2:4a is clearly recognizable as a unit of historical narrative. It has an introduction (1:1), a body (1:2-2:3) and a conclusion (2:4a)."²⁰

"The creation account is theocentric, not creature centered. Its purpose is to glorify the Creator by magnifying him through the majesty of the created order. The passage is doxological as well as didactic, hymnic as well as history. God' is the grammatical subject of the first sentence (1:1) and continues as the thematic subject throughout the account."²¹

Constable: Gen 1:1

1. An initial statement of creation 1:1

There are three major views concerning the relationship of 1:1 to the rest of the creation account.

1. Verse 1 describes an original creation of the universe. God began fashioning the earth as we know it in verse 2 or verse 3. This view may or may not involve a gap in time between verses 1 and 2.²² Some advocates of this view believe that the original creation became chaotic as a result of divine judgment.²³

2. Verse 1 describes part of what God did on the first day of creation (1:1-5). It is a general statement followed by specific details.²⁴

3. Verse 1 describes what God did on the six days of creation (1:2-31). It is a topic sentence that introduces the whole creation account that follows.²⁵

The "beginning" is the beginning of the creation of the cosmos, not the beginning of all things (cf. Mark 1:1; John 1:1). This appears to be clear from the context.

The "heavens and earth" refer to the universe as we know it (i.e., the sky above with all that is in it and the earth below). There is no one word in Hebrew for "universe." This is a figure of speech (merism) for totality. God created everything. The translators often rendered the Hebrew word eres (earth) as "land." By translating it this way here we can see that Moses wanted his readers to realize that God created and therefore owned all land (cf. 12:7 and all subsequent references to the Promised Land; Ps. 24:1).²⁶

This verse is important because it contradicts six popular philosophies:

1. Atheism--God does exist.

2. Pantheism--God is distinct from His creation.

3. Polytheism--"Created" is singular in the text.²⁷

4. Radical materialism (matter is eternal)--Matter had a supernatural origin (emphasis on origin).

5. Naturalism (evolutionism)--Creation took place when someone outside nature intervened (emphasis on process).

6. Fatalism--A personal God freely chose to create.

God created the universe from nothing (Latin ex nihilo). While the text does not state this fact per se, the reader can deduce it from the following evidence. The phrase "in the beginning" implies it as do the Hebrew word for "create" (bara) and the expression "formless and void." New Testament passages also support this conclusion (e.g., John 1:3; Rom. 4:17; and Heb. 11:3).²⁸

The emphasis in this verse is on the origin of the universe. God created it.²⁹ He alone is eternal, and everything else owes its origin and existence to Him.³⁰

Constable: Gen 1:2

2. Conditions at the time of creation 1:2

"Verse 2 describes the condition of the land before God prepared it for human beings."³¹

"Deep" (tahom) describes the world. In the Old Testament tahom refers to the ocean, which the ancient world regarded as symbolic of chaos and evil that needed overcoming and which Yahweh overcame. However its use in the Pentateuch helps us understand the writer's intent in using this term here.

". . . he calls the global ocean (the deep') in 1:2 a desert.' This is not apparent in the English translation formless,' but the NASB notes it in the margin as a wasteland.' . . . Moses uses this term (Deut 32:10) to describe the desert wasteland where Israel wandered for forty years. Why call an ocean a desert? What better way to teach the people that the God who will lead them out of the wilderness and give them the promised land is the same God who once prepared the land for them by dividing the waters and producing the dry land'? The God of the Pentateuch is One who leads his people from the wasteland to the promised land."³²

"Waters" is also capable of being interpreted the same way as "deep." It probably refers to what covered the earth, but it also suggests chaos.

Here we learn that the earth was "formless and empty" (a hendiadys meaning thoroughly disorganized) before God graciously prepared it for human habitation.³³ Moses pictured the Spirit as a wind--the words are identical in Hebrew--moving over the unorganized creation. As God did His work of creating by means of His Spirit, so believers are to do our work by His Spirit.³⁴

"Hitherto all is static, lifeless, immobile. Motion, which is the essential element in change, originates with God's dynamic presence."³⁵

Verse 2 seems to me to describe conditions that existed on earth when God created it originally. Whereas verse 1 explains the origin of the universe, verse 2 pictures its original condition. Verses 3-31 describe this original condition in more detail and explain the process of creation by which God formed what was formless and filled what was void.

There are two basic theories of the creation process that have grown out of the interpretations of verse 2.

The gap theory

Statement: The classic statement of this theory contains the following ideas, though there have been many variations on this theory.

1. There is an indefinite time gap (hence the name of the theory) between 1:1 and 1:2.

2. Verse 1 reveals the creation of a perfect heaven and earth very different from what we see around us now.

3. A preadamic race of humans inhabited this original creation.

4. Lucifer (unfallen Satan), whose "headquarters" was in the Garden of Eden, ruled over this race of people.

5. When Lucifer rebelled--many advocates see this in Isaiah 14--sin entered the world.

6. Part of God's judgment of this rebellion was the destruction of the earth with a flood (in Noah's day) followed by a global ice age, which accounts for the fossils.³⁶

History: This is a very old theory that certain early Jewish writers and some church fathers held. Thomas Chalmers propelled it into prominence in 1814.³⁷ Chalmers' purpose was to harmonize Scripture with Scripture, not Scripture with science.³⁸ Darwin's Origin of Species first appeared in 1859, but Chalmers published his theory in 1814. Franz Delitzsch supported it in 1899.³⁹ G. H. Pember's book Earth's Ancient Ages (1907) gave further impetus to this view. Many Christian geologists favored the view because they saw in it "an easy explanation for the fossil strata."⁴⁰ Harry Rimmer supported it⁴¹ as did Arthur W. Pink.⁴² L. S. Chafer held it⁴³ but did not emphasize it. Arthur Custance is one writer who has defended it fairly recently.⁴⁴

Arguments and Responses:

1. The first word in verse 2 (waw, "and") is a conjunction that indicates consecutive occurrences. It introduces something that happened after what precedes. Response. The verb tense and word order in this sentence do not permit this use of this conjunction (vv. 1-2). Rather here, as is normal, the conjunction indicates a break in the consecutive order of events and introduces a circumstantial (independent) clause (v. 2) that describes something in a preceding clause (v. 1). A better translation of the waw would be "now." In short, the Hebrew grammar does not allow for a chronological gap between verses 1 and 2.

2. The verb (hayata, "was") can and should read "became." The translators have rendered it this way in many other places in the Old Testament. Response. This is a legitimate translation, but "became" is not always the best translation (cf. Jonah 3:3; Zech. 3:3). Here the translation should be "was."

3. The chaos (tohu wa bohu, "waste and void," perhaps another hendiadys) describes an evil condition (cf. Isa. 24:1; 45:18; Jer. 4:23). Response. This is usually the case, but not always (cf. Deut. 32:10; Job 6:18; 12:24; 26:7; Ps. 107:40). It is not so here.

4. "Darkness" is a symbol of evil in Scripture (cf. 1 John 1:5). This supports the badness of the condition that resulted from Satan's rebellion. Response. This is true in some cases, but not always (cf. Ps. 104:19-24). Consider too that evening was part of the days God declared good.

5. The two primary words for "create" (bara and asah used respectively in 1:1 and 1:25) refer to two different kinds of creativity. Bara usually refers to primary creative activity. Since Moses used bara in 1:1 this was the original creation and not just a general description of the process that follows (in 1:3-5 or 1:3-31). If 1:1 was a general description he would have used asah since some of what God created in the six days He formed out of previously existing material (e.g., man and woman). Response. These two words are not so distinct. For example, Moses used bara of the creation of man out of previously existing material (1:27), and he used asah of the whole creation as the primary creative activity of God (Exod. 20:11). Furthermore, he used bara of the creation of some animals (1:21) and asah of the creation of other animals (1:25). The real difference between these two words is that Moses used bara only of divine activity and he used asah of both divine and human activities.⁴⁵ Thus, bara and asah are very close together in meaning. We cannot distinguish them on the basis of bara describing primary creative activity and asah referring to the reforming of previously existing material.

6. Adam was to "replenish" the earth (1:28, AV) implying a previous race. Response. The Hebrew word used means "fill," not "refill." Many modern translations so render it.

Summary: Though many evangelicals still hold the gap theory, very few Hebrew scholars do because the Hebrew grammar does not favor a chronologically sequential reading of verses 1 and 2. Rather, verse 2 in some way describes verse 1.⁴⁶

The no-gap theory

The crux of the 1:2 interpretive problem lies in the identification of the chaos (tohu wa bohu, "formless and void") mentioned. There have been three primary views concerning the chaos referred to in this verse.

1. The chaos was a condition that resulted after God judged the universe that He had originally created.⁴⁷

Explanation: 1:1 refers to God's original creation of the universe. 1:2 is a reference to the form He gave it thereafter. 1:3 refers to the beginning of the process of reforming the judged universe into the form in which we know it.

Vocabulary: We should translate the first word in the verse (waw) "and" or "then" (not preferable grammatically) and the verb (hayeta) "became" (possible but not preferable). We should interpret the chaos (tohu wa bohu) as an evil condition (not necessarily so).

Sequence: This interpretation permits but does not require a gap in time between 1:1 and 1:2.

2. The chaos was the condition that characterized the universe when God created it.⁴⁸

Explanation: 1:1 states the creation of the universe as we know it, and it is a general statement of some kind. 1:2 describes the universe at the time of its creation. 1:3 describes God's bringing order out of chaos that continued through the six creative days.

Vocabulary: We should translate waw "now" (better) and hayeta "was" (also better). We should also take tohu wa bohu to mean either unformed or evil.

Sequence: This interpretation involves no gap in time between 1:1 and 1:2.

3. The chaos existed before God began creating.⁴⁹

Explanation: We should take 1:1 the same as in view 2. 1:2 describes conditions as they existed before creation. We should also take 1:3 the same as in view 2.

Vocabulary: Advocates translate and interpret the key Hebrew words the same as in view 2.

Sequence: This interpretation involves no gap in time between 1:1 and 1:2.

". . . the disjuncture at v 2 is employed by the author to focus his creation account upon the land."⁵⁰

The more popular theory among evangelicals now is the no-gap theory in either one of the last two forms described above. Let me restate these last two views.

1. View 2 above: God created the universe in a formless and void state. He then proceeded to give it form and to fill it.⁵¹

"We would affirm that the first verse serves as a broad comprehensive statement of the fact of creation. Verse two describes the earth as it came from the hands of the Creator and as it existed at the time when God commanded the light to shine forth. The first recorded step in the process of fashioning the earth into the form in which it now appears was God's remarkable utterance, Let there be light' [verse 3]."⁵²

Problem: It seems unusual that God would create the universe formless and then form it. It seems more likely and consistent with His activity in 1:3-31 that He would create it fully formed.

Answer: The whole process of creation in 1:3-31 is a movement from a more primitive to a more advanced stage of existence.

2. View 3 above: Before God created the universe there was nothing where it now exists, and verse 2 describes that nothingness.⁵³

Problem: Some terms in verse 2 (darkness, surface, deep, waters) imply that something existed at this time suggesting some creative activity before verse 3.

Answers: Verse 1 may be part of the first day of creation. Moses may have used these terms to describe in terms we can begin to understand (i.e., figurative terms) a condition that is entirely foreign and incomprehensible to us.

Constable: Gen 1:3-31

3. The six days of creation 1:3-31

Cosmic order consists of clearly demarcating the various elements of the universe. God divided light and darkness, waters and dry land, the world above from the world below. Likewise people should maintain the other divisions in the universe.⁵⁴ In three days God made the uninhabitable earth productive, and in three more days He filled the uninhabited earth with life.

Constable: Gen 1:3-5

The first day 1:3-5

1:3 The world came into being by God's word (cf. Ps. 33:9; Heb. 11:3). Each of the six creative days began with God speaking.⁵⁵ Jesus Christ, the Word of God, was the Creator (John 1:3). The theme of God's word (spoken, written, or incarnate) continues through the Bible. His word is consistently powerful, as here. "Fiat" (the Latin word for "Let there be") creation means creation that came into being by God's word.

The "light" might not have been sunlight (cf. v. 14). Perhaps it came from a source fixed at a distance from the earth such as the shekinah, the light that manifests God's glory (cf. Rev. 22:5).⁵⁶ Perhaps God created the sun on the first day, but it became visible on the fourth day.⁵⁷ Another view is that God created the sun, moon, and stars on the first day and assigned them their specific functions on the fourth day (cf. vv. 14-18).⁵⁸

1:4 Darkness was not a creation like light but the absence of light (cf. v. 2). Darkness (Heb. hosek) in Scripture often connotes evil (cf. Exod. 10:21-23; 1 Sam. 2:9; Job 2:4, 5; Ps. 35:6; Joel 2:2).

Moses presented God as knowing what was good for man (wise) and as providing that for him (loving). In this way he prepared the reader for the tragedy of the Fall (ch. 3).

1:5 God named things as well as creating them.

"In the ancient oriental view the act of giving a name meant the exercise of a sovereign right."⁵⁹

The terms day, night, evening, and morning imply the beginning of the earth's rotation on the first day.⁶⁰ The Jews reckoned the beginning of a day with the evening rather than the morning.

"A few years ago in England some Christians became excited about the Big Bang theory, thinking that it favored Christianity. But they really missed the point--either the point of Scripture or the Big Bang theory or both. The simple fact is that what is given in Genesis 1:1 has no relationship to the Big Bang theory--because from the scriptural viewpoint, the primal creation goes back beyond the basic material or energy. We have a new thing created by God out of nothing [Lat. ex nihilo] by fiat, and this is the distinction."⁶¹

Nevertheless, though it is not the same, "The Big Bang theory sounds very much like the story that the Old Testament has been telling a long time."⁶²

From the beginning God made divisions. He later divided the holy from the profane, the Holy Place from the Holy of Holies, and Israel from the nations. This shows His sovereignty (i.e., ultimate authority).

Constable: Gen 1:6-8

The second day 1:6-8

1:6 The "expanse" refers to the heavenly vault above the earth. Moses called it the "firmament" (AV) or "sky" (NIV). God placed the sun, moon, and stars in it (vv. 16-17).⁶³

1:7 God separated the waters so some of them remained on the earth and some were above the earth in the atmosphere. Before He made this division there may have been a dense fog over the whole surface of the earth.⁶⁴

1:8 "Heaven" is the same as the "expanse." Moses used it here as a general term to describe everything above the earth from man's viewpoint (v. 8).

Constable: Gen 1:9-13

The third day 1:9-13

1:9 "Seas" (Heb. yammim) refers broadly to all bodies of water, not just oceans.

1:10 "Good" indicates beauty as well as purpose and order.⁶⁵ It was only when the land was ready for man that God called it good. This shows God's loving concern for human beings. It was good for people.

The separation of water from the land so that man could enjoy the land prepares us for the stories of the Flood (chs. 6-9) and the Red Sea crossing (Exod. 14-15). God later used the waters as His instrument to judge those who opposed His will. The waters were an obstacle to man's enjoying the land, so God removed them from the land.

1:11 Since God created plants with seeds in them the original creation evidently had the appearance of age. He created trees with rings and Adam an adult.⁶⁶ Why did Moses mention only shrubs and trees that bear seeds and fruits? These are the ones that provide food for man. He created others, of course, but Moses was stressing God's care for man.⁶⁷

1:12 "Kind" (Heb. min) is not a biologically exact term. It indicates that God created several different families of plants as separate acts of creation (cf. vv. 21, 24-25; 6:20; 7:14; Lev. 11:14-29; Deut. 14:13-18). All plants, therefore, did not evolve from one.⁶⁸

"With the conclusion of the third day yet another color is added to God's cosmos. To the basic white and black of day and night has been added the blue of sky and sea. Now the canvas is adorned with green. The golden-yellow sun and the reddish human being will complete this rainbow of colors."⁶⁹

Note that on the first and second days God did one work each day. He created light and the firmament. On the third day He did two works. He created the land and vegetation. Similarly on the fourth and fifth days God did one work. He created the lights' functions on the fourth day and the birds and fish on the fifth day. Then on the sixth day He again did two works. He created the land animals and man.⁷⁰ On the first three days He gave form to what was formless, and on the last three days He filled what was void.

Guzik: Gen 1:1-31

Genesis 1 - The Account of God's Creation

A. Thoughts to begin with as we study the Bible: how do we approach the Bible?

1. We come to the Bible knowing there is a God.

a. The Bible does not make elaborate arguments for the existence of God. However, it does tell us how we can know God exists.

b. The Bible tells us we can know God exists because of what we see in creation.

i. The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge. There is no speech nor language where their voice is not heard. Their line has gone out through all the earth, and their words to the end of the world. (Psalm 19:1-4)

ii. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse. (Romans 1:20)

c. Though many seek to deny the effectiveness of the teleological argument for the existence of God (the understanding that there must be a purposeful intelligence Who created this world), it still remains unanswered by the atheist or the agnostic.

2. We come to the Bible believing it is the place where God has spoken to man, perfectly and comprehensively.

a. We believe 2 Timothy 3:16-17: All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.

i. We can study God, but we can't put Him under a microscope. We can only confidently know about Him what He chooses to reveal to us. What He chooses to tell us is profitable and useful for us.

b. We believe the Bible must be understood literally, that is, as straightforward and true according to its literary context.

i. The Bible is much more than a book; it is a library of books, and books written in different literary forms. Some portions of the Bible give a historical account, others are poetic, and some are prophetic.

ii. We must understand the Bible literally according to its literary context. For example, when David wrote in Psalm 6:6 "All night I make my bed swim; I drench my couch with my tears," he used a poetic literary form. We understand he didn't literally mean he cried so much that he flooded his room and set his bed afloat.

iii. But when the Bible speaks in a historical narrative, we understand it as literal history, not as make-believe fables and myths meant only to tell a spiritual story.

iv. If we don't approach the Bible this way, then how will we approach it? Then it is all up to how anyone "feels" about the text. Though the teachings of Scripture may have infinite applications, they only have one true interpretation.

v. "The only proper way to interpret Genesis 1 is not to 'interpret' it at all. That is, we accept the fact that it was meant to say exactly what it says." (Morris)

c. We believe the Bible is not a book of science; yet where it touches science, it speaks the truth. After all, if the Bible is false in regard to science or other things that we can prove, then we cannot regard it as reliable in regard to spiritual matters that we cannot prove.

3. We come to the Bible knowing the copies we have in our hands are reliable duplicates (though not perfect duplicates) of the exact writings, which God perfectly inspired.

a. We can know this about the Old Testament by seeing the incredible care and reliability of the ancient Jewish scribes, demonstrated by the Dead Sea Scroll discoveries.

b. We can know this about the New Testament by knowing that because of earlier manuscripts, and a greater number of ancient manuscripts, the New Testament is by far the most reliable and exhaustively crosschecked ancient document we possess. Really, no more than one one-thousandth of the New Testament text is in question.

4. We come to the Bible knowing the unique importance of the Book of Genesis.

a. The Bible would be incomplete and perhaps incomprehensible without the Book of Genesis. It sets the stage for the entire drama of redemption, which unfolds in the rest of the book.

b. Almost all important doctrines and teachings have their foundation in the Book of Genesis: the doctrines of sin, redemption, justification, Jesus Christ, the personality and personhood of God, the kingdom of God, the fall, Israel, the promise of the Messiah, and more.

i. Genesis shows us the origins of the universe, order and complexity, the solar system, the atmosphere and hydrosphere, the origin of life, man, marriage, evil, language, government, culture, nations, religion. It is precisely because people have abandoned the truth of Genesis that society is in such disarray.

c. Genesis is important to the New Testament. There are at least 165 passages in Genesis either directly quoted or clearly referred to in the New Testament; many of these are quoted more than once, so there are at least 200 quotations or allusions to Genesis in the New Testament.

i. Jesus declared the importance of believing what Moses wrote: "For if you believed Moses, you would believe Me; for he wrote about Me. But if you do not believe his writings, how will you believe My words?" (John 5:46-47) We can't say we believe in Jesus if we don't believe in the Book of Genesis.

d. "I beg and faithfully warn every pious Christian not to stumble at the simplicity of the language and stories that will often meet him there [in Genesis]. He should not doubt that, however simple they may seem, these are the very words, works, judgments, and deeds of the high majesty, power, and wisdom of God." (Luther, cited in Boice)

5. According to the New Testament, Moses wrote the Book of Genesis (Luke 24:27, Luke 24:44). We can surmise that he did this with help from actual written records from the past God had preserved. There are indicators of where these records begin and end. Note the phrasing of Genesis 2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 36:9, 37:2.

a. "Thus it is probable that the Book of Genesis was written originally by actual eyewitnesses of the events reported therein. Probably the original narratives were recorded on tables of stone or clay, in common practice of early times, and then handed down from father to son, finally coming into the possession of Moses. Moses perhaps selected the appropriate sections for compilation, inserted his own editorial additions and comments, and provided smooth transitions from one document to the next, with the final result being the Book of Genesis as we have received it." (Morris)

B. The first five days of creation.

1. The philosophical importance of knowing God as creator.

a. The philosopher Jean-Paul Sarte stated the essential problem of philosophy: there is something, instead of nothing. Why? Everything else in our life flows from the answer to this question.

i. If everything around us, including ourselves, is the result of random, meaningless occurrences apart from the work of a creating God, then it says something about who I am, and where I, and the whole universe, are going. Then the only dignity or honor we bestow upon men is pure sentimentality, because I don't have any more significance than an amoebae; then there is no greater law in the universe than survival of the fittest.

b. Some 100 years ago, there was a great German philosopher named Arthur Schopenhauer. By habit, he usually dressed like a vagrant, and one day he sat on a park bench in Berlin, deep in thought. His appearance made a policeman suspicious, so the policeman asked the philosopher "Who are you?" Schopenhauer answered, "I would to God I knew."

i. And the only way we can ever really find out who we are is from God. The best place to find out begins in Genesis.

c. There are many possible answers to the question of how everything came into being. Some say, once there was absolutely nothing, and now there is something. Others (including the Bible) say before there was anything created, there was a Personal Being.

d. One day, students in one of Albert Einstein's classes were saying they had decided there was no God. Einstein asked them how much of all the knowledge in the world they had among themselves collectively, as a class. The students discussed it for a while and decided they had 5% of all human knowledge among themselves. Einstein thought their estimate was a little generous, but he replied: "Is it possible God exists in the 95% you don't know?"

2. (1) A simple factual statement regarding God work as creator.

In the beginning God created the heavens and the earth.

a. God created: This summary statement will be detailed in the following verses, but the Bible simply and straightforwardly declares the world did not create itself or come about by chance. It was created by God, who, by definition, is eternal and has always been.

i. "It is no accident that God is the subject of the first sentence of the Bible, for this word dominates the whole chapter and catches the eye at every point of the page: it is used some thirty-five times in as many verses of the story." (Kidner)

ii. If you believe Genesis 1:1, you really have no problem believing the rest of the Bible.

b. God: This is the ancient Hebrew word Elohim. Grammatically it is a plural word used as if it were singular. The verbs and pronouns used with Elohim should be in the plural, but when Elohim refers to the LORD God the verbs and pronouns are in the singular.

i. Rabbi Simeon ben Joachi, commenting on the word Elohim: "Come and see the mystery of the word Elohim; there are three degrees, and each degree by itself alone, and yet notwithstanding they are all one, and joined together in one, and are not divided from each other." Clarke adds: "He must be strangely prejudiced indeed who cannot see that the doctrine of a Trinity, and of a Trinity in unity, is expressed in the above words."

ii. Leupold quoting Luther on Elohim: "But we have clear testimony that Moses aimed to indicate the Trinity or the three persons in the one divine nature."

c. God created the heavens: The simple fact of God's creation is even more amazing when we consider the greatness of God's universe.

i. A typical galaxy contains billions of individual stars; our galaxy alone (the Milky Way) contains 200 billion stars. Our galaxy is shaped like a giant spiral, rotating in space, with arms reaching out like a pinwheel, and our sun is one star on one arm of the pinwheel. It would take 250 million years for the pinwheel to make one full rotation. But this is only our galaxy; there are many other galaxies with many other shapes, including spirals, spherical clusters, and flat pancakes. The average distance between one galaxy and another is about 20 million trillion miles. Our closest galaxy is the Andromeda Galaxy, about 12 million trillion miles away.

ii. For every patch of sky the size of the moon, if you could look very deep, you would see about a million galaxies.

iii. But God did all this Himself: "Indeed My hand has laid the foundation of the earth, and My right hand has stretched out the heavens; when I call to them, they stand up together." (Isaiah 48:13)

iv. But God is bigger and greater than all His creation: Who has measured the waters in the hollow of His hand, measured heaven with a span and calculated the dust of the earth in a measure? (Isaiah 40:12)

d. God created the heavens and the earth: If God created the heavens and the earth, then we must forever put away the idea that anything happens by chance. "Chance" merely describes the statistical probability of something happening. Chance itself can "do" nothing.

i. People who are otherwise intelligent often fall into this delusion. Jacques Monod, a biochemist, wrote: "Chance alone is at the source of every innovation, of all creation in the biosphere. Pure chance, absolutely free but blind, at the very root of the stupendous edifice of evolution."

ii. But assigning such power to "chance" is crazy. Chance has no power. For example, when a coin is flipped, the chance it will land "heads" is 50%; however, "chance" does not make it land heads. Whether or not it lands heads or tails is due to the strength with which the coin is flipped, the strength of air currents and air pressure as it flies through the air, where it is caught, and if it is flipped over once it is caught. Chance doesn't "do" anything but describe a probability.

iii. When Carl Sagan petitioned the federal government for a grant to search for intelligent life in outer space, how did he hope to find it? By using a super sensitive instrument to pick up radio signals from distant space. When he received those radio signals, he looked for order and pattern, which would demonstrate the signals were transmitted by intelligent life. In the same way, the order and pattern of the whole universe demonstrates that it was fashioned by intelligent life, not by "chance." Scientists detect "chance" in the radio signals constantly (in the form of unpatterned static), but it tells them nothing.

iv. Therefore, when someone says the universe or anything else came about by chance, they are extremely ignorant, superstitious, or just repeating a line they have heard before and have unthinkingly accepted.

e. God created: Inherent in the idea of God is that He is an intelligent designer. Only an intelligent designer could create a just-right universe, not "chance." Our universe is a just-right universe.

i. The universe has a just-right gravitational force.

· If it were larger, the stars would be too hot and would burn up too quickly and too unevenly to support life

· If it were smaller, the stars would remain so cool, nuclear fusion would never ignite, and there would be no heat and light

ii. The universe has a just-right speed of light.

· If it were larger, stars would send out too much light

· If it were smaller, stars would not send out enough light

iii. The universe has a just-right average distance between the stars.

· If it were larger, the heavy element density would be too thin for rocky planets to form, and there would only be gaseous planets

· If it were smaller, planetary orbits would become destabilized because of the gravitational pull from other stars

iv. The universe has a just-right polarity of the water molecule.

· If it were greater, the heat of fusion and vaporization would be too great for life to exist

· If it were smaller, the heat of fusion and vaporization would be too small for life's existence, liquid water would become too inferior a solvent for life chemistry to proceed, ice would not float, leading to a runaway freeze-up

v. We could conclude that there is no chance that such a universe could create itself, apart from an intelligent designer.

f. In the beginning God created the heavens and the earth: This tells us that God used no pre-existing material to create the earth. The ancient Hebrew word bara (created) is specific. It means to create out of nothing, showing that that God created the world out of nothing, not out of Himself. God is separate from His creation. Unlike Eastern and pantheistic perceptions of god, the Bible teaches the universe could perish yet He would remain.

i. Men cannot "create" in the sense the term is used in Genesis 1:1. We can only "fashion" or "form" things out of existing material. The closest we come to creating is in reproducing ourselves sexually. This is perhaps one reason why Satan wants to pervert and destroy God's plan and standard for sexuality; it is deeply connected to our being made in the image of God.

ii. Ginzberg has a fascinating legend on how the 22 letters of the Hebrew alphabet all wanted to begin the Bible, but in the end, the letter "bet" was allowed, because he said, "O Lord of the world! May it be Thy will to create Thy world through me, seeing that all the dwellers of the world give praise daily unto Thee through me, as it is said, Blessed be the Lord forever. Amen, and Amen." So, the Hebrew Book of Genesis begins, "Bereshit God created the heaven and the earth."

3. The Bible's clear teaching of God's creation and the uncertainty of modern science.

a. Some scientists often act certain in their knowledge about the origin of the universe, but their constant "revolutionary discoveries" prove they are really just groping in the dark. Honest scientists, those not puffed up with a proud arrogance, will admit this.

b. Some scientists may be arrogant when it comes to what can be known of the universe, but we do not have to accept such arrogance. The constantly changing scene of science is illustrated in a sidebar to a science article in the Los Angeles Times titled, "The Big Bang and What Followed It":

In the beginning, there was light - but also quarks and electrons. The Big Bang spewed out energy that condensed into radiation and particles. The quarks joined into protons and careened wildly about in a hot, dense, glowing goop as opaque as a star.

Time (300,000 years or so) passed. Space expanded. Matter cooled. The electrons and protons, electrically irresistible to each other, merged into neutral hydrogen, and from this marriage, the first atoms were born. Space between atoms became as transparent as crystal - pretty much the way it looks today.

The rest, as they say, is history. Atoms merged to form dust clouds, which grew into stars and galaxies and clusters. Stars used up their nuclear fuel, collapsed and exploded in recurring cycles, fusing elements in the process.

Occasionally, a stable planet condensed around a second-generation star, where carbon-based life forms grew into, among other things, cosmologists, the better to contemplate it all.

c. In 1913, an astronomer in Arizona discovered stars appeared to be moving away from the earth at tremendous speeds, up to two million miles an hour. In 1919, another American astronomer named Edwin Hubble used this information to develop a theory of an expanding universe, which is the foundation of the "Big Bang" idea. Early on, other scientists discovered background radiation from all parts of the universe, which they suppose is the leftover "noise" from the first great explosion. But scientists are really not much closer at all to knowing anything about this instant beginning to the universe.

d. In fact, the more they find out, the more they discover how much they don't know. Astrophysicists are faced with another challenge: trying to figure out what "dark matter" is. Dark matter is a term scientists use to explain an enormous apparent excess of gravity in the universe. Dark matter may make up 99.9% of everything in the universe, but no one knows what it is. Though suggestions are offered, they are only suggestions. David O. Caldwell of the University of California at Santa Barbara says, "When it comes to dark matter, the only thing that we are convinced of at the moment is that it's there." But actually, scientists cannot even agree on that! Michael S. Turner, an astrophysics professor at the University of Chicago, said: "It's very humbling. The origin, composition, energy and mass of the most common matter in the entire universe is unknown."

e. This uncertainty is shown in a March 6, 1995, front-page article in the Los Angeles Times headlined, "Rethinking Cosmic Questions":

Ever since people first stood up amid the tall grasses and looked about the world in wonder, religion, mythology and science all have struggled to explain how the world came to be. But when it comes to creation stories, few can hold a candle to the tale cooked up by modern cosmologists.

Dialing back the cosmic clock about 15 billion years, they depict a time before time, a place before space existed. Out of nothing and nowhere, all the energy and matter in the universe exploded into existence in an event that came to be called . . . the Big Bang.

While masterfully spinning ideas out of faith and equations, cosmologists were pitifully short on data. They could not see or measure the phenomena they were trying to explain. "Twenty-five years ago, cosmology was very close to religion," said physicist Roberto Peccei of UCLA.

Experimental cosmologist Chris Stubbs of the University of Washington, "You've got these things that are ridiculously far away and ridiculously faint, and . . . you've got to make sense out of it."

"At times, I miss the old days when I could just work in my office and not worry that someone would disprove my theory in a few weeks" said Rocky Kold of the Fermi National Accelerator Laboratory in Illinois.

"Many of us who have worked in this field for decades still worry that the whole house of cards is going to collapse," said Princeton cosmologist David Wilkinson.

Recent observations, for example, suggest that the universe is younger than its oldest stars - an enigma that has astronomers scrambling for explanations.

The biggest mystery, however, strikes even scientists as so astonishing as to be absurd: 99% of the universe, according to some estimates, is made of totally unfamiliar stuff. Commonly known as dark matter, it is actually mostly transparent; it neither shines nor casts a shadow. Whatever it is, it is not like us . . . According to some theories, it also is the glue that holds the universe together, and keeps it from expanding forever into endless space.

f. "The study of human origins seems to be a field in which each discovery raises the debate to a more sophisticated level of uncertainty." (Christopher Stringer of the Natural Museum of London)

4. One may doubt the ability of many modern scientists to answer the question of origins. But that does not automatically give us confidence to the answer in found in the Book of Genesis. Some believe that Genesis only records a "creation myth," meant only to show the greatness of God in poetic grandeur. Though there are poetic elements to the account, we believe it was still written to record a historical reality. Other Scriptures, in their approach to Genesis 1, demonstrate this.

a. Psalm 136 connects the Genesis account of creation with the rest of Israel's history in a seamless fabric. The creation account is not put in a category of "historical fiction."

b. Jesus quoted Genesis as if it were a purely historical record (Matthew 19:4-6 and 23:35).

c. C.S. Lewis wrote that when he heard a Biblical scholar say the Genesis creation account was a myth, he didn't want to know about the man's credentials as a Biblical scholar. He wanted to know how many myths the man had read. Myths were Lewis' business as a literary scholar, and he could see the Biblical account of creation was unlike mythical accounts.

d. It is true that Genesis was not written primarily as a scientific document. But if God gave us a truly scientific, detailed account of creation, written in scientific language, there would be no one who could understand it and no end to the length of such an account. Even if it were written in simple, 20th-century scientific language, it would have made no sense to all previous generations and no sense to future generations either.

e. It is the glory of God to conceal a matter, but the glory of kings is to search out a matter (Proverbs 25:2). Scientific inquiry is the glory of man; yet it must all be done with utmost humility, realizing God conceals these matters for man to search out.

5. God did all this in the beginning, yet there was much before the beginning.

a. God Himself was before the beginning: Your throne is established from of old; You are from everlasting (Psalm 93:2). Some are troubled by the questions, "Where did God come from?" and "Who created God?" The answer is found in the definition of God - that God is the uncreated Being, eternal, and without beginning or end.

i. This is demonstrated in several passages of Scripture. LORD, You have been our dwelling place in all generations. Before the mountains were brought forth, or ever You had formed the earth and the world, even from everlasting to everlasting, You are God. (Psalm 90:1-2)

ii. J. Edwin Orr used a memorable definition of God, which was thoroughly Biblical: God is the only infinite, eternal, and unchangable spirit, the perfect being in whom all things begin, and continue, and end.

b. God was in three Persons before the beginning, and the Persons shared a relationship of love and fellowship: "Father, glorify Me together with Yourself, with the glory which I had with You before the world was . . . for You loved Me before the foundation of the world." (John 17:5, 17:24)

c. Before the beginning, there was an eternal purpose in the heart of God (Ephesians 3:11) to gather together in one all things in Christ (Ephesians 1:10). God's purpose was to "resolve" or "sum up" all things in Jesus, as if Jesus Himself were the answer to a great and complex problem God wrote out on the "blackboard" of the universe.

d. Before the beginning, God had a specific plan to fulfill this eternal purpose, with many different aspects revealed to us:

i. The mission of Jesus was foreordained before the foundation of the world: He indeed was foreordained before the foundation of the world, but was manifest in these last times for you. (1 Peter 1:20)

ii. Eternal life was promised before time began: in hope of eternal life which God, who cannot lie, promised before time began. (Titus 1:2)

iii. The mystery of the gospel (the cross) was foreordained before the ages: But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory. (1 Corinthians 2:7)

iv. The grace given unto us was given before the world began: who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began. (2 Timothy 1:9)

v. Believers in Jesus Christ were chosen in Him before the foundation of the world: just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love. (Ephesians 1:4)

e. At some time before the beginning, God created the angels, because they witnessed the creation of the heavens and the earth (Job 38:7).

6. (2) The state of the earth before God organized creation.

The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters.

a. The earth was without form, and void: Some translate the idea in this verse as the earth became without form and void. Their thinking is the earth was originally created not without form and void, but it became without form and void through the destructive work of Satan. However, this is not the plain grammatical sense of the ancient Hebrew.

i. Those who follow this idea look to Isaiah 45:18: For thus says the LORD, Who created the heavens, Who is God, Who formed the earth and made it, Who has established it, Who did not create it in vain, Who formed it to be inhabited: "I am the LORD, and there is no other." The idea is God here says He did not create the world in vain (the Hebrew word is the same as the word for void in Genesis 1:1).

ii. Based on these ideas, some have advanced what has been called the "Gap Theory." It is the idea that there was a long and indefinite chronological gap between Genesis 1:1 and 1:2. Most "Gap Theory" adherents use the theory to explain the fossil record, assigning old and extinct fossils to this indefinite gap.

iii. Whatever merit the gap theory may have, it cannot explain the extinction and fossilization of ancient animals. The Bible says plainly death came by Adam (Romans 5:12), and since fossils are the result of death, they could not have happened before Adam's time.

b. Darkness was on the face of the deep: This may describe a sense of resistance to the moving of the Holy Spirit on the earth. Some speculate this was because Satan was cast down to the earth (Isaiah 14:12; Ezekiel 28:16) and resisted God's plan, though his resistance was futile.

i. Leupold on the Spirit of God was hovering: "The verb . . . signifies a vibrant moving, a protective hovering . . . His was the preparatory work for leading over from the inorganic to the organic."

ii. "Any impression of Olympian detachment which the rest of the chapter might have conveyed is forestalled by the simile of the mother-bird 'hovering' (Moffatt) or fluttering by her brood. The verb reappears in Deuteronomy 32:11 to describe the eagle's movements in stirring its young into flight." (Kidner)

c. When God created the earth, He quite likely built an "old" earth, creating things in the midst of a time sequence, with age "built in."

i. For example, Adam was already of mature age when he was created; there was age "built in." Likewise, the trees in the Garden of Eden had rings in them, and there were undoubtedly canyons and sand beaches in Adam's world.

7. (3-5) The first day of creation: light is created and divided from the darkness.

Then God said, "Let there be light"; and there was light. And God saw the light, that it was good; and God divided the light from the darkness. God called the light Day, and the darkness He called Night. So the evening and the morning were the first day.

a. Let there be light: The first step from chaos to order is to bring light. This is also the way God works in our life.

i. Paul speaks about the light brought to us by the gospel: But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them. For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus' sake. For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:3-6)

b. Then God said: God did not have to fashion light with His hands. It was enough for God to merely speak the words, "Light be!" and there was light.

i. Because God created things by speaking them into existence, some have said we can operate on the same principle, speaking things into existence by faith.

ii. This is based on a wrong understanding of Hebrews 11:3 (by faith we understand that the worlds were framed by the word of God), which is taken to say God Himself used faith in creating the world. Instead, it says it is by faith we understand God created the world.

iii. Also, some have a wrong understanding of Mark 11:22 which is taken to literally mean "have God's faith" as if we are to have the same faith God has. But the words Jesus answered and said to them, "Have faith in God" cannot mean this, because faith, as Hebrews 11:1 tells us, is the substance of things hoped for, the evidence of things not seen. What does God "hope" for? What does He not see? An omnipotent, omniscient Being certainly does not need faith. He is the object of faith.

c. There was light: Genesis tells us that light, day, and night each existed before the sun and the moon were created on the fourth day (Genesis 1:14-19). This shows us that light is more than a physical substance; it also has a supernatural aspect. In the new heavens and the new earth, there won't be any sun or moon. God Himself will be the light (Revelation 22:5).

ii. The darkness God sent upon the Egyptians (Exodus 10:21) had a tangible quality to it, far beyond what we usually think of as being associated with darkness; it could be felt. This demonstrates a certain supernatural element, which can be related to light and darkness.

d. So the evening and the morning were the first day: Many wonder if this was a literal day (in the sense we think of a day) or if it was a geological age. Some say that God created the world in six days, and others say He created it in six vast geological ages. Though there is disagreement among Christians on this, the most plain and simple meaning of the text is that He created in six days as we think of days.

i. "If the days were not days at all, would God have countenanced the word? Does He trade in inaccuracies, however edifying? The question hinges on the proper use of language." (Kidner)

ii. "There ought to be no need of refuting the idea that yom means period. Reputable dictionaries . . . know nothing of this notion. Hebrew dictionaries are our primary source of reliable information concerning Hebrew words." (Leupold)

8. (6-8) The second day of creation: God makes an atmospheric division.

Then God said, "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters." Thus God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. And God called the firmament Heaven. So the evening and the morning were the second day.

a. Let there be a firmament: The idea of a firmament is of an expanse (NIV, NAS) or space (NLT). The waters of the land are separated from the water vapor in the sky.

b. The waters which were above the firmament: Here, the Bible recognizes the existence of water vapor in the sky. "The waters above the firmament thus probably constituted a vast blanket of water vapor above the troposphere and possibly above the stratosphere as well, in the high temperature region now known as the ionosphere, and extending far into space." (Morris) Such a vapor blanket would greatly change the ecology of the earth, and Henry Morris suggests several effects of a vapor blanket.

i. It would serve as a global greenhouse, maintaining an essentially uniformly pleasant temperature all over the world.

ii. Without great temperature variations, there would be no significant winds, and the water-rain cycle could not form. There would be no rain as we know it today.

iii. There would be lush, tropical-like vegetation, all over the world, fed not by rain, but by a rich evaporation and condensation cycle, resulting in heavy dew or ground-fog.

iv. The vapor blanket would filter out ultraviolet radiation, cosmic rays, and other destructive energies bombarding the planet. These are known to be the cause of mutations, which decrease human longevity. Human and animal life spans would be greatly increased.

v. A vapor blanket would provide the necessary reservoir for a potential worldwide flood.

9. (9-13) The third day of creation: the land is divided from the sea; plants and all types of vegetation are created.

Then God said, "Let the waters under the heavens be gathered together into one place, and let the dry land appear"; and it was so. And God called the dry land Earth, and the gathering together of the waters He called Seas. And God saw that it was good. Then God said, "Let the earth bring forth grass, the herb that yields seed, and the fruit tree that yields fruit according to its kind, whose seed is in itself, on the earth"; and it was so. And the earth brought forth grass, the herb that yields seed according to its kind, and the tree that yields fruit, whose seed is in itself according to its kind. And God saw that it was good. So the evening and the morning were the third day.

a. Let the waters under the heavens be gathered together: The idea is that before this, the earth was covered with water. Now the waters are gathered together into one place, and dry land appears.

b. Let the earth bring forth grass: All this happened before the creation of the Sun (the fourth day of creation, Genesis 1:14-19). This means the plants must have had sufficient nourishment because of the light God had created before the sun and the moon.

i. Those who propose these days of creation were not literal days, but successive "ages" of slow, evolutionary development have a real problem here. It is hard to explain how plants and all vegetation could grow and thrive eons before the sun and the moon. No modern evolutionist would argue plant life is older than the sun or the moon, but this is what the Genesis record tells us.

ii. Many wonder how the sun, moon, and stars were created on the fourth day when light (including day and night) was created on the first day. Many have suggested the problem is solved by saying these heavenly bodies were created on the first day, but were not specifically visible, or not finally formed, until the fourth. But Revelation tells us of a coming day when we won't need the sun, moon, and stars any longer (Revelation 21:23). There's no reason why God couldn't have started creation in the same way He will end it.

b. And it was so: This is the beginning of life on planet earth, directly created by God, not slowly evolving over millions of years.

i. Some scientists now say life on earth began when immense meteorites carrying amino acids impacted earth at a time when the sun was cooler and the earth was a watery ball covered with ice up to 1,000 feet thick. The idea is that a meteor hits the ice, breaks through, and "seeds" the water underneath with the building blocks of life, which assemble into an "organic soup." However the process was triggered, the scientists said life on earth began in "a geological instant." But by an instant, they mean 10 million years or less. It takes more faith to believe this than to believe in Genesis.

ii. The fossil evidence also demonstrates life exploded into existence on earth, instead of slowly evolving.

c. The earth brought forth grass, the herb that yields seed . . . and the tree that yields fruit, whose seed is in itself: The plants were created not as seeds, but as full-grown plants each bearing seeds. They were thus created as mature plants, having the "appearance" of age. The chicken really did come before the egg.

d. According to its kind: This phrase appears ten times in Genesis chapter 1. It means God allows variation within a kind, but something of one kind will never develop into something of another kind.

e. And God saw that it was good: God knows what is good. He is not some vague moral neutral. He knows what is good and organizes His creation to result in something good.

i. God does not call the earth good until it has become habitable, a place where man can live.

f. Let the earth bring forth . . . every herb that yields seed . . . the herb that yields seed according to its kind . . . And God saw that it was good: Some use this passage to justify the use of drugs (especially marijuana) because grass and every herb came forth at God's command. But certainly, not every herb is good for every purpose. Hemlock is natural, but not good.

i. In fact, the use of drugs in this manner is nowhere approved and is always condemned in the Bible. The wrong use of drugs is often associated with sorcery and the occult.

ii. Sorcery is universally condemned in the Bible (Exodus 22:18, Deuteronomy 18:10, 2 Chronicles 33:6, Revelation 21:8 and 22:15). In both the Old and New Testaments, the word sorcery was connected with the making and taking of drugs.

10. (14-19) The fourth day of creation: the sun, moon, and stars.

Then God said, "Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and seasons, and for days and years; and let them be for lights in the firmament of the heavens to give light on the earth"; and it was so. Then God made two great lights: the greater light to rule the day, and the lesser light to rule the night. He made the stars also. God set them in the firmament of the heavens to give light on the earth, and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good. So the evening and the morning were the fourth day.

a. Let them be for signs and seasons: God made the sun and the moon - these lights in the firmament of the heavens to be for signs and seasons. Since the beginning, man has used God's provision of the sun, moon, and stars to mark and measure time and direction.

b. God set them in the firmament of the heavens: God knew exactly how far to set the sun from the earth. A few million miles more or less and life as we know it would be impossible.

i. The intricate balance of our ecosystem argues strongly for the existence of a Creator. We live in a very complex world.

ii. Ginzberg quotes a Jewish legend connecting the movement of the sun to the praise of God (as in Psalms 113:3, 50:1, and 148:3): "The progress of the sun in his circuit is an uninterrupted song of praise to God. And this song alone makes his motion possible. Therefore, when Joshua wanted to bid the sun stand still, he had to command him to be silent. His song of praise hushed, the sun stood still."

c. Let them be for signs and seasons: When God set the lights in the heavens to be for signs, it probably includes what we commonly call the zodiac, but was called by the ancient Hebrews the Mazzaroth (Job 38:31-32).

i. Significantly, the sequence of the zodiac is the same in every language and culture, even if the specific names of the constellations change. Also, we know the figures of the constellations suggested to us don't look like those things at all, and, they never did. Yet the names for the figures of the constellations are the same in all cultures. This points to a common, pre-Babel beginning for all these things, before the truth of the constellations was corrupted.

ii. Luke 1:70 and Acts 3:21 speak of holy prophets since the world began. These prophets may be the stars themselves. Psalm 147:4 and Isaiah 40:26 tell us God has the stars all numbered and God has a name for them all. Psalm 19:1-6 tells us the heavens contain a message from God.

iii. Astrology is a satanic corruption of God's original "message in the stars," a message outlining His plan of redemption. Because astrology is a corruption, it is to be avoided always by man (Isaiah 47:12-15).

d. He made the stars also: With all the other stars in our universe, we often wonder if there is life on other planets.

i. When you take into account all that is necessary for the sustenance of life as we know it, there are few planets able to support life. Taking into account factors such as our galaxy type, star location, star age, star mass, star color, distance from star, axis tilt, rotation period, surface gravity, tidal force, magnetic field, oxygen quantity in atmosphere, atmospheric pressure, and 20 other important factors, the probability of all 33 occurrences happening on any one planet is one in 10 to the 42 power. The total number of possible planets in the universe is 10 to the 22 power.

ii. The U.S. government spends $100 million a year looking for extraterrestrial intelligence. It might be wiser to spend the money cultivating intelligent life in Washington.

11. (20-23) The fifth day of creation: birds and sea creatures are created.

Then God said, "Let the waters abound with an abundance of living creatures, and let birds fly above the earth across the face of the firmament of the heavens." So God created great sea creatures and every living thing that moves, with which the waters abounded, according to their kind, and every winged bird according to its kind. And God saw that it was good. And God blessed them, saying, "Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth." So the evening and the morning were the fifth day.

a. Let the waters abound with an abundance of living creatures: We see the great variety of birds and sea creatures were created at the same time, not evolving slowly over millions of years. Even though plant life was created before animal life, animal life was not created out of plant life.

i. Among the diversity of animals, many share similar structures: birds, reptiles, mammals, and so forth. This argues at least as persuasively for a common Designer as it does for a common life source. All life did not come from the same primordial cell, but it did all come from the same Designer.

b. According to their kind: Again, all animal life is created according to its kind. God deliberately structured plenty of variation within a kind, but one "kind" does not become another.

i. For example, structure among dogs is diverse. The teacup poodle is very different from the Great Dane, but they are both dogs. However, they won't become mice, no matter how much breeding is done.

ii. Evolutionists often give convincing examples of microevolution, the variation of a kind within its kind, adapting to the environment. For example, the ratio of black to white peppered moths may increase when pollution makes it easier for dark moths to escape detection; or finches may develop different beaks in response to their distinctive environment. But the moths are still moths, and the finches are still finches. There has been no change outside of the kind. Microevolution does not prove macroevolution.

12. Doesn't the fossil record show these creatures slowly evolved into existence, instead of suddenly appearing?

a. Most people are unaware that Darwin's strongest opponents were not clergymen, but fossil experts. Darwin admitted the state of the fossil evidence was "the most obvious and gravest objection which can be urged against my theory," and because of the fossil evidence, "all the most eminent paleontologists . . . and all our greatest geologists . . . have unanimously, often vehemently, maintained" that the species do not change.

b. The fossil record is marked by two great principles: first, stasis, which means most species are unchanged in all their documented history. The way they look when they first appear in the fossil record is the way they look when last appearing in the fossil record. They have not changed. Second, sudden appearance, which means in any local area, a species does not arise gradually, but appears all at once and "fully formed."

i. Philip Johnson: "If evolution means the gradual change of one kind of organism into another kind, the outstanding characteristic of the fossil record is the absence of evidence for evolution."

c. The Bighorn Basin in Wyoming contains a continuous record of fossil deposits for what geologists say is five million years. Because this record is so complete, paleontologists assumed a positive trail of evolution could be found. Instead, "the fossil record does not convincingly document a single transition from one species to another." (Johnson)

i. Evolutionist Nile Eldredge writes: "We paleontologists have said that the history of life [in the fossil record] supports [the story of gradual evolution], all the while knowing that it does not." (Johnson)

d. Either evolution happened slowly, with each tiny change building on the last, over billions of years; or the changes came as quick leaps: something like a mouse coming out of a snake's egg.

i. The fossil record totally rejects the idea of millions of tiny changes; the quick leaps are a way of attributing miraculous power to "chance" or "nature" instead of God. While admiring the faith of those who believe in such hopeful monsters, it seems far more rational to believe in a wise, creating, designing God.

C. The sixth day of creation: the creation of man.

1. (24-25) God makes land animals.

Then God said, "Let the earth bring forth the living creature according to its kind: cattle and creeping thing and beast of the earth, each according to its kind"; and it was so. And God made the beast of the earth according to its kind, cattle according to its kind, and everything that creeps on the earth according to its kind. And God saw that it was good.

a. Let the earth bring forth the living creature: On the fifth day of creation, God made birds and sea animals, but now God turns His creative attention towards land animals of various types.

b. God made the beast of the earth according to its kind: When we look at the infinite variety of the animal kingdom (both living and extinct), we must be impressed with God's creative power, as well as His sense of humor. Any Being who makes the giraffe, the platypus, and the peacock is a God of joy and humor.

i. To a peahen, the most attractive peacocks are the ones with the biggest fans, but the big fan on the tail makes it difficult to escape a predator. Therefore, the peahen rewards the peacock with the least chance of survival. This is a great problem for the idea of "survival of the fittest."

c. According to its kind: Again, this important phrase is emphasized. God allows tremendous variation within a kind, but one "kind" will never become another "kind."

2. (26) God plans to make man in His image.

Then God said, "Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth."

a. Let Us make man in Our image: The use of the plural (Let Us . . . in Our image, according to Our likeness) is consistent with the idea that there is One God in three Persons, what we know as the Trinity.

i. Leupold does a good job showing that the plurality of let Us make cannot be merely the plurality of royalty, nor can it be God speaking with and to the angels. It is an indicator of the Trinity, though not clearly spelled out.

b. In Our image: An understanding of who man is begins with knowing we are made in the image of God. Man is different from every other order of created being because He has a created consistency with God.

i. This means there is an unbridgeable gap between human life and animal life. Though we are biologically similar to certain animals, we are distinct in our moral, intellectual, and spiritual capabilities.

ii. This means there is also an unbridgeable gap between human life and angelic life. Nowhere are we told the angels are made in the image of God. Angels cannot have the same kind of relationship of love and fellowship with God we can have.

iii. This means the incarnation was truly possible. God (in the Second Person of the Trinity) could really become man, because although deity and humanity are not the same, they are compatible.

iv. This means human life has intrinsic value, quite apart from the "quality of life" experienced by any individual, because human life is made in the image of God.

c. In Our image: There are several specific things in man that show him to be made in the image of God.

· Man alone has a natural countenance looking upward

· Man alone has such a variety of facial expressions

· Man alone has a sense of shame expressing itself in a blush

· Man alone speaks

· Man alone possesses personality, morality, and spirituality

d. In Our image: There are at least three aspects to the idea that we are made in the image of God.

· It means humans possess personality: knowledge, feelings, and a will. This sets man apart from all animals and plants

· It means humans possess morality: we are able to make moral judgments and have a conscience

· It means humans possess spirituality: man is made for communion with God. It is on the level of spirit we communicate with God

e. In Our image: This does not mean that God has a physical or human body. God is a Spirit (John 4:24). Though God does not have a physical body, He designed man so man's physical body could do many of the things God does: see, hear, smell, touch, speak, think, plan, and so forth.

i. "It will hardly be safe to say that the body of man is patterned after God, because God, being an incorporeal spirit, cannot have what we term a material body. Yet the body of man must at least be regarded as the fittest receptacle for the man's spirit and so must bear at least an analogy that is so close that God and His angels choose to appear in human form when they appear to men." (Leupold)

f. In Our image, according to Our likeness: The terms for image and likeness are slightly different. Image has more to do with appearance, and likeness has more to do with an abstract similarity, but they both essentially mean the same thing here in this context.

g. Let them have dominion: Before God ever created man He decreed man would have dominion over the earth. Man's pre-eminence of the created order and his ability to affect his environment is no accident; it is part of God's plan for man and the earth.

i. In this sense, it is sin if man does not use this dominion responsibly, in the sense of a proper regard for stewardship on this earth.

3. (27-31) God's creation of man and initial commission to Adam.

So God created man in His own image; in the image of God He created him; male and female He created them. Then God blessed them, and God said to them, "Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth." And God said, "See, I have given you every herb that yields seed which is on the face of all the earth, and every tree whose fruit yields seed; to you it shall be for food. Also, to every beast of the earth, to every bird of the air, and to everything that creeps on the earth, in which there is life, I have given every green herb for food"; and it was so. Then God saw everything that He had made, and indeed it was very good. So the evening and the morning were the sixth day.

a. So God created man in His own image: God created man according to His plan as described in Genesis 1:26. The concept of man being created in the image of God is repeated to give emphasis to the idea.

i. We are plainly told God created man fully formed, and created him in one day, not gradually over millions of years of progressive evolution. The idea that a slow, progressive evolution could produce a complex mechanism like the human body just doesn't hold up.

ii. It is said there would be at least 40 different stages of evolution required to form an eye. What possible benefit could there be for the first 39 stages? The mathematician D.S. Ulam argues it was highly improbable for the eye to evolve by the accumulation of small mutations, because the number of mutations must be so large and the time available was not nearly long enough for them to appear. Evolutionist Ernst Mayr commented: "Somehow or other by adjusting these figures we will come out all right. We are comforted by the fact that evolution has occurred." Johnson observes: "Darwinism to them was not a theory open to refutation but a fact to be accounted for." (Johnson)

iii. Darwin wrote: "If it could be demonstrated that any complex organ existed which could not possibly have been formed by numerous, successive, slight modifications, my theory would absolutely break down." Professor Richard Goldschmidt, a geneticist at the University of California at Berkley, listed a series of complex structures (from the hair of mammals to hemoglobin) he thought could not have been produced by thousands of years of small mutations. "The Darwinists met this fantastic suggestion with savage ridicule. As Goldschmidt put it, 'This time I was not only crazy but almost a criminal.' . . . To suppose that such a random event could reconstruct even a single complex organ like a liver or kidney is about as reasonable as to suppose that an improved watch can be designed by throwing an old one against the wall." (Johnson)

b. Male and female He created them: This should not be construed to mean Adam was originally some type of androgynous being, being both male and female. This passage of Genesis gives us an overview of God's creation of man, and Genesis 2 will explain how exactly God created male and female.

i. In our day, many say there is no real difference between men and women. This makes sense if we are the result of mindless evolution, but not it is true that male and female He created them. To God, the differences between men and women are not accidents. Since He created them, the differences are good and meaningful.

ii. Men are not women, and women are not men. One of the saddest signs of our culture's depravity is the amount and the degree of gender confusion today.

iii. It is vain to wonder if men or women are superior to the other. A man is absolutely superior at being a man. A woman is absolutely superior at being a woman. But when a man tries to be a woman or a woman tries to be a man, you have something inferior.

c. Then God blessed them: the first thing God did for man was to bless him. Without the goodness of God's blessing, human life would be not only unbearable, but also impossible.

d. Be fruitful and multiply; fill the earth and subdue it; have dominion: God also gives man a job to do: fulfill God's intention of man's exercise of dominion over the earth. Inherent in this command is that man should be fruitful and multiply and fill the earth. Man cannot fulfill God's plan for him on the earth unless he populates it.

i. Additionally, God gave mankind a desire for sex, which would make the populating of the earth quick and likely.

ii. However, many have thought that being fruitful and multiplying was God's only or main purpose for sex, but this isn't the case. The primary reason God created sex was to contribute to the bonding of a one-flesh relationship.

iii. Animals have sexual relations only for reproduction, but human sexual response is different from animal sexual response in many ways. Human ovulation has no outward sign; humans have sex in private; humans have secondary sexual characteristics (only in humans do females develop breasts before the first birth). Only humans demonstrate a constant availability for and interest in sex, as opposed to a "heat" season in animals. In humans, the duration of the sexual interlude is longer and the intensity of the pleasure of sex is stronger, and only humans continue to have intercourse after the end of fertility. None of these specifically human dimensions of sex are required for reproduction, but all of them are useful for sex as a tool of bonding.

e. To you it shall be for food: God gave man dominion over the whole earth, but only vegetation is specifically mentioned as being for food. Seemingly, before the flood, the human race was vegetarian, but after the flood, man was given permission to eat the flesh of animals (Genesis 9:3).

f. God saw everything that He had made, and indeed it was very good: God's final analysis of His work of creation is that it was very good. God was pleased with His creation, and so are we!

i. When God pronounced the creation good, He really meant it. At the time, it was entirely good; there was no death or decay on earth at all.

4. The fossil discoveries of our "human ancestors" such as Australopithecus afarensis, Australopithecus africanus, Homo habilis, and Homo Erectus show that the search for our "human ancestors" has been one filled with dishonest science and wishful thinking.

a. Quoting Johnson: "The psychological atmosphere that surrounds the viewing of hominid fossils is uncannily reminiscent of the veneration of relics at a medieval shrine." In 1984, the American Museum of Natural History held an unprecedented showing of original fossils said to depict human evolution titled Ancestors.

b. From Johnson: "The 'priceless and fragile relics' were carried by anxious curators in first-class airplane seats and brought to the Museum in a VIP motorcade of limousines with police escort. Inside the Museum, the relics were placed behind bullet-proof glass to be admired by a select preview audience of anthropologists, who spoke in hushed voices because 'It was like discussing theology in a cathedral.' A sociologist observing this ritual of the anthropologist tribe remarked, 'Sounds like ancestor worship to me.' "

c. Solly Zuckerman is a committed evolutionist and one of Britain's most influential scientists. He also regards much of the fossil evidence for human evolution as nonsense. Zuckerman has subjected key fossils to years of biometric testing and declares that the idea that they walked and ran upright is flimsy wishful thinking. He remarked that the record of reckless speculation in the field of human origins "is so astonishing that it is legitimate to ask whether much science is yet to be found in this field at all." (Johnson)

d. "The story of human descent from apes is not merely a scientific hypothesis; it is the secular equivalent of the story of Adam and Eve, and a matter of immense cultural importance. Propagating the story requires illustrations, museum exhibits, and television reenactments. It also requires a priesthood, in the form of thousands of researchers, teachers, and artists who provide realistic and imaginative detail and carry the story out to the general public . . .. The scientific priesthood that has authority to interpret the official creation story gains immense cultural influence thereby, which it might lose if the story were called into question. The experts therefore have a vested interest in protecting the story, and in imposing rules of reasoning that make it invulnerable. When critics ask, 'Is your theory really true?' we should not be satisfied to be answered that 'it is good science, as we define science'." (Johnson)

e. Evolutionists are not interested in testing if their theory is true. They simply believe once you ignore the creating hand of God, it is the only explanation available, so their job is to figure out how it works, not if it is true.

5. Why is evolution so universally believed today?

a. In the 1920's, a former substitute teacher in a Tennessee school volunteered to be the defendant in a case meant to challenge a state law prohibiting the teaching of evolution in the public schools. The teacher wasn't even sure he had taught evolution, but the trial went ahead.

b. Prosecuting the case was William Jennings Bryan, former Secretary of State under Woodrow Wilson, and a three-time Democratic candidate for President. Bryan believed in the Bible, but not literally. He thought the "days" of Genesis referred not to 24-hour days, but to historical ages of indefinite duration. Leading the defense was Clarence Darrow, a famous criminal lawyer and agnostic lecturer. Darrow maneuvered Bryan to take the stand as an expert witness on the Bible, and he humiliated Bryan in a devastating cross-examination. Once that purpose was accomplished, Darrow pleaded guilty on behalf of his client and paid a $100 fine.

c. The trial was therefore inconclusive, but the "Scopes Monkey Trial" was presented to the world by sarcastic journalist H.L. Mencken, Broadway, and Hollywood, and was a huge public relations triumph for Darwinism. People who believed in God's creation came to be thought of as fools and hicks, and evolution was given the veneer of respectability. Combine this with a strong anti-supernaturalism on the part of many scientists and educators, and today's acceptance of evolution is understandable.

d. The same attitude is used to squelch debate and questions about evolution today. "When outsiders question whether the theory of evolution is as secure as we have been led to believe, we are firmly told that such questions are out of order. The arguments among the experts are said to be about matters of detail, such as the precise time scale and the mechanism of evolutionary transformations. These disagreements are signs not of crisis but of healthy creative ferment within the field, and in any case there is no room for doubt whatever about something called the 'fact' of evolution." (Johnson)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 1:1

Q: In Gen 1:1, did God create because He needed to create?

A: The Bible provides no support for this speculation. God has no needs, in the sense that He would be harmed or cease to exist if He did not create something. On the other hand, God’s desire was to create, and God fulfilled His desire on a grand, wonderful scale.  

Bible Query: Gen 1:1

Q: In Gen 1:1, were there more creations after Genesis?

A: Scripture does not say either way, and God is free to do as He wishes. If God created other creatures, they could be like the angels, like Adam and Eve prior to the Fall, like us, like demons, like animals, or something entirely different.

Bible Query: Gen 1:2

Q: In Gen 1:2, if the spirit of God was moving over the waters, does this mean the Holy Spirit is not an intelligent, living being, but instead an active force as Jehovah’s Witnesses claim?

A: No. The fact that the Holy Spirit does not have a physical body and can move over the waters does not contradict the fact that Scripture shows the Holy Spirit is a living being with a personality.   The following is a duplicate of the discussion on 1 John 5:6-8.   A witness can be a living being as well as an inanimate object. A mistake of Jehovah’s Witnesses is that since the Holy Spirit has many attributes a human being does not have, therefore (by some stretch of logic) the Holy Spirit cannot have personality. 1 John 5:6-8 shows there are three witnesses to the fact that Jesus had a physical body. The blood refers to His crucifixion, and the Spirit is an inward testimony to Christians. The water refers either to Jesus’ baptism by John, or possibly the water surrounding a baby at birth.   Following are various facts the Bible teaches us about the personality of the Holy Spirit.   Parakletos (the comforter, the one along side us). John 14:16,26, John 15:26   Can know the innermost thoughts of God 1 Corinthians 2:10-11   Speaks to us. Acts 13:2, Hebrews 3:7   Reminds us. John 14:26   Like a parent, so we will not be orphans (orphanos in Greek). John 14:18   Guides us. John 16:13   Teaches us. John 14:26 1 Corinthians 2:13   Lives in us. 1 Cor 3:16, 2 Timothy 1:14, Romans 8:9,11, Ephesians 2:22   In our hearts. 2 Corinthians 1:22 Galatians 4:6   He intercedes for us (inanimate objects do not pray or intercede). Romans 8:26-27   Can be insulted. Hebrews 10:29   Testifies of Christ. John 15:26   Has a mind. Romans 8:27   Can be grieved. Isaiah 63:10, Ephesians 4:30   Makes choices. 1 Corinthians 12:11   Possesses love. Romans 15:30   Can think things are good Acts 15:28   Searches deep things of God 1 Corinthians 2:9-10   Groans (and thus cares) for us Romans 8:26   See When Cultists Ask p.299 and Jehovah’s Witnesses Answered Verse by Verse p.21-22 for more info.

Bible Query: Gen 1:10

Q: In Gen 1:10, how could God create the earth, since the earth was already created in Gen 1:1?

A: The Hebrew word (eres) is the same in both cases. As in English, (eres) can mean the world under the sky, and it can mean ground or dry land. Thus God created the planet in Genesis 1:1, and the dry ground in Genesis 1:12. See Encyclopedia of Bible Difficulties p.65-66.

Critics Ask: Gen 1:1

GENESIS 1:1 —How can the universe have a “beginning” when modern science says energy is eternal?

PROBLEM: According to the First Law of Thermodynamics, “Energy can neither be created nor destroyed.” If this is so, then the universe must be eternal, since it is made of indestructible energy. However, the Bible indicates that the universe had a “beginning” and did not exist before God “created” it ( Gen. 1:1 ). Is this not a contradiction between the Bible and science?

SOLUTION: There is a conflict of opinion here, but no real factual contradiction. The factual evidence indicates that the universe is not eternal, but that it did have a beginning just as the Bible says. Several observations are relevant here.

First of all, the First Law of Thermodynamics is often misstated to the effect that energy “cannot be created.” However, science is based on observation, and statements such as “can” or “cannot” are not based on observation, but are dogmatic pronouncements. The First Law should be stated like this: “[So far as we can observe] the amount of actual energy in the universe remains constant.” That is, as far as we know, the actual amount of energy in the universe is not decreasing or increasing. Stated this way, the First Law makes no pronouncement whatsoever about where energy came from, or how long it has been here. Thus, it does not contradict the Genesis declaration that God created the universe.

Second, another well-established scientific law is the Second Law of Thermodynamics. It states that “the amount of usable energy in the universe is decreasing.” According to this Law, the universe is running down. Its energy is being transformed into unusable heat. If this is so, then the universe is not eternal, since it would have run out of usable energy a long time ago. Or, to put it another way, if the universe is unwinding, then it was wound up. If it had an infinite amount of energy it would never run down. Therefore, the universe had a beginning, just as Genesis 1:1 says it did.

GENESIS 1:1 —How could the author of Genesis know what happened at creation before he was even created?

PROBLEM: Traditional Christian scholarship has maintained that the first five books of the Bible were written by Moses. The first two chapters of the Book of Genesis read as an eyewitness account of the events of creation. However, how could Moses, or any man for that matter, write these chapters as if he were an eyewitness since he would not have existed at the time?

SOLUTION: Of course, there was an eyewitness of creation—God, the Creator. These chapters are obviously a record of creation which God specifically reported to Moses by way of special revelation. The tendency to ask questions like, “How did the chronicler know that minerals preceded plants and plants preceded animals?” betrays an antisupernatural bias and a refusal to consider alternative explanations other than those proposed by naturalistic science.   

Evidence: Gen 1:1

A simple way to study the Bible is to COMB the words: C: Context, 0: Other related scrip­tures, M: Meaning of words, B: Background.

How old is creation? See Psa 136:7-9 "Questions and Objections."

"Genesis is the seed-plot of the whole Bible. It is referred to or quoted 60 times in the New Testamernt, and divine authority is set like a seal on its historical facts. See Mat 19:4-6 , Mat 24:37-39, Mar 7:4,Mark 7:10, Mar 10:3-8, Luk 11:49-51, Luk 17:26-29,Luk 17:32, John 1:51, John 7:21-23, John 8:44-56. " Richard Gunther

Evidence: Gen 1:3

The Gospel of John, Chapter One, tells us that the "Word" was in the beginning with God; that He made all things and that He became flesh in Jesus of Nazareth. Here we see the "Word" manifest in the voice of God. It was God's word, His voice that brought all things into existence. Through the incarnation of Jesus His "voice/word" became flesh and dwelt amongst us. That's why Jesus said strange things about His voice. He said, " Man/el not, but the hour is coming when all that are in their graves shall hear (My) voice." He said, " My words are spirit, they are life." It was His voice that brought Lazarus from the grave (see Joh 11:43 ). It is His voice that brings life. See Psa 29:3-9 . See Joh 1:3 comment

Evidence: Gen 1:9

For thoughts on the " Big Bang," see Psa 19:1-4 " Questions and Objections,"

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 1 (Chapter Introduction)

Overview

Gen 1:1, God creates heaven and earth; Gen 1:3, the light; Gen 1:6, the firmament; Gen 1:9, separates the dry land; Gen 1:14, forms the sun, moon, and stars; Gen 1:20, fishes and fowls; Gen 1:24, cattle, wild beasts, and creeping things; Gen 1:26, creates man in his own image, blesses him; Gen 1:29, grants the fruits of the earth for food.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 1 (Chapter Introduction)

(Gen 1:1, Gen 1:2) God creates heaven and earth.

(Gen 1:3-5) The creation of light.

(Gen 1:6-13) God separates the earth from the waters, and makes it fruitful.

(Gen 1:14-19) God forms the sun, moon, and stars.

(Gen 1:20-25) Animals created.

(Gen 1:26-28) Man created in the image of God.

(Gen 1:29, Gen 1:30) Food appointed.

(Gen 1:31) The work of creation ended and approved.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 1 (Chapter Introduction)

The foundation of all religion being laid in our relation to God as our Creator, it was fit that the book of divine revelations which was intended to be the guide, support, and rule, of religion in the world, should begin, as it does, with a plain and full account of the creation of the world - in answer to that first enquiry of a good conscience, " Where is God my Maker?" (Job 35:10). Concerning this the pagan philosophers wretchedly blundered, and became vain in their imaginations, some asserting the world's eternity and self-existence, others ascribing it to a fortuitous concourse of atoms: thus " the world by wisdom knew not God," but took a great deal of pains to lose him. The holy scripture therefore, designing by revealed religion to maintain and improve natural religion, to repair the decays of it and supply the defects of it, since the fall, for the reviving of the precepts of the law of nature, lays down, at first, this principle of the unclouded light of nature, That this world was, in the beginning of time, created by a Being of infinite wisdom and power, who was himself before all time and all worlds. The entrance into God's word gives this light, Psa 119:130. The first verse of the Bible gives us a surer and better, a more satisfying and useful, knowledge of the origin of the universe, than all the volumes of the philosophers. The lively faith of humble Christians understands this matter better than the elevated fancy of the greatest wits, Heb 11:3.

We have three things in this chapter: - I. A general idea given us of the work of creation (Gen 1:1, Gen 1:2). II. A particular account of the several days' work, registered, as in a journal, distinctly and in order. The creation of the light the first day (Gen 1:3-5); of the firmament the second day (Gen 1:6-8); of the sea, the earth, and its fruits, the third day (Gen 1:9-13); of the lights of heaven the fourth day (Gen 1:14-19); of the fish and fowl the fifth day (Gen 1:20-23); of the beasts (Gen 1:24, Gen 1:25); of man (Gen 1:26-28); and of food for both the sixth day (Gen 1:29, Gen 1:30). III. The review and approbation of the whole work (Gen 1:31).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. "An Amarna Age Prodigal." Journal of Semitic Studies 3:2 (April 1958):113-22.

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_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 1 (Chapter Introduction)

INTRODUCTION TO GENESIS 1

This chapter contains an account of the creation of the universe, and all things in it; asserts the creation of the heaven and earth in general, and describes the state and condition of the earth in its first production, Gen 1:1 and then proceeds to declare the work of each of the six days of creation, and to give an account of light, its separation from darkness and the names of both, the work of the first day, Gen 1:3 of the firmament, its use and name, the work of the second day, Gen 1:6 of the appearance of the earth, and the production of grass, herbs, and trees in the earth, the work of the third day, Gen 1:9 of the sun, moon, and stars, their situation, and use, the work of the fourth day, Gen 1:14 of the fowls of the air, and the fishes of the sea, the work of the fifth day, Gen 1:19 of all kinds of cattle, and beasts, and creeping things, Gen 1:24 and then of man, created male and female, after the image of God, having a grant of dominion over the rest of the creatures, the fruit of divine consultation, Gen 1:26 and of a provision of food for man and beast, Gen 1:29. And the chapter is concluded with a survey God took of all his works, and his approbation of them; all which were the work of the sixth day, and closes the account of the creation in that space of time, Gen 1:31.