Lesson 2: Genesis 1

The creation account in Genesis 1 has never been compatible with man’s worldview. The cultures of the Ancient Near East believed in creation, but a radically different creation from the one presented in Genesis. The Sumerian account Enuma Elish depicted creation occurring when primordial gods of water gave birth to younger gods, but these gods in turn battled their “creators”. Only when Marduk killed Tiamat were the heavens and earth created from her body. The Egyptians offered various accounts for creation, but their understanding of the world was that the world began with chaos, but each aspect of creation emerged as various gods came into existence. Thus, in their theology the natural world was equated with various gods. By contrast, Genesis 1 reveals a completely ordered account with God in complete control. Even when the earth was “without form and void”, it was not chaos because “the Spirit of God was hovering over the face of the waters” (Genesis 1.2). And Jehovah God was not to be identified with any aspect of creation, rather He “created” all (Genesis 1.1,21,27). The foundation of Israel’s theology was radically different from those of the dominant civilizations of their day.

Of course, the Genesis account does not find the approval of our naturalistic and humanistic society. Genesis is not a scientific text and should not be treated as such. We have every reason to believe the account because the more we learn about our natural world, and our own bodies, the more we realize that “the heavens declare the glory of God” (Psalm 19.1). However, it is unfortunate that some believers have tried to reconcile the Genesis account with (the ever changing) theory of evolution. Most of these efforts have to do with giving ever increasing time to the record of Genesis 1. Yet, we would do well to consider that evolutionists continue to increase the amount of time necessary for Darwinian evolution, because the reality is that no amount of time can explain the evolution of all things from nothing. “It is a distinct feature of the miracles of the Bible that they are limited neither by time nor space. To ‘evolve’ water into wine could not be done any more successfully in a million years or in a thousand million than in a ‘day’. Natural process could not accomplish it at all.” (Oswald T. Allis, God Spake By Moses)

Age Issues In Genesis 1

“Where were you when I laid the foundation of the earth? Tell me, if you have understanding.” (Job 38:4, ESV) Our answer would have to be the same as that of Job; no, were not there and so our understanding is limited. We would do well to not be dogmatic about the age of the earth; we were not there, we do not know exactly when creation took place. That said, our knowledge (and therefore our faith) is based on what God has revealed. And what we know simply does not allow for Darwinian evolution in the creation account. Let’s consider two such attempts at reconciling creation and evolution:

1. The Day/Age Theory. This theory is based on that fact that the Hebrew word, yom, translated as “day” throughout Genesis 1 is also translated as “time” passages such as Numbers 6.13; 9.22; etc. The theory is that “day” in Genesis 1 actually represents an “age” of unspecified length furnishing enough time for evolution to take place. However, the text argues against the theory:
   • First, the word yom is found 1,150 times in the Old Testament and 90% of the time has a clear meaning of “day”. To read an alternate translation here would be unusual.
   • Second, God defined “day” as a period of evening and morning in Genesis 1.5.
   • Third, remember that Israel was the original audience of Genesis. They would have understood “day” to mean a 24 hour period, not undetermined ages. This is emphasized in the Ten Commandments (Exodus 20.11).
   • Finally, evolutionary theory would remain incompatible with the Genesis account even if each “day” were meant to convey ages. Evolutionary theory would not allow for the creation of the sun (fourth day) AFTER vegetation (third day).
2. The Gap Theory. This theory is little more nuanced given the uncertainty in translating Genesis 1.1-3. In brief, the options are 1) vss. 1-2 are part of the first day and should be grouped with vs. 3, or 2) vss. 1-2 speak of the state of the created universe BEFORE the first day. If so, there is an undetermined amount of time in which the earth was “without form and void” creating a gap between vss. 1-2 and vs. 3. There are few points one should consider when assessing this theory:
   • Some have taken the gap theory to allow for an initial creation in vss. 1-2 which would include dinosaurs, neanderthal man, etc., but that creation was destroyed before a renewed creation in vs. 3. There is NOTHING in Scripture that supports such a fanciful story.
   • Scripture will not allow for the eternal existence of matter. If there is a gap between vss. 1-2 and vs. 3, God would have still created the heavens and the earth.“By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.” (Hebrews 11:3, ESV)
   • At best, a gap may explain the apparent age of the earth, but the theory is not essential. Just as God created man fully grown, His creation of the world would have been of a fully developed heavens and earth.
   • Allowing Scripture to comment on Scripture, Exodus 20.11 would indicate that ALL of creation occurred in six days.

Important Takeaways From Genesis 1

The contents of Genesis 1 are well known. God created all things in six days, culminating with His creation of man on the sixth day. Rather than approach this text on a verse-by-verse basis, let’s note some important concepts found in the text.

1. The Power Of God’s Word. Each aspect of creation is preceded by the phrase, “God said…” The pattern is the same throughout, including the creation of man: God commands, and what He commands is fulfilled. Note: the account is not concerned with the process of creation, in fact process is ignored. However, if we turn to the more detailed account of man’s creation we see that there was a process: man was formed from the dust and then God breathed life into his nostrils (Genesis 2.7). This understanding does not create room for Darwinian evolution, only points out what we know and do not know. We know 1) God spoke and 2) His commands were fulfilled. We do not know all that was involved in accomplishing the creative commands.
   • Now consider the theological importance of this principle. Israel was commanded to “obey my voice and keep my covenant” (Exodus19.5). The God who created all things by His words was now calling His people to heed the same voice. Doing so would result in wondrous blessings, but failing to heed His voice would yield disaster (Leviticus 26; Deuteronomy 28).
   • Significantly, Jesus is presented as “the Word” through whom all things were made (John 1.1-3). And the Word who created all things continues to speak words which lead to eternal life (John 5.24; 6.63).
2. What God Creates Is Good. Regardless of how one interprets Genesis 1.1-3, a point is clearly being made in vs. 2. While God’s presence was there, the earth at that time was not the finished product. Vss. 3-31 completes the creation and makes everything “very good”.
   • While in vs. 2 the earth was without form, form is given during the first 3 days of creation. Light and darkness are separated on day 1, the waters above and below are separated on day 2 and dry land is separated from the waters on day 3.
   • While in vs. 2 the earth is void, the earth is filled on days 3-6. Vegetation sprouts from the earth on day 3, the waters and the sky are filled with living creatures on day 5, and the earth is filled first by livestock, creeping things and beast and then by man on day 6.
   • While in vs. 2 darkness was over the face of the deep, light came into existence on day 1 and the sun, moon and stars were given their appointed functions on day 4.
   • The result is that what was void, formless and dark was made to be good / very good by the word of the Lord. The theological importance is self evident: without the Lord, Israel was nothing but slaves. With the Lord they were “a kingdom of priests and a holy nation” (Exodus 19.6). Likewise, without the Lord we are dead and children of wrath, but with Him we are “seated in the heavenly places” (Ephesians 2.1-6).
3. God Creates, But What He Creates Produces After Its Kind. Bara, the word translated as “created” in vs. 1, is used only of God’s creative work in Scripture. It is used in a summary sense in vs. 1, then again when God created the first animals in vs. 21 and finally in vs. 27 for the creation of man. The use of the term three times in vs. 27 indicates the special consideration used in creating man. The text is emphatic: only God can create; only God can give life where there was no life.
   • However, the text also reveals that God’s creation is to produce life “according to its kind”. This statement is made in regards to vegetation (vs. 11), sea animals and birds (vs. 21) and creatures of the earth (vs. 24).
   • Significantly, while God commanded man to “be fruitful and multiply and fill the earth”, He did not specify that man was to reproduce “according to their kind”. Of course, biologically that is exactly what occurs via the human reproductive system. But since only man is created in God’s image, reproducing after his kind is more than a biological process.
   • This thought under girds God’s command for Israel to teach their children His precepts (Deuteronomy 6.7) because He was looking for Godly offspring (Malachi 2.15).
   • Likewise, parents are to continue bring children up “in the discipline and instruction of the Lord” (Ephesians 6.4), but that’s not the only way in which we produce after our kind. Disciples of the Lord are engaged in the process of making more disciples (Matthew 28.19-20); new creatures show others how they can be new!
4. Something Went VERY Wrong. The result of God’s creative efforts was that everything was declared to be “very good”; form had been given to the formless, the void had been filled, and light shone through the darkness. Yet, consider the experience of Israel. They had been enslaved, they despaired over their condition so much that they were willing to return to captivity. Darkness had returned, something had gone very wrong. Such is the realization that all of man should reach; this is not what God intended for us, but life and light have been restored in Jesus Christ (Hebrews 2.6-10).

Miscellaneous Notes From The Text:

• Vs. 1, light precedes the sun (vs. 16) and light will outlast the sun (Revelation 22.5).
• Vs. 6-8, questions have been raised over what is intended by “the expanse” or “firmament”. While a pre-flood water canopy isn’t ruled out by the text, it is not necessary to the text either. The most likely interpretation is the simplest: the expanse is the sky separating the waters on earth from the precipitation which comes from above.
• Vss. 14-16, light existed before the creation of the heavenly lights. Of course such is possible through God’s divine power which will outlast the sun (Revelation 22.5).
• Vs. 20, note that the phrase “living creatures” (also in vs. 24) is the same used of man in Genesis 2.7. Only man is made in God’s image, but all creatures are given life by God.
• Vs. 26, the creation of man in God’s image “requires us to take all human beings infinitely seriously (cf. Gen. 9:6; Jas 3:9)” (Kidner). Note also the parallel in Matthew 22.20-21; if we bear His image, we belong to Him.
• Vs. 31, the created world is good and should be appreciated as such (see Psalm 104.24; 1Timothy 4.3-5).