I.Introduction
A biblical theology of creation often encompasses only the process by which God created the world. While such studies are important they often miss a fundamental thought of New Testament, that is New Creation. A biblical theology of creation, and new creation, can be expressed in the fundamental of Genesis 1:1. This provides the framework of “when”, “who”, “how”, and “what” that are dealt with in creation and new creation.
A biblical theology of creation often encompasses only the process by which God created the world. While such studies are important they often miss a fundamental thought of New Testament, that is New Creation. A biblical theology of creation, and new creation, can be expressed in the fundamental of Genesis 1:1. This provides the framework of “when”, “who”, “how”, and “what” that are dealt with in creation and new creation.
II. “In the beginning” - When?
1. Absolute Beginning?
There are two major positions when it comes to if this is an absolute beginning or not. This argument springs from the translation of בראשית. The first position translates this word as an independent clause or “In the beginning God created...”1 The second position translates this word as a dependent clause or “When God began to create…” 2
The implications of these two different translations is of great importance, insomuch that being mistaken here will take effect not only creation but also God.
a. Independent Clause
The independent clause implies that creation is ex nihilo, that God is before matter and creates the heavens, earth, darkness, deep, and waters. Thus the beginning spoken of is the absolute beginning of time and space. This is the traditional view of creation. Support for this position includes all ancient translations of the text, the grammar and syntax of the text,3 the styalistic structure of Genesis 1,4 and the obvious parallel in John 1:1-3. This view leaves us with a theology of the transcendence of God. He is Lord over all that is not He, since no partners can be ascribed to Him.
b. Dependent Clause
This view is based mainly on a theory that Moses, or the writer of Genesis5 borrowed from neighboring cultures when writing the creation account in Genesis. Since most other ancient near eastern creation accounts start “when on high” an independent clause in Genesis 1:1 would make the Biblical account absolutely unique when compared to other ancient views of creation.6
c. Conclusion
The evidence leads to the affirmation of the historical view of creation unless one is willing to set the standard for biblical interpretation by ancient parallels to scripture. However holding such a position the biblical writ would amount to nothing more than a slightly demythologized version of ancient theologies and philosophies. Thus the stark contrast against the cynical view of reality and eternal view of matter supports the independent case against unbelievers who suppress the truth about God.7
2. Literal Beginning?
One might not think this is important after establishing that creation was an absolute beginning; however without the literal beginning there is no literal end. Also while the Doctrine of God was largely dependent upon the absolute beginning, the doctrines of man, sin, salvation, judgment, and the Sabbath all hinge upon the understanding of the literalness of the beginning. The use of תולדות (generations) in Genesis 2:4 seems to indicate that the author intended the creation account to be just as literal as any other narrative in Genesis. Further it would appear that the historicity of an event is often underscored by a poetic nature. Thus most historic accounts in Hebrew thought are filled with theological implications.8
Furthermore the usage of “morning and evening” tends to lead us to believe that this creation took place in seven literal days. Also while the word יום (day) can be used to express and extended period (e.g. Genesis 2:4) when ever it is used with an ordinal number it is always a literal twenty four hour day, also when it is plural it is always literal.9
Additionally if these days were not literal then the Sabbath law of Exodus 20:8-11 would make little sense at all. Here we find Moses equating the days of the of the work week with the days of creation, if the seven day creation were simply figurative periods or epochs then such an exhortation would seem out of place. Also the New Testament writers seem to affirm a literal history of Genesis.10
Finally some who hold to a non-literal position submit that Genesis 1:1-2:3 is simply a mythology. Others seem to think of it as poetry, while still other regard it as symbolism or theology.11 The only consistency among these is that Genesis 1:1-2:3 cannot be literal. Now those who hold to a literal creation do not assume that it cannot be literal, symbolic, poetic, and theological. In fact the more one studies the text the more they will be inclined to believe that it is indeed all of these things.
Some have suggested that verse 1 and verse 2ff are two different acts of creation. This is known as the “Active Gap” or “ruin-restoration” theory. The theory essentially assumes that God had a first act of creation in verse 1. Then for billions of years creation was perfect. Then when Satan fell from heaven (Luke 10:18) sin entered the universe. God judged the rebellion and sent the creation into the chaos of verse 2, “the earth became without form and void.” This brought about a second act of creation starting in verse 3. Unfortunately the grammar of verse two contains three circumstance noun clauses that describe a state and not a sequence, therefore they must be translated “was” and not “became.”12
The more traditional view sees a unity between verses 1 and 2. Verse 1 declares God’s general creation out of nothing of the original matter that is called heaven and earth, thus their absolute beginning. Verse 2 then clarifies that when the earth was first created it was in a state of being unformed and empty.13 Finally verses 3-2:3 describe God’s forming the unformed and filling the empty matter.14 There are two variations of this view, the first, referred to as the “no gap” interpretation sees verses 1-3 as the first day. The second sees verses 1-2 chronologically separated by a gap of some amount of time from the first day described in verse 3. This is usually called the “passive gap” interpretation. The author will assume the passive gap interpretation though both views are solidly within orthodoxy and fit the grammar of the text as it is ambiguous in this matter.
3. Recent Beginning?
The Genealogies of Genesis 5 and 11 are very unique and are unlike all other genealogies in the Bible. Unlike other genealogies these have unique features that seem to indicate a specific chronological time to make it clear that there are no gaps between generations. The form is very particular15 in that its interlocking features suggest that there cannot be generational gaps, rather there is a complete chronological sequence from Adam to Abram via direct biological fathers and sons. This evidence suggests a recent beginning to the earth of around 6,000 years ago.16
Creation culminates itself in the new creation of the New Testament. Paul indicates that this creation process was at least planned for from before the foundation of the world.17 This creation started with Christ at his resurrection and begins in the believer at their conversion.18 Thus new creation is littered with the already not yet tension of the New Testament where the new creation is constantly being formed in the image of Christ, yet it is already raised with Christ and seated in heaven. 19
1. Absolute Beginning?
There are two major positions when it comes to if this is an absolute beginning or not. This argument springs from the translation of בראשית. The first position translates this word as an independent clause or “In the beginning God created...”1 The second position translates this word as a dependent clause or “When God began to create…” 2
The implications of these two different translations is of great importance, insomuch that being mistaken here will take effect not only creation but also God.
a. Independent Clause
The independent clause implies that creation is ex nihilo, that God is before matter and creates the heavens, earth, darkness, deep, and waters. Thus the beginning spoken of is the absolute beginning of time and space. This is the traditional view of creation. Support for this position includes all ancient translations of the text, the grammar and syntax of the text,3 the styalistic structure of Genesis 1,4 and the obvious parallel in John 1:1-3. This view leaves us with a theology of the transcendence of God. He is Lord over all that is not He, since no partners can be ascribed to Him.
b. Dependent Clause
This view is based mainly on a theory that Moses, or the writer of Genesis5 borrowed from neighboring cultures when writing the creation account in Genesis. Since most other ancient near eastern creation accounts start “when on high” an independent clause in Genesis 1:1 would make the Biblical account absolutely unique when compared to other ancient views of creation.6
c. Conclusion
The evidence leads to the affirmation of the historical view of creation unless one is willing to set the standard for biblical interpretation by ancient parallels to scripture. However holding such a position the biblical writ would amount to nothing more than a slightly demythologized version of ancient theologies and philosophies. Thus the stark contrast against the cynical view of reality and eternal view of matter supports the independent case against unbelievers who suppress the truth about God.7
2. Literal Beginning?
One might not think this is important after establishing that creation was an absolute beginning; however without the literal beginning there is no literal end. Also while the Doctrine of God was largely dependent upon the absolute beginning, the doctrines of man, sin, salvation, judgment, and the Sabbath all hinge upon the understanding of the literalness of the beginning. The use of תולדות (generations) in Genesis 2:4 seems to indicate that the author intended the creation account to be just as literal as any other narrative in Genesis. Further it would appear that the historicity of an event is often underscored by a poetic nature. Thus most historic accounts in Hebrew thought are filled with theological implications.8
Furthermore the usage of “morning and evening” tends to lead us to believe that this creation took place in seven literal days. Also while the word יום (day) can be used to express and extended period (e.g. Genesis 2:4) when ever it is used with an ordinal number it is always a literal twenty four hour day, also when it is plural it is always literal.9
Additionally if these days were not literal then the Sabbath law of Exodus 20:8-11 would make little sense at all. Here we find Moses equating the days of the of the work week with the days of creation, if the seven day creation were simply figurative periods or epochs then such an exhortation would seem out of place. Also the New Testament writers seem to affirm a literal history of Genesis.10
Finally some who hold to a non-literal position submit that Genesis 1:1-2:3 is simply a mythology. Others seem to think of it as poetry, while still other regard it as symbolism or theology.11 The only consistency among these is that Genesis 1:1-2:3 cannot be literal. Now those who hold to a literal creation do not assume that it cannot be literal, symbolic, poetic, and theological. In fact the more one studies the text the more they will be inclined to believe that it is indeed all of these things.
Some have suggested that verse 1 and verse 2ff are two different acts of creation. This is known as the “Active Gap” or “ruin-restoration” theory. The theory essentially assumes that God had a first act of creation in verse 1. Then for billions of years creation was perfect. Then when Satan fell from heaven (Luke 10:18) sin entered the universe. God judged the rebellion and sent the creation into the chaos of verse 2, “the earth became without form and void.” This brought about a second act of creation starting in verse 3. Unfortunately the grammar of verse two contains three circumstance noun clauses that describe a state and not a sequence, therefore they must be translated “was” and not “became.”12
The more traditional view sees a unity between verses 1 and 2. Verse 1 declares God’s general creation out of nothing of the original matter that is called heaven and earth, thus their absolute beginning. Verse 2 then clarifies that when the earth was first created it was in a state of being unformed and empty.13 Finally verses 3-2:3 describe God’s forming the unformed and filling the empty matter.14 There are two variations of this view, the first, referred to as the “no gap” interpretation sees verses 1-3 as the first day. The second sees verses 1-2 chronologically separated by a gap of some amount of time from the first day described in verse 3. This is usually called the “passive gap” interpretation. The author will assume the passive gap interpretation though both views are solidly within orthodoxy and fit the grammar of the text as it is ambiguous in this matter.
3. Recent Beginning?
The Genealogies of Genesis 5 and 11 are very unique and are unlike all other genealogies in the Bible. Unlike other genealogies these have unique features that seem to indicate a specific chronological time to make it clear that there are no gaps between generations. The form is very particular15 in that its interlocking features suggest that there cannot be generational gaps, rather there is a complete chronological sequence from Adam to Abram via direct biological fathers and sons. This evidence suggests a recent beginning to the earth of around 6,000 years ago.16
Creation culminates itself in the new creation of the New Testament. Paul indicates that this creation process was at least planned for from before the foundation of the world.17 This creation started with Christ at his resurrection and begins in the believer at their conversion.18 Thus new creation is littered with the already not yet tension of the New Testament where the new creation is constantly being formed in the image of Christ, yet it is already raised with Christ and seated in heaven. 19
1) As seen in the King James Version (KJV), Revised Standard Version (RSV), New International Version (NIV), English Standard Version (ESV), Holman Christian Standard Bible (HCSB). - Return to text
2) As seen in the New Jerusalem Bible (NJB), New American Bible (NAB), New English Bible (NEB), Anchor Bible Project (ABP). - Return to text
3) Millard J. Erickson , “God’s Originating Work: Creation,” in Christian Theology: Second Edition [Grand Rapids: Baker Books, 2007], 394-396. - Return to text
4) Charles E. Hummel, “Interpreting Genesis One,” Journal of the American Scientific Affiliation 38.3 [1986]: 178. - Return to text
5) JEDP and Tablet theories do not attribute authorship of Genesis to Moses; this however is moot at this juncture since the underlying presupposition is that “all scripture is God breathed.” - Return to text
6) See Plato’s Tiamus, the Babylonian Enuma Elish, et cetera. - Return to text
7) Romans 1:18 - Return to text
8) R.M. Davidson, “In the Beginning: How to Interpret Genesis 1”, Dialogue: An International Journal of Faith, Thought, and Action 6/3 [1994]: 9-11. - Return to text
9) The Brown-Driver-Briggs Hebrew and English Lexicon. (Peabody, Mass: Hendrickson Publishers, Inc., 2006) s.v. “3117”, 398-401. (BDB henceforth) - Return to text
10) While very reference the seven day creation specifically they do reference the Sabbath (Mark 2:27, Matthew 12:28, Hebrews 4:4,9), the creation of Man (Mark 10:7, 1 Corinthians 6:16, 11:8-9,12) , and the Flood of Noah (Matthew 24:37-38, Hebrews 11:7, 1 Peter 3:20, 2 Peter 2:5 - Return to text
11) Scofield Reference Notes: Genesis 1:2 - http://bible.crosswalk.com/Commentaries/ScofieldReferenceNotes/srn.cgi?book=ge&chapter=001 - Return to text
12) H.F.W. Gesenius, Gesenius' Hebrew Grammar. (New York: Oxford University Press, 1993), 454. - Return to text
13) This lends to the poetic structure as תהו andובהו rhyme in Hebrew. - Return to text
14) Hummel, Interpreting Genesis One, 179. - Return to text
15) Form: patriarch lived x years and begat a specific son; after he begat that specific son he lived y more years begetting sons and daughters; all of the years of patriarch were z years. - Return to text
16) This of number can vary by 1,000 years depending on the text being used of the difference in the dates. However for our purposes 1,000 years really does not matter since even a 10,000 year old earth is still a young earth. - Return to text
17) Ephesians 1:4 - Return to text
18) Colossians 1:15; 18; 2 Corinthians 5:17 - Return to text
19) Romans 8:29; Ephesians 2:6 - Return to text
...To Be Continued...
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