KEVOS Biblical Articles

Works of GOD in Creation

The Bible opens with a profound declaration about God, assuming His existence without the need for proof, and elucidating His divine attributes. This foundational text serves to establish a framework for understanding the origin of the universe and humanity’s place within it.

The concept of creation in scripture is conveyed through two distinct categories: Immediate Creation and Mediate Creation. These terms help clarify how God’s creative actions can be understood.

Immediate Creation refers to the direct act of God where creation occurred ex nihilo, or “out of nothing,” without the presence of any pre-existing material. This idea is rooted in Genesis 1:1, which states, “In the beginning, God created the heaven and the earth.” The Hebrew word translated as “created” here is “bara,” which suggests a creation that is initiated by the divine will. It is essential to note that in Genesis 1:27, the term “bara” is used again in reference to the creation of humanity. However, the narrative in Genesis 2 reveals that Adam was formed from the dust of the ground, and Eve was fashioned from Adam, thus highlighting a distinction between the creation of the universe and the formation of human beings.

The plural noun “Elohim,” used in Genesis 1:1, combined with the singular verb form, teaches a profound truth about the nature of God: He exists as one essence in a plurality of persons, commonly understood as the Trinity. This theological concept is supported by Nehemiah 9:6, which states, “Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein…” This passage underscores that all creation is ultimately for God’s glory, as affirmed in Colossians 1:16, which asserts that “by him were all things created, that are in heaven, and that are in earth, visible and invisible… all things were created by him, and for him.”

Mediate Creation, on the other hand, involves the act of creating through existing substances. Initially, in its created state, the earth was described as “without form and void,” characterised by darkness and lifelessness. However, God did not leave it in chaos; His work was immediate and purposeful, bringing order out of disorder. This process is illustrated in Genesis 2:19, where it states, “And out of the ground the LORD God formed every beast of the field, and every fowl of the air,” demonstrating the act of creation using existing material.

The narrative of the six days of creation in Genesis 1:3-31 begins with the repeated phrase “And God said” (found in verses 3, 6, 9, 14, 20, and 24), emphasising the power of God’s Word as a catalyst for creation. By definition, creation is understood as the free act of the Triune God who, for His own glory, created the entire visible and invisible universe without utilising any pre-existing materials—this definition is notably articulated by theologian A. H. Strong.

A thought-provoking question arises regarding the presence of a potential gap between Genesis 1:1 and 1:2. This idea, known as the “gap theory,” posits that while God created the universe in Genesis 1:1, a catastrophic event transpired before the description in verse 2. Originally advocated by figures such as Thomas Chalmers and George H. Pember, this theory gained traction through the Scofield Reference Bible in 1917.

As we explore creation further, it is noteworthy that God creates light in Genesis 1:2-5. Here, the transformative power of God’s Word is starkly evident. The light created on the first day is understood to have originated in a definitive position within the universe, marking the beginning of time as described by the Jewish understanding of a 24-hour day starting with “the evening and the morning.”

The biblical account insists that creation commenced when God infused matter into existence, beginning with a chaotic state. Contrary to the assertions of evolutionists who propose that life emerged from nonliving matter spontaneously, the scripture affirms that even nonliving material had to be divinely created. Evolutionary theory lacks a plausible explanation for the origin of matter and existence itself, as science has yet to observe anything genuinely emerging from nothing.

Ultimately, without God’s miraculous acts, the universe remains devoid of life. While scientists can analyse the intricate components of life, such as atoms and cellular structures, these elements in themselves do not possess life. The essence of life is a profound mystery that transcends material explanation and can only be comprehended through faith in the God who is the source of all life.

Chronology from Adam to Moses (B.C.)

This chronology is based on the research of Archbishop James Ussher (1581-1656), who meticulously calculated the dates of biblical events, resulting in the following timeline:

  • 4004 B.C. – Adam is created, according to Genesis 1-2, and he lives for 930 years.
  • 3876 B.C. – Abel, Adam’s son, is martyred after living 128 years (Genesis 4).
  • 3874 B.C. – The birth of Seth, Adam’s third son, who lives for 912 years (Genesis 5:3).
  • 3382 B.C. – Enoch, known for his close walk with God, is born and lives 365 years (Genesis 5:18).
  • 3317 B.C. – Methuselah is born and becomes the longest-lived human, reaching 969 years (Genesis 5:21).
  • 3130 B.C. – Lamech, a notable ancestor of Noah, is born and lives for 777 years (Genesis 5:25).
  • 2948 B.C. – Noah is born; he is significant for building the ark and survives the Great Flood, living 950 years (Genesis 5:28-29).
  • 2448 B.C. – Shem, one of Noah’s three sons, is born (Genesis 5:32).
  • 2247 B.C. – Peleg is born, a time noted for the division of the earth (Genesis 10:25; 11:16).
  • 2126 B.C. – Terah, the father of Abram (later Abraham), is born (Genesis 11:24).
  • 1996 B.C. – Abram is born in Ur of the Chaldeans (Genesis 11:26).
  • 1920 B.C. – Ishmael, the son of Abram and Hagar, is born (Genesis 16:15).
  • 1896 B.C. – Isaac, the son of Abram and Sarah, is born (Genesis 21:2-3).
  • 1837 B.C. – Jacob and Esau, the twin sons of Isaac and Rebekah, are born (Genesis 25:24-26).
  • 1758 B.C. – Reuben, the firstborn of Jacob, is born (Genesis 29:32).
  • 1757 B.C. – Simeon, Jacob’s second son, is born (Genesis 29:33).
  • 1756 B.C. – Levi, the ancestor of the Levite priestly line, is born (Genesis 29:34).
  • 1755 B.C. – Judah, from whom the lineage of David and the Messiah line descends, is born (Genesis 29:35).
  • 1745 B.C. – Joseph, favoured son of Jacob, is born (Genesis 30:24).
  • 1571 B.C. – Moses, the deliverer of the Israelites and the lawgiver, is born (Exodus 2).

The core assertion is that actual historical records generally align with the Bible’s brief yet coherent chronology. Therefore, accepting the literal biblical timeline is justified.

Willmington’s Guide to the Bible Summary:

The gap theory, which posits a significant temporal gap between Genesis 1:1 and Genesis 1:2, is criticised as follows:

  • UNSCIENTIFIC: Like evolution, the gap theory contradicts the second law of thermodynamics, which states that the universe is in a state of decay rather than an upward evolutionary process.
  • UNSCRIPTURAL: The Apostle Paul, in Romans 5:12 and 8:20-22, explains that death—of humans and animals alike—came through sin. The gap theory implies Adam existed atop an ancient graveyard of extinct species, which contradicts this scripture.
  • UNNECESSARY: The natural understanding of Genesis chapters 1 and 2 is straightforward. It is most logical to interpret these chapters literally, without imposing external concepts. Genesis 1:1 serves as a summary of creation, explaining that God initiated the universe, while the subsequent verses detail how the creation unfolded.

Thus, the gap theory fails from these perspectives.

Moreover, the Bible is not meant to be a science textbook; however, its descriptions are scientifically accurate, even in passages written millennia ago. Notable scientific truths found within scripture include:

  • Plants and animals reproduce according to their kind (Genesis 1).
  • The earth is suspended in space (Job 26:7).
  • The earth is described as a circle (Isaiah 40:22).
  • The Bible references paths and trenches in the ocean (Isaiah 43:16; Genesis 7:11; Job 38:16).
  • Atmospheric phenomena, such as the weight of air (Job 28:25), and the hydrological cycle (Job 38:25-30; Ecclesiastes 1:7), are evident in scripture.
  • The heavens are unmeasurable and the stars are countless (Genesis 22:17; Jeremiah 31:37).
  • The Bible mentions the cyclical nature of winds (Ecclesiastes 1:6).
  • The significance of blood in life (Leviticus 17:11) is also noted.

In summary, the Bible provides insights that align with and often precede modern scientific understanding, affirming its reliability even in the earliest records.

References:

  • Way of Life Publications, C.A. (Advanced Bible Study)
  • Lectures in Systematic Theology by Henry Thiessen
  • King James Version of the Bible