The Creation
'The foundation of foundations and pillar of all wisdom is to know that the First Being is, and that He giveth existence to everything that exists! 'Thus wrote Moses Maimonides, a Jewish scholar of the 12th cent, a.d., concerning whom the Jewish proverb runs: 'From Moses to Moses there arose none like Moses.' He had in his mind the opening chapter of the Bible, the object of which is to lay this foundation; to declare the existence of the One God; to teach that the Universe was created by Him alone, not by a multitude of deities; that it is the product of a living, personal Will, not a necessary development of the forces inherent in Matter; that it is not the sport of Chance, but the harmonious result of Wisdom. The writer, and the Blessed Spirit who guided him, had but one object in view, to insist on the two truths which underlie all others, the Unity of God and the derivation of all things from Him If we remember that, we shall be relieved of a difficulty which has greatly troubled devout and thoughtful men. Many are the essays and books which have been written on the discrepancies between the scientific account of the mode in which our globe came into being, and the account given in this first chapter of the Bible. Astronomy has shown it to be highly probable that, millions of years ago, an inconceivably immense mass of glowing gas gradually cooled down and took the form of a rotating sphere. This threw off the planets, our earth amongst the number. The central part is now the sun. The earth by slow stages grew fit to be the abode of life. Assuming that the astronomers are right, or, indeed, on any reasonable supposition, the sun and moon were not created later than the earth, on the Fourth Day (Genesis 1:16-17). Again, Geology has proved that animal life cannot be dated later than vegetable (Genesis 1:11-12 compared with Genesis 1:24), and the remains of animals found in the rocks testify by their structure to their feeding on other animals, not on fruit and herbs (Genesis 1:30) But such discrepancies do not detract from the real value of our narrative, which is intended to teach Religion, not Science. For the exercise and training of human faculties God, in His Wisdom and Goodness, has left men to find out physical truths by the use of; the powers He has given them. The biblical writer availed himself of the best ideas on i the subject then attainable, put them into a worthy form, freed them from all disfigurements, stamped them with the impress of Religion. And the miracle of it is that the result continues valid and precious for all time, a noble presentation of the Unity and Spirituality of. God, of the Omnipotence of His Will and of the Wisdom of His operations. (For a fuller consideration of this subject see art. 'Creation Story and Science.' The question will be asked, whence did the OT. writer derive his ideas about the creation of the world which we find in this passage? It used to be generally supposed that they were given to him by direct revelation of God. Some competent authorities maintain that, if not appearing for the first time in his work, they were at least original to the nation to which he belonged. Something may be said for this view, but the majority of scholars, upon historical and literary grounds, incline to the opinion that they were more or less derived. All the great nations of antiquity, it is argued, endeavoured to account for the origin of the world, and there are striking similarities in the pictures they drew. There is little doubt that the Hebrews were deeply affected by Babylonian influences, political and literary, and the Creation Story written on the clay-tablets of Babylonia has so many features in common with that before us as to warrant the conclusion that there is a historical connexion between them.
In an article 'Genesis and the Babylonian Inscriptions,' extracts are given from the Babylonian stories of the Creation and the Flood, and the relationship of the two accounts is discussed. It is sufficient to say here that nowhere is the force of inspiration more manifest than in the way the whole subject is treated in the Bible. The Babylonian poem describes the Creation as an episode in the history of the gods; the Bible places it in its right position as the first scene in the drama of human history: the former represents the deities themselves as evolved from Chaos; the latter assumes God to be before all things, and independent of them: the former loses itself in a confused, conflicting medley of deities; to the latter there is but One God: the wild grotesqueness of the one story is in startling contrast with the gravity, dignity, and solemnity of the account with which we have been familiar from childhood, which has also its message for our maturer years.
The present passage is full of the characteristics which mark the Priestly source. See on Genesis 2:4; and art. 'Origin of the Pentateuch.'
1-3. Render, 'In the beginning, when God created the heavens and the earth—now the earth was waste and void, and darkness was over the deep, and the spirit of God was brooding over the waters—then God said: Let there be light.' On this rendering 'Creation' is not 'out of nothing,' but out of preexisting chaos. Genesis 2:1 and Genesis 2:3 tell how, when God determined on the creation of the ordered universe, the first work was the formation of light as essential to life and progress. The first half of Genesis 2:4 was probably prefixed originally to Genesis 2:1. See on Genesis 2:1-3.