In the beginning God created the heaven and the earth.
In the beginning God. The Hebrew word х 'Elohiym (H430)], from its derivation and use, signifies 'strong,' 'mighty;' and hence, though other names are applied in the Pentateuch to the Supreme Being, this appellation is used exclusively in the narrative of the first chapter, as expressive of the powers displayed in the work of creation. It is equivalent to the English word, Deity, the great object of awe and reverence "whom no man hath seen at any time;" and its adoption in this opening portion of Scripture was peculiarly appropriate, as infolding all the august attributes of God as the Creator of the universe. A remarkable peculiarity, however, distinguishes this word, because it is a plural noun accompanied with a singular verb, which is the construction maintained for the most part throughout the Hebrew Scriptures of the Old Testament, though it is also found in various passages associated with plural adjuncts, and in such a connection it irresistibly suggests the idea of more objects than one. This interchange of singular and plural forms, as well as the frequent combination of both in the same sentence, constitutes a peculiar idiom unparalleled in any other language, and it demands particular attention from the occurrence of the term in the latter state in the first verse of the Bible. The use of it originated in no imperative necessity. It arose from no grammatical defect, because the word existed in the singular form, though it occurs but rarely, and that only in the poetical parts of Scripture, and in later Hebrew. Nor was it occasioned by any poverty of language, because the Hebrew vocabulary is richer and more copious in names for the Deity than any other cultivated language, whether in ancient or modern times.
And even had none of these various appellations been sufficiently descriptive of the Divine Majesty as manifested in the stupendous work of creation, the Spirit of inspiration could, as on another occasion (Exodus 3:14), have invented a new name which would have exactly corresponded with the tenor and circumstances of this narrative. The choice of 'Elohiym (H430), therefore, in preference to all other names for the Divine Being, must have been dictated by some special reason of great utility and importance. Applied as it commonly was to false deities, and liable, from that constant and familiar use, to suggest or foster polytheistic ideas, the introduction of such a term as the designation of the true God into a book which was designed to give a death-blow to idolatry, and written primarily for the instruction of a people who were not only called into national existence to preserve a knowledge of the Divine Unity in the world, but whose laws, institutions, and minutest observances were framed with jealous care to prevent their departure from that faith, seems altogether unaccountable except upon the ground that it was conducive to the promotion of the same high end; and therefore we are led to conclude that by its use here in the plural form is obscurely taught, at the opening of the Bible, a doctrine clearly revealed in the later portions of it-namely, that though God is one, there is a plurality of persons in the Godhead, who were engaged in the creative work (Proverbs 8:27; John 1:3-10; Ephesians 3:9; Hebrews 1:2; Job 28:13).
Created. The Hebrew word baaraa' (H1254), which signifies 'to carve,' 'plane,' or 'polish,' is used in the Qal in the sense of 'to create;' and, though it sometimes denotes merely restoration in another and improved form (Isaiah 43:1-15; Isaiah 65:18), yet it always conveys the idea of something new (Numbers 16:30; Isaiah 43:19; Isaiah 65:17; Jeremiah 31:22).
That a production entirely new, a really creative act, is related in this verse, and not merely a renovation or reconstruction of old and previously existing materials, is evident, not only from the whole of the subsequent context, but from the summary of the processes described in the subsequent portions of this narrative, where a different word is used, denoting 'made,' 'reconstituted,' 'arranged' (cf. Genesis 2:3 with Exodus 20:11). The first term signifies to bring into being, the other points only to a new collocation of matter already in existence. [Moreover, baaraa' (H1254) differs from two other synonymous words, `aasaah (H6213) and yaatsar (H3334), which also occur in this narrative, (Genesis 1:26; Genesis 2:7; Genesis 2:19); while the latter are frequently used with reference to the labours of men, the former is exclusively applied to the works of God.] On these grounds we are warranted in considering the sacred historian to have selected the term he has employed for the special purpose of intimating an actual creation; and since he has contented himself with a declaration of the simple fact, without saying anything as to the mode in which the Divine Will and Energy operated, he obviously meant the conclusion to be drawn that the creation was effected out of nothing. This is an inference in accordance with the soundest principles of philosophy, and one which we cannot resist without doing violence to the fundamental principles of human belief. For since we are led by the natural constitution of our minds to trace every effect to an adequate cause, the existence of the material universe necessarily implies a previous state of nothingness from which it was called into being.
The heaven and the earth, х 'eet (H853) hashaamayim (H8064) wª'eet (H853) haa'aarets (H776)] denote, from an Arabic derivation, the upper and lower regions. There being no single word in the Hebrew language capable of expressing what we understand by the word 'universe,' the phrase "heaven and earth" is here used as an equivalent for that term, and denotes the whole material system in germ, no less than in subsequent development-not only the sun and his planets, but the fixed stars with their attendant satellites; nay, it must include also the various orders of celestial intelligences, because the Hebrews possessed a knowledge of the existence and agency of angels. The phrase, in short, comprehends all the living inhabitants as well as inanimate objects which the universe contains, wherever scattered through immensity, or whatever else exists in the boundless regions of space. So the Jewish commentators, Aben Ezra, Kimchi, and Maimonides, interpret it as denoting 'the heavens with all they contain, and the earth with all that belongs to it.' In this extended view of the phrase a satisfactory refutation is found of the contemptuous cavil of Voltaire, who sneeringly asserted that no writer, who was well-informed on the subject which he undertook to expound, would conjoin things so utterly disproportionate as "the heaven and the earth."
It is true that Moses and the Hebrew people did not view "the heavens" in the wide range and amplitude of meaning which that term bears in modern times. But still they had exalted impressions of the 'heavens, as known in that early age;' and though "the earth," speaking absolutely, is a mere speck, an atom in the universe, yet, viewed relatively to us-and in this light it is evidently mentioned in this passage-it surpasses all parts of material nature in importance. Analogous language is used in the daily and familiar conversation of life. A man talks of what the world will say of him, although he is only a unit among its millions of inhabitants.
Even philosophically viewed, the earth is to us of principal consequence. 'Besides the stars,' says Sir J. Herschel, and other celestial bodies, the earth itself, regarded as an individual body, is one principal object of the astronomers consideration, and indeed the chief of all.' (King). х Bªree'shiyt (H7225), not "in the beginning," which suggests the idea of the commencement of time, or some definite period, but, since the word is without the article, 'in beginning' - i:e., it signifies some remote era in past duration, hid in the depths of an unknown and incalculable antiquity. Knobel renders it 'at first,' 'first of all.'] The expression is very vague and indefinite: no specific period is here stated. Had Moses expressly told us that this period, when the "heavens and the earth" were brought into existence, was about 2,500 years before the time in which he wrote, then there would have been an almost insuperable difficulty in reconciling the discoveries of science with such a statement. But no such assertion, either directly or by implication, is made.
On the contrary, because anything that the inspired narrative says, ten thousands of years, nay, millions of ages, may have elapsed since the first portions of matter were created in various parts of the universe. No limit is set to the time which may have intervened between the period when the elementary materials of our world were created and the time when it begin to be reduced to that state of order and beauty in which we behold it. We are left to consider the period referred to in this verse to be as remote as science may lead us to interpret the evidence furnished by the book of nature; and thus the Word of God will be found concurring, with beautiful harmony, with the works of God in bearing one and the same testimony.
That the view here taken of the expression "in the beginning" is the correct and true one, appears from the expressions employed in various passages of Scripture: "Of OLD hast thou laid the foundations of the earth: and the heavens are the work of thy hand" (Psalms 102:25); "Thou, Lord, in the beginning hast laid the foundations of the earth" (Hebrews 1:10). But especially is it supported by the high authority of the Evangelist John, who, in obvious reference to the verse before us, commences his Gospel thus: - "In the beginning, х en (G1722) archee (G746)], 'in beginning, also without the article. Those who believe in the divinity of Christ never imagine that the expression, "in the beginning was the Word," refers merely to a limited period of 6,000 years; but that it must be taken to denote that the Word was in existence at the point of time alluded to-the period when "the heaven and the earth" were created.
In neither the one verse nor the other is it stated WHEN "THE BEGINNING" was; and, however far back we may carry our imaginations along the line of past duration, that "beginning" may be concealed in the depths of an eternity compared to which a million of years may dwindle into a moment. Only admit the truth and correctness of this exposition-and we cannot conceive any valid objection can be brought against it-the way is paved for bringing this statement of Moses into perfect harmony with the doctrines of modern philosophy on the antiquity of the earth. It may be, as science tells us, that this globe existed millions of ages ago; that it has been the habitation of numerous and varied races of animated beings; and that it has undergone many great revolutions before it was brought into its present state: none of these views are in the least discordant with the statement of the inspired historian, that "in the beginning God created the heaven and the earth." 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, according to the pantheistic doctrine, was developed by powers inherent in matter; but that the whole universe owed its being to the creative power of God (Acts 17:24; Romans 11:36).
Some, indeed, have considered this opening verse as only a heading or general summary of the contents of the chapter. But such an interpretation is totally inadmissible, not only because the copulative conjunction "and" intimates a continuation of the context in Genesis 1:2, but because, on this view, "the earth" is abruptly introduced into the narrative without any account of its creation. The light in which the first verse is generally regarded by modern scholars is as a general preface respecting the derivative origin of all things, and then the narrative is confined exclusively to the earth.