1. The origin of the universe (1:1-2:3)
God occupies center stage in this chapter. Thirty-four times, in as many verses, the word God is paired with an action verb. The writer is more concerned with the “who” of creation than with the process or “how” of creation. The brevity of the chapter further underscores the scant regard the author demonstrates in the process of creation per se. Sun, moon, sky, and sea are summarily dismissed in a few brief sentences despite modern human fascination with the creative process. As such, the primary purpose of the narrative is to elicit praise of the Creator. In that sense, ch. 1 must be considered a liturgical hymn.
The idea of a liturgical hymn is enhanced by the symmetrical form of the chapter. Each new creation event is announced by the formula and God said, “Let there be” or something similar. Each creation is confirmed (and it was so or “God made/created/did it”). Each time but one the creation period is validated: And God saw that it was good. Finally, each Creation period is concluded with the words: And there was evening and there was morning. The structure of ch. 1 implies a creedal confession in the God who creates rather than a scientific dissertation about the origin of the world. The Bible is mute regarding the various scientific theories on how the world came into being, apart from affirming God’s sovereign, creative role in it.
In the beginning God created can also be translated as a temporal clause: “When God began to create.” In this latter way creation may be understood as an ongoing process. Either interpretation is feasible. The crucial verb, of course, is created (Heb. bará). It means “to cut” or “carve” or “shape” something. As such, contrary to some, bará does not necessarily connote the idea of creation ex nihilo. It may well express the concept of using material like a sculptor. This idea is borne out in v.2, which does not indicate that God began with nothing, but that there was an existing chaos. In this regard, v.2 begins with chaotic matter. Vv.3ff. portray the shaping of matter into an orderly universe. The Creator is One who brings order out of chaos not only in the natural world but, by implication, over personal history as well.
The opening chapter of the book communicates much about the character of the Creator God it introduces. From his creative acts, one can deduce the nature of his being. Because the world did not come into existence by accident, but reflects order and design, one can postulate a Deity who designs teleologically. The universe is an expression of his will. The immensity of creation affords a conception of the innate power of the Creator. He exercises sovereignty over all that he has made. Indeed, the means by which creation was brought into being was effortless. God characteristically spoke the world into being (vv.3, 5, 6, 8, 9, 10, 11, 14, 20, 22, 24, 26, 28, 29; cf. Jn 1:1-3). The designation for God (Heb. Elohim) itself connotes the idea of strength. El is the strongest One. By combining these two perceptions of the God of Genesis, both his purpose and power, one recognizes a Deity who has the ability to fulfill his original purpose for creation and redeem an unresponsive world. The kind of God who can create is the kind of God who can recreate.
From the beginning, God is encountered as One who is separate from his creation. He himself is uncreated. His existence is apparent. He is as real as his creation. As he calls it into existence, he calls it to harmonious responsiveness and obedience. As he has committed himself to his creation, so creation is invited to commit itself to its Creator, who has demonstrated himself trustworthy. Creation cannot exist apart from its Creator. It is inextricably bound to him. He, by contrast, is transcendent and not bound by the nature he controls. He creates freely and for the aesthetic delight of both Creator and creature (cf. Job 38:7; Ps 19:1).
The climax of the passage is the creation of humankind “in our image” (v.26). That is, humankind is to exercise dominion over creation (v.26). In so doing, humans partake of the nature or image of God by virtue of the fact that such exercise should demonstrate rationality, purpose, and authority. The text culminates in 2:1-3 with the reference to the seventh day. The process of creation having ended, God rested (Heb. sabat, from which we derive the word “Sabbath”). It represents a day of celebration that comes from achievement and models for us a Sabbath or rest that comes from a satisfying conclusion to a job well done and the recognition that all of life is God’s gift.