Genesis 1

Genesis 1 presents the foundational narrative of the Judeo-Christian worldview: the creation of the universe by a sovereign, transcendent God. It is structured as a divine prologue, moving from chaos (tohu wa-bohu) to cosmic order. Unlike the violent creation myths of the ancient Near East (such as the Enuma Elish), this account describes a peaceful, effortless creation through the spoken Word of God (“And God said”). The chapter is organized into six days: the first three days involve “forming” the chaotic spaces, and the subsequent three days involve “filling” those spaces. The narrative culminates in the creation of humanity in the Image of God (Imago Dei), tasked with stewardship over the created order, ending with the declaration that everything was “very good.”

1. The Preamble: Absolute Beginning (Genesis 1:1–2)

1 In the beginning God created the heavens and the earth. 2 The earth was formless and empty, and darkness covered the deep waters. And the Spirit of God was hovering over the surface of the waters.

Commentary:

• Absolute Origins (v. 1): The phrase “In the beginning” (Bereshith) asserts that the universe has a definite starting point and is not eternal.
• The Creator (v. 1): The Hebrew word for God here is Elohim. It is a plural noun (indicating majesty or potential plurality within the Godhead) but takes a singular verb (bara), emphasizing monotheism.
• “Created” (v. 1): The verb bara is used exclusively in the Bible with God as the subject. It implies bringing something new into existence, distinct from human “making” or “shaping.”
• Merism (v. 1): “The heavens and the earth” is a Hebrew idiom (merism) meaning “the entire universe” or “everything from A to Z.”
• State of Chaos (v. 2): “Formless and empty” translates the Hebrew tohu wa-bohu. Tohu means wasteland or confusion; bohu means emptiness. The earth existed but was uninhabitable and disordered.
• The Deep (v. 2): The “deep waters” (tehom) refers to the primordial ocean. In ancient cosmology, the sea represented chaos and death.
• Divine Oversight (v. 2): The Spirit of God (or ruach, meaning wind/breath/spirit) was “hovering.” The imagery parallels a bird brooding over its nest, suggesting preparation and care before the act of life-giving.

2. Day One: Light (Genesis 1:3–5)

3 Then God said, “Let there be light,” and there was light. 4 And God saw that the light was good. Then he separated the light from the darkness. 5 God called the light “day” and the darkness “night.” And evening passed and morning came, marking the first day.

Commentary:

• Creation by Decree (v. 3): God creates effortlessly through speech. This establishes the theology of the Logos (Word)—that divine intent and rationality undergird reality.
• Light before Luminaries (v. 3): Light is created before the sun and moon (which appear on Day 4). This polemic asserts that God is the source of light, not the sun god (Ra or Shamash).
• Assessment (v. 4): Seven times in this chapter, God declares His work “good” (tov), meaning functional, beautiful, and in accordance with His purpose.
• Definition of Day (v. 5): The phrase “evening passed and morning came” defines the Hebrew day, which traditionally begins at sundown.

3. Day Two: The Expanse (Genesis 1:6–8)

6 Then God said, “Let there be a space between the waters, to separate the waters of the heavens from the waters of the earth.” 7 And that is what happened. God made this space to separate the waters of the earth from the waters of the heavens. 8 God called the space “sky.” And evening passed and morning came, marking the second day.

Commentary:

• The Firmament (v. 6): The NLT uses “space” or “sky,” but the Hebrew word is raqia, referring to an expanse or firmament. In Ancient Near Eastern cosmology, this was viewed as a solid dome holding back cosmic waters.
• Vertical Order (v. 7): God creates an environment for life by managing the waters. He separates the “waters below” (oceans) from the “waters above” (atmospheric moisture/clouds).
• Diagrammatic Context: Understanding this worldview helps visualize the “waters above.”

4. Day Three: Land and Vegetation (Genesis 1:9–13)

9 Then God said, “Let the waters beneath the sky be gathered into one place so dry ground may appear.” And that is what happened. 10 God called the dry ground “land” and the gathered waters “seas.” And God saw that it was good. 11 Then God said, “Let the land sprout with vegetation—every sort of seed-bearing plant, and trees that grow seed-bearing fruit. These seeds will then produce the kinds of plants and trees from which they came.” And that is what happened. 12 The land produced vegetation—all sorts of seed-bearing plants, and trees with seed-bearing fruit. Their seeds produced plants and trees of the same kind. And God saw that it was good. 13 And evening passed and morning came, marking the third day.

Commentary:

• Forming Complete (v. 9): By separating water from land, God completes the “forming” phase. The domains of Time (Day 1), Sky/Water (Day 2), and Land (Day 3) are established.
• First Life (v. 11): Vegetation is the first biological creation. It is non-sentient life in the biblical classification (it does not possess “breath of life” or nephesh in the same way animals do).
• Reproduction limits (v. 11): The phrase “according to their kinds” appears 10 times in Genesis 1. It establishes biological boundaries; nature is ordered, not chaotic.

5. Day Four: The Luminaries (Genesis 1:14–19)

14 Then God said, “Let lights appear in the sky to separate the day from the night. Let them be signs to mark the seasons, days, and years. 15 Let these lights in the sky shine down on the earth.” And that is what happened. 16 God made two great lights—the larger one to govern the day, and the smaller one to govern the night. He also made the stars. 17 God set these lights in the sky to light the earth, 18 to govern the day and night, and to separate the light from the darkness. And God saw that it was good. 19 And evening passed and morning came, marking the fourth day.

Commentary:

• Filling Begins (v. 14): Day 4 parallels Day 1. Day 1 created Light; Day 4 fills that realm with light-emitters.
• Demystification (v. 16): The text notably avoids naming the “Sun” and “Moon” (names of deities in surrounding cultures). They are simply called “lights” or “lamps.” They are not gods; they are tools.
• Functional Purpose (v. 14): The stars and planets are given for practical utility: to mark time, seasons (religious festivals), and agriculture.

6. Day Five: Sea and Sky Creatures (Genesis 1:20–23)

20 Then God said, “Let the waters swarm with fish and other life. Let the skies be filled with birds of every kind.” 21 So God created great sea creatures and every living thing that scurries and swarms in the water, and every sort of bird—each producing offspring of the same kind. And God saw that it was good. 22 Then God blessed them, saying, “Be fruitful and multiply. Let the fish fill the seas, and let the birds multiply on the earth.” 23 And evening passed and morning came, marking the fifth day.

Commentary:

• Sentient Life (v. 20): This marks the creation of nephesh chayyah (living souls/creatures).
• The Sea Monsters (v. 21): The text mentions “great sea creatures” (tanninim). In mythology, these were rival gods of chaos that the Creator had to fight. Here, God simply creates them. They are merely part of His fauna.
• First Blessing (v. 22): This is the first time the word “bless” occurs in Scripture. The blessing conveys the power to propagate and flourish.

7. Day Six: Land Animals and Humanity (Genesis 1:24–31)

24 Then God said, “Let the earth produce every sort of animal, each producing offspring of the same kind—livestock, small animals that scurry along the ground, and wild animals.” And that is what happened. 25 God made all sorts of wild animals, livestock, and small animals, each able to produce offspring of the same kind. And God saw that it was good.

26 Then God said, “Let us make human beings in our image, to be like us. They will reign over the fish in the sea, the birds in the sky, the livestock, all the wild animals on the earth, and the small animals that scurry along the ground.”

27 So God created human beings in his own image. In the image of God he created them; male and female he created them.

28 Then God blessed them and said, “Be fruitful and multiply. Fill the earth and govern it. Reign over the fish in the sea, the birds in the sky, and all the animals that scurry along the ground.”

29 Then God said, “Look! I have given you every seed-bearing plant throughout the earth and all the fruit trees for your food. 30 And I have given every green plant as food for all the wild animals, the birds in the sky, and the small animals that scurry along the ground—everything that has life.” And that is what happened.

31 Then God looked over all he had made, and he saw that it was very good! And evening passed and morning came, marking the sixth day.

Commentary:

• Three Categories of Animals (v. 24): The Hebrew classifies land animals into three groups: livestock (domesticated), creeping things (reptiles/insects), and beasts of the earth (wild animals).
• Divine Council (v. 26): “Let us make” suggests a deliberation. Historically, Christians view this as an early allusion to the Trinity, while some scholars view it as God addressing the heavenly court of angels.
• Imago Dei (v. 26-27): This is the climax of creation. Being made in God’s “image” (tselem) does not mean physical resemblance, but functional representation. Humans are God’s representatives (viceroys) on earth.
  • Equality: Both male and female bear this image equally.
• Cultural Mandate (v. 28): Humans are commanded to “subdue” and “rule.” This implies stewardship and cultivation, not exploitation. It suggests the earth has resources that require human ingenuity to manage.
• Original Diet (v. 29-30): The original state of creation involves no predation. Humans and animals are vegetarian. Death (of sentient beings) enters the narrative only after the Fall (Gen 3).
• Very Good (v. 31): The chapter concludes with “very good” (tov meod). The creation is complete, harmonious, and perfectly suited for its purpose.

Theological Significance of Genesis 1

• Demythologization: Genesis 1 empties nature of divinity. The sun is not a god; the river is not a spirit. This paved the way for modern science, as nature became an object of study rather than an object of worship.
• Order and Intelligibility: The universe is not a result of accidental chaos or warfare between gods, but the product of a rational, orderly Mind.
• Human Dignity: The concept of the “Image of God” is the basis for Western concepts of human rights. It asserts that every human possesses inherent dignity regardless of utility or status, unlike ANE cultures where only the King was the “image of god.”

Practical Applications

• Stewardship: We are not owners of the earth, but managers. Environmental care is a biblical mandate rooted in the commands of Day 6.
• Identity: Human identity is received from God, not achieved. We have value because of whose image we bear.
• Work as Good: Work (governing, filling, subduing) precedes the curse of sin. Work is a fundamental aspect of human dignity and likeness to the Creator.