|Thoughts On Those Genesis Days|
|Written by Dr Rowland S. Ward|
|Monday, 10 December 2007 08:32|
THOUGHTS ON THOSE GENESIS DAYS
Rowland S. Ward
This is a shortened slightly revised version of a fuller paper written February 2001 accessible at <http://www.spindleworks.com/library/ward/framework.htm>. This version last updated March 2008.
1.1 What is the literal meaning of a text?
In the 16th century the complex multi-layered meaning given Scripture by the medieval church was rejected for the literal sense. Approaches varied a bit. Luther is far more given to a literalistic exegesis than Calvin. For example, in his 1535 Lectures on Genesis Luther follows many in teaching that the serpent in the Garden was once a most beautiful creature that walked erect (at 3:14). The more careful Calvin thought that God merely assigned the snake its original condition from which Satan has sought to raise it. Does this difference really matter enough for us to divide the church? Neither man was motivated by other than an endeavour to be loyal to the intent of Scripture. As a first generation Reformer. Luther was probably more reactive to the mystical and allegorical exegesis that had made Scripture like 'a nose of wax', and wrote accordingly. But no one got uptight over it.
Interestingly, because of the 'gap' or 'day-age' theories, the 'fundamentalists' were generally not young earthers. That is something reserved usually for those who today are under 50 and so have been exposed to an endeavour to push back those wretched evolutionists by an unanswerable scientific defence of creation based on a literalistic hermeneutic which cannot be answered. A noble aim perhaps, but misguided!
I would contend that scientific creationism in its most usual forms is not a consistent development from a truly Reformed understanding of Scripture. I admit 6/24 was the position of the 16th century Reformers, indeed of most Christians of all persuasions in that period. But anyone who compares Calvin's exegesis of Genesis and that of say Henry M. Morris in The Genesis Record (1976) will spot the difference.
The point to remember is that we are always in danger of being reactive. Polarised positions arising from controversy can become an interpretative grid through which we read Scripture, rather than listening carefully to it. And all of us have a biases and often unconscious presuppositions which affect our reading of Scripture.
1.2 The creation days in history
b. Basil (329-79), reacting to Origin's allegorical view, is more in the line of ordinary days. With the return to the intended meaning of the text and in a pre-scientific context the days were commonly regarded in the 16th and 17th centuries as ordinary days like our days. There were some variations within this basic approach.
c. For example, the learned John Lightfoot (1602-75), a Westminster Divine, regarded the first day as of 36 hours in length [A Few and New Observations Upon the booke of Genesis. The most of them certaine, the rest probable, all harmlesse, strange and rarely heard of before (London 1642) p.2]. The language in the Westminster Confession (1646) "in the space of six days" (4:1) certainly reflects the language of a non-allegorical approach, but any intention to exclude say the views of Lightfoot would have to be proved. The fact that the Divines were all of a calendar day view is not of course determinative of what they intended, since we know that sometimes they deliberately used language that left options of interpretation open, and in any case they were not faced with views that arose later.
d. Another variation is set out in the great Turretine (1623-87) in his famous Institutes (Latin 1679; English P & R, 1992) I.445. He held that the eight works of the six day were instantaneous, but successive days were employed to put some space so that we could consider the different works more distinctly, and also to provide an example for our labour (Vol 1, p.445 in English). The learned Baptist, John Gill has the same opinion (1770).
e. It is well known that the 'gap' theory is commonly attributed to Thomas Chalmers, the first Moderator of the Free Church of Scotland in 1843. He proposed this idea as early as 1814. On his view one could have long geological ages before the six (re-creative) days.
f. Continued scientific development showed the gap theory did not meet the requirements of the geological evidence while it was difficult if not impossible to justify grammatically from the Hebrew text. An alternative with earlier antecedents became popular, particularly through the work of Hugh Miller, an amateur but capable geologist and also a strong advocate of the Christian faith as understood by the Free Church of Scotland. This is the day age-viewpoint. It bears too much for my liking the marks of an endeavour to harmonise in an inappropriate way with scientific theories. Nevertheless, it was the most popular viewpoint among Christians in English-speaking countries in the period 1870 to 1970.
g. The American Presbyterian theologian W.G.T.Shedd (1820-1894) argued in 1888 in his Systematic Theology (Vol 1:474ff) for God-divided days, language also used on occasion by Augustine and others. The position of the great Dutch theologian Herman Bavinck (1854-1921) in his Gereformeerde Dogmatiek is to the same effect [see the section translated as In the Beginning (Baker, 1999) pp. 120-126] On this view God's days are God's days and our days are related to them but not precisely the same. Similarly, the minister of the Reformed Presbyterian Church at Geelong, Australia, Rev H.K.Mack, in his 16 page booklet Bible Story of Creation: True? (Melbourne: M.L.Hutchinson, 1911).
h. Finally, the Framework Interpretation should be considered. The two essential elements are: (1) the days are not normal days but function as a literary framework (2) there is an element of topical rather than sequential arrangement.
1.3 Concluding comment
Israel came to understand the significance of God's redemptive name, Yahweh [LORD] in the Exodus (Ex 6:3-7). Israel had heard his words and seen his deeds as their Redeemer and Saviour. Who, then, is this God who brought his people out of slavery? What is his relationship to men and nations and to the gods these people worshipped? What right did he have to punish the Egyptians and to dispossess the Canaanites of their land? What are his purposes with the world and in history? What was the truth about their ancestors? These are the kinds of questions that loomed large for Israel. And they're the relevant ones for us too.
2.2 What kind of writing?
In line with the ancient Jewish commentators, we should not look to Genesis for an account of the mechanics of creation - if it were it would certainly address certain issues with much greater clarity, and at greater length, than it does. However, this fact does not mean the account has no implications for scientific endeavour - it is the nature of those implications which is disputed. But all can insist that everything is demythologised by being reduced to the status of creatures. Sun, moon and stars, great sea creatures - these are not rival deities. The creation text provides a basis on which the scientific enterprise may proceed even if it is not itself a scientific account.
Further, from the way certain matters are referred to with the definite article [eg: 'the deep' (1:2), the two trees, the cherubim, the flaming sword] we can infer that much of the content of the early Genesis narratives was already known in some form to the early Hebrews. Moses gives an inspired account of the past as it bears upon Israel's present. There are some parallels to events in Genesis 1-11 in other ancient writings, but the chaste Biblical text supports a quite different theology from them; it is free of the elements which make them demonstrably mythological or otherwise corrupt versions of the original.
Finally, mere chronology, so important in much of our Western writing, is not such a big deal in the Hebrew literary tradition. Topical arrangement or rearrangement is not infrequently found: even the ten plagues are summarised as seven, and in a different order, in Psalm 78:42-51; Ps 105:24-37. The emphasis in the creation narrative (compare Gen 1:2) appears to be on form (days 1-3) followed by fullness (days 4-6) climaxed by day 7. There is a very logical order; whether it is also entirely chronological is disputed. However, it should be noted that if the common position of Genesis 1:1 as a statement of initial creation is accepted, we have time between Genesis 1:1a and 2:2c before the creative word in verse 3 of Day 1 creating light.
2.3 The creation days and time and sequence
2) The series of days is viewed from God's perspective beginning with day one, not from a human perspective. Hence Psalm 90:4, also written by Moses, is relevant. Creation is in six days but the temporal duration of those days is not the concern of Scripture.
3) The first day is more correctly translated 'day one;' the next four days lack a definite article, contrary to many translations, and thus should read, 'a second day' etc.), whereas days 6 and 7 have the definite article. Such features are not found in a series of ordinary days (eg. Numbers 29:17ff).
4) Time during the first three days moves from evening to morning even in the absence of the sun. As far as creation is concerned a day is defined by the end of darkness through the onset of light, not by the rotation of the earth around the sun, and not by morning followed by evening as might seem more appropriate for us.
5) On day 7 all is reviewed. The formless and empty original condition with the deep shrouded in darkness has been replaced by a formed (days 1-3) and filled (days 4-6) world. But day 7 is not closed for the goal of creation is still to be realised - and we know that there will be no night there but only the radiance of the light of the glory of God.
6) Day 4 (the middle day of 7) has structural and theological significance in the narrative. (a) It gives a further perspective on the related work of day 1 and puts the heavenly bodies worshipped by the ancients in their true place. (b) It anticipates day 7 and marks the weekly day of rest and worship of the God who made sun, moon and stars.
7) God's work is accomplished by his word, the expression of his will, not by effort and labour as is the case on our days; nor is God's rest the same as ours. The two other references to the creation days (Exodus 20:5; 31:17) - and there are only two - cannot be taken in human terms so far as God's work and rest is concerned, although they do apply to our 24 hour days.
8) It seems that the narrative is given in a seven day form to teach us God's purpose for man, and to show the basis and meaning of the day of rest. Recurring rest after work reflects God's plan for humanity; that his destiny after his work is done is to enter into God's rest, a higher form of bodily existence of which the tree of life in Eden was a pledge.
9) The expanded view of the creation of the humans in 2:4ff suggests more activity than a solar day would allow.
10) Words drawn from the standards of human work and measurement may be the only ways we can hear or talk about creation. However, such words cannot limit God's mighty and mysterious acts to the span of human comprehension.
I think myself that the simple emphasis on God's days is wisest. This avoids upsetting the simplicity and profundity of the passage which occurs when different human lengths are given to the days. We may do this to try and satisfy geologists or even to play off days 1-3 as non solar, and therefore perhaps of great length, against days 4-6 (or is it 5-6?) that are said to be solar. But these are forced approaches not warranted by the text. God created in six days but these are God's days, related to ours but different.
It is very clear that the seven day scheme is designed to give a pattern for our work. Whatever distinctions of length in the creation days that there might be from God's perspective, from our perspective it is missing the point to make such distinctions if by doing so we lose sight of the pattern provided for us of work and rest within a weekly cycle. On the simple narrative level for us, the seventh day is the seventh of whatever the first six were, and the recurring weekly cycle rather than the day is the crucial unit.
Obj: Again it is claimed that we have lost the basis for the fourth commandment if we do not have sequence. Mr Walker says that it is 'a logical fallacy and nonsense' to say, that as God worked six topics and rested one topic so we are to work six topics and rest one. I submit that Mr Walker at this point is more interested in making Dr Futato look foolish than in really trying to understand him.
God rested and was 'refreshed' (Ex 31:17) on his seventh day. This is not a rest because of exhaustion (cf. Isaiah 40:28), nor is it mere cessation from all work (John 5:17) Rather, it is a rest of satisfaction and pleasure in what God has done. We rest and are refreshed in a different way - a rest more of a physical kind - and not one which involves perfect satisfaction either.
If God, in accommodation to us, sets out his creative work in a somewhat topical form without concern for scientific chronology, it would not follow that we have no basis for our work (which must of necessity follow a temporal sequence). Nor would it follow that God has made up reasons for us to obey him. If it is not a strictly chronological sequence it is nevertheless a wise and logical order and just so should our work be done.
2.4 The Framework Interpretation
Argument from Genesis 2:5.
I consider Dr Futato's paper "Because it Had Rained" is fundamentally on the right track. Those who have read it will probably not find it as confusing as some have alleged.
Argument about two-registers cosmology.
Meredith Kline reasserts it strongly and develops it to support the idea of this order of creation being a copy of the higher. As with the analogy of the tabernacle, the earthly copy is related to but not the same as the heavenly original, so with the days. In Dr Kline's elaboration he uses a rather distinctive terminology that only the initiated manage to fully grasp (I don't regard myself as one of the initiated!). Like anyone with a big intellect and a favourite theme he overdoes things at times, yet he provides many insights of considerable value. It is more important and helpful to interact with Kline than to rubbish him. You will learn and maybe he will too.
From an exegetical point of view FI is far superior to the day-age views commonly held by the greats in the Reformed and Presbyterian world a generation or two back. I fail to see any proper ground for the great alarm in some circles. What I do see in many young earth arguments is a truncated view of the order of creation which owes a great deal to the evangelical fundamentalist approach rather than a properly Biblical and Reformed understanding.
Response to some other objections.
1. It suggests denial of the clarity (perspicuity) of Scripture.
Secondly, the doctrine of the clarity of Scripture does not mean that matters of less moment are abundantly clear to everyone. The doctrine of creation is hardly suspended upon agreement about the precise nature of the days. The doctrine of creation is far more than many seem to think. The danger in the focus on the meaning of the days is that we bypass so much of an adequate doctrine of creation. Indeed, like views on the millennium of Rev 20 it can become a divisive shibboleth.
2. It suggests that a literary approach to Scripture is an imposition of the critic's subjective philosophy on Scripture so the reader's frame of reference dominates rather than the author's intended meaning.
I must say I think this argument very unsatisfactory. Of course there are literary critics who dissect Scripture to fit their own agenda. But over-reaction to liberal critics and an interpretive principle that does not allow believing examination of the literary structure of Scripture should not be our position. The fact is that it is people like Dr Futato who are seeking to apply a proper grammatical-historical exegesis. He is wanting to set the narrative not in the context of the western philosophical tradition but in the context of God's dealing with his people in the 15th century BC when they were delivered from Egypt and brought to Canaan. And he is not saying that literary form and literal meaning are mutually exclusive, but literal form may well disclose the emphasis of the narrative and of course sometimes show the surface meaning is not the intended meaning.
3. It is very commonly suggested that we are on a slippery slope with the non-literal approach. Even the resurrection of Christ is not safe.
2) In Gen 1:1 we are faced with a watery mass to which God gives order, stability, form and population; in 2:5 we begin with dry land and an absence of rain. This is discussed below.
3) Genesis 1 leads us to think in terms of the instantaneous creation of the man and woman together at the command of God. Genesis 2 provides another perspective - the man first, then the woman, and at least some plants and animals after the man but before the woman.
There are special words for the plants in 2:5 which throw light on the passage. First, we are told that plants [siah - elsewhere only in Gen 21:15 and Job 30:4,7] of the plain have not sprouted because it has not rained. The kind of plants mentioned depend on annual rains in spring and autumn. This detail suggests that the length of the work of the days in Genesis 1 is not a concern of the text, and implies that ordinary providential process is operating (no rain therefore no plants). Second, fields of grain [esebh] have not been established because there is no human to cultivate the ground.
God meets these two deficiencies. First, he causes a mist, or rather, rainclouds [edh - elsewhere only in Job 36:27b] to rise from the earth. Thus the arid regions will have vegetation. Second, God makes a cultivator from the dust and his own breath (2:7), but first places him in a Garden and not in the agricultural land.
After a quite brief reference to the creation of the man we have a very extended reference to the river in Eden that divided into four heads, and to the regions through which they flowed (2:10-14). It is evident that even the Flood of Noah's day did not work radical change, and the Tigris and Euphrates are still identifiable rivers today. The Gihon and the Pishon are perhaps the Nile and a now dry river in Arabia which flowed up to 5 kilometres wide through grassland from the Hejez mountains to the Gulf. But why such a lengthy reference? We have more here than anticipation of the words of God to Adam after his sin in 3:18.
Bear in mind the conditions of ancient life, so dependent on water. The common origin of the rivers does not fit our geographical science but does teach the vital truth that God is the single source of provision for man from 'the waters below the firmament' as the common view of the earth as a disk floating on water had it.
Egypt and Mesopotamia were river civilisations, using irrigation techniques, while Canaan depended on the autumn and spring rains (note Deut 11:10-17). It was important to Moses' hearers to stress that life and fertility everywhere come from the LORD God, not from the gods of Egypt overthrown in the Plagues, and not from Baal, the storm and fertility god of the Canaanites whose land they were to possess. Elsewhere Scripture continues to use the river as a powerful symbol of the life-giving presence of God (Ps 46:5; Ezek 47:1-12), and it reappears in the New Jerusalem (Rev 22:1).
The making of the man
Given that the literal existence of Adam is sometimes denied, it will be worth noting the following confirmations of the ordinary impression of historicity. The genealogies of Genesis 5 and of Luke 3 require an individual Adam, and Jesus' references to Genesis 1 and 2 have the same implication (Matt 19:4-5). Paul's testimony is that sin and death in the human family came through the transgression of one man, Adam (Rom 5), who was, he assures us, formed first (1 Cor 11:8-12) although Eve was the first to sin (1 Tim 2:13-14). It was through this first representative man, Adam, that death came, which the second representative man, Jesus, reverses by his resurrection (I Cor 15:45-47).
The location of the Garden is uncertain but falls somewhere within the boundaries of the great and ancient rivers of life (2:10-14). If the narrative presupposes the Hebrews are still in Egypt, then it is somewhere east of there.
God establishes a variety of trees which are both desirable in appearance and satisfying to the taste. In this setting two special trees are mentioned which raise the question of desire and satisfaction for the man to a higher level than the merely physical (2:9). Given that Proverbs 3:18 says that wisdom is a tree of life, it seems that we should view the tree of life in the Garden as a symbol of the gift of life which comes through abiding in what God has revealed. We are not to live by food alone but by every word that comes from God (Matt 4:4). The other tree represents the condition connected with the promise. To eat of the tree of knowledge of good and evil is to decide for oneself what is desirable and what is not. For the man to act in this way is not the path of wisdom and life but folly and death.
The rivers and the mineral features mentioned (2:10-14) indicate a world well equipped for man's global task: there is great potential, and much to bring as tribute to the LORD God. But how will he relate to the world around him? What will be his desire, and where his satisfaction? Will he serve the LORD God rightly in his world, or will the man go his own way? Will he worship and serve the creature rather than the Creator? These are the issues addressed in this profound passage.
The question has been asked whether the FI is out of line with the Reformed Confessions. Certainly the Three Forms of Unity do not mention the length of the days of creation, nor other related issues recorded in Scripture, such as the Noahic Flood. Confessions are not intended to cover everything. Even the WCF, which does state in 4:1 that creation was "in the space of six days", may not be doing other than reflecting Biblical language. In this case, whatever Scripture means is what the Confession means.
In my opinion there is nothing in the argument from Scripture for FI which is subversive of the doctrine of creation in our Confessions. There is perhaps one point and that is the relationship of creation and providence. Dr N.H.Gootjes of the Canadian Reformed Churches gave me a copy of a paper he wrote in 1993 entitled "Is Creation the Same as Providence?" In it he raises important issues. It could be that certain forms of the FI could clash with the traditional distinction between creation and providence. On the whole, however, I think this is a matter which can be debated among the orthodox without falling out over it.
|Last Updated on Monday, 30 June 2008 20:04|