God
The Hebrew word used here is "אֱלֹהִים" (Elohim), a plural noun that is often used with singular verbs when referring to the one true God, suggesting a complex unity. This term underscores the majesty and power of God, as well as the foundational Christian doctrine of the Trinity, which sees the Father, Son, and Holy Spirit as one God in three persons. Elohim's use here establishes God as the central figure in the creation narrative, the ultimate authority and source of all that exists.

created
The Hebrew verb "בָּרָא" (bara) is used exclusively for divine activity, indicating that creation is an act of God alone. This word conveys the idea of creating something new and unprecedented, ex nihilo (out of nothing), which is a fundamental concept in Christian theology. It underscores God's unique ability to bring forth existence from non-existence, highlighting His creative power and the miraculous nature of the universe's origin.

the heavens
In Hebrew, "הַשָּׁמַיִם" (hashamayim) refers to the skies or the celestial realm. This term encompasses the vast expanse of the universe, including the spiritual realm where God dwells. The creation of the heavens signifies the establishment of the cosmic order and the domain of God's glory. It reflects the grandeur and complexity of God's creation, inviting humanity to ponder the majesty of the universe and the Creator behind it.

and the earth
The Hebrew word "הָאָרֶץ" (ha'aretz) refers to the physical world, the planet we inhabit. The creation of the earth signifies the formation of a habitable environment for life, particularly human life, which is central to God's plan. This phrase emphasizes the intentionality and care with which God crafted the world, preparing it as a place where His purposes would unfold. It also sets the stage for the unfolding narrative of human history and God's redemptive work within it.

(1) In the beginning.--Not, as in John 1:1, "from eternity," but in the beginning of this sidereal system, of which our sun, with its attendant planets, forms a part. As there never was a time when God did not exist, and as activity is an essential part of His being (John 5:17), so, probably, there was never a time when worlds did not exist; and in the process of calling them into existence when and how He willed, we may well believe that God acted in accordance with the working of some universal law, of which He is Himself the author. It was natural with St. John, when placing the same words at the commencement of his Gospel, to carry back our minds to a more absolute conceivable "beginning," when the work of creation had not commenced, and when in the whole universe there was only God.

God.--Heb., Elohim. A word plural in form, but joined with a verb singular, except when it refers to the false gods of the heathen, in which case it takes a verb plural. Its root-meaning is strength, power; and the form Elohim is not to be regarded as a pluralis majestatis, but as embodying the effort of early human thought in feeling after the Deity, and in arriving at the conclusion that the Deity was One. Thus, in the name Elohim it included in one Person all the powers, mights, and influences by which the world was first created and is now governed and maintained. In the Vedas, in the hymns recovered for us by the decipherment of the cuneiform inscriptions, whether Accadian or Semitic, and in all other ancient religious poetry, we find these powers ascribed to different beings; in the Bible alone Elohim is one. Christians may also well see in this a foreshadowing of the plurality of persons in the Divine Trinity; but its primary lesson is that, however diverse may seem the working of the powers of nature, the Worker is one and His work one.

Created.--Creation, in its strict sense of producing something out of nothing, contains an idea so noble and elevated that naturally human language could only gradually rise up to it. It is quite possible, therefore, that the word bara, "he created," may originally have signified to hew stone or fell timber; but as a matter of fact it is a rare word, and employed chiefly or entirely in connection with the activity of God. As, moreover, "the heaven and the earth" can only mean the totality of all existent things, the idea of creating them out of nothing is contained in the very form of the sentence. Even in Genesis 1:21; Genesis 1:27, where the word may signify something less than creation ex nihilo, there is nevertheless a passage from inert matter to animate life, for which science knows no force, or process, or energy capable of its accomplishment. . . .

(1) as a pluralis intensitatis, expressive of the fullness of the Divine nature, and the multiplicity of the Divine powers (Delitzsch, Murphy, Macdonald); or,

(2) notwithstanding Calvin s dread of Sabellianism, as a pluralis trinitatis, intended to foreshadow the threefold personality of the Godhead (Luther, Cocceius, Peter Lombard, Murphy, Candlish, etc.); or

(3) both. The suggestion of Tayler Lewis, that the term may be a contraction for El-Elohim, the God of all superhuman powers, is inconsistent with neither of the above interpretations That the Divine name should adjust itself without difficulty to all subsequent discoveries of the fullness of the Divine personality and nature is only what we should expect in a God-given revelation. Unless where it refers to the angels (Psalm 8:5), or to heathen deities (Genesis 31:32; Exodus 20:3; Jeremiah 16:20), or to earthly rulers (Exodus 22:8, 9), Elohim is conjoined with verbs and adjectives in the singular, an anomaly in language which has been explained as suggesting the unity of the Godhead. Created. Bara, one of three terms employed in this section, and in Scripture generally, to describe the Divine activity; the other two being yatzar, "formed," and asah, "made" - both signifying to construct out of pre-existing materials (cf. for yatzar, Genesis 2:7; Genesis 8:19; Psalm 33:15; Isaiah 44:9; for asah, Genesis 8:6; Exodus 5:16; Deuteronomy 4:16), and predicable equally of God and man. Barn is used exclusively of God. Though not necessarily involved in its significance, the idea of creation ex nihilo is acknowledged by the best expositors to be here intended. Its employment in vers. 21, 26, though seem ugly against, is really in favor of a distinctively creative act; in both of these instances something that did not previously exist, i.e. animal life and the human spirit, having been called into being. In the sense of producing what is new it frequently occurs in Scripture (cf. Psalm 51:12; Jeremiah 31:12; Isaiah 65:18). Thus, according to the teaching of this venerable document, the visible universe neither existed from eternity, nor was fashioned out of pre-existing materials, nor proceeded forth as an emanation from the Absolute, but was summoned into being by an express creative fiat. The New Testament boldly claims this as a doctrine peculiar to revelation (Hebrews 11:3). Modern science explicitly disavows it as a discovery of reason. The continuity of force admits of neither creation nor annihilation, but demands an unseen universe, out of which the visible has been produced "by an intelligent agency residing in the unseen," and into which it must eventually return ('The Unseen Universe,' pp. 167, 170). Whether the language of the writer to the Hebrews homologates the dogma of an "unseen universe" (μὴ φαινομένον), out of which τὸ βλεπόμενον γεγονέναι, the last result of science, as expressed by the authors of the above-named work, is practically an admission of the Biblical doctrine of creation. The heavens and the earth (i.e. mundus universus - Gesenius, Kalisch, etc. Cf. Genesis 2:1; Genesis 14:19, 22; Psalm 115:15; Jeremiah 23:24. The earth and the heavens always mean the terrestrial globe with its aerial firmament. Cf. Genesis 2:4; Psalm 148:13; Zechariah 5:9). The earth here alluded to is manifestly not the dry land (ver. 10), which was not separated from the waters till the third day, but the entire mass of which our planet is composed, including the superincumbent atmosphere, which was not uplifted from the chaotic deep until the second day. The heavens are the rest of the universe. The Hebrews were aware of other heavens than the "firmament" or gaseous expanse which over-arches the earth. "Tres regiones," says Poole, "ubi ayes, ubi nubes, ubi sidera." But, beyond these, the Shemitie mind conceived of the heaven where the angels dwell (1 Kings 22:19; Matthew 18:10), and where God specially resides (Deuteronomy 26:15; 1 Kings 8:30; Psalm 2:4), if, indeed, this latter was not distinguished as a more exalted region than that occupied by any creature - as "the heaven of heavens," the pre-eminently sacred abode of the Supreme (Deuteronomy 10:14; 1 Kings 8:27; Psalm 105:16). The fundamental idea associated with the term was that of height (shamayim, literally, "the heights" - Gesenius, Furst). To the Greek mind heaven meant "the boundary" (οὑρανος, from ὁρος - Arist.), or, "the raised up" (from ὀρ - to be prominent - Liddell and Scott). The Latin spoke of "the con cavity" (coelum, allied to κοῖλος, hollow), or "the engraved" (from coelo, to engrave). The Saxon thought of "the heaved-up arch." The Hebrew imagined great spaces rising tier upon tier above the earth (which, m contradistinction, was named "the flats"), just as with regard to time he spoke of olamim (Gr. αἰῶνες). Though not anticipating modern astronomical discovery, he had yet enlarged conceptions of the dimensions of the stellar world (Genesis 15:5; Isaiah 40:26; Jeremiah 31:37; Amos 9:6); and, though unacquainted with our present geographical ideas of the earth's configuration, he was able to represent it as a globe, and as suspended upon nothing (Isaiah 40:11; Job 26:7-10; Proverbs 8:27). The connection of the present verse with those which follow has been much debated. The proposal of Aben Ezra, adopted by Calvin, to read, "In the beginning when God created the heavens and the earth, the earth was" is grammatically inadmissible. Equally objectionable on the ground of grammar is the suggestion of Bunsen and Ewald, to connect the first verse with the third, and make the second parenthetical; while it is opposed to that simplicity of construction which pervades the chapter. The device of Drs. Buckland and Chalmers, so favorably regarded by some harmonists of Scripture and geology, to read the first verse as a heading to the whole section, is exploded by the fact that no historical narration can begin with "and." To this Exodus 1. It is no exception, the second book of Moses being in reality a continuation of the first. Honest exegesis requires that ver. I shall be viewed as descriptive of the first of the series of Divine acts detailed in the chapter, and that ver. 2, while admitting of an interval, shall be held as coming in immediate succession - an interpretation, it may be said, which is fatal to the theory which discovers the geologic ages between the creative beginning and primeval chaos.

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