of the heavens and the earth
The phrase "of the heavens and the earth" reiterates the scope of God's creative work. In Hebrew, "שָׁמַיִם" (shamayim) for "heavens" and "אֶרֶץ" (erets) for "earth" encompass the totality of the universe. This duality highlights the comprehensive nature of creation, from the celestial realms to the terrestrial world. Historically, this reflects the ancient Near Eastern understanding of the cosmos as a structured and ordered entity, crafted by a sovereign Creator.

when they were created
The phrase "when they were created" uses the Hebrew verb "בָּרָא" (bara), which is exclusively used in the Bible to describe divine creation. This term implies an act of bringing something into existence from nothing, underscoring the omnipotence and sovereignty of God. Theologically, it affirms the belief in God as the ultimate source of all that exists, countering any notion of a self-originating universe.

in the day
The expression "in the day" is a Hebrew idiom "בְּיוֹם" (beyom), which can denote a specific period or era rather than a literal 24-hour day. This phrase invites readers to consider the creation narrative as a theological and literary framework rather than a strict chronological account. It emphasizes the intentionality and purposefulness of God's creative acts, inviting reflection on the divine order and timing.

that the LORD God
The designation "the LORD God" combines the personal name of God, "Yahweh" (יהוה), with "Elohim" (אֱלֹהִים), a more general term for God. This combination is significant, as it introduces the covenantal aspect of God's relationship with creation. "Yahweh" conveys intimacy and faithfulness, while "Elohim" emphasizes power and majesty. Together, they present a God who is both transcendent and immanent, deeply involved with His creation.

made them
The phrase "made them" uses the Hebrew verb "עָשָׂה" (asah), which means to fashion or make. Unlike "bara," which implies creation ex nihilo, "asah" suggests forming or shaping from existing materials. This distinction highlights God's ongoing involvement in creation, not only as the initiator but also as the sustainer and shaper of the universe. It reflects a God who is actively engaged in the world, continually bringing order and purpose to His creation.

In the day.--Viewed in its several stages, and with reference to the weekly rest, there were six days of creation, which are here described as one day, because they were but divisions in one continuous act.

The Lord God.--Jehovah-Elohim. (See Excursus at the end of this book.)

EXCURSUS C: ON THE DURATION OF THE PARADISIACAL STATE OF INNOCENCE.

The Bereshit Rabba argues that Adam and Eve remained in their original state of innocence for six hours only. Others have supposed that the events recorded in Genesis 2:4 to Genesis 3:24 took place in the course of twenty-four hours, and suppose that this is proved by what is said in Genesis 2:4, that the earth and heavens, with Adam and the garden, were all made in one day, before the end of which they suppose that he fell. This view, like that which in Genesis 1 interprets each creative day of a similar period, really amounts to this: that the narrative of Holy Scripture is to be forced to bend to an arbitrary meaning put upon a single word, and drawn not from its meaning in Hebrew, but from its ordinary use in English. More correctly, we might venture to say that the use of the word day in Genesis 2:4 is a Divine warning against so wilful a method of exposition. . . .

(1) Jahveh (Gesenius, Ewald, Reland, Oehler, Macdonald, the Samaritan),

(2) Yehveh or Yeheveh (Furst, W. L. Alexander, in Kitto's 'Cyclopedia'), and

(3) Jehovah (Michaelis, Meyer, Stier, Hoelmann, Tregelles, Murphy). Perhaps the preponderance of authority inclines to the first; but the common punctuation is not so indefensible as some writers allege. Gesenius admits that it more satisfactorily accounts for the abbreviated syllables יִהו and יו than the pronunciation which he himself favors. Murphy thinks that the substitution of Adonai for Jehovah was facilitated by the agreement of their vowel points. The locus classicus for its signification is Exodus 3:14, in which God defines himself as "I am that I am," and commands Moses to tell the children of Israel that Ehyeh had sent him. Hengstenberg and Keil conclude that absolute self-existence is the essential idea represented by the name (cf. Exodus 3:14; ὁ ὤν, LXX.; Revelation 1:4, 8; ὁ ὥν καὶ ὁ ἠν καὶ ὁ ἐρχόμενος, vd. Furst, 'Lex. sub nora.'). Baumgarten and Delitzsch, laying stress on its future form, regard it as = the Becoming One, with reference to the revelation, rather than the essence, of the Divine nature. Macdonald, from the circumstance that it was not used till after the fall, discovers a pointing forward to Jehovah as ὁ ἑρχόμενος in connection with redemption. Others, deriving from a hiphil future, take it as denoting "he who causes to be, the Fulfiller," and find in this an explanation of Exodus 6:3 (Exell). May not all these ideas be more or less involved in the fullness of the Divine name? As distinguished from Elohim, Deus omnipotens, the mighty One, Jehovah is the absolute, self-existent One, who manifests himself to man, and, in particular, enters into distinct covenant engagements for his redemption, which he in due time fulfils. In the present section the names are conjoined partly to identify Jehovah with Elohim, and partly because the subject of which it treats is the history of man.

Parallel Commentaries ...