As regards the first portion, we have no definite knowledge of
scientific truth with which to compare the narrative. It is obviously
necessary for some Divine teacher to tell us authoritatively that God
originated and caused the material earth, and the systems of suns and
stars which men on the earth's surface are able to discern in the
"heavens."
We are consequently informed that in the beginning--there is no
practical need for defining further--"God created the heavens and the
earth." Here the question arises whether the Hebrew "bara," which is a
general term, alludes to the first production of material, or to the
moulding or fashioning of material already (in terms) assumed to exist.
I think that the conclusion must be that the best authority is in favour
of the idea of absolute origination of the whole;--the bringing the
entire system into existence where previously there was a perfect blank.
But even if the secondary meaning of "fashioned" or "forged" be allowed,
we have still an intelligible rendering. For in that case the first
origination of matter is tacitly assumed by the term itself, and the
statement would be, that the matter of the future cosmos so existing,
the Divine Artificer fashioned or moulded it into the orderly fabric it
has come to be.
The narrative then at once refers to our earth, with which, and with its
inhabitants, the whole volume is to be in future directly concerned.
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