Biblical Facts - The Creation Period of the Old Testament
The
Creation Period recorded in Genesis 1–3 forms the theological fountainhead of
the entire Old Testament and, indeed, the whole biblical canon. These chapters
are not merely an ancient cosmological account but a profound theological
revelation that defines who God is, who humans are, and how the world came to
be in its present condition. Every major doctrine—God, humanity, sin,
salvation, covenant, and creation—finds its seed form in this foundational
section. Genesis 1–3 is therefore indispensable for understanding the Bible’s
worldview.
1. God as the Sovereign Creator
Genesis
opens with the extraordinary declaration: “In the beginning, God created the
heavens and the earth.” This verse introduces God as the eternal, uncreated,
self-sufficient Being who exists before time and space. The Hebrew word
used—bara—is applied exclusively to divine creation, signifying a unique
creative act that brings something entirely new into existence. This
theological claim distinguishes the Hebrew worldview from surrounding ancient
Near Eastern creation myths, which often depict gods fashioned from primordial
chaos or birth.
In
contrast, the God of Genesis stands alone and unrivaled. He does not struggle,
battle, or evolve. His power is absolute: He speaks, and it is so. The repeated
refrain “And God said… and it was so” highlights the effortless authority of
His word. Creation is not a product of conflict; it is the expression of divine
will. The structure of the six days, characterized by symmetry and order,
reflects a God who creates with intention and purpose.
Theologically,
Genesis 1 reveals God as transcendent yet immanently involved. He is separate
from creation, not bound by it, yet He engages with it directly, evaluates its
goodness, and blesses it. This balance between transcendence and immanence sets
the stage for biblical revelation.
2. Creation as Good, Ordered, and Purposeful
The
narrative repeatedly affirms the goodness of creation. Everything God brings
into existence—light, sky, land, vegetation, animals—is declared “good,” and
the completed creation on the sixth day is “very good.” This underscores that
the world is not inherently flawed or corrupt but originates from divine
goodness.
This
inherent goodness stands in sharp contrast to worldviews that view the physical
world as illusory or evil. In the biblical worldview, matter matters. The
created order reflects God’s wisdom (cf. Psalm 19, Proverbs 8). The world is
intelligible, ordered, and harmonious, enabling human beings to study,
cultivate, and govern it.
The
structure of creation—forming and filling—also provides theological insight.
The first three days involve forming realms (light/dark, sky/sea, land), and
the next three days involve filling those realms with rulers (sun/moon,
birds/fish, animals/humans). This literary pattern reveals purposeful design
and divine artistry.
Creation
is not random nor a byproduct of divine whim. It has structure, rhythm, and
direction—qualities that affirm God’s sovereignty and wisdom.
3. Humanity as the Imago Dei
The
climax of the creation account is the creation of humanity in Genesis 1:26–27.
Humans are uniquely made “in the image and likeness of God.” The phrase imago
Dei has been interpreted in various ways:
Substantive view: Humans possess qualities
(reason, moral capacity, creativity) that reflect God’s nature.
Relational view: Humans reflect God’s
relational nature, especially in community and marriage.
Functional view: Humans function as God’s
representatives, exercising dominion over creation.
Most
theologians argue that the image of God includes all these dimensions. Humanity
is sacred, bearing intrinsic worth. Unlike other creatures, humans receive a
divine commission: “Be fruitful, multiply, fill the earth, and subdue it.” The
task of dominion is not domination; it is stewardship. Humans are vice-regents
of the Creator, entrusted with the care of the earth.
Genesis
1 also highlights gender complementarity. Male and female are equally
image-bearers, and their partnership reflects the relational character of the
Triune God. God blesses them, implying divine favor and empowerment for the
task ahead.
4. Genesis 2: Theological Depth Through an
Intimate Portrait
Genesis
1 presents a cosmic perspective; Genesis 2 presents a relational and covenantal
perspective. God forms the man from the dust and breathes life into him,
indicating that human life is both earthly and divine in origin. The garden of
Eden is depicted as a sacred space, almost priestly in its imagery. The man is
placed there “to work it and take care of it,” terms that later describe
priestly duties in the tabernacle (Numbers 3:7–8), suggesting Eden as a
proto-temple where God dwells with humanity.
God’s
statement “It is not good for the man to be alone” highlights that relational
life is a fundamental aspect of human identity. Woman is created from man’s
side—not from his head to rule over him, nor from his feet to be trampled upon,
but from his side to be equal and complementary. Together they form a unity
that mirrors God’s relational nature and establishes marriage as a divine
covenant.
5. The Moral Order and Human Freedom
Genesis
2 introduces moral boundaries. The presence of the Tree of Life and the Tree of
the Knowledge of Good and Evil establishes a moral structure within creation.
God’s command not to eat from the forbidden tree grants humans moral agency.
Obedience becomes the means by which humans affirm their trust in God and their
alignment with divine wisdom.
Theologically,
this highlights the dignity and seriousness of human freedom. Humans have the
capacity to choose and the responsibility to obey, which sets the stage for
covenantal relationship throughout Scripture.
6. The Entrance of Sin: Genesis 3 and the Fall
Genesis
3 presents the tragedy that changes the world’s course. The serpent’s
appearance marks the intrusion of evil into God’s “very good” creation. The
serpent challenges God’s command and character: “Did God really say…?” and “You
will not surely die.” This seeds distrust and introduces the first theological
distortion—questioning God’s goodness and motives.
The
temptation appeals to the threefold desire described later in Scripture (cf. 1
John 2:16):
good for food (physical desire),
pleasant to the eyes (aesthetic desire),
desirable for wisdom (intellectual pride).
Eve
and Adam eat. This act of disobedience is fundamentally theological: it seeks
independence from God, rejecting His authority and redefining good and evil on
human terms.
The
results are catastrophic:
Shame: They cover themselves; innocence is
lost.
Fear: They hide from God; relationship is
broken.
Blame: They accuse each other; harmony is
shattered.
Sin
distorts human identity, relationships, and creation itself.
7. Divine Judgment and Grace Intertwined
God’s
judgment on the serpent, woman, and man reflects the far-reaching consequences
of sin:
The serpent is cursed and destined for
ultimate defeat.
The woman experiences pain in childbirth and
relational struggle.
The man experiences toil, frustration, and
eventual physical death.
Yet
judgment is woven with grace. Genesis 3:15, often called the Protoevangelium
(“first gospel”), promises that the woman’s seed will crush the serpent’s head.
This introduces the theme of redemption that will unfold across Scripture.
God
also clothes the couple with garments of skin, a sign of care, protection, and
the first hint of sacrificial covering. Their expulsion from Eden is both
judgment and mercy—preventing them from living eternally in a fallen state.
8. Theological Implications for the Entire
Bible
Genesis
1–3 sets the theological framework for the rest of Scripture:
God is Creator, Sovereign, and Redeemer.
Humans are dignified but fallen.
Creation is good but corrupted.
Evil is real but not ultimate.
Redemption is promised and pursued by God
Himself.
The
story of the Bible—from Abraham to Christ—unfolds as the fulfillment of the
promise made in Eden.
Chronological
Timeline of the Creation Period
Before Day 1
“In the beginning” — God creates:
The heavens and the earth (in their
unformed, void state)
Earth covered with deep waters
Spirit of God hovering over the waters
(Genesis 1:1–2)
Day
1 — Creation of Light
Key
Events:
God says, “Let there be light.”
Light appears → light separated from darkness.
Naming:
Light → Day
Darkness → Night
Evening and morning → Day 1
(Genesis 1:3–5)
Day
2 — Creation of the Expanse (Sky)
Key
Events:
God creates the expanse/firmament.
Separates waters above (clouds/atmosphere)
from waters below (seas).
Naming:
Expanse → Heaven/Sky
Evening and morning → Day 2
(Genesis 1:6–8)
Day
3 — Land, Seas, and Vegetation
Part
1: Land and Seas
Waters gather into one place → dry land appears.
Naming:
Dry land → Earth
Waters → Seas
Part
2: Vegetation
God creates:
Grasses
Plants with seeds
Fruit trees with fruit and seeds
Evening
and morning →
Day 3
(Genesis
1:9–13)
Day
4 — Sun, Moon, and Stars
Key
Events:
God places light-bearers in the heavens:
Sun → to govern the day
Moon → to govern the night
Stars → also created
Functions:
Mark seasons, days, and years.
Provide light on the earth.
Evening
and morning →
Day 4
(Genesis
1:14–19)
Day
5 — Sea Creatures and Birds
Key
Events:
Creation of all sea creatures, from great sea
monsters to tiny fish.
Creation of all birds.
Blessing:
“Be fruitful and multiply, fill the waters,
let birds multiply on the earth.”
Evening
and morning →
Day 5
(Genesis
1:20–23)
Day
6 — Land Animals and Humanity
Part 1: Land Animals
Creation of:
Cattle/livestock
Creeping things
Beasts of the earth (wild animals)
Part 2: Humanity
God creates man and woman in His image.
Humanity’s roles:
Dominion over fish, birds, animals
Be fruitful and multiply
Fill, subdue, and rule the earth
God gives plants and fruits for food.
Evening
and morning →
Day 6
(Genesis
1:24–31)
Day
7 — God Rests (Creation Completed)
Key
Events:
God rests from all His creative work.
Blesses and sanctifies the seventh day.
No new creation; completion and satisfaction
declared.
(Genesis
2:1–3)
Genesis
2 — Expanded Account of Day 6 (Human Focus)
Genesis
2 is not a second creation, but a zoomed-in narrative of Day 6, especially:
Formation of Adam from dust.
Planting the Garden of Eden.
Animals brought to Adam for naming.
Creation of Eve from Adam’s rib.
Establishment of marriage.
