The sabbath that God blessed was the first day of Adam's life, not the seventh and there is no indication whatever that Adam ever heard of a sabbath. There is also no mention here of "evening and morning," as indicating the close of the seventh day, for it is still in progress.Īll efforts to associate the creation sabbath with the Jewish sabbath should be resisted.
Note that here also, the specific thing from which it is stated that God rested is the work of creation, a fact which is manifest enough in the fact that the creation is not still going on. "And God blessed the seventh day and hallowed it because in it he rested from all his work which God had created and made." They could have been finished in a moment as well as six days but the work of creation was gradual for the instruction of man." "No permanent change has ever since been made in the course of the world no new species of animals have been formed no law of nature repealed or added to. As a matter of fact, God is still working, as indicated by John 5:17 and, therefore, what is undoubtedly meant is that God rested from the particular work of creation already mentioned in Genesis 1. We do not see any problem at all with this. The verb here may also be translated, "had finished," according to John Calvin and many other distinguished scholars. " As for the problem which is alleged from any implication here that part of God's work was performed on the seventh day, it is easily resolved by understanding the thought to be that "God declared to be finished" His work on the seventh day. "The thing under consideration here is not the Jewish sabbath, but the creation sabbath." "On the seventh day God finished. There was no command here for man to rest, no revelation whatever to Adam or his posterity suggesting or commanding the observance of any such thing as the Jewish sabbath. This day of God's rest is still going on ( Hebrews 4:4-6,11), and will obviously continue until the Final Judgment.
This does not refer to the days of the week, but to the days of the creation. This has no reference whatever to the Jewish sabbath. It is not stated here that God rested from all activity, but that He rested from creation, "the work which he had made," an expression twice repeated. "And on the seventh day God finished his work which he had made and he rested on the seventh day from all his work which he had made."
This change of focus is specified in Genesis 2:4b, where the shift from the "heavens and the earth" occurs in the words, "the earth and the heavens." It must be viewed as supplementary information to what is already revealed in the preceding chapter. Thus, this chapter is not another and contradictory account of creation, but a review of certain phases of creation, with respect to a new focus of interest, namely that of humanity. Men must must be endowed with infinite gullibility to be taken in by such arrogant and arbitrary devices. This term,, is used ten times in the Book of Genesis, setting off what may be received as an accurate outline of the whole book and in every instance, this word signifies "following developments."īiblical critics are acutely aware of this, and in a vain and ridiculous effort to get rid of the mandatory deductions required by such facts, have moved Genesis 2:4 to the head of Genesis 1, making it a title of the creation narrative.
In addition to this, the author of Genesis (whom we believe is Moses) precisely and dramatically introduced the chapter in Genesis 2:4 as the of the heavens and the earth, meaning not their beginning but the developments that followed after their creation. (See notes above.) It is most logical and fully in keeping with the unity of the entire book, therefore, to find here in Genesis 2 an elaboration of what was revealed in Genesis 1. There is in this chapter a continuation of exactly the same pattern observable in the first, where, for example, Days 4,5, and 6 are in each case elaborations of that phase of creation presented in Days 1,2, and 3, respectively. It must be rejected as irresponsible, unreasonable, and unbelievably poor exegesis to make this chapter in any manner a "contradictory" account of the creation narrative of the previous chapter. This chapter is a further elaboration of the revelation of God regarding the creation.
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