1:1 God. This opening verse of the Bible is unique, the foundation of foundations, probably the first words, ever written down, either revealed to Adam, or even written directly by God Himself. One who really believes Genesis 1:1 will have no difficulty believing the rest of Scripture. God (Elohim) is eternal, existing before the universe, and is omnipotent, having created the universe. Therefore, nothing is impossible with God, and He alone gives meaning to everything. No attempt is made in this verse to prove God; it was recorded in the beginning when no one doubted God.

1:1 created. No other cosmogony, whether in ancient paganism or modern naturalism, even mentions the absolute origin of the universe. All begin with the space/time/matter universe, already existing in a primeval state of chaos, then attempt to speculate how it might have “evolved” into its present form. Modern evolutionism begins with elementary particles of matter evolving out of nothing in a “big bang” and then developing through natural forces into complex systems. Pagan pantheism also begins with elementary matter in various forms evolving into complex systems by the forces of nature personified as different gods and goddesses. But, very significantly, the concept of the special creation of the universe of space and time itself is found nowhere in all religion or philosophy, ancient or modern, except here in Genesis 1:1.

Appropriately, therefore, this verse records the creation of space (“the heaven”), of time (“in the beginning”), and of matter (“the earth”), the Tri-universe, the space/time/matter continuum which constitutes our physical cosmos. The Creator of this tri-universe is the triune God, Elohim, the uni-plural Old Testament name for the divine “Godhead,” a name which is plural in form (with its Hebrew “im” ending) but commonly singular in meaning.

The existence of a transcendent Creator and the necessity of a primeval special creation of the universe is confirmed by the most basic principles of nature discovered by scientists:

(1) The law of causality, that no effect can be greater than its cause, is basic in all scientific investigation and human experience. A universe comprising an array of intelligible and complex effects, including living systems and conscious personalities, is itself proof of an intelligent, complex, living, conscious Person as its Cause;

(2) The laws of thermodynamics are the most universal and best-proved generalizations of science, applicable to every process and system of any kind, the First Law stating that no matter/energy is now being created or destroyed, and the Second Law stating that all existing matter/energy is proceeding irreversibly toward ultimate equilibrium and cessation of all processes. Since this eventual death of the universe has not yet occurred and since it will occur in time, if these processes continue, the Second Law proves that time (and, therefore, the space/matter/time universe) had a beginning. The universe must have been created, but the First Law precludes the possibility of its self-creation. The only resolution of the dilemma posed by the First and Second Laws is that “in the beginning God created the heavens and the earth.” The so-called big bang theory of the origin of the cosmos, postulating a primeval explosion of the space/mass/time continuum at the start, beginning with a state of nothingness and then rapidly expanding into the present complex universe, contradicts both these basic laws as well as Scripture.

1:21 great whales. Fish and other marine organisms were created simultaneously with birds and other flying creatures, in obvious contradiction to the sequence imagined by evolutionists. The “moving creature” (Hebrew sherets) of Genesis 1:20 is elsewhere always translated “creeping thing,” and here evidently refers to marine invertebrates and marine reptiles, as well as the fishes. The word translated “great whales” (Hebrew tannin) is elsewhere the regular word for “dragons,” and most probably refers to the great marine reptiles often called dinosaurs.

1:21 living creature. It is significant that the word “create” (Hebrew bara) is applied to the introduction of animal life, but not to plant life. Plants are highly complex replicating chemical systems, as are animals, with reproductive programs based in the remarkable DNA molecule in both cases. However, animals possess another entity–that of consciousness–which plants do not possess, and this required a second act of true creation (the first was in Genesis 1:1, the creation of the basic space/mass/time universe). Such “consciousness” is the essential meaning of the Hebrew word nephesh, commonly translated “soul,” but in Genesis 1:20 (its first occurrence) translated “life,” and then in Genesis 1:21 “living creature.” In Genesis 2:7, referring to man, it is rendered “living soul.” Thus, both men and animals possess the specially-created nephesh.

1:27 male and female. Note that “man” is here (and often in Scripture) used in a generic sense to include both man and woman. Both male and female were created (the details of their physical formation being given in Genesis 2) in God’s image. Thus both possess equally an eternal spirit capable of personal fellowship with their Creator. Shared equally by man and women are all those spiritual attributes not shared by animals–moral conscience, abstract thought, appreciation of beauty, emotional feelings, and, especially, the capacity for worshipping and loving God.