Gen. 1:1-2
Genesis chapter 1 is believed by most scholars to come from the so-called Priestly source. This source was most likely a later addition to the Torah, and acts as a kind of literary glue to bind the Five Books of Moses together into a cohesive whole. The creation narratives of Genesis function not only as an introduction to the scriptures but also as an introduction to God and His creation.
Scholarly studies of religious texts aim to approach their subject with a scientific methodology. This raises an important question: does the historical evolution of the Bible, as understood by scholars, conflict with the doctrine of Biblical inspiration? I do not believe it does. Instead, I view the early development of Judaism and its sacred texts as part of a process of gradual revelation, guided by the Holy Spirit—culminating in the teachings of Christ, the writing of the New Testament, and the establishment of the biblical canon.
¹ In the beginning, when God created the heavens and the earth— — NABRE (compare translation)
This verse establishes our God as the creator of the universe.
In the original Hebrew, Elohim is used as the name of God in the first verse. Elohim is grammatically plural and literally means “gods,” yet it is understood here—and in most verses—to refer to a singular deity, the God of Israel. In the Canaanite pantheon of gods, the creator god was El, whereas Elohim referred to the children of El (i.e. the rest of the pantheon).
The takeaway for me from this first line is the contrast between the monotheistic belief system of Judaism and the polytheistic context from which it arose. I read the first line of the Bible as a rejection of the polytheistic views of ancient Semitic religions, establishing the—perhaps radical—concept of monotheism. Through this rejection of false gods, and worship of the one true Creator, the Israelites became God’s chosen people.
Dr. James Justin Sledge discusses this transition from polytheism to monotheism in detail in his video titled How did Yahweh Become God ? The Origins of Monotheism. His insights offer a deeper understanding of the cultural and theological shift reflected in my interpretation of Genesis 1:1.
² and the earth was without form or shape, with darkness over the abyss and a mighty wind sweeping over the waters— — NABRE (compare translation)
The concept of creatio ex nihilo (Latin for “creation from nothing”) is a common tenet of contemporary Judaeo-Christian belief. However, the creation narrative in Genesis does not explicitly state this. The first verse mentions that God created the heavens and the earth, but by the second verse, the earth already exists, though it remains unformed. This leaves open the possibility of creatio ex materia—creation from pre-existing matter—consistent with ancient Near Eastern cosmology from which Genesis likely draws.
The “abyss” in Genesis 1:2 is commonly understood to represent a primordial ocean—an image of chaotic, unformed matter. This aligns with ancient Near Eastern cosmological ideas. In those traditions, creation often begins with the divine shaping of a chaotic, watery deep.
For example, in the Babylonian epic Enuma Elish, creation emerges from a cosmic ocean where the mingling of primordial waters gives rise to gods and the ordered cosmos. Similar themes of a primordial ocean can also be found amongst the myths of the Sumerians, Egyptians, and Greeks.
The “mighty wind” could also be translated as the “spirit” or “breath” of God (ruach Elohim), which one might associate with the Holy Spirit. While the Holy Spirit is mentioned frequently in the Christian New Testament, it is rarely mentioned in the Old Testament. This contrast highlights a key distinction between Christianity and Judaism: Christians affirm a triune God, asserting that God exists as three persons—Father, Son, and Holy Spirit—while maintaining a single divine nature. Judaism, by contrast, emphasizes the indivisibility and absolute oneness of God, rejecting the Trinitarian view as inconsistent with monotheism.
As a Christian, I believe Trinitarianism is consistent with monotheism, but I can understand why Jews, given their historical and theological context, might view the concept with skepticism. This verse, then, offers an opportunity to reflect on the theological developments that distinguish Christianity from its Jewish roots.