From the classroom
notes of the late Walter A. Maier,
Ph.D., Concordia
Seminary,
I. What Some Think
Erroneous opinions
have been held as to the nature and length of the creation days. We
note in
particular these two general tendencies:
A. The reduction of
this period to a moment. This was the tendency of Augustine (Civitate Dei-12,6)
who contended
that it was impossible to comprehend just what God’s day was. Other
church
fathers held directly that God’s omnipotence did not require a day and
that the
Hebrew word "Yom" was here used as equivalent to a moment. Against
this tendency and against a similar effort to explain these days in an
allegorical manner, Luther says: "Hilary and Augustine, two greatest
lights of the church, are of the opinion that the world was created
suddenly
and all at once, not during six consecutive days. And Augustine engages
in a
strange play with these six days. He considers them to be mystical days
of
knowledge in the angels and does not let them remain six natural days.
. .
(But) since Moses wants to tell us, not of allegorical creatures or an
allegorical world but of actual creatures and a visible world, which
one may
see, feel and touch, he calls a spade a spade, as the proverb puts it,
(using)
day and night, as we are wont to do, without any allegories
whatsoever."
B. The Prolongation of this period to an age of epochs of many years. This is the interpretation which is held by many Christian interpreters today, who believe that this lengthening of the term "Yom" is necessary in order to bring about a harmony of Scriptures with the alleged requirements of science. Geology, it is urged, has demonstrated that vast epochs of many millions of years were required to bring the world into its present condition. In order to make the Biblical record compatible with this, refuge is taken to the interpretation of the creation day as a creation period. In substantiation of this interpretation the following reasons have been advanced:
1. The Scriptures
themselves use the term "Yom" in a wider sense, in which the term is
clearly not applied to a solar day. So, for example, in Genesis 2:4,
the
statement "In the day that the Lord God made the earth and the
heavens," refers to the entire period of the creation. So, also, in
many
prophetic passages which speak of "the day of the Lord" where this
day sometimes refers to the period when God’s justice is to be
executed. To
this we answer: We admit that the term "Yom" is used in a larger and
figurative sense in the Old Testament, but it is a hermeneutical
principle that
we adhere to the original and literal meaning of a word, unless there
are
evident and manifest reasons for adopting a figurative or derived
interpretation. Such reasons are absent in the case of Genesis 1.
6. "The cosmologies of
other peoples are confirmatory of the creation days being periods and
not
natural days." But the cosmologies are wrong in this respect as in a
hundred others.
II. What Scripture Says
Contrary to these
theories which either shorten or lengthen the creative day, we must
interpret
the term "yom" as a cosmic day of 24 hours,
more or less. This interpretation is made inevitable by the following
considerations:
1. This is the natural
interpretation and, as stated above, we always adhere to the literal
interpretation of a term, unless the text itself shows that the term is
to be
interpreted figuratively. If it were not for the alleged requirements
of "science,"
no one would dream of interpreting "yom"
otherwise than an ordinary day.
2. This is the
interpretation which the text requires. When after
every
group of creative acts, the creative day is mentioned, it is
specifically
stated that this day was made up of morning and evening. No
twisting of
terms is able to obviate the force of this simple statement. Ages,
eras,
epochs, do not consist of morning and evening.
3. This is the
interpretation which other portions of Scripture demand. In Exodus 20,11, for example, the Sabbath is instituted and
it is stated
that because God rested on the seventh day, He therefore blessed and
hallowed the
Sabbath day. If God rested for a seventh era or epoch, He would have
instituted
not a Sabbath day but a Sabbath era or epoch. In other words, if we
interpret
the Sabbath as a day, we must interpret the seventh day in the same
manner.
4. The theory which
explains "yom" as an epoch fails to bring
about the supposed harmony between the Bible and science for which this
theory
is advanced. Geology does not teach the completion of the world in six
geologic
epochs. In addition, this theory causes additional difficulties, in the
text.
The vegetable world was created on the third day, while the solar
system was
called into being on the fourth day. Is it possible to hold that the
vegetable
world existed throughout a long geologic age without the sun?
5. In the creative commands
of God we have evidence of immediate instant action which obviates the
necessity of long creative labor. In the very first verse we are told:
"God said, Let there be light, and there was light;" how can we
interpose the idea of the creation of light being protracted through,
say, a
million years?
6. In the Old Testament,
when the term "yom" is associated with a
definite number, it is otherwise used to designate a solar day. We have
no
scriptural parallel for Age I, the Second Epoch, the Third, etc.
7. The theory that "yom"
is an epoch involves difficulties. For example,
it is stated that man was created in the sixth geological era; if the
seventh
day is another era, then Adam lived through several eras, an assumption
which
is absurd in itself.