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now before us, there is no such explanation (so far as we can 
see) possible. We have to understand that the re-constitution 
of the earth was effected “ by the word/’ and we are compelled 
to notice the difference, which is so marked, in the wording of 
the first verse. “In the beginning (tv apx\i) God created the 
heavens, and the earth.” 
I might have drawn attention to the Hebrew for “in the 
beginning” (tv upx()), but that has been done elsewhere. It is 
however worthy of special attention that both in the Hebrew 
and in the Greek — both at the beginning of Genesis and at the 
beginnig of St.John — the word is without the article. It is 
not tv r/? apx\), but fi> apxy > and so in the Hebrew it is not a 
definite time but an indefinite time. 
We conclude therefore (I think, necessarily) that the descrip- 
tion which follows is a re-constitution, and not the original 
constitution of the earth upon which we dwell. There was an 
interval, it may be, of very long duration, before the action, 
which is represented in the third and following verses, com- 
menced. There may for what we know, have been flora and 
fauna upon the earth, even in this pre-historic period ; for, as 
St. Augustine points out (Ench. ad Laur.), the text “ Death 
entered into the world through sin,” may be understood of the 
human race, and may be taken to mean, simply, that death 
obtained its power over mankind through sin. This explanation 
certainly appears possible, and that is all that it concerns the 
Biblical interpreter to know. It is not his province to attribute 
any greater degree of certainty to scientific theories than is 
justified by the terms of the Scripture record. 
With reference to the early inauguration of light, we remark 
that it is not said to be created, and that it is not dependent 
upon the sun, or any other heavenly body. With reference to 
the first point, the language, we are sure, is what already must 
approve itself to science, and with respect to the second, it has 
been shown (in “ Aids to Faith ”) that the idea of light existing 
independently of the sun is not repugnant to scientific minds. 
So far from this being the case, Delitzch (“Comm, on Gen.,” 
p. 97) quotes an American writer, to the effect that the Mosaic 
idea of light existing before the sun is “the corner-stone of 
creation.” With reference to the separation of the waters, we 
remark again that the firmament or expanse is not said to be 
created. The w r ords are “And God said, Let there be a firma- 
ment in the midst of the waters.” And again, in the next 
verse, “ And God made [or arranged] the firmament.” The 
word in the original is not the one specially applied to creation. 
The same remark applies to what follows with reference to 
the formation of the dry land, and the further centralization of 
