Perfection/chaos/restoration

 

Here's a focused synthesis based solely on Martin Luther's "Book by Book Commentary, Book 1" on Genesis:

Martin Luther's Commentary on Genesis: Creation as Restoration

In Martin Luther's "Book by Book Commentary, Book 1" on Genesis, he offers an interpretation where the narrative of creation is seen through the lens of restoration:

Initial Creation and Subsequent Chaos: Luther begins by interpreting Genesis 1:1 as describing a perfect creation by God. However, his commentary on Genesis 1:2 suggests that something happened to render the earth "without form and void." This state of chaos is not elaborated upon in terms of cause but is pivotal as it sets the stage for what Luther sees as God's restorative work.

Restoration Through the Days of Creation: Each of the six days described in Genesis 1:3-31 is not just about the act of creation but, according to Luther, about God's divine restoration. He sees these days as God incrementally bringing back order, light, and life to a world that had lost its initial perfection. 

Day One: The creation of light is viewed as God dispelling the darkness that had engulfed the earth.

Day Two to Six: Each step, from the separation of waters to the creation of flora, fauna, and humans, is part of this restorative process, re-establishing an ordered and purposeful universe.

Human Role in Restoration: Luther emphasizes the divine mandate in Genesis 1:28, "Be fruitful, multiply, and replenish the earth." Here, he likely appreciates the KJV's "replenish," seeing it as part of humanity's role in participating in God's restoration. The Niphal stem of "מלא" (mala') in Hebrew, suggesting a filling or refilling, would resonate with Luther's interpretation of humans being involved in the divine act of restoring the earth to its intended state.

Theological Depth: Luther's commentary is rich with theological implications. He views God's acts of creation as acts of love and providence, where even in the beginning, one can see themes of redemption and restoration. This aligns with his broader theological framework where God's involvement in the world is continuous and purposeful.

Literal Yet Profound: While Luther is known for his literal interpretation of Scripture, his treatment of Genesis 1 in his commentary reveals a profound understanding that goes beyond mere chronology. He sees the text as narrating God's interaction with creation in a way that involves restoration from chaos to order, from void to fullness.

Luther's commentary on Genesis thus frames the creation narrative as one of divine restoration, emphasizing God's role in bringing back life, order, and purpose to a world that had become chaotic, with humans playing an integral part in this ongoing divine plan.

The interplay between the tense usage in Genesis chapter 1, particularly the past tense in verse 1 contrasted with what some interpret as future or ongoing action in the subsequent verses, has been a focal point for understanding the creation narrative's temporal framework. Here's how this might shed light on our earlier discussion:

Past Tense in Genesis 1:1:

Genesis 1:1 (בראשית ברא אלהים את השמים ואת הארץ - Bereshit bara Elohim et hashamayim ve'et ha'aretz): This verse uses the perfect tense "ברא" (bara - created), which traditionally signifies a completed action in the past. This suggests that the act of creating the heavens and the earth was a definitive event, concluded at some point in the past.

Future Tense or Imperfect in Genesis 1:3-31:

After Genesis 1:1, the narrative shifts to the use of verbs in the imperfect tense or what some might interpret as having a future or ongoing aspect. For instance:

Genesis 1:3: "וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר" (Vayomer Elohim, yehi or; vayehi-or) - "And God said, 'Let there be light'; and there was light." Here, "yehi" (let there be) is in the jussive, a form that expresses a command or wish for the future, while "vayehi" (and there was) indicates the fulfillment of that command, still in a narrative sequence.

This pattern continues with each day of creation, where God's commands are phrased in a way that can be seen as initiating future events or processes, with the subsequent fulfillment described.

Implications for Interpretation:

Indefinite Time Period for Verse 1: Many Hebrew scholars argue that the use of the perfect tense in Genesis 1:1 could imply an undefined or vast period before the specific acts of creation described in the rest of the chapter. This view supports interpretations like:

Gap Theory: Suggesting a significant chronological gap between Genesis 1:1 and 1:2, where the initial creation might have been followed by a period of chaos or void before the restoration or detailed creation process begins.

Non-Literal Time: Some interpretations see Genesis 1:1 as setting a scene for creation without specifying when this creation happened, allowing for a broader understanding of "in the beginning" that could encompass geological or cosmological time scales.

Contrast with Subsequent Verses: The shift to what appears as future or ongoing actions (through the use of verbs like "let there be" for light, vegetation, etc.) can be seen as God's ongoing involvement in creation or as a narrative technique to emphasize the dynamic process of bringing order from chaos.

Luther's Perspective: The contrast might support Luther's view of an initial perfect creation followed by a period of chaos or void, with the detailed acts of creation being a restoration or re-establishment of order. The past tense in verse 1 could represent the initial act of creation, timeless in its perfection, while the rest describes God's active participation in bringing back this perfection.

This analysis suggests that the temporal structure of Genesis chapter 1 can indeed be seen as providing an indefinite time period for verse 1, aligning with the interpretations of many Hebrew scholars who see the text allowing for both theological depth and compatibility with scientific understandings of time and creation processes. However, these interpretations remain subject to theological, linguistic, and cultural nuances of ancient Hebrew and its narrative style.