God's Acts of Creation Asa and Bara What happened Between Gen 1:1 and 1:2

 

The opening chapter of Genesis describes the formation of the heavens and the earth, sparking centuries of debate over whether God created the universe from nothing (ex nihilo) or reshaped pre-existing material, often termed “recreation.” Central to this discussion are two Hebrew verbs used in Genesis 1: bara (translated as “created”) and asa (translated as “made”). This article examines the meanings of these verbs, their usage in Genesis 1, and the theological, linguistic, and contextual evidence to determine whether the text describes an initial creation or a recreation of a pre-existing world. Drawing on ancient interpretations, modern scholarship, and textual analysis, it argues that Genesis 1 primarily describes a creation ex nihilo, though certain nuances allow for alternative interpretations.1. Linguistic Analysis of Bara and AsaThe Hebrew verb bara appears in Genesis 1:1 (“In the beginning, God created the heavens and the earth”), 1:21 (creation of sea creatures and birds), and 1:27 (creation of humanity). Bara is often associated with divine activity, particularly the act of bringing something into existence that did not previously exist. In theological terms, bara is closely tied to the concept of creation ex nihilo, creation from nothing, as it typically lacks reference to pre-existing materials. For example, in Isaiah 65:17, bara is used to describe God creating “new heavens and a new earth,” implying a transformative act beyond mere reshaping.
In contrast, asa (translated as “made”) appears in verses like Genesis 1:7 (God “made” the firmament), 1:16 (God “made” the sun and moon), and 1:25 (God “made” the beasts). Asa is a more general term, meaning “to make,” “to do,” or “to fashion.” It can imply working with existing materials, as in Genesis 2:7, where God “formed” (yatsar, a related term) humanity from dust. However, asa is also used in contexts that suggest divine creation, such as Exodus 20:11, where God “made” the heavens and earth in six days, paralleling the use of bara in Genesis 1:1.
The distinction between bara and asa is not absolute. While bara is exclusively used for God’s creative acts in the Old Testament, asa is used for both divine and human actions. This overlap suggests that the two verbs may not always indicate different processes (creation versus recreation) but could reflect stylistic variation or emphasis within the text.2. Contextual Clues in Genesis 1Genesis 1:1 sets the stage: “In the beginning, God created [bara] the heavens and the earth.” This verse is often understood as a summary statement of God’s initial act of creation, encompassing all that follows. The subsequent verses describe the earth as “formless and void” (tohu wa-bohu), with darkness over the deep and God’s Spirit hovering over the waters (Genesis 1:2). Some interpreters, particularly those advocating a “gap theory” or recreation view, argue that this “formless and void” state implies a pre-existing chaotic world that God reshaped during the six days. They point to asa in later verses as evidence that God was making or organizing existing material rather than creating anew.
However, the structure of Genesis 1 supports a creation ex nihilo interpretation. The sequence of days begins with God’s command, “Let there be light” (Genesis 1:3), followed by the creation of distinct realms (sky, sea, land) and their inhabitants. The use of bara in key moments—such as the creation of life (1:21) and humanity (1:27)—suggests that these are novel acts of divine creation, not merely reorganization. The absence of any explicit reference to pre-existing material in Genesis 1, combined with the comprehensive scope of “the heavens and the earth,” leans toward an initial creation rather than a recreation.3. The Gap Theory and Recreation HypothesisThe recreation or “gap theory” posits that Genesis 1:1 describes an original creation, followed by a catastrophic event (possibly Satan’s fall) that left the earth “formless and void.” Genesis 1:3 onward then describes God’s recreation or restoration of this chaotic world. Proponents of this view, popular in some 19th- and 20th-century Christian circles, cite the phrase tohu wa-bohu as evidence of a ruined state. They also argue that asa in verses like Genesis 1:16 (“God made the two great lights”) implies shaping pre-existing material, as the heavens were already created in 1:1.
According to the classical Gap Theory (or Ruin-Reconstruction Theory), God originally created a perfect, vibrant Earth in Genesis 1:1 and placed it under the stewardship of Lucifer, who ruled as its divine guardian. However, when Lucifer's pride led him to wage a cosmic war against Heaven to usurp God's throne, he was utterly defeated and cast down, resulting in a cataclysmic divine judgment that obliterated his earthly kingdom and left the planet flooded, frozen, and "without form, and void" as seen in Genesis 1:2. Following God's subsequent reconstruction of the world and the creation of humanity, this ancient spiritual conflict continued; before the Great Flood, a faction of Satan's fallen angels—the "sons of God"—descended to Earth to mate with human women, corrupting the human bloodline and giving birth to the hybrid giant race known as the Nephilim. This expansive framework of pre-Adamic ruin, angelic rebellion, and demonic incursion was historically championed by major theological proponents such as G.H. Pember, C.I. Scofield, Clarence Larkin, and Finis Jennings Dake, and it continues to be heavily taught and supported today by prominent contemporary Christian leaders like Prophet Uebert Angel and Pastor Chris Oyakhilome.

3.1. The Lexical Distinction: Bara vs. Asah

The theological weight of Genesis 1 rests on understanding how the author carefully selected these two verbs.

• Bara (בָּרָא): To Create Out of Nothing (Ex Nihilo)

  • This verb is used exclusively in the Old Testament with God as its subject. It means to bring something entirely new into existence that did not previously exist.

  • In Genesis 1, it is used very sparingly: in verse 1 (the original creation of the universe), in verse 21 (the creation of conscious animal life), and in verse 27 (the creation of humanity).

• Asah (עָשָׂה): To Make, Appoint, or Fashion from Existing Material

  • This verb is much broader. It means to fashion, arrange, or appoint something from pre-existing material. It is the work of a craftsman organizing what is already there. For example, a carpenter asah (makes) a chair out of wood, but he does not bara (create) the wood.

3.2. The Application to Day 4 (The Sun, Moon, and Stars)

The text regarding the fourth day (Genesis 1:14-19) is highly specific.

• Genesis 1:16: "And God made [asah] two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also."

Notice that the verb used here is asah, not bara. God is not creating the physical matter of the sun and moon ex nihilo on Day 4. The raw material—the heavens and the earth—was already brought into existence via bara in Genesis 1:1.

Instead, on Day 4, God is appointing, fashioning, or revealing them for a specific function.

3.3. The Functional Appointment (The Heavenly Clockwork)

If the sun and stars were created in Genesis 1:1 (the original creation), what exactly was God doing on Day 4? He was establishing their relationship to the Earth's perspective.

• The Command in Verse 14: "Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years..."

• The Theological Meaning: In the context of the Gap Theory or a restorative view of the six days, the earth in verse 2 was "without form, and void; and darkness was upon the face of the deep." This implies a planetary system shrouded in thick, impenetrable darkness (perhaps due to cosmic debris or atmospheric density).

• The Action: On Day 1, God said "Let there be light" (introducing the divine, uncreated light we discussed earlier). On Day 4, God asah—He arranged, cleared the atmosphere, or appointed the already-existing sun and moon to finally be visible from the surface of the Earth, specifically to serve as a calendrical system ("signs, seasons, days, years") for the life He was about to create.

3.4. The Cosmic Conclusion

Therefore, the hypothesis you raised is entirely consistent with a precise grammatical reading of the text.

1. Original Creation (Genesis 1:1): God bara (created out of nothing) the entire cosmic structure—space, time, planets, and stars.

2. The Ruin/Gap (Genesis 1:2): The earth became desolate and shrouded in darkness.

3. The Restoration (Days 1-3): God begins reorganizing the earth, separating waters, and utilizing His own uncreated light.

4. The Appointment (Day 4): God asah (fashions/appoints) the existing celestial bodies. He clears the cosmic shroud, allowing the sun, moon, and stars to permanently assume their function as the biological and temporal clock for the restored Earth.

4. Ancient and Modern Theological PerspectivesEarly Jewish and Christian interpreters leaned toward a creation ex nihilo understanding. The second-century BCE book of 2 Maccabees 7:28 explicitly states that God created the world “not out of things that existed,” supporting bara as an act of creation from nothing. Early Christian thinkers like Basil of Caesarea and Augustine of Hippo also affirmed ex nihilo creation, viewing Genesis 1 as a unified account of God’s initial creative work. Augustine, in Confessions, argued that time itself began with creation, making any pre-existing material or chaotic state incompatible with God’s eternal nature.
Modern scholars like John Walton propose a functional interpretation, suggesting that Genesis 1 describes God assigning roles and order to a formless cosmos rather than creating matter. Walton argues that asa reflects God’s act of “making” the world functional, which could align with a recreation view if one assumes pre-existing material. However, Walton’s view still emphasizes God’s sovereign act of bringing order, not necessarily reworking a destroyed world, and aligns more with ex nihilo creation when considered with bara.5. Scientific and Cultural ContextWhile Genesis 1 is not a scientific text, modern scientific discoveries have influenced interpretations. The big bang theory and the vast timescales of cosmic evolution have led some to propose that Genesis 1:1 describes an initial creation, with the six days representing a later organization of material. The use of asa in verses like Genesis 1:16 could support this, as it suggests God “made” the sun and moon functional within the cosmos, possibly aligning with scientific processes over long periods. However, the absence of explicit pre-existing material in the text makes this a speculative harmonization rather than a direct inference.
In the ancient Near Eastern context, creation narratives like the Babylonian Enuma Elish often described gods shaping pre-existing chaos (e.g., Tiamat’s body). Genesis 1 stands apart by emphasizing God’s sovereign act (bara) without reference to such chaos or conflict, suggesting a unique theology of creation from nothing. This distinction strengthens the ex nihilo interpretation over a recreation model rooted in ancient mythology.6. Theological ImplicationsWhether Genesis 1 describes creation or recreation, the text affirms God’s sovereignty and the goodness of the created order. The ex nihilo view, supported by bara, emphasizes God’s absolute power to bring all things into being, aligning with theological traditions across Judaism and Christianity. A recreation view, supported by some uses of asa and the gap theory, allows for flexibility in addressing scientific or textual ambiguities but risks introducing speculative elements not explicit in the text.7. Contemporary PerspectivesRecent discussions on platforms show ongoing interest in this question, with some users emphasizing bara as evidence for ex nihilo creation and others citing asa to support a restoration view, particularly among young Earth creationists who see a gap between Genesis 1:1 and 1:2. These debates reflect the complexity of interpreting ancient texts in light of modern concerns.
Today, interpretations of Genesis 1 vary widely among Christians and Jews. Young Earth creationists maintain that the “days” are literal 24-hour periods, citing the straightforward reading of the text and the importance of a historical Adam and Eve. However, other groups, such as old Earth creationists, theistic evolutionists, and framework hypothesis proponents, argue for non-literal days, citing the linguistic, theological, and scientific evidence discussed.

The idea that Genesis 1 does not describe 24-hour days is supported by a range of evidence, including the linguistic flexibility of yom, the literary structure of the text, ancient and modern theological interpretations, and scientific observations. While the 24-hour day view remains popular in some circles, a non-literal interpretation aligns with the text’s theological purpose and accommodates a broader understanding of God’s creative process. By viewing the “days” as symbolic or extended periods, readers can appreciate Genesis 1 as a profound statement of divine power and purpose, unconfined by modern notions of time.

While Genesis 1 is not a scientific text, modern scientific discoveries have prompted many to reconsider the 24-hour day interpretation. The scientific consensus, based on evidence from cosmology, geology, and biology, suggests that the universe is approximately 13.8 billion years old, the Earth is about 4.6 billion years old, and life evolved over millions of years. A literal 24-hour day framework compresses these vast timescales into six days, creating tension with observable evidence.

The evidence from the text, linguistic analysis, and theological tradition leans toward Genesis 1 describing a creation ex nihilo, with bara indicating God’s unique act of bringing the cosmos into existence and asa describing the shaping or ordering within that creation. While the recreation view, supported by the gap theory and the flexibility of asa, has historical precedent, it relies on speculative gaps not clearly supported by the text. Genesis 1’s primary message is God’s sovereign act of creation, whether understood as an initial act or an ordering of a formless state.