The Gap Theory—A Refutation
I would like to suggest the following reasons why the Gap Theory should be rejected.
1. The Gap Theory is false because of the mental gymnastics necessary to force its strained argumentation to agree with the actual biblical text.
Bernard Ramm, a progressive creationist, has admitted as much:
It gives one of the grandest passages in the Bible a most peculiar interpretation. From the earliest Bible interpretation this passage has been interpreted by Jews, Catholics, and Protestants as the original creation of the universe. In six majestic days the universe and all of life is brought into being. But according to Rimmer’s view the great first chapter of Genesis, save for the first verse, is not about original creation at all, but about reconstruction. The primary origin of the universe is stated in but one verse. This is not the most telling blow against the theory but it certainly indicates that something has been lost to make the six days of creation anti-climactic. So entrenched has this theory become in hyper-orthodox circles that they feel as if the foundations are removed if this theory is criticized, whereas the majority of commentators feel that the entire theory has a peculiarity to it in that it makes the great creation chapter the second time round! (1954, p. 138, emp. in orig.).
2. The Gap Theory is false because it is based on an incorrect distinction between God’s creating (bara) and making (asah).
According to the standard rendition of the Gap Theory, the word bara must refer to “creating” (i.e., an “original” creation), while asah can refer only to “making” (i.e., not an original creation, but something either “made over” or made from preexisting materials). A survey of these two words in the Old Testament, however, clearly indicates that they are used interchangeably. Morris has observed:
The Hebrew words for “create” (bara) and for “make” (asah) are very often used quite interchangeably in Scripture, at least when God is the one referred to as creating or making. Therefore, the fact that bara is used only three times in Genesis 1 (vv. 1, 21, and 27) certainly does not imply that the other creative acts, in which “made” or some similar expression is used, were really only acts of restoration. For example, in Genesis 1:21, God “created” the fishes and birds; in 1:25, He “made” the animals and creeping things. In verse 26, God speaks of “making” man in His own image. The next verse states that God “created” man in His own image. No scientific or exegetical ground exists for distinction between the two processes, except perhaps a matter of grammatical emphasis... (1966, p. 32).
The insistence by Gap theorists, and those sympathetic with them, that the word bara always must mean “to create something from nothing,” simply is incorrect. In his commentary, The Pentateuch, Old Testament scholar C.F. Keil concluded that when bara appears in its basic form, as it does in Genesis 1,
...it always means to create, and is only applied to a divine creation, the production of that which had no existence before. It is never joined with an accusative of the material, although it does not exclude a pre-existent material unconditionally, but is used for the creation of man (ver. 27, ch. v. 1,2), and of everything new that God creates, whether in the kingdom of nature (Num. xvi.30) or of that of grace (Ex. xxxiv.10; Ps. li.10, etc.) (1980, 1:47, first emp. in orig.; last emp. added).
There are numerous examples where bara and asah are used interchangeably. In Psalm 148:1-5, the writer spoke of the “creation” (bara) of the angels. Yet when Nehemiah addressed the creation of angels (9:6), he employed the word asah to describe it. In Genesis 1:1, the text speaks of God “creating” (bara) the Earth. But when Nehemiah spoke of that same event (9:6), he employed the word asah. When Moses wrote of man’s “creation,” he used bara (Genesis 1:27). But one verse before that (1:26), he spoke of the “making” (asah) of man. Moses also employed the two words in the same verse when he said: “These are the generations of the heavens and of the earth when they were created [bara], in the day that Jehovah made [asah] earth and heaven” (Genesis 2:4).
Gap theorists teach that the Earth was created (bara) from nothing in Genesis 1:1. However, Moses stated in Genesis 2:4 that the Earth was made (asah). Gap theorists are on record as advocating the view that asah can refer only to that which is made from something already in existence. Do they believe that when Moses spoke of the Earth being “made,” it was formed from something already in existence?
One verse with which proponents of the Gap Theory have never dealt adequately is Nehemiah 9:6.
Thou art Jehovah, even thou alone; thou hast made [asah] heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas, and all that is in them, and thou preservest them all; and the host of heaven worshippeth thee.
The following quotation from Fields explains why this verse is so extremely critical in a refutation of the Gap Theory.
While the passages in Genesis cited by one of the lexicons...mention only the making of the firmament, sun, moon, stars, and animals, it must be carefully marked by the reader that in Nehemiah 9:6 the objects of God’s making (asa) include the heavens, the host of heavens, and the earth, and everything contained in and on it, and the seas and everything they contain, as well as the hosts of heaven (probably angels).
Now this is a very singular circumstance, for those who argue for the distinctive usage of asa throughout Scripture must, in order to maintain any semblance of consistency, never admit that the same creative acts can be referred to by both the verb bara and the verb asa. Thus, since Genesis 1:1 says that God created (bara) the heavens and the earth, and Exodus 20:11 and Nehemiah 9:6 contend that he made (asa) them, there must be two distinct events in view here....
So that, while asa is quite happily applied to the firmament, sun, moon, stars, and the beasts, its further application to everything else contained in the universe, and, indeed, the universe itself (which the language in both Exodus 20:11 and Nehemiah 9:6 is intended to convey) creates a monstrosity of interpretation which should serve as a reminder to those who try to fit Hebrew words into English molds, that to strait-jacket these words is to destroy the possibility of coherent interpretation completely! (1976, pp. 61-62, emp. in orig.).
3. The Gap Theory is false because, in the context of Genesis 1:2, there is no justification for translating the verb “was” (hayetha) as “became.”
Gap theorists insist that the Earth became “waste and void” after Satan’s rebellion. Yet usage of the verb hayah argues against the translation, “The earth became waste and void” (Genesis 1:2). Ramm has noted:
The effort to make was mean became is just as abortive. The Hebrews did not have a word for became but the verb to be did service for to be and become. The form of the verb was in Genesis 1:2 is the Qal, perfect, third person singular, feminine. A Hebrew concordance will give all the occurrences of that form of the verb. A check in the concordance with reference to the usage of this form of the verb in Genesis reveals that in almost every case the meaning of the verb is simply was. Granted in a case or two was means became but if in the preponderance of instances the word is translated was, any effort to make one instance mean became, especially if that instance is highly debatable, is very insecure exegesis (1954, p. 139, emp. in orig.).
The verb hayetha of Genesis 1:2 is translated “was” in all the standard translations because that is its meaning. Surely it is significant that none of the Old Testament linguists felt compelled to translate hayetha to suggest that the Earth became waste and void, as gap theorists propose.
4. We reject the Gap Theory because tohu wabohudoes not mean only “something once in a state of repair, but now ruined.”
Gap theorists believe that God’s “initial” creation was perfect, but became “waste and void” as a result of Satan’s rebellion. Whitcomb has responded:
“Without form and void” translate the Hebrew expression tohu wabohu, which literally means “empty and formless.” In other words, the Earth was not chaotic, not under a curse of judgment. It was simply empty of living things and without the features that it later possessed, such as oceans and continents, hills and valleys—features that would be essential for man’s well-being. In other words, it was not an appropriate home for man.... [W]hen God created the Earth, this was only the first state of a series of stages leading to its completion (1973, 2:69-70).
5. The Gap Theory is erroneous because there is no evidence for the claim that Satan’s rebellion was on the Earth, or responsible for any great “cataclysm.”
The idea of a cataclysm that destroyed the initial perfect Earth is not supported by an appeal to Scripture, as Morris has explained.
There is, in fact, not a word in Scripture to connect Satan with the earth prior to his rebellion. On the other hand, when he sinned, he was expelled from heaven to the earth.... There is, therefore, no scriptural reason to connect Satan’s fall in heaven with a cataclysm on earth.... That Satan was not on earth, at least not as a wicked rebel against God, prior to Adam’s creation, is quite definite from Genesis 1:31. “And God saw everything that He had made, and...it was very good.” ...Therefore, Satan’s sin must have occurred after man’s creation (1974, pp. 233-234, emp. in orig.).
6. We reject the Gap Theory because its proof-text (Isaiah 45:18) is premised on a removal of the verse from its proper context.
Isaiah 45:18 reads:
For thus saith the Lord that created the heavens; God Himself that formed the earth and made it; He hath established it, He created it not in vain [the phrase “in vain” is tohu, the same as “without form” in Genesis 1:2—BT], He formed it to be inhabited.
Gap theorists suggest since Isaiah stated that God did not create the Earth tohu, and since the Earth of Genesis 1:2 was tohu, therefore the latter could not have been the Earth as it was created in Genesis 1:1. The implication is that the Earth became tohu as a result of the cataclysm precipitated by Satan’s rebellion.
The immediate context, however, has to do with Israel and God’s promises to His people. Isaiah reminded his listeners that just as God had a purpose in creating the Earth, so He had a purpose for Israel. Isaiah spoke of God’s immense power and special purpose in creation, noting that God created the Earth “to be inhabited”—something accomplished when the Lord created people in His image. In Isaiah 45, the prophet’s message is that God, through His power, likewise will accomplish His purpose for His chosen people, Israel. Morris has remarked:
There is no conflict between Isaiah 45:18 and the statement of an initial formless aspect to the created earth in Genesis 1:2. The former can properly be understood as follows: “God created it not (to be forever) without form; He formed it to be inhabited.” As described in Genesis 1, He proceeded to bring beauty and structure to the formless elements and then inhabitants to the waiting lands. It should be remembered that Isaiah 45:18 was written many hundreds of years after Genesis 1:2 and that its context deals with Israel, not a pre-Adamic cataclysm (1974, p. 241).
7. The Gap Theory is false because it implies death of humankind on the Earth prior to Adam.
Pember believed that the fossils (which he felt the Gap Theory explained) revealed death, disease, and ferocity—all tokens of sin. He suggested:
Since, then, the fossil remains are those of creatures anterior to Adam, and yet show evident token of disease, death, and mutual destruction, they must have belonged to another world, and have a sin-stained history of their own (1876, p. 35, emp. added).
The idea that the death of humankind occurred prior to Adam’s sin contradicts New Testament teaching which indicates that the death of humankind entered this world as a result of Adam’s sin (1 Corinthians 15:21; Romans 8:20-22; Romans 5:12). Paul stated in 1 Corinthians 15:45 that Adam was “the first man.” Yet long before Adam—if the Gap Theory is correct—there existed a pre-Adamic race of men with (to quote Pember) “a sin-stained history of their own.” The Gap Theory and Paul cannot both be correct
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