Critical Thinking
Having separated the day and night, God had completed His first day’s work. “The evening and the morning were the first day.” This same formula is used at the conclusion of each of the six days; so it is obvious that the duration of each of the days, including the first, was the same. Furthermore, the “day” was the “light” time, when God did His work; the darkness was the “night” time when God did no work—nothing new took place between the “evening” and “morning” of each day. The formula may be rendered literally: “And there was evening, then morning—day one,” and so on. It is clear that, beginning with the first day and continuing thereafter, there was established a cyclical succession of days and nights—periods of light and periods of darkness.
Such a cyclical light-dark arrangement clearly means that the earth was now rotating on its axis and that there was a source of light on one side of the earth corresponding to the sun, even though the sun was not yet made (Genesis 1:16). It is equally clear that the length of such days could only have been that of a normal solar day.
It should be noted that in the Hebrew Old Testament yom without exception never means “period.” It normally means either a day (in the twenty-four-hour sense), or else the daylight portion of the twenty-four hours (“day” as distinct from “night”). It may occasionally be used in the sense of indefinite time (e.g., “in the time of the judges”), but never as a definite period of time with a specific beginning and ending. Furthermore, it is not used even in this indefinite sense except when the context clearly indicates that the literal meaning is not intended.
In the first chapter of Genesis, the termination of each day’s work is noted by the formula: “And the evening and the morning were the first [or ‘second,’ etc.] day.” Thus each “day” had distinct boundaries and was one in a series of days, both of which criteria are never present in the Old Testament writings unless literal days are intended. The writer of Genesis was trying to guard in every way possible against any of his readers deriving the notion of nonliteral days from his record.
In fact, it was necessary for him to be completely explicit on this point, since all the pagan nations of antiquity believed in some form of evolutionary cosmogony which entailed vast aeons of time before man and other living creatures developed from the primeval chaos. The writer not only defined the term “day,” but emphasized that it was terminated by a literal evening and morning and that it was like every other day in the normal sequence of days. In no way can the term be legitimately applied here to anything corresponding to a geological period or any other such concept.
It should not be thought that, when we defend Jacob, we thereby are condoning lying and deception. However, one paramount consideration must be kept in mind in trying to understand and apply these passages in the Book of Genesis. There is never a single instance in the Bible of criticism of Jacob (except on the lips of Esau and Laban, both of whom are unworthy witnesses). Every time God spoke to Jacob, it was in a message of blessing and promise, never one of rebuke or chastisement. If we would be faithful Bible expositors, therefore, we must be guided by what God has actually said, not what we think He should have said. “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord” (Isaiah 55:8).
We suggest, therefore, that such an attitude as commonly expressed by Bible expositors relative to Jacob is entirely out of line. When, for example, Dr. Scofield, in his reference Bible, heads certain passages in Genesis by titles such as “The stolen blessing” and “Jacob reaps the harvest of his evil years,” he is pronouncing moral judgments of his own which are not at all founded on the actual Biblical statements concerning Jacob.