Creation Ex Nihilo and God's Attributes in Theology
Creation Ex Nihilo and God's Attributes
The doctrine of creation ex nihilo, or creation out of nothing, is rooted in biblical texts such as Genesis 1:1, which states, "In the beginning, God created the heavens and the earth" [1]. This concept is further supported by passages like Romans 4:17 and Hebrews 11:3, which describe God's creative act as calling into being things that did not previously exist [2].
The biblical account attributes the work of creation to the Godhead, with specific roles assigned to the Father, Son, and Holy Spirit. Genesis 1:1-2 introduces God as the creator, while John 1:3 and Colossians 1:16-17 attribute creation to the Son. The Holy Spirit is also involved, as seen in Genesis 1:2, Job 26:13, and Psalm 104:30 [1, 2].
The doctrine of creation ex nihilo underscores God's omnipotence and sovereignty. According to Romans 1:20, God's "invisible attributes, both his eternal power and deity, are discerned clearly, being understood in the things created" [3]. This suggests that the act of creation reveals God's attributes, including his power and divinity.
one commentary tradition on Genesis 1:1 notes that the use of the plural form "God" (Elohim) hints at the plurality of persons within the Godhead, a doctrine further developed in other parts of the Bible [4]. The Reformed tradition, as represented by Calvin, emphasizes the significance of God's creative word, highlighting that nothing in Genesis 1 is created apart from God's powerful command [7].
The creation account also highlights humanity's unique status, created in God's image (Genesis 1:26-27). This is echoed in 1 Corinthians 11:7, which notes that man is made in God's image [8]. The Baptist/Reformed commentary on Romans 1:23 further explains that humanity's corruption involves changing "the glory of the incorruptible God" [9].
The doctrine of creation ex nihilo has implications for understanding God's attributes, including his power, wisdom, and glory. As the Creator, God is distinct from his creation and is not limited by it. The biblical account presents God as the supreme ruler over everything, who enacted his will through his powerful word [5].
The concept of creation ex nihilo is foundational to Christian theology, emphasizing God's sovereignty and omnipotence. It serves as a basis for understanding other doctrines, such as the nature of humanity and the relationship between God and his creation. The biblical text presents creation as a deliberate and purposeful act, with God declaring his work "very good" (Genesis 1:31) [6].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Creation — "In the beginning" God created, i.e., called into being, all things out of nothing. This creative act on the part of God was absolutely free, and for infinitely wise reasons. The cause of all things exists only in the will of God. The work of creation is attributed (1) to the Godhead (Gen. 1:1, 26); (2) to the Father (1 Cor. 8:6); (3) to the Son (John 1:3; Col. 1:16, 17); (4) to the Holy Spirit (Gen. 1:2; Job 26:13; Ps. 104:30). The fact that he is the Creator distinguishes Jehovah as the true God (Isa. 37:16; 40:12, 13; 54:5; Ps. 96:5; Jer. 10:11, 12). Th”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Creation — The formation of things which had no previous existence -- Ro 4:17; Heb 11:3. Effected By God. -- Ge 1:1; 2:4,5; Pr 26:10. By Christ. -- Joh 1:3,10; Col 1:16. By the Holy Spirit. -- Job 26:13; Ps 104:30. By the command of God. -- Ps 33:9; Heb 11:3. In the beginning. -- Ge 1:1; Mt 24:21. In six normal days. -- Ex 20:11; 31:17. According to God's purpose. -- Ps 135:6. For God's pleasure. -- Pr 16:4; Re 4:11. For Christ. -- Col 1:16. By faith we believe, to be God's work -- Heb 11:3. Order of First day, making light and dividing it from darkness. -- Ge 1:3-5;”
- Romans “Romans 1:20 (LEB) — For from the creation of the world, his invisible attributes, both his eternal power and deity, are discerned clearly, being understood in the things created, so that they are without excuse.”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 1 (introduction): Genesis 1:1 THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2) In the beginning--a period of remote and unknown antiquity, hid in the depths of eternal ages; and so the phrase is used in Pro 8:22-23. God--the name of the Supreme Being, signifying in Hebrew, "Strong," "Mighty." It is expressive of omnipotent power; and by its use here in the plural form, is obscurely taught at the opening of the Bible, a doctrine clearly revealed in other parts of it, namely, that though God is one, there is a plurality of persons in the Godhead--Father, So”
- Genesis (Protestant academic) “Tyndale House on Genesis 1:3: 1:3-13 In the first three days, God formed the chaos into a habitable world. 1:3 Then God said: Nothing in ch 1 is created apart from God’s powerful word (cp. Ps 33:6, 9). • “Let there be . . .” and there was: God’s command enacted his will to create the world. God is not a part of creation or limited by it; he is the supreme ruler over everything (cp. Neh 9:6).”
- Genesis (Protestant academic) “Tyndale House on Genesis 1:31: 1:31 The Creator declares his work good seven times in ch 1; following the creation of human beings, God declares it all very good.”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:7: 11:7 man is made in God’s image: See Gen 1:26-27.”
- Romans (Baptist/Reformed) “John Gill on Romans 1:23: And changed the glory of the incorruptible God,.... God is incorruptible and immortal in his nature, and so is opposed to all corruptible creatures and things: he has a glory which is essential to him, and a manifestative one in the creatures, and which is relative, and of right belongs to him: his absolute essential glory cannot be changed, cannot be taken away from him, nor given to another; but his relative glory may be said to be changed, when another is worshipped in his stead, and called by his name. So Philo the Jew (g) speaks of "some, who, leaving the true ”