Reviewed by John Rea

The work of an apologist in some ways parallels the work of a scientist. Both seek to "prove" (as in "establish by testing") the truth of their explanation for something and, thus, to defend their idea against challenges. Both look for solutions to problems, specifically inconsistencies and unanswered questions arising from their proposed explanations. A Christian apologist's job is to prove and defend the veracity of the Gospel, chiefly by establishing the reliability of Scripture and by solving apparent problems in biblical interpretation or theology. This brief background sheds light on the rise—and the fall—of an apologetics hypothesis popularly known as "the gap theory."

HISTORICAL ROOTS OF THE GAP THEORY

Christian apologists of the nineteenth century faced many daunting challenges, especially from emerging sciences. Geology seemed particularly problematic as researchers found evidence of Earth's ancient, tumultuous past—the gradual depositing of sedimentary layers interspersed by the violent bending, bulging, and breaking of Earth's crust—and began to comprehend the forces behind the deposition and tumult. Geology unearthed two grave concerns, one about the timing of creation and the other about the character of God. Archbishop Ussher's chronology, which dated Earth's origin at 4004 b.c.,¹ seemed an obvious mismatch with the findings of geology, and the "formless and void" (tohû wabohû, in Hebrew) condition of early Earth appeared too horrible and chaotic to align with the goodness of God.

Theologians saw a promising solution in the work of their predecessors and seized upon it. A few Bible scholars of the seventeenth century, wishing to establish the timing of Satan's fall and the angels' rebellion, had proposed a narrative gap (hence, a time gap of unspecified duration) between the creation of the universe ("the heavens and the earth" of Genesis 1:1) and the events of the creation week (Genesis 1:3-27).² Eighteenth century advocates of this view placed the gap precisely between Genesis 1:1 and Genesis 1:2, suggesting that Earth began, perhaps eons ago, as the abode of angels who ravaged and ruined it when they fell. The creation week, according to this scenario, could be viewed as a period of "restitution," the word originally attached to the gap hypothesis.³

From the fall of 2004 until the fall of 2005 I preached through the entire book of Genesis verse by verse. It was one of the richest and most rewarding studies I have ever done. I got so enthralled with preparing for the series that I ended up writing a 200-page introduction and commentary for our church that we printed in-house. Here is a section from the book that attempts to answer the most common questions about the perennially hot doctrine of creation. At the end of this document are some suggested resources for those wanting to study further on this issue.

Today a debate rages about the question of origins and where creation and humanity came from. Much of the passion that surrounds this question is because the question of origins has implications for everything else. For example, Genesis says that there was a beginning to history which means there will be an end. Genesis says that creation comes from God which means it belongs to God. Genesis says that people come from God which means that people will stand before God in the end.