One should not try to project a late idea back into biblical times in order to explain the Bible. In its rejection of polytheism biblical cosmology is of necessity radically different to its surroundings. It is not popular cosmology.

The basic question is whether our interpretation of the Bible is to be determined by the Bible itself or by some other authority. Once science has been set up as an autonomous authority it inevitably tends to determine the way in which we interpret the Bible.

the positions discussed tend to introduce a rule for the exegesis of Scripture which is not drawn from Scripture itself. If this is allowed then Scripture is no longer its own interpreter.

Peter’s argument in 2 Peter 3:5–7 does not shrink from reliance upon some of the details of the Genesis narrative. Other examples of biblical references back to Genesis (e.g., Ex. 20:11; Mt. 19:4; Rom. 5:12–19; 1 Tim. 2:13, 14), to be considered in more detail below, show a similar reference to specific details. Scripture itself gives no warrant for the oft-repeated claim that the details cannot be pressed and is not embarrassed to refer to specific details such as creation in seven days (Ex. 20:11) and creation of woman from the man (1 Tim. 2:13, 14)

among evangelicals anyway there is a willingness to accept the historicity of the patriarchal narratives. However, the patriarchal narratives are structured history in the same way as the earlier chapters of Genesis. They fit within a framework created by the heading ‘These are the generations of …’ (2:4; 5:1; 6:9; 10:1; 11:10; 11:27; 25:12, 19, etc.). There are clear instances of parallel structure. Thus the experiences of Isaac parallel those of Abraham. Both have barren wives (15:2; 16:1; 25:21). Both lie concerning their wives (20:2; 26:7). Both face famine in the promised land (12:10; 26:1). Both make a covenant with the Philistines (21:22–34; 26:26–33).

there is a need to return to interpreting Scripture by Scripture and not by hypothesis.

Exodus 20:8–11 is significant in that it gives us a clear answer to the debated question about whether the ‘days’ of Genesis are to be taken literally. The commandment loses completely its cogency if they are not taken literally.

This passage is also important in giving a proper direction to our thought. It is often said that the creation is described in seven days because this is the pattern of labour to which the Hebrews were accustomed. The text however says the very reverse. The Hebrews are to become accustomed to a seven-day week because that is the pattern that has been set by God. Rather than God being made to conform to an already established human pattern, man must conform to the pattern that has been set by God. The point is an important one as it is crucial to the distinction between true and false religion