Sunday Evening Bible Study
April 13, 2003
I. Introduction
a. Last Week we considered the following in reference to our ‘scale’ of Genesis as our ‘blueprint’ of the plan of God:
i. Author: Moses
ii. Date: 1446-1440
iii. Purpose: Show Beginnings and Provisions
iv. Outline: See Last Weeks Notes
v. Timeline: ~ 2200 years from about 4000BC to 1700BC
b. This week we will deal with the first words written of the Revelation of God to mankind.
II. Genesis 1:1
a. “In the beginning God created the heavens and the earth”
i. The first words of the Bible presuppose God. This is much unlike all the other cultures of the world; which feature as center focus of their recorded histories the beginnings of their god or gods. For consideration here is
1.
Ancient Babylonians, “Epic of Creation”
a.
In
the fifth tablet of the Babylonian Epic of Creation, we read:
1. He (Marduk) made the station for the great gods;
2. The stars, their images, as the stars of the zodiac he fixed.
3.
He ordained the year, and into sections (mizraôta) he divided it.
4. For the
twelve months he fixed three stars.
b. The previous four tablets deal with where the gods came from and struggles for power.
2. Assyrians “as Jastrow has pointed out, Shalmaneser II (859-825 bc) had only eleven gods in his pantheon: Ashur, Anu, Bel, Ea, Sin, Shamash, Ninib, Nergal, Nusku, Belit and Ishtar. Sennacherib (704-681 bc) usually mentions only eight; namely, Ashur, Sin, Shamash, Bel (that is, Marduk), Nabu, Nergal, Ishtar of Nineveh and Ishtar of Arbela.” [International Standard Bible Encyclopedia]
a. All of these gods were localities who had diverse histories and backgrounds.
ii. The True God is seen as apart from his creation implying holiness and separateness that will be further shown in Genesis.
1. Loss of fellowship after the fall
2. God’s swearing by Himself before/to Abraham
3. Dealing with Joseph’s brothers
iii. Additionally it can be seen from the outset that God is good and orderly.
1. The creations account does not come out of an inner conflict inside of God but rather creation is shown as a facet of God’s love and provision as we shall see later in the text.
b. In the beginning…
i. This phrase comes from one word in Hebrew
úéLØà…a
or Barashith
ii. It is used about 48 times in the OT and is translated the first, in place, time, order or rank (specifically a firstfruit):—beginning, chief (-est), first (-fruits, part, time), principal thing.
iii. The agricultural facet of this word is indicative of God’s prior thought to anything being created and that the heavens and the earth are what is rendered by God and not vise versa.
iv. This word is also important since in Hebrew that is the name of this book, “In the Beginning.”
c. …God created…
i. This phrase in Hebrew is
íéä”GàÁ
àøˆa˜ or Barah Elohim
ii. Elohim
1. This is the generic name of God. To give Gods covenantal name (YHWH) here would confuse the idea of only One God having created everything
iii. Barah
1. Is a verb that is used 48 times in the OT. It is a primitive root; (absolutely) to create; (qualified) to cut down (a wood), select, feed (as formative processes):—choose, create (creator), cut down, dispatch, do, make (fat).
2. The idea behind this word is creation ex niliho or creation out of nothing.
3. When a qualifier is present (unlike here) then the word indiated the changing of form in a sterilizing sense. Ex. To barah a tree might mean to cut it down for firewood.
4. When a qualifier is not present (as is the case here) the term indicated absolute creation. Ex. The SPV (Stephen’s Paraphrased Version) might read ‘Out of nothing did God create the heavens and the earth’ to indicate originally God did not simply reorder what was there but started something new.
d. …the heavens and the earth.
i. Two words are used to indicate this. They are common and used a lot
íPîÇLÜ or shamaim and õø†àÆ or eretz
ii. Shamaim
1. The second form being dual of an unused singular; from an unused root meaning to be lofty; the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve):—air, X astrologer, heaven (-s).
2. Notice that the high here is emphasized.
3. there is no hint that god himself is identified by any one star, but rather all stars are created by God in His good pleasure.
iii. eretz
1. From an unused root probably meaning to be firm; the earth (at large, or partitively a land):— X common, country, earth, field, ground, land, X nations, way, + wilderness, world.
2. The contrast to high is mentioned here, the low.
3. John Sailhamer of DTS questions whether eretz is used to indicate just the earth in general or perhaps more specifically the nation of Israel since the Hebrew word eretz is interchangeable with Israel in some places.
iv. Putting the shamaim and eretz together shows:
1. The creative order of God from highest to lowest
2. The Unobtainable to the Obtainable
3. The Spiritual to the Physical
e. So what is being taught here in relationship to other OT and NT passages?
i. Duet. 4:32
1. States that Israel coming out of Egypt is the most remarkable thing since the creation
ii. Psalm 89:1-12
1. Shows the ownership of everything by God; which He has created.
iii. Isaiah 40:26
1. The creation of all the stars and protection of them by God.
iv. Isaiah 42:5
1. Affirmation of God’s creation and provision.
v. Isaiah 45:18
1. A parenthetical note causes us to realize that God did not form the earth to be empty and void but to be inhabited. This is going to be important as we search the next verse for meaning.
vi. John 1:1-14
1. The Genesis of the NT, this passage teaches:
a. The Diety of Christ (the Word)
b. Creation of everything that was created by Christ.
c. Christ was the original Light before there was illumination given on the 4th Day.
III. Genesis 1:2
a. “The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.”
i. There are several ideas that are centered on this particular passage.
1. The Gap Theory
2. The Power and Presence of Darkness
3. The Vibration and Harmony of Creation
ii. The Gap Theory
1. The gap theory basically states that there could have been some unimaginable time between Genesis 1:1 and 1:2 in which the Earth became formless and void. The ISBE gives this treatment:
The creation account is
described from the perspective of someone standing on
the surface of the “earth,” observing each day’s events. The formless and empty
state of the earth has been interpreted in several ways: (1) The traditional view
interprets v. 1 as God’s first creative act;
vv. 2-31 give a detailed description of
God’s subsequent creative work. Therefore, v. 2 does not reflect a negative
concept, but rather an unfinished beginning. (2) Proponents of the “Gap Theory”
translate the Hebrew word hayetah as “became” instead of
“was” (v. 2).
According to this translation, v. 1 describes an original creation of God (Job
38:6; John 1:3; Heb 11:3), and v. 2 explains that the earth “became” chaos.
Verse
2 is interpreted negatively as a description of the earth under judgment (cf.
Isa
24:11; 34:11; 45:18; Jer 4:24-26), a state resulting from the expulsion of
Satan
from heaven (Isa 14:12-17; Ezek 28:11-19; 2 Pet 2:4; Jude 6). Therefore, there
is
an indeterminable gap of time between vv. 1 and 2. The “six days” of creation
(vv. 3-31) describe God’s re-creation of the chaotic earth. (3) The proponents
of
the “Literary Gap Theory” interpret v. 1 as a topic sentence, summarizing the
subject of the six days of creation. Verses 2-31 explain how God created the
universe (v. 1) by giving a detailed account of the reshaping of the earth. In
this
view, v. 2 describes the circumstances of the earth at the time God uttered His
first creative word (v. 3). There is no time gap between vv. 1 and 2; the “gap”
is
only a literary one, in which v. 1 is the title of the account and vv. 2-31 are
the
content. As in the second view, v. 2 reflects the conditions of the earth under
judgment due to the fall of Satan; but this judgment occurred before v. 1. The
Spirit “was hovering” like an eagle over its young (Deut 32:11). God’s Spirit
is
responsible for life (Job 33:1-4).
2. This chart from the Wilmington Bible dictionary offers some counter content to clear up some misconceptions about the:
|
The Gap Theory |
||
|
MEANING OF |
In Gen. 1:1 God created
a perfect and complete universe. Between 1:1 and 1:2
Satan’s rebellion marred this perfect universe. From 1:2 on, God remolds
this sin-marred creation. |
|
|
POPULARITY OF |
Made popular and well known
by two men: George H. Pember in 1876 C. I. Scofield in 1917 |
|
|
CONSIDERATION OF |
||
|
Arguments FOR Gap Theory |
Arguments AGAINST Gap Theory |
|
|
WORDS: “Without form and
void” always indicate judgment. (See Isa. 34:11;45:18; Jer. 4:23.) |
FALSE. Words can often
simply refer to lifelessness and empty space. (See Job 26:7; Deut. 32:10.) |
|
|
VERB: “Was” in 1:2
should be translated “became.” |
FALSE. Hebrew word hayetha
(was) is almost always translated “was.” It is used 264 times in the Pentateuch.
Of these, it is translated “was” 258 times. See Jonah 3:3 for an example. |
|
|
THERE IS A DIFFERENCE
BETWEEN CREATED (BARA) AND MADE (ASAH) |
FALSE. Words are used
interchangeably. EXAMPLE: 1. GOD created (bara)
the great sea monsters (1:21). 2. GOD made (asah)
the beast of the earth (1:15). 3. “Let us make [asah]
man” (1:26). 4. “So God created [bara]
man” (1:27). |
|
|
WORD “DARKNESS”
INDICATES JUDGMENT. (SEE 1:2.) |
FALSE. Darkness here is simply
the absence of light and is sometimes spoken of as being good. (See Ps.
104:20, 24.) |
|
|
WORD “REPLENISH” IN 1:28
INDICATES THE WORLD WAS ONCE FILLED. |
FALSE. Hebrew word male
almost always means simply “to fill.” (See Ex. 40:34; 1 Ki. 18:33; Ps. 107:9.) |
|
3. Pastors Opinion: Although it is reasonable to believe that there is no existence of time until the first 24-hour day begins at the utterance of ‘Let There Be Light’ there is no credibility to the idea that the earth was inhabited before according to an argument from silence. If there was we are not aware of it be scriptural revelation. Dinosaurs are more naturally destroyed during and after the flood as a negative reaction to a new environment. I do believe however is appropriate to see the angelic fall between 1 & 2 and the voiding of what Isaiah 45:18 assures us the heavens and earth is created in a perfect state.
iii. The Power and Presence of Darkness
1. Darkness is set in opposition to light. There really no such thing as darkness, it is merely an estimation of how much light is diminished according to a particular scale.
a. The darkness compared to the Fire on the mountain of Mt. Sinai
b. The Prominence of God over Darkness in Psalm 18:9, 10
He bowed the heavens also, and came down;
And thick darkness was under his feet.
And he rode upon a cherub and did fly;
Yea, he soared upon the wings of the wind.
c. Darkness at the Time of Christ’s Crucifixion.
2. If darkness is a misapplication of light then the
iv. The Vibration and Harmony Theory
1. I have always been fascinated with the interaction of vibration upon the physical world. The Bible tells us that vibration is a key element in the creation and sustaining of this universe. In fact the Holy Spirit was Brooding, or Hovering or my favorite Vibrating over the surface of the deep.
2. Vibration is a key element of everything. Absolute Zero is the point where particles on a molecular level quite vibrating.
3. The Holy Spirit in turn is the sustainer of all creations. Job 34:14 assures us that, “If He should determine to do so, if He should gather to Himself His Spirit and His breath, all flesh would perish together, And man would return to dust. Vibration is a part of life.
4. The Universal system is going to begin to break down at the point that the Holy Spirit is taken out of the way causing catastrophes.
b. The earth was formless and void…
i. Some importance of these words:
1. Earth is treated in the section above
2. Formless and Void
3. eäzÊ or toho and eäaÊ or boho
a. Alliteration is a device used in many languages and Hebrew is no exception
4. Toho (pronounced tohu)
a. From an unused root meaning to lie waste; a desolation (of surface), that is, desert; figuratively a worthless thing; adverbially in vain:—confusion, empty place, without form, nothing, (thing of) nought, vain, vanity, waste, wilderness.
b. Used 19 times in Scripture usually in conjunction with something that cannot bring about anything like idols, deserts, stupidity, and the void of space.
5. Bobo (pronounced bohu)
a. From an unused root (meaning to be empty); a vacuity, that is, (superficially) an undistinguishable ruin:—emptiness, void.
b. Only used 3 times in Scripture and always in conjunction with toho.
1. Genesis 1:2
2. Isaiah 34:11
3. Jeremiah 4:23
c. This term is always associated with the special emptiness of creation.
c. …and darkness was over the surface of the deep…
i. Some importance of these words:
CLÚç cosheck, ìòÇ al, íéð„tÈ panim and íBäz tehom
1. Chosheck
a. the dark; hence (literally) darkness; figuratively misery, destruction, death, ignorance, sorrow, wickedness:—dark (-ness), night, obscurity.
2.
Al
a. Used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications:—above, according to (-ly), after, (as) against, among, and, X as, at, because of, beside (the rest of), between, beyond the time, X both and, by (reason of), X had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through (-out), to, touching, X with.
3.
Panim
a.
Plural
(but always used as a singular) of an unused noun (äð†tÈ paòneh, paw-neh'; from 6437); the face
(as the part that turns); used in a great variety of applications
(literally and figuratively); also (with prepositional prefix) as a preposition
(before, etc.):— + accept, a (be-) fore (-time), against, anger, X as
(long as), at, + battle, + because (of), + beseech, countenance, edge, +
employ, endure, + enquire, face, favour, fear of, for, forefront (-part), form
(-er time, -
ward), from, front, heaviness, X him (-self), + honourable, + impudent, + in,
it, look [-eth] (-s), X me, + meet, X more than, mouth, of, off, (of) old
(time), X on, open, + out of, over against, the partial, person, + please,
presence, prospect, was
purposed, by reason, of, + regard, right forth, + serve, X shewbread, sight,
state, straight, + street, X thee, X them (-selves), through (+ -out), till,
time (-s) past, (un-) to (-ward), + upon, upside (+ down), with (-in, + stand),
X ye, X you.
4. Tehom
a. (Usually feminine) from H1949; an abyss (as a surging mass of water), especially the deep (the main sea or the subterranean water supply):—deep (place), depth.
d. …and the Spirit of God was moving over…
i. Some importance of these words:
ç—eø or ruach, íéä”GàÁ or elohim and
óç—øˆ or rachaf íPîÇ or
mayin
1. Ruach
a. wind; by resemblance breath, that is, a sensible (or even violent) exhalation; figuratively life, anger, unsubstantiality; by extension a region of the sky; by resemblance spirit, but only of a rational being (including its expression and functions):—air, anger, blast, breath, X cool, courage, mind, X quarter, X side, spirit ([-ual]), tempest, X vain, ([whirl-]) wind (-y).
2. Elohim
a. gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:—angels, X exceeding, God (gods) (-dess, -ly), X (very) great, judges, X mighty.
3. For surface or Panim see above
4. Rachaf
a. A primitive root; to brood; by implication to be relaxed:—flutter, move, shake.
e. …over the surface of the waters.
i. Some importance of these words:
1. íPîÇ or mayin
2. Mayin
a. Dual of a primitive noun (but used in a singular sense); water; figuratively juice; by euphemism urine, semen:— + piss, wasting, water (-ing, [-course, -flood, -spring]).
f. So what is being taught here in relationship to other OT and NT passages?
i. Psalm 104:28
1. The recreation of the earth by God is hinted at.
ii. Isaiah 45:18
1. A parenthetical note causes us to realize that God did not form the earth to be empty and void but to be inhabited. The tohu and biho was obviously the result of something else. Here may be the first reference to corruption.
iii. Mark13:19
1. The tribulation period will be more sever than the period of angelic fall prior to verse 2 of Genesis 1.
IV. Conclusion
a. The language of the Bible is very specific in its implications. We are introduced to this in areas like:
i. Origins of Heaven and Earth
ii. Relation of Creator to creation
iii. The Sustaining of all things created.
b. Next week we will see all of this raw material turned into a world for the good of mankind.
c. Questions?
d. Pray
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