THE GENESIS 1:1 GENESIS 1:2
Before he made the universe and the heavens God makes his plans
The Creation of the Spirit World
"Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; When the morning stars sang together, and all the sons of God shouted for joy? Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb?"
The Earth made perfect the first time
For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else.
Creation of the world (Kosmos, social order) that then was
2 Pet 3:5-7
Lucifer's (The bearer of God's Light) reign over the world that then was, no one knows the exact length of this reign but could have been a long one before he fell.
And he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; "
"This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men."
Lucifer, the original ruler of the earth, conceives the idea that he can get the cooperation of other angelic beings of the universe, dethrone God, and become the exalted supreme ruler of the universe.
"Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee."
"And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born."
" And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him."
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;
That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?
"And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him."
"And he said unto them, I beheld Satan as lightning fall from heaven."
"The waters are hid as with a stone, and the face of the deep is frozen."
" I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light."
The possibilities for the geologic ages are endless here and at the same time it keeps the 6,000 years intact, no reason to panic. It seems to fit well with a literal interpretation of Genesis once the other scriptures are brought to bear on it. And please keep in mind that scripture can have double meanings without losing it's integrity.
This theory is also called the restitution or recreation theory. Arthur C. Custance, who has written an excellent book in the theory’s defense, traces it to certain early Jewish writers, some of the church fathers, and even to some ancient Sumerian and Babylonian documents.
It crops up in the Middle Ages as well. It was in Scotland at the beginning of the last century, through the work of the capable pastor and writer Thomas Chalmers, that the idea gained real coherence and visibility. And this was LONG before Darwin's theory of beginnings took hold so we are not copying the World's views at all.
This theory is biblical first and commented upon before Evolution was conceived.
Pember wrote, “It is thus clear that the second verse of Genesis describes the earth as a ruin; but there is no hint of the time which elapsed between creation and this ruin.
Age after age may have rolled away, and it was probably during their course that the strata of the earth’s crust were gradually developed. Hence we see that geological attacks upon the Scriptures are altogether wide of the mark, are a mere beating of the air.
There is room for any length of time between the first and second verses of the Bible. And again, since we have no inspired account of the geological formations, we are at liberty to believe that they were developed just in the order in which we find them.
The whole process took place in preadamite times, in connection, perhaps, with another race of beings, and, consequently, does not at present concern us”
(G. H. Pember, Earth’s Earliest Ages and Their Connection with Modern Spiritualism and Theosophy. London and Glasgow: Pickering & Inglis, n.d., 28).
Harry Rimmer was another influential writer. In 1941 he authored a book entitled Modern Science and the Genesis Record. In it he said, “The original creation of the heaven and the earth, then, is covered in the first verse of Genesis. Only God knows how many ages rolled by before the ruin wrought by Lucifer fell upon the earth, but it may have been an incalculable span of time.
Nor can any students say how long the period of chaos lasted; there is not even a hint given. But let us clearly recognize in these studies that Moses, in the record of the first week of creation, is telling the story of God’s reconstruction; rather than the story of an original creation”
(Harry Rimmer, Modern Science and the Genesis Record (Grand Rapids: Eerdmans, 1941, 28).
First, in the Masoretic text of Genesis, in which ancient Jewish scholars attempted to incorporate a sufficient number of “indicators” to guide the reader in proper pronunciation and interpretation of the text, there is a small mark known as a rebia following verse 1.
The rebia is a disjunctive accent. That is, it serves to inform the reader that there is a break in the narrative at this point and that he should pause before going on to the next verse.
The rebia might also indicate that the conjunction that begins verse 2, a waw, should be translated “but” rather than the more common “and.”
This has bearing on how the second verse should be translated because, as we will see, it could be rendered “But the earth became a ruin.”
To be sure, the rebia was not in the original text of Genesis and therefore represents only the considered judgment of the Masoretes, but their opinion may guide us to a correct interpretation.
Second, there is the structure of the creation account itself. Each of the accounts of the activity of God on one of the creative days ends with the words, “And there was evening, and there was morning—the first [second, third, fourth, fifth, or sixth] day.”
In other words, there is a very marked parallelism. Moreover, on the second, third, fourth, fifth, and sixth days, those same sections begin, “And God said. …” It is only natural, therefore, to assume that the account of the first day of creation begins, not with verse 1 but with verse 3 where the parallel phrase occurs (“And God said, ‘Let there be light’ ”).
If this is so, then the first two verses stand apart from the rest of the account and describe a creation prior to the work of God on the first day.
Third, there is the possibility (some would say necessity) of translating the Hebrew verb “to be” (hayah), which occurs in verse 2, not “was” but “became.” So the verse would read, “But the earth became formless [that is, a ruinous mass] and empty [that is, devoid of life].”
It is also possible that the verb is to be taken as pluperfect with the meaning, “But the earth had become… .”
In Arthur Custance’s defense of the gap theory’s exegetical base, the point is made that the Hebrew verb hayah, while frequently translated “was” rather than “became,” nevertheless primarily means “became” for the simple reason that the Hebrew language does not really need a verb for “be.”
That is, if a Hebrew-speaking person wanted to say “The man is good,” he would not use a verb at all but would simply say, “The man good.”
The verb would be implied. This sentence differs from the descriptive phrase “The good man,” because the Hebrew way of saying that is “The man the good.”
But they sometimes do. Besides, there is the important text in Isaiah 45:18 that says, using the words of Genesis 1:2, that God did not create the world a ruin. If this is a direct reference to Genesis, as it may be, it says that God did not create the world in the state portrayed in Genesis 1:2.
One serious criticism of the gap theory is that it gives one of the grandest and most important passages in the Bible an unnatural and perhaps even a peculiar interpretation.
This is hardly a conclusive argument, but it is probably the point at which most other Bible students and scholars begin to hesitate.
Ramm puts it like this: “From the earliest of Bible interpretation this passage has been interpreted by Jews, Catholics and Protestants as the original creation of the universe. In seven majestic days the universe and all of life is brought into being. But according to Rimmer’s view the great first chapter of Genesis, save for the first verse, is not about original creation at all, but about reconstruction.
The primary origin of the universe is stated in but one verse. This is not the most telling blow against the theory, but it certainly indicates that something has been lost to make the six days of creation anticlimactic” (Ramm, Christian View, 201).
This same argument may also be stated biblically, which Ramm does not do but which would presumably have more weight with the gap theory advocates.
To give just one example, we read in Exodus 20:11, “For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day.” A person might point out that the verb used here is “made,” not the powerful Hebrew verb “created” (baraʾ), and that this allows for a recreation or reforming.
But that aside, the verse does sound like a description of an original creation. “It neither states nor implies recreation to most people”
(L. Duane Thuman, How to Think about Evolution & Other Bible-Science Controversies . Downers Grove, Ill.: InterVarsity Press, 1978, 121).
Second, the exegetical data, while impressive, is nevertheless far from certain. And it must be certain if we are to be expected to embrace such an unusual theory. I have argued above that critics of the gap theory have been far too cavalier in dismissing its supporters’ exegetical arguments, but those arguments are still not clearly right.
The Hebrew verb hayah may mean “became,” but there is no doubt that it is also correctly translated “was” and that far more frequently. Again, waw may even mean “but,” although it more commonly means “and.” And as for tohu wa bohu, this may simply mean that the land in question was uninhabitable. Whether that condition was the result of God’s judgment on the earth or was due to some other factor is to be determined from the context and not from the words themselves (cf. Isa. 24:1 and 45:18; Jer. 4:23–26).
It is significant in this regard that, although the New International Version supports the possibility of translating the Hebrew hayah as “become” in a footnote to Genesis 1:2, it does not render Isaiah 45:18 in a way that would support the gap theory.
HERE'S PART 2