It is a view held by many of all persuasions. Some even argue for evolution or adaptation as Scriptural on this basis. Many who believe this also argue that the creation of life, and of the spirit in man, were new acts of God. That is as may be but the writer was not writing as a scientist but as a believer, and he wrote without attempting to explain how God did it.
This is why all the above views can find some justification for their positions and many theories will fit the text. This was his genius. He did not try to go above what he knew, or claim to knowledge he did not have. It begins with God, and God is prominent all through it.
All is of God. This phrase is signifying the beginning of existence as we know it, the beginning of our universe. The writer is considering the beginning as it relates to man. It does not refer to the creation of God, Who has no beginning, nor necessarily to the creation of the angelic or spiritual world which is outside the scope of the universe as we know it.
This was the point at which God began His exercise of creation of the world which would lead to the creation of man.
Thus it is not the beginning of all things, but of all things physical, of all things as far as man was concerned. The writer certainly did believe that all things that are were created by God. But that is a spiritual world, not a physical one, and not prominently in mind here. Here action is concentrated on the earth and its environs. But in the end it is indicating that all things came from God. It is the plural of El or strictly eloah, which in the Bible is used in poetry , the Hebrew and Canaanite word for a divine or supernatural being.
It can also be used of supernatural beings such as angels or other world beings e.
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The plural here, however, which is used with a singular verb, is intensive indicating that God is greater than the norm. He is complex and great beyond description. The writer did not however think in terms of a trinity as shown by its use with a singular verb , although we may see that as nascent within it. It is never used in connection with creative material, and there is no suggestion in the account of any such material. In this form qal it is only ever used of the divine workmanship, and always indicates the production of something new.
It never has an accusative of material.
While it is not directly stated it thus implies creation from nothing, but that is not its main emphasis. Its main emphasis is the sovereign activity of God. These were seen as three unique beginnings, where what was added was totally new and not obtained from what already existed. But the stress is on the fact that they were created by God. From then on He will act upon the earth and adjust it and shape it so that it produces a world suitable for life, bringing in the activity of the heavens in the fourth day.
Then He will create life. Until the creation of life all will be produced from what was first created. We note here that light precedes life. Without light there could be no life. This idea will later be taken up by the Apostle John and spiritualised John 1: These are the physical heavens whose formation is later described.
The spiritual heavens are referred to indirectly in Genesis 1: And darkness was on the face of the deep. And the Spirit of God moved on the face of the waters. The remainder of the universe is not in mind. Try pronouncing the Hebrew quickly and deeply pronouncing toe - hoo wah boe -hoo. Like many Hebrew words it conveys its meaning by its sound as well as by its interpretation.
This is the condition in which God created the earth. He had made it formless that He may give it form, He had made it empty that He might fill it. He had made it covered with water that from that He might produce what is, as altered by His hand. Nor that forces of chaos were at work against which God had to fight. It was as He had determined it to be. God had created the earth covered in water and now He began His work upon it.
No conflict is involved. Thus the idea here is of an uninhabitable, lifeless and empty, water-covered earth.
Darkness is seen as negative. Unless God acts the universe such as it is will remain forever dark. So the primeval world is seen as formless, empty and dark, as without shape or evident light. It is covered with water. This dark, unshaped, mass is not God, it is not everything that is.
It has a surface, and over that surface God waits and is about to act. To the Israelite the deep itself was a mystery. It was dark, impenetrable, shapeless and for ever fluid. It formed nothing solid or specific. It had no form or shape, was ever changing and temporary, and was suitable as a description of ultimate formlessness and barrenness.
Here in the beginning it was dark and unformed because light and shape and form and all significance had yet to come from God, and He had not yet acted. There is no suggestion of a struggle. It is chaos in the sense of being unshaped and unformed and not controlled, utterly waste and shapeless and void.
Either way the idea is of God hovering over earth ready for action. It is the creative energy of God waiting to act. He Who is light is ready to act on darkness. He Who is all that is significant would bring significance to this shapeless mass. Creation takes place through His word, not through a wind.
Basically the writer is saying here that God is now hovering over His world about to reveal Himself in action. Our earth and heaven is seen as not all that there is. Compare its use in Deuteronomy The word as used here suggests intimate concern. The deeps were fluid, unshaped, dark and mysterious. They had no form. There was no atmosphere. They were therefore to the writer a perfect symbol of unformed existence.
God was not a part of the stuff of creation. He was there ready to act upon it. This deep was the incomprehensibly mysterious described in terms of what was indescribable, that which was formless and shapeless and waiting for God to give it shape, and form, and significance. And God is pictured as by His Spirit waiting apart from it to act on it from the outside. The writer is brief and to the point. God speaks and light is. That which was without form and empty now experiences that which makes it spring into positive existence.
That which was permanently lacking light, now receives light. And as light electro-magnetic waves is the basic essential of the universe we recognise that it is also necessary in the bringing into usefulness of earth. It is separate from Him and yet provided and sustained by His word. So by His word God produces positive out of negative.
It is through His sustaining that the universe continues as an inhabitable cosmos. It is significant that what is positive in the world is seen as not initially there in what was created, but produced from it by His word, a reminder that the whole universe and the whole of life on earth depends upon His continual sustenance Colossians 1: It will be noted that pantheism, which believes that everything is part of God, is excluded by all this.
His work of creation was separate from Himself, although He remained intimately connected with it. Not for this writer a god who interplays with others in a complicated scenario. God but speaks and His will is accomplished. The making of light and darkness; of water below and above the atmosphere and therefore of the atmosphere itself; of land and sea; and then of plant life. Then sun, moon and stars to control light and darkness; fish and birds to inhabit water and atmosphere; animals to inhabit land and sea and to partake of the plant life; and then finally man.
The point being made is that in each case God made provision for what was to come, and that that provision is from Him. We may complicate the process by our theories, we cannot evade the fact. Note the parallels between first and fourth, second and fifth, and third and sixth, while at the same time there is continual progression.
Note also that the eight resultants are fitted into a six period yom framework. To ancient man anything else was unthinkable. Even the seven spoke of God. And there was evening and there was morning one day. It is not that God was in any doubt about the outcome of His word. These words are just to confirm that His word achieved what He wanted to achieve. He saw that it was as good as He knew it would be.
His creation was in perfect harmony with His desires. In the one it describes the periods of light, in the other it describes the whole first period of creation. This is a strange and unnatural use of the term evening. Surely evening, in its natural meaning, is the gloaming going into night, not the total darkness before there was light? Evening was the time for rest and relaxation, but when morning came it was the time for action. So in each yom, evening is the time before God acted. God works in His own time. Light is made the basic yeast of the universe and of the world, and then it becomes something which contrasts with the darkness.
Is this a natural day?
Genesis 1 Commentary - Peter Pett's Commentary on the Bible
It is rather the principle of light and darkness, and its fluctuation, that is established here. He made the process. There is no suggestion that it is formulated into time cycles. If this is the natural meaning of the words it appears a little strange. This is not pandering to science, but simply using God-given intelligence in considering the narrative. What the writer is saying is that God is laying the basis for what is to follow, in His own way.
Pett, who has the patience of Job. Pett I would make this commentary in August of But I had not yet developed the tools and methodology for dealing with a large commentary that I now have. Even then, it took me a year to circle back to this project. My apologies to Dr. Pett and my gratitude for still letting us use his material. About the author Dr. The love, grace and sovereignty of God in creating, sustaining, ruling, redeeming and judging the world. The full plenary verbal inspiration and supreme authority of the Old and New Testament Scriptures as originally given in all matters of faith and practice, seeing them as the written Word of God—fully trustworthy for faith and conduct.
The dignity of all people, made male and female in God's image to love, be holy and care for creation, yet corrupted by sin, which incurs divine wrath and judgment. The atoning sacrifice of Jesus Christ on the cross: The bodily resurrection of Jesus Christ, the first fruits of our resurrection; his ascension to the Father, and His reign and mediation as the only Savior of the world.
The justification of sinners solely by the grace of God through faith in Christ alone without works being necessary for justification..
Nephilim in Peter Pett Commentary on the Bible for Jude
The ministry of God the Holy Spirit, who leads us to repentance, unites us with Christ through new birth, empowers our discipleship and enables our witness. The Church as the body of Christ, united with His body, both local and universal, the priesthood of all believers—given life by the Spirit and endowed with the Spirit's gifts to worship God and proclaim the gospel, promoting justice and love.
The personal and visible return of Jesus Christ to fulfill the purposes of God, who will raise all people to judgment, bring eternal life to the redeemed and eternal condemnation to the lost, and establish a new heaven and new earth. That it Might Be Fulfilled Appendix 2: Are We Approaching the Great Tribulation? Are You Ready to Die? The Pouring Out of the Holy Spirit. They were trying to mix the earthly with the heavenly and leave their proper sphere by renouncing the body of flesh as irredeemable, and seeking to attain life as spirit beings by occult means.
They were like many sects, who try to reach out into the spirit world. Furthermore we indulge in similar sins today when we seek to become involved with the occult. And the danger with some modern literature is that it can make such things appear harmless. And what happened to the angels who behaved in this way? He kept them in everlasting bonds under darkness to await their final judgment.
And the same will apply to these godless men. They too will face the final Judgment. Some cavil [make petty or unnecessary objections] at this interpretation and see this as referring to angels who sinned before the creation of man. But there is in fact no Scriptural evidence that any angels, apart from Satan, did fall before the creation of man. No indication of date is ever given to the few accounts of when the angels fell. On the other hand we do have grounds in the very literature which Jude will later cite the book of Enoch , for the idea that the first angelic fall took place in the days of Noah.
Thus in the Book of Enoch 1 Enoch we have the following description of the fall of these angels, who are called the Watchers, because they were watching over mankind:. And the angels, the children of the heaven, saw and lusted after them, and said to one another: In those days they shall be led off to the abyss of fire: And whoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations.
And destroy all the spirits of the reprobate and the children of the Watchers, because they have wronged mankind. However, he is implying that 1 Satan is an Angel and 2 that he did fall before the creation of man. This is what Pett concludes based on the apocryphal Book of Enoch about which I have written much.