Gênesis 1:2

And the earth. — The conjunction “and” negatives the well-meant attempt to harmonise geology and Scripture by taking Gênesis 1:1 as a mere heading; the two verses go together, and form a general summary of creation, which is afterwards divided into its several stages.

Was is not the copula, but the substantive verb existed, and expresses duration of time. After creation, the earth existed as a shapeless and empty waste.

Without form, and void. — Literally, tohu and bohu, which words are both substantives, and signify wasteness and emptiness. The similarity of their forms, joined with the harshness of their sound, made them pass almost into a proverb for everything that was dreary and desolate (Isaías 34:11; Jeremias 4:23). It expresses here the state of primæval matter immediately after creation, when as yet there was no cohesion between the separate particles.

Darkness. — As light is the result either of the condensation of matter or of vibrations caused by chemical action, this exactly agrees with the previous representation of the chaos out of which the earth was to be shaped. It existed at present only as an incoherent waste of emptiness.

The deep. — Tĕhôm. This word, from a root signifying confusion or disturbance, is poetically applied to the ocean, as in Salmos 42:7, from the restless motion of its waves, but is used here to describe the chaos as a surging mass of shapeless matter. In the Babylonian legend, Tiàmat, the Hebrew tĕhôm, is represented as overcome by Merodach, who out of the primæval anarchy brings order and beauty (Sayce, Chaldean Genesis, pp. 59, 109, 113).

The Spirit of God. — Heb., a wind of God, i.e., a mighty wind, as rendered by the Targum and most Jewish interpreters. (See Note on Gênesis 23:6.) So the wind of Jehovah makes the grass wither (Isaías 40:7); and so God makes the winds His messengers (Salmos 104:4). The argument that no wind at present existed because the atmosphere had not been created is baseless, for if water existed, so did air. But this unseen material force, wind (João 3:8), has ever suggested to the human mind the thought of the Divine agency, which, equally unseen, is even mightier in its working. When, then, creation is ascribed to the wind (Jó 26:13; Salmos 104:30), we justly see, not the mere instrumental force employed, but rather that Divine operative energy which resides especially in the Third Person of the Holy Trinity. But we must be upon our guard against the common error of commentators, who read into the text of these most ancient documents perfect doctrines which were not revealed in their fulness until the Gospel was given. It is a marvellous fact that Genesis does contain the germ of well-nigh every evangelical truth, but it contains it in a suggestive and not a completed form. So here this mighty energising wind suggests to us the thought of the Holy Ghost, and is far more eloquent in its original simplicity than when we read into it a doctrine not made known until revelation was perfected in Christ (João 7:39).

Moved. — Heb., fluttered lovingly. (See Deuteronômio 32:11.) This word also would lead the mind up to the thought of the agency of a Person. In Syriac the verb is a very common one for the incubation of birds; and, in allusion to this place, it is metaphorically employed, both of the waving of the hand of the priest over the cup in consecrating the wine for the Eucharist, and of that of the patriarch over the head of a bishop at his consecration. Two points must here be noticed: the first, that the motion was not self-originated, but was external to the chaos; the second, that it was a gentle and loving energy, which tenderly and gradually, with fostering care, called forth the latent possibilities of a nascent world.