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Hey, welcome to the Methodist Voice.

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The purpose of our time together is to grow in the knowledge of God revealed in the pages

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of scripture.

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2 Corinthians chapter 3 tells us that when we contemplate the God revealed in scripture,

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it transforms us into His image.

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The transformation beautifies our minds and hearts and we then beautify the world together.

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We think that's time well spent.

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Thanks for joining us.

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I hope you enjoy today's episode.

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Welcome everyone to episode three of the Primeval podcast.

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In our last episode, we covered Genesis 1, 1 in the beginning, God created the heavens

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and the earth.

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And so that's describing God creating physical reality.

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In Genesis, we are provided an account of a supernatural God's self-disclosure to humanity,

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a humanity which exists within physical reality.

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In that reality, the supernatural realm is hidden from us.

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As such, the creation account of Genesis doesn't discuss with much detail the creation of other

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key characters who exist in a non-physical supernatural reality.

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It's important to note that because many of these beings will be introduced later in Genesis

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1 through 11 without any introduction whatsoever.

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And the story kind of unfolds in the beginning as these two realities really existing as

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one reality.

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Humans interacting with these beings in a way that we don't currently interact with

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them.

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And so that's also a part of the story that we'll explore as the episodes unfold.

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The fact that human beings initially appear to have or share a reality, the same reality

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with these beings and interact with them on levels that we don't currently.

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So this is a good point to discuss.

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A question that begs asking, when were the angels created?

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Who or what are they?

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Because they appear all over the pages of these stories without any explanation.

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So these beings are non-material spirit beings who exist separate from the physical universe.

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That's how we would understand it currently.

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As such, these beings do not exist within time and space like we do.

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They don't require an environment of a physical universe for their existence like we do.

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Furthermore, the laws of physics don't appear to apply to their being or operation like

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they do to humanity.

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And as such, they're capable of way more than we are on many different levels.

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Since Genesis is giving an account of God creating the physical universe, their creation

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is not included here.

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And so the best record we have of the timing of their created existence is from the book

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of Job.

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In Job 38, and this will play into when we get into the seven days of creation, Job 38

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and this description will play into our thinking there as well.

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Here's what it says in Job 38 verse 1.

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And this is in response to Job kind of lamenting the circumstances of life that he has suffered

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and the injustices that he feels he has suffered and his contemplating those with his friends.

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This is God's response to all of their opining.

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Then the Lord answered Job out of the whirlwind and said, Who is this that darkens counsel

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by words without knowledge?

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Dress for action like a man.

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I will question you, and you make it known to me.

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Where were you when I laid the foundations of the earth?

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Tell me if you have understanding.

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Who determined its measurements?

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Surely you know.

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Or who stretched the line upon it?

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On what were its bases sunk?

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Or who laid its cornerstone when the morning stars sang together and all the sons of God

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shouted for joy?

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It's important to consider this here in our study of Genesis because while the creation

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of these created non material and in comparison with humans, God like beings, what we typically

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call angels, is not recorded anywhere in scripture.

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Their operations are everywhere.

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So Job, what we just read is the closest account of their creation that they were present and

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participating while God was in the act of creating the physical universe.

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They're already there.

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And so their operations are everywhere and that applies to both for good and for evil.

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And so this will be especially important to consider when we discuss the downfall of humanity,

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which we're going to read about later in Genesis.

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The blame for which will be largely borne by the rebellious and evil contingent of these

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beings.

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So in order to better understand their role in the story, we're going to look at what

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the dictionary of deities and demons in the Bible has to say about these entities.

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This is a very good resource.

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And so let's first look at what it has to say about the word angels.

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It's based upon the Hebrew word malak.

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And so the consonants L and K in the Semitic languages signify send.

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It's a function with a more focused nuance in certain languages of specifically send

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with a commission, send with a message.

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They're messengers.

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And so malak is a job description.

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It's a function.

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It's not a class of being.

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So this speaks of a role that these beings fulfill, not the nature of the beings itself.

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A problem arises because the same word is used of human beings who played this same

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role both in the Old and New Testaments.

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The Bible characteristically uses malak to designate a human messenger.

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Here's an example, first Samuel 11, four, first Kings 19, two, a small number of the

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over 200 occurrences of the word in the Old Testament refer to God's supernatural emissaries

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as God's envoys.

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They represent extensions of God's authority and activity beings mighty in strength who

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perform his word, Psalm 103 20.

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Supernatural messengers in other ancient Near Eastern cultures typically are identified

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by the lexical item or the definition in that language also used to identify human messengers

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or subordinates sent on missions.

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So there is therefore no specially reserved term to distinguish a class of such gods,

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little G gods from other little G gods on the other hand, or from human messengers.

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And so the translation of malak by angel in English Bibles obscures the ancient Israelite

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perception of the divine realm.

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Where English angel is used for the English angel is the undifferentiating term for all

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of God's supernatural assistance malak originally could be applied only to those assistants

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whom God dispatched on missions as messengers.

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Thus, an early Israelite from the period of the monarchy would probably not have identified

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the term like cherubim and seraphim as Malakim or angels.

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Because the frightful appearance of these creatures cherubim and seraphim would have

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made them unlikely candidates to serve as mediators of God's message to humans.

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And indeed, there's no record of their ever having done so in the Old Testament.

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So even the Greek word angelos meant at first simply messenger.

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It's only in later texts in the Old Testament and everywhere in the Apocryphal in the New

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Testament text that the words malak and angelos became generic terms for any of God's supernatural

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assistants, whether they function as messengers or not.

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So the word malak or angel is the word we use to refer to humanoid looking divine beings.

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We'll continue to use that word throughout this podcast for the humanoid looking divine

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beings that are manifest in scripture.

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And even those appear in several different types or classes.

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So for instance, in Jewish literature from the second temple period, a tendency can be

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observed to differentiate between groups, categories or ranks of angels.

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For instance, the word archangel is used.

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It brings a hierarchy into the angelic world.

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Not all angels are created equal.

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Not only do they have different functions and different types or classes, but different

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ranks.

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There's a lot more variety there than what we typically think of.

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A lot of different roles.

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So there is a kind of a hymn, a hymnic passage was probably something that was sung or a

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poem.

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Extoling Jesus Christ in the book of Colossians, it says, for in him all things in heaven and

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earth were created, things visible and invisible, whether thrones or dominions or rulers and

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powers.

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That's a variety of different positions of authority and spheres of influence held by

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these divine beings.

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That's what it's referred to.

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All things have been created through him and for him.

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So even though they have their divine in nature and have significant positions of authority

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and large spheres of responsibility, they're still created beings by the one true God and

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his unique son, Jesus Christ.

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And they're created to serve his plans and purposes.

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Not all of them do.

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That's Colossians 1 16.

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So here the term thrones, like the other words, denotes heavenly beings.

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You could say you could use the term gods, little G gods.

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It occurs within this meaning only here in the Bible.

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But the words are found in similar lists like in first Corinthians 15 24, Ephesians 1 21,

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Ephesians 3 10, 6 12, 1 Peter 3 22.

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While rulers and powers are mentioned together in places like Colossians 2 10 and verse 15.

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The author of the epistle to the Colossians is not interested, we'll say it's Paul, in

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the exact function or hierarchy of the four heavenly beings mentioned in 1 16.

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He emphasizes that all of them are subordinate to the creator and his son, the firstborn

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of all creation in whom they were created.

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They have definitely been subdued and rendered powerless at the death and exaltation of Christ.

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They've been defeated.

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Believers have authority over these beings.

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That doesn't mean that they have ceased to exist or ceased to function.

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Paul refers to them as the god of this world.

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Satan, the leader of them is the god of this world.

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So there's a hierarchy that exists on the good side of the equation and the bad side

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of the equation.

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Colossians 2 15 and 1 Peter 3 22 says they have been defeated even though they continue

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to exist and function.

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But at the end of time, every ruler, every authority and power will ultimately be destroyed.

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So there will be an end to their existence and function.

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1 Corinthians 15 24.

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Human beings should worship God and his son, not inferior angelic beings.

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Now that should be obvious, but you've got to say it.

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Just throw it out there because somebody will get scared because you're talking about this

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topic like you are.

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You know, I don't think anybody listening to this thinks we're supposed to be worshiping

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any of these beings.

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We're only worshiping the one true God and his son, Jesus Christ.

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But let's move on to a different term.

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Even a different divine being altogether.

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There's the term cherubim.

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It occurs 91 times in the Hebrew Bible.

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It denotes the Israelite counterpart of the Sphinx.

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That's one of the reasons we chose that figure as the image for this podcast because this

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these beings described as cherubim are represented in many different cultures, not just Israelite

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or Egyptian, but it's the Israelite counterpart of the Sphinx known from the pictorial art

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of the ancient Near East.

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And that's true.

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Like we say in Egypt and Assyria, many different places you can find these types of characters,

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even in China.

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In the Bible, the cherubim occur essentially in two functions as guardians of a sacred

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tree or as guardians and carriers of a throne.

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The biblical cherubim sometimes appear as guardians of the sacred tree.

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We'll see that in Genesis chapter three.

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You'll also see it in first Kings 629, Ezekiel 41 18, Ezekiel 28 14.

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The most important function of these beings is that of bearers of Yahweh's throne, like

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found in Ezekiel 10 20.

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In this function, the cherubim expressed the royal majesty of Yahweh, his holiness, his

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presence.

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The other word that we find in the Bible describing an even different class of beings is the word

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seraphim.

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That's the name given to beings who sing to Yahweh as king, like in Isaiah six verses

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two through three.

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They carry out an act of purification for Isaiah in verses six through seven.

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The seraphim are now generally conceived as, wait for it, winged fiery serpents with certain

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human attributes.

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That's weird.

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It's generally taken, the word seraphim, as a derivative of the verb serap, to burn, to

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incinerate, to destroy.

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Is it ringing a bell for you?

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Since the verb is transitive, serap probably denotes an entity that annihilates by burning.

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While the etymological sense is thus the one who burns enemies.

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The term refers several times to some serpentine being.

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That should be creating a picture and ringing a bell for you of a creature in mythology

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described as doing these types of things.

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In light of how these beings are described, hopefully it's brought up the picture of what

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we call dragons here.

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Just like the figure of the Sphinx can be found all over the world in ancient cultures,

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so can the figure of the dragon.

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Dragons are worshiped in places like not just the ancient Near East, but China, even South

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Central America.

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They have figures like the Aztec god Quetzalcoatl.

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There's no explanation for that.

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Why do all of these completely disconnected ancient cultures have this dragon figure that

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they recognize and worship?

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There's no good explanation for that.

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Mesopotamian, Hittite, Canaanite, Egyptian, Iranian, Greek myths.

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They all describe battles between a figure representing chaos, like a dragon, and causing

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rebellion, and a still young supreme god who restores the order of the gods by overcoming

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the monster.

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Marduk vs Tiamat, the weather god vs Iliancas, Bael vs Yam, Horus vs Seth, Indra vs Vrita,

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Apollo vs Python, Zeus vs Typhon.

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The conflict usually takes place in primeval ages, but is sometimes transposed to the world

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of human history and reenacted on special occasions like a military victory or an ascension

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ceremony.

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Whereby the king appears as the god who triumphs over the dragon.

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The execution of rebels and other enemies seems sometimes to have been inspired by the

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killing of the dragon in mythological traditions.

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So it's a common myth found in all cultures throughout time.

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So in closing, it is the rebellious contingent of these beings who were likely worshiped

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by the ancients.

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They were rebellious in receiving worship from the ancients.

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That is what they desired, and it was not tolerated by the one true god revealed in

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the pages of scripture.

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It's the activity of these beings which was recorded in their mythologies and even in

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Jewish books like Enoch.

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Genesis is going to function to set the record straight on precisely who the uncreated god

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is, how he is differentiated in both character and type from these created, but in comparison

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to humans, little g, god-like beings.

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They play a major role not only in Genesis 1-11, but in the entire story of scripture.

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So this has just been a brief introductory overview of the topic.

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Basically according to Job, these beings were created before god began the creation of the

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physical universe, and they witnessed and celebrated to some extent may have participated

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with god in the creation of the physical universe.

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So their knowledge about it far transcends that of human beings.

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So that's why we're covering it here.

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This has just been an introductory overview, but stay tuned because we will be discussing

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with even more detail in future episodes the nature of the being and the activity of these

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creatures as they're described and alluded to in scripture, but only in very vague ways.

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We'll have to get more information about them from other places that reveal more information

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about who and what these beings are, how we're to think about them, how we relate to them,

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etc.

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So, hope you enjoyed this episode.

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We will continue in the book of Genesis chapter 1 in the next episode.

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See you then.

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Have a good one.

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Hi.