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In the verses following Isaiah’s identification of Lucifer as the one whose fall created the “without form, and void” era of Earth, we see that very era described in further detail:

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?” (Isaiah 14:16–17)

Again, scholars are often quick to point out that this is a continuation of the taunt directed at Nebuchadnezzar, and, again, I will remind the reader that it is both, as the prophetic utterance is dual purpose: Isaiah was describing Nebuchadnezzar as possessed by, or driven by, the ancient Luciferian spirit of self-aggrandizement, and therefore, the fall of Lucifer is here described in cautionary fashion. It is said, at times, that verses 12–15 describe Lucifer, while verses 16 and 17 switch back to Nebuchadnezzar; in other words, by the time we reach verses 16–17, Lucifer is out of the picture and we’re back to looking at a human king. The same scholars, however, only rarely explain how verses so widely acknowledged by theologians to have been a description of Lucifer (vv. 12–15) suddenly shift back to the human king, and why it’s irresponsible to see verses 16 and 17 as a continuation of Lucifer’s fall narrative. (When they do explain this, their answers are based on each scholar’s own interpretational logic and is, therefore, not binding.)

Well, I mean, it sounds like it’s a human in reference. After all, it says “the man,” right? Lucifer was not a “man.”

No, he wasn’t, but he was “male,” and that’s what the Hebrew word (is) in this instance means: “Is this the [non-female being] that made the earth to tremble…?”

Many other Bible scholars naturally view certain portrayals in these verses—such as making the whole Earth a “wilderness”—and conclude that this could not be done by a human king. Nebuchadnezzar, as powerful as he may have been, wasn’t capable of wielding such a widespread influence on the planet. Thus, Lucifer may still be in the prophet’s mind here. If this is so, we have a description (albeit a small one) of the Earth during its “void” era: “They that see thee [Lucifer]” is from the Hebrew primitive root verb ra’a, meaning “to see,” as opposed to any kind of identified people groups or species, so there is no way of knowing who is currently observing the enemy’s actions. The door is left ajar for this to be a pre-Adamic race of some sort (those who also watched as Lucifer “weaken[ed] the nations” in verse 12), or possibly the fallen angels who followed Lucifer in his fall, now clearly disappointed in the trembling of Earth and the shaking of kingdoms they first believed would thrive under their God-usurping leadership. (And why couldn’t it be both? If archeologists have discovered non-human bones—or bones that evolutionists claim to have been the common ancestor to humanity [like a Darwinian man-ape species the biblical narrative doesn’t support]—it shows that some kind of beings inhabited Earth prior to Adam’s formation approximately six thousand years ago. Were these a primordial, but not image-bearing, creation of the Lord’s who were also affected by the fall of Lucifer like humanity would be later on? Were they some earthly form of fallen angels? Were they—as some theologians entrenched in the study of the giants or Nephilim of Genesis 6:1–4 believe—a demonic hybrid of a natural pre-Adamic race and fallen angels, together? Considering the wide variety of bones that have been unearthed and reach back to the pre-human, pre-Adam era, it could be any number of theories, related to these or otherwise.) But regardless of who is doing the “seeing” here—and again from the perspective that Lucifer is still the subject of Isaiah 14:16–17—the object of their observation is the state of Earth following Lucifer’s fall: the devastation of cities and kingdoms, the whole planet taken captive (everyone made “prisoners”), and a vast “wilderness” of nothingness to live upon.

Later in his prophecy, Isaiah says: “He [God] shall stretch out upon it the line of confusion, and the stones of emptiness” (34:11). These words may not be directly linked to Lucifer, but the indirect implication is related to how precisely God’s wrath will pour out, as George H. Pember identifies in his 1876 work, Earth’s Earliest Ages:

In a prophecy of Isaiah, after a fearful description of the fall of Idumea in the day of vengeance, we find the expression, “He shall stretch out upon it the line of confusion, and the stones—or, as it should be translated, the plummet—of emptiness.” Now “confusion” and “emptiness” are, in the Hebrew, the same words as those rendered “without form, and void” [tohu/bohu]. And the sense is, that just as the architect makes careful use of line and plummet in order to raise the building in perfection, so will the Lord to make the ruin complete.[i]

More simply put: God’s perfect wrath is like the architect’s perfect building patterns—both are executed with precision. When Lucifer took his kingdom, Earth, and made it a place of degenerate, deviant fallen-angel worship, God, Himself, executed ruination upon the planet to bring down his regime.

Jeremiah Saw the “Void”

Jeremiah 4:23–27 is a unique passage. The prophet Jeremiah was, like Isaiah and Ezekiel, active during the days of the exile; he came later than Isaiah but earlier than Ezekiel. Along the same lines as those other two prophets, he recalls a time when Earth was tohu and bohu:

I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, “The whole land shall be desolate….”

I will share a few commentaries on this passage before making any comments of my own. First, from Tyndale’s Old Testament Commentaries series, volume 21, Jeremiah and Lamentations by R. K. Harrison, we read:

So devastating is the judgment upon Judah (23–28) that Jeremiah instinctively thinks of the state of primeval chaos (Gen. 1:2), except that what then became “good” [the re-creation in the time of Adam] will now [in the time of exile] be turned to desolation at the divine presence. This description is one of the most dramatic of its kind in the entire Old Testament. The heedless destruction consequent upon apostasy has brought ruin upon the land, and the skies are darkened in mourning (cf. Isa. 24:10; 34:11). The imagery is that of the judgment day (cf. Isa. 13:10; Joel 2:10; 3:15; Amos 8:9, etc.) which had now arrived in all its terror, eclipsing the celestial luminaries and making the earth return to its primitive barrenness before the creative word emerged (cf. 2 Pet. 3:10).

Cosmic disturbances are matched by terrestrial upheaval. The mountains, symbols of stability and strength, are trembling for very weakness at the majesty of the divine visitation. People have fled from the scene, and even the birds, the most widely distributed of the animal species, have themselves long departed.[ii]

According to this source, it’s clear that Jeremiah is using the former period of “primeval chaos” described in Genesis 1:2 as a “dramatic” description of what happens to Earth’s surface upon “divine visitation.” To say this another way: When God’s judgment falls upon a land filled with apostasy and pagan practices, we may expect to experience the same (or similar) “chaos” upon Earth as that awful tohu and bohu state described in Genesis 1:2. However, though this conclusion isn’t based on not rocket science, it indirectly illustrates that, although God didn’t create the tohu/bohu Earth, His judgment further broke down the planet with its nations and inhabitants.

Another Jeremiah commentary by Elmer Martens of the Baker Reference Library also sees that Jeremiah is here looking back on the state of the “void” and the corresponding, relentless judgment of God at that time upon Earth:

The earth becomes chaotic, formless, and empty as before the creation (Gen. 1:2). There are four references to nonlife (earth, heaven, mountain, hill) and four mentions of life (man, birds, fruitful land, cities). Behind that army is God’s wrath. God is fully committed to this action of judgment and will not be dissuaded.[iii]

God’s judgment will pour out on those who mock His laws and Creation in the manner the Israelites did, which led to their exile. Applying this to the “void” era, it’s also clear that it was God’s judgment upon Lucifer’s actions (whether or not that involves genetic manipulation) that caused the tohu/bohu Earth. Obviously, Lucifer was up to something terrible—a direct assault to God’s Creation—when he was meddling about prior to Adam.

Generally speaking, because of the references to tohu and bohu in Jeremiah’s words, scholars largely agree that Jeremiah is viewing some sort of pre-Creation or “void”-era chaos as he compares it to the state of Israel during exile. But, peculiarly, Jeremiah’s vision involving the “void” era also shows a time when light, birds, and even humanity are completely absent:

Jeremiah 4:23 utilizes the words of Gen. 1:2, “formless and void,” to express the resurgence of chaos and disorder that is experienced by the poet at every dimension of life. Then in quick succession [in the following verses] the poet characterizes the loss of “light” (sun, moon, stars), the failure of even mountains and hills to embody stability, the disappearance of humanity and the absence of birds, and finally the end of fertile land and functioning city. Wholesale dismantling follows massive disobedience. The power of chaos is so dominant, it is as though creation never happened. This sad turn of events is the result of Yahweh’s action, for Yahweh’s patience has finally been exhausted.[iv]

Jeremiah is clearly seeing a time when birds, light, and people were expected to be present on the planet—yet they were gone, and this was alarming to him. God’s Creation was “good,” and even God, Himself, said so throughout the Creation week we read in Genesis. Now, specific aspects of Creation are destroyed or absent, which is not “good.” It’s “void” (as well as chaotic, and all those other adjectives listed in the previous chapter). Whatever God made prior to the re-Creation in Genesis 1:3 was also good, until Lucifer ruined it.

As far as what sin Lucifer and the fallen ones participated in that would have kindled God’s fury, it’s so obvious that it does not necessitate a lengthy explanation: They failed to care for God’s initial creation, and if they did engage in days-of-Noah perversion prior to Adam, they were “creating” other beings (perhaps like the Nephilim) who would have followed Lucifer and forsaken God. This, alone, is worthy of God’s greatest wrath, even without the contribution of bringing humanity’s pure DNA to extinction and, thereby, cutting off a potential bloodline through which Christ would eventually hail from.

Since we can jump to Genesis 6:4 to retrieve an outline of Lucifer’s corrupt attempt to manipulate creation nature (using sexual intercourse between fallen angels and human women to create a new hybrid offspring “better than” what God had made up to that point, or so Lucifer may have hoped) and apply it farther backward to the chaos of the “void,” I believe there was some form of nonhuman, pre-Adamic “something” alive between Genesis 1:1 and 1:3 that Lucifer and his minions “fathered.” For what would be more fitting of a Luciferian agenda than to dismantle God’s Creation by forming abominations? If science and archeology hadn’t found so many bizarre discoveries linked to this time, I wouldn’t insist so staunchly upon this biblical interpretation.

But, as readers are no doubt aware, alongside giant bones and ancient, megalithic structures are the discoveries of bones of animals now extinct—primarily dinosaurs. The biblical record acknowledges that God created every living thing that creeps upon our current, re-created Earth, but since dinosaurs are dated to millions or billions of years before that time, might they have been another of Lucifer’s sickening “creations”? Since they, too, suffered the blow of God’s wrath and judgment upon the “void” era and every one of them died—but they were not a part of the re-Creation that God called “good” in any way—could this point to the possibility that God intentionally left them out in the phases of His restoration of Earth as they were never a part of the perfect Creation He intended in the first place?

Lucifer’s Fall and Extinct Animals of the “Void”

As Earth’s Earliest Ages (FREE IN COLLECTION HERE) author George H. Pember so obviously concludes regarding Earth’s chaos-age, “Sin was the cause of the preadamite destruction.” Thankfully, this is not all he has to say. He immediately goes on to share his own interpretation of the state of the “void,” followed by the natural link to “fossil remains” of pre-Adamic races/species and how they link to a fallen state for more than just humanity:

We see, then, that God created the heavens and the earth perfect and beautiful in their beginning, and that at some subsequent period, how remote we cannot tell, the earth had passed into a state of utter desolation, and was void of all life. Not merely had its fruitful places become a wilderness, and all its cities been broken down; but the very light of its sun had been withdrawn; all the moisture of its atmosphere had sunk upon its surface; and the vast deep, to which God has set bounds that are never transgressed save when wrath has gone forth from Him, had burst those limits; so that the ruined planet, covered above its very mountain tops with the black floods of destruction, was rolling through space in a horror of great darkness.…

The fossil remains indicate preadamite ages of sin: for they may be proved to be the relics, not [of] the Six Days [of re-Creation—Pember calls this period the Restoration], but of far earlier creations.

For, as the fossil remains clearly show, not only were disease and death—inseparable companions of Sin—then prevalent among the living creatures of the earth, but even ferocity and slaughter.…

On the Sixth Day God pronounced every thing which He had made to be very good, a declaration which would seem altogether inconsistent with the present condition of the animal as well as the vegetable kingdom. Again; He gave the green herb alone for food “to every beast of the field, and to every fowl of the air, and to every thing that creepeth upon the earth” [Genesis 1:30]. There were, therefore, no carnivora in the sinless world.

Lastly; in a great prophecy of the times of restitution we read: “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play upon the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den. They shall not hurt nor destroy in all My holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” [Isaiah 11:6–9]. That is, that, when sin has been suppressed by the return of the second Adam [Jesus], the curse shall lose its power, the savage nature of the beasts of the field shall disappear, the carnivora shall become graminivora, the poisonous shall lay aside their venom; all shall be restored to their first condition, and be again as when God pronounced the primal blessing.

Since, then, the fossil remains are those of creatures anterior to [or before] Adam, and yet show evident tokens of disease, death, and mutual destruction, they must have belonged to another world, and have a sin-stained history of their own, a history which ended in the ruin of themselves and their habitation.…

And since a lord and vicegerent [Adam] was set over the animal kingdom of our world, through whose fall deterioration, disease and death obtained irresistible power over every living creature, so we should naturally conclude that superior beings [pre-Adamites] inhabited and ruled that former world, and, like Adam, transgressed the laws of their Creator.[v]

In short, Pember’s final remark from this excerpt recognizes the following, naturally formed logic: Fossils of both humanlike and animal origin exist dating to well before six thousand years ago. Since we know what the Fall in Adam’s time created through the entrance of sin on Earth, we can apply it to fossils originating from earlier in time to the “void” era and bring into view not only a fallen race of “superior beings” (Luciferian in their nature, no doubt, as Pember’s entire book goes on to support), but an animal race as well.

UP NEXT: Were Dinosaurs the “Subjects” of “King Lucifer”?

[i] Pember, George H., Earth’s Earliest Ages, 22.

[ii] Harrison, R. K., Jeremiah and Lamentations: An Introduction and Commentary: Volume 21, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 76–77.

[iii] Martens, Elmer A., “Jeremiah,” in Evangelical Commentary on the Bible: Volume 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 525.

[iv] Brueggemann, Walter, A Commentary on Jeremiah: Exile and Homecoming (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 1998), 59–60.

[v] Pember, George H., Earth’s Earliest Ages, 27–30­.

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