Chapter 6
In A* Beginning
(Genesis
Chapter 1)
Let us now reflect on the Creation account to reinforce our understanding of
Elohim’s revealed presence in creation itself. His Word, as well as His
kingdom, manifests Himself. What YHVH says will be, for He calls Himself, “I will be what/whom I will be” (a literal Hebrew translation of
Exodus 3:14; E’he’ye Asher E’he’ye). His Spirit is the power that carries
out what He decrees by His Word. Viewing His characteristics of
consistency and order will better help us to comprehend His plan for the creation.
This understanding of YHVH’s presence in creation and His sovereignty over all
His works has significant implications for our faith in the covenants,
promises, and prophecies He will later make with our forefathers (Adam,
Noah, Shem, Abraham, Isaac, Jacob, Judah, and Joseph/Ephraim).
The
opening lines of Scripture, “In the beginning Elohim created the heavens and
the earth” (Genesis 1:1), comprise a statement of intent. In the
first verse of the second chapter, it is written, “Thus the heavens and the
earth, and all the host of them, were finished” (Genesis 2:1). What
took place between those two verses was the process and order of creation,
until its completion at the end of the sixth day, “on the seventh day Elohim
ended His work which He had done, and He rested on the seventh day from all His
work which He had done” (Genesis 2:2).
According to
Genesis 1:2, “The earth was without form, and void…” The location
where the creation process was to take place was called “earth” (eretz),
although at that point it (the earth) had not yet taken its present form.
This transformation would occur only on the third day, when Elohim’s
“Living Word” will cause the spiritual conditions to congeal into a physical earth
and seas (ref. Genesis 1:9-10).
“And darkness
was on the face of the deep…” (Genesis 1:2).
What kind of darkness was over the face of the deep, and how did this condition
of darkness come about? We understand that at one point in eternity past
there was an angel, a created spiritual entity called Lucifer (Hey’lel Ben
Shachar), whose name means “son of the dawn”, hence light bearer. This entity
coveted the position of the Most High and is addressed as follows: “How you are
fallen from heaven, O Lucifer, son of the morning!” (Isaiah 14:12). This
rebellion constituted sin. Thus, when he was expelled from heaven and
cast down to face the abyss called sheol (ref. Isaiah 14:15; Luke 10:18), his
light was removed from him, as was the light of all the other angelic beings
who had rebelled at the same time (see 2 Peter 2:4). This realm, or
Spiritual Waters, previously occupied by Satan was now devoid of light and is
described by the term “tohoo va’vohoo” - without form and void (ref. Genesis
1:2).
The Maker chose
this realm of spiritual darkness, and all that He intended to create within it, as the stage on which He would ultimately reveal Himself and His
nature. Light cannot be seen in light because it needs an opposite medium (darkness) to be seen. If all natural light were to be
extinguished, nothing would be seen. Nevertheless, when light appears, it reflects off all the objects around the observer.
Thus, what is visible are actually the different hues, or colors, of
invisible rays of light. In other words, that which is visible is the
unseen. Paul expresses this mystery in 2 Corinthians 4:18: “while we
look not at the things which are seen, but at the things which are not seen;
for the things which are seen are temporal, but the things which are not seen
are eternal.”
Elohim had a
specific purpose in mind for this Spiritual condition called darkness (see
Isaiah 45:7). The contrast between light and darkness was essential to His
plan, as darkness was destined to become the medium through which He would
manifest His Word and reveal Himself. The principle of “light out of
darkness” and, by the same token, “life out of death” is at the very core of
redemption and resurrection. The Spirit of Elohim hovered, or brewed,
over the face of these “Spiritual Waters.” As mentioned above, Lucifer and the
demonic fallen entities were cast out and now were facing the abyss.
“Then Elohim
said, ‘Let there be light’” (Genesis 1:3).
Keeping in mind that everything that was brought forth by Elohim’s Living
Word (that is His Son), reveals every aspect of His nature, the Light too was a
manifestation of Himself. This Light was not natural light, as the
luminaries had not yet been created, but the very essence of the Creator’s
nature! It is the highest form of Life and the quintessence of His being.
This Light also contains all the laws, statutes, and ordinances that
govern His kingdom and its administration, as revealed in the light of Torah.
Because Elohim is Light, by necessity He had to separate the Light from
the darkness. Had He not separated one from the other, there would have
been no darkness, as the Light would have swallowed it up.
After
describing these activities, Genesis 1:5 says, “and there was evening, and
there was morning, One Day” (literal translation, emphasis added).
Because no heavenly bodies existed yet, this day could not be a unit of
time. Hence, in this context, ‘Day’ signifies Spiritual Light “Elohim
called the light ‘Day’,” (verse 5). The fact that it is “One”
(echad) and not “first” (day) refers to the essence of the Creator Himself
(YHVH Echad - YHVH is One), Who is the wholeness and completeness of
Life. The “One Day” is therefore the very foundation from which
everything else will emanate, or originate, until its fullness at the end of
the seventh day. Because He called the Light “Day”, it is an eternal and everlasting
Light. Consequently, He will imbue every part of creation with a degree of His glory.
Copied and edited from "Firstborn Factor in the Plan of Redemption, 2011
*The literal translation of "B'resheet" (the first word in Genesis !:1, translated "in the beginning".
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