Chapter 1
Genesis is the seed plant for the Bible. It presents in embryonic form all of the great doctrines of scripture—the origin of man, sin, marriage, death, redemption, civilisation, nationalism, and so on. In the first eleven chapters we have the first dispensation. But it must be remembered that the history given in the first eleven chapters was man on the earth without the canon of scripture. Everything given in these 11 chapters was written by Moses quite a few thousand years after it happened, therefore it is completely dictation except for a few records to which Moses had access. Genesis introduces the great subject of the grace of God—God providing for man in love what man cannot earn or deserve. Every failure of man is met by a fresh manifestation of grace. When man fails God comes up with grace, on and on, and so it will always be until the last judgment.
The first five books of the Bible are called the Pentateuch, and they have a relationship. Genesis is the book of beginnings, and this is man’s failure before God. Exodus is the book of deliverance—God delivers. Leviticus is the book of worship. Numbers, the book of wanderings—service to God. Deuteronomy, the book of discourses—God’s command for obedience among believers.
Genesis 1-11, the human race. Genesis 12-50, one family out of the human race—Abraham, Isaac, Jacob, Joseph. Genesis is the divine eye-witness account of the beginning of the human race—Job 38:1-9; Proverbs 8:22-31.
Verse 1 – one verse on creation. The rest of Genesis chapter one does not deal with creation, except in the case of man. The creation of the universe is confined to one verse and in this first verse we have eight different factors. First, we have the existence of God, and this Genesis 1:1 opposes atheism. We have the affirmation of an eternal creator and thus this verse opposes polytheism. We have a reference to the creation of matter and thus this verse alone opposes philosophical materialism. The verse declares God as one and before all things, and thus it opposes pantheism. It reveals the freedom of God and therefore opposes fatalism. It gives us the necessity for a supernatural revelation and thus opposes naturalism. It appeals to faith rather than reason, and thus opposes rationalism. The verse indicates man’s utter helplessness and thus opposes legalism. In many ways verse one is one of the most attacked verses in the Bible because every system of false doctrine that has ever existed is opposed by some phrase or statement in this verse.
“In the beginning God” – God is the Hebrew word Elohim. The im is plural, but we do not translate this word “Gods.” It means that there is more than one person in the Godhead. The reason is that Elohim is the name of God in the Hebrew for essence, and since the three persons in the Godhead have identical essence we have “In the beginning Elohim,” showing that all three members of the Trinity were involved in creation. The Father panned it; the Son executed it; the Spirit revealed it. The Father, the Son and the Spirit are three different persons although they have the same essence. But there is also a second word—LORD, which we simply translate Jehovah. Jehovah is in the singular and it always refers only to one person—sometimes to the Father, sometimes to the Son, and sometimes to the Holy Spirit. Elohim is a plural word used here because all of the members of the Trinity were involved in the creation. The phrase “in the beginning,” bereshith, means that time actually began when creation began.
“created” – there are three different Hebrew words for create or make. a) Bara, which means to create something out of nothing. The word occurs three times in this chapter—verse 1, verse 21, verse 27. In verse 1 God created the universe out of nothing; in verse 21 God created the immaterial inner life of the animals; in verse 27 God created the inner immaterial part of man, the soul and spirit of man. b) Asah, which means to make or construct something out of existing materials. This is used in verse 7 which is talking about the restoration of the earth, and God made the firmament. The word made means to make something out of materials already in existence. It is also used in verse 17, 26. c) Jatsar, which means to fashion or to mould. It also means to sculptor. This is used in Genesis 2:7.
Creation occurred instantly—Psalm 33:6; Hebrews 11:3; 2 Peter 3:5. Psalm 19:1 tells us that it occurred more rapidly than you can snap your finger. How long ago was the universe created? Unknown. There is nothing in the Bible to indicate the exact time of creation. The object of creation is said to be “the heavens [pl] and the earth.” Heavens include all of the stellar space.
Verse 2 – “And the earth.” This is the history of man, the history of the earth. The heavens will be brought in as they relate to man and the earth but there is nothing more about the heavens at this moment. Next we have a threefold description of the earth.
“was” is literally became. In other words, the earth was perfect and became something else. There are three words to describe what the earth became. The first one is tohu, translated in the KJV “without form.” It means literally, a waste. Cf. Isaiah 45:18, “For thus saith the Lord who created [out of nothing, bara] the heavens, God himself who formed the earth [shaped it] and made it [out of existing materials]; he hath established it [the earth], he created it not a tohu [not a waste] …”
“and void” – the word void is waw bohu in the Hebrew and it means barren. This means that the original animal and vegetable life on the earth was destroyed.
“and darkness was upon the face of the deep” – the earth became darkness. The Hebrew word means thick darkness in which there was no light. There are several words for darkness in the Hebrew language. There is a word for darkness which has light in it and there is a word for darkness where there is no light in it. So the earth is three things, according to verse 2: a) the earth is a dump, waste; b) the earth is barren; c) the earth is enshrouded in a darkness which has no light in it at all. Why? There was a cataclysm caused by the angelic conflict.[1]
God the Son is going to create man on the earth, and He can’t bring man onto the earth under the conditions which are described in the first part of this verse where there is no life or any way to sustain life. So there has to be some changes. The earth has to be perfect environment to make volition a bona fide issue in the resolving of the angelic conflict. So God’s grace can demand nothing less than perfect environment for man to begin his career of resolving the angelic conflict.
“and the Spirit of God moved upon the face of the waters.” The earth was completely covered with water. The Spirit of God is the third person of the Trinity, and the Holy Spirit is the one who reconstructed the earth in six literal days. Remember, we do not have six days of original creation. The six days are reconstruction. The earth must be restored for man to dwell upon it. The Holy Spirit is the author of restoration.
The Hebrew word bara is used for creating something out of nothing. Twice more in this chapter bara is going to be used. First of all the animals; there is a new animal kingdom. Secondly, man. And whenever we have bara it is the work of Christ. The rest of the time in the chapter we are going to have asah and jatsar which will be used for restoration of the earth, except for animals and people. Since man is going to be created on the sixth day by the Lord Jesus Christ there must be five days of preparation, of restoration before man can occupy perfect environment which will be his home.
There is a principle of doctrine behind this. It is the ministry of the Holy Spirit to restore life. That is why the Holy Spirit is the agent of regeneration. Jesus Christ provides life, eternal life for the believer by His death on the cross, but it is the ministry of the Holy Spirit to restore this life. He is the agent of regeneration.
Psalm 104:30—we will change one word in the middle of the verse; the word “and” should be “because.” “Thou [God the Father, the planner] sendest forth thy Spirit [Holy Spirit], they [mankind] are created [by the Son]; because thou [Holy Spirit] renewest the face of the earth.” The Holy Spirit is sent forth to renew the face of the earth so that man can live on the surface of the earth.
The principle of reconstruction is found in Exodus 20:11—“For in six days the Lord [Jehovah—the Holy Spirit] made”—the word made is asah, made from existing materials. This is reconstruction—“the heavens [pl] and earth [sing.], the sea, and all that in them, and rested [because everything was provided] the seventh day…”
The mechanics of restoration: 1:3—2:3. The word “day.”[2] Day is used three ways in scripture. First of all, for minus 24 hours—less than 24 hours. 1 Thessalonians 4:13-18 and 1 Corinthians—the day of Christ. 2 Thessalonians 2:2 in the Greek does not say the day of the Lord but the day of Christ. The day of Christ is an instantaneous moment. It is a reference to the Rapture of the Church. The word day in the day of Christ is the word used with a modifying phrase to indicate less than a 24-hour period. Another way in which day is used is for more than 24 hours. The day of the Lord is the illustration of this. It covers 1007 years—the Tribulation, Second Advent and the Millennium, or any part thereof. But whenever it is so used it has a modifying or what is called a qualifying phrase. The word day in Genesis chapter one is never used with a qualifying phrase. In other words the six days in Genesis do not justify the principle of historical geology. These are 6 literal 24-hour days. The Hebrew word yom is used for a 24-hour day, and that is the use in Genesis chapters 1 & 2.
Note that each day is divided into day and night. Solar days are all so divided. In the Hebrew the night comes before the day; with us we think of the day and then the night. Vegetation is restored on the third day and it could not have survived in total darkness, therefore vegetation could only survive on the basis of a solar day and not an historical geological era.
The fourth commandment of Exodus 20:11 talks about 6 days. The word there is for six literal days, referring to restoration—the ministry of the Spirit.
A point of Hebrew syntax. When the Hebrew word yom is qualified by a cardinal or an ordinal numeral it always refers to a 24-hour day, without exception. In Genesis 1:5 a 24-hour day is specified by that language. “And God called the light Day, and the darkness he called Night. And the evening and the morning were day one,” literally.
Verse 3 – an identification of personalities. “God said” refers to the Father. Whenever it says, “God said let something be done” it is the Father, He is always the author of the plan, the initiator of the plan. (Verse 4 – “and God divided.” That is the Holy Spirit, the author of reconstruction. Verse 21 – “And God created” is the Son—John 1:3; Colossians 1:16; Hebrews 1:10.) “Let there be light: and light came to pass.” There are two words for light in this context: or—light as a substance, the word used in this verse. This light comes to solve the problem of darkness. This light differs from the fourth day, where the second word is used: maor, which means light in a container, a light bearer. Light containers throw off light. The purpose of this light in verse 3 is to solve the problem of darkness, and the light does not absorb the darkness—both light and darkness then exist.
Verse 4 – for these two to exist they must be separated. “And God [the Father] saw the light, that is was good: and God [the Spirit] divided the light from the darkness.” The light was good because it came from God. The light is separated from the darkness, it does not absorb the darkness but the darkness continues to exist. The light is concentrated above the earth until it is placed in its light bearers. Darkness has the connotation of evil in the scripture—John 3:19. Light has the connotation of good—1 John 1:5. After separation there has to be nomenclature to distinguish. God always does us the favour of naming things and describing things so that we can know that one is good and one is not. Nomenclature is absolutely necessary to think, to describe, to go into the mechanics of anything. Analogy: You must know doctrine before you know what you are doing in the Christian life. Remember again, the production of light was not the annihilation of darkness nor the transformation of darkness into light. Both continued to exist. This is a separation of the two.
Verse 5 – the declaration of the first solar day. “And the evening and the morning were day one” – literally. This indicates it was a 24-hour day. Darkness is an analogy to man’s spiritual condition as an unbeliever—2 Corinthians 4:3,4. Man needs light. Light is the Lord Jesus Christ—John 8:12.
Verses 6-8, the second day of restoration. Covering the earth is a tremendous mass of water of unknown depth. In the second day this great mass of water is going to be divided into two segments by gas, atmosphere, oxygen, hydrogen, nitrogen, etc. Then there will be an area called “firmament.” The Hebrew says “atmosphere,” as mass of gases. There is going to be water below and water above. Eventually water will be separated and dry land will appear. Then we have atmosphere, a band of gases, and then water above it.
Verse 6 – “And God [the Father] said, Let there be atmosphere.” This atmosphere (not firmament) is actually described in four other passages: Psalm 104:2, the atmosphere is called a carpet; Isaiah 40:22, it is called a curtain made of gauze; Exodus 24:10, it is described as a transparent work of sapphire—the concept of the blue sky; Job 37:18 describes this atmosphere as a looking glass—the concept of transparency. So by the descriptions of the Word itself the word “firmament” does not mean land, it means transparent atmosphere, and yet atmosphere that has substance.
Verse 7 – “And God made” – reference to the Holy Spirit. The word made is asah: He made out of existing materials; “and it was so”—it came to pass.
Verse 8 – “And God called the atmosphere Heaven (singular)” – the atmosphere, the first heaven. He gave it nomenclature to distinguish it from water. “…and the evening and the morning were day two.” Analogy: Just as the atmosphere divides the waters so the cross divides the human race. The atmosphere becomes analogous to the work of the Lord Jesus Christ on the cross, and it divides people. John 3:36.
Verses 9-13, the third day of restoration. The earth is covered with water but a very interesting thing is going to happen to this water. Most of it is going to be hauled in under the earth, except in certain places where there are seas and oceans. But the seas and oceans are just a small part of this great band of water. The rest of it will be pulled under the earth and when Noah’s flood comes most of the water did not come from above, it came from below the earth. The Hebrew will say the water came up from under the earth. Noah’s ark could not have survived the rain necessary to cover the earth, the pressure of that amount of rain would have destroyed Noah’s ship. Furthermore, until the time of Noah there was no rain on the earth because God had a system whereby all of the earth was watered by water which came up from the earth. In verses 9-13 we have the land and the sea appointed on the earth and vegetable life is restored to the earth.
Verse 9 – “Let the waters under the Heaven [atmosphere] be gathered together unto one place.” In other words, they are pulled back into a reservoir under the earth.
“and let the dryness appear: and it was so” – the land was not called firmament, it was called dryness. In other words, Let the land appear. Now the surface of the earth is partially cleared. This is described in detail in Psalm 104:5-10.
Verse 10 – “And God called the dryness Earth; and the gathering together of the waters he called Seas: and God saw that it was good.” Good means that He is moving toward His goal, and His goal is to provide perfect environment for Adam and his wife.
Verse 11-13, note the recurring phrase “after its kind.” This is a law which God has never violated.
Verses 14-19, the fourth day of restoration.
Verse 14 – “And God said.” Every time we see these words, as in verse 3, 6, 9, 11, 14, this is always a reference to God the Father. The Father is the author of restoration, the planner. The Holy Spirit is the executor of restoration, verse 2.
“let there be lights (plural)” – we have seen up to this point that light was in one concentrated form, called in the Hebrew or. But now we have maor which means the light is scattered and distributed. The word actually comes to mean light bearers. “Let there be different things to hold the light” is perhaps a better translation. Up until now the light has been concentrated over the earth, but now the concentration will be broken up. Light has to be decentralised so that it will be beneficial to man. As long as it was concentrated it would burn man up.
“in the firmament” – atmosphere; “to divide the day from the night …” By decentralising light it becomes beneficial. But things cannot beneficial to man in concentrated form. Notice that too much of anything becomes bad for man, no matter how good it is—health food, responsibility, sun, etc. Everything must be decentralised and man must take everything in small doses.
The five reasons
for decentralisation of light
1. To provide light for both day and night, and to make a division between day and night. There is an analogy: Believers are also said to be light bearers; they bear the gospel light. They make the issue clear just as day and night are clear. The gospel is the basis of clarifying the issue of eternal life.
2. “Signs” – verse 14. Generally the word signs refers to a miraculous activity, which designates something as coming from God, or designates something about God. Where we run into trouble is the fact that there are true signs and false signs. There is a true delineation of events through astronomy (not astrology). The most obvious biblical illustration was the star over Bethlehem which was the announcing of an unusual event. Stars are used also in another field: the ability to prognosticate changes in the weather—Matthew 16:1-4. If stars and celestial bodies can be used to determine weather, and if they are used to announce unusual events such as the first advent of Christ, such as the second advent of Christ when stars are said to fall from heaven, then we have an analogy: believers can discern the signs of the times and orient themselves to life by the light, the bible.
3. “Seasons” – verse 14, the establishing of a season by virtue of the periodic influence on agriculture, navigation, and other human occupations. The stars are used to establish seasons. Analogy: the testimony of the believer and the declaration of the gospel becomes the means of stabilising and establishing society.
4. “Days and years” – verse 14. Celestial bodies are used in the calculation of days and years. In other words, the setting up of a calendar. We orient ourselves with regard to years and months, and so on.
5. “Lights in the atmosphere” – verse 15. Light in the atmosphere is absolutely necessary for human life, for growth, and for the welfare and happiness of the human race.
Verse 16 – a threefold classification of these light containers or light bearers. The greater light and the lesser light deal with the solar system. The third
category is the stars. The greater light is the sun; the lesser is the moon. Then we have the celestial bodies a great distance from the earth—the stars.
Verses 17, 18 – “And God [the Holy Spirit] placed them in the firmament … and God saw that it was good.” So it is now restored to its proper place.
Verses 20-23, the fifth day. The creation of aquatic and aerial life.
Verse 20, corrected translation: “And God said, Let the waters swarm with swarms [or beings, creatures], with living beings, and let the birds fly above the earth in the face of the atmosphere [off the surface of the earth].”
Verse 21 – “God created long, stretched creatures [can refer to many things], and every living creature, which the waters brought forth abundantly, after their kind …”
Verses 24-31, the sixth day of restoration. Verses 24 & 25, the creation of animal life. Verses 26 & 27, the creation of man.
Verse 26 – “And God said, Let us [pl. Trinity] make” – the word make is asah, the creation of something from something that already exists. Part of man came from things already in existence.
“in our image” – what are these materials already in existence? Three things: God is self-conscious; He has moral reasoning power; He has self-determination/sovereignty. The words “in our image” does not mean that we look like God. a) Self-consciousness: God is aware of His won existence. So when man was made in the image of God he was made self-conscious. He is aware that he is alive: I am, or I exist. b) Moral reasoning power: I ought—to do this, to do that; c) self-determination: I will. This is the introduction to divine institution #1. From this comes volition, free will which is independent of divine sovereignty.
The image of God was distorted and destroyed when man first sinned. His self-consciousness was cut off from God, he was spiritually dead. His self-consciousness was limited to other creatures, he no longer had any consciousness of God. His moral reasoning power was reduced to human conscience whereby norms can become distorted—white can become black, black can become white, or everything some shade of grey. His self-determination was limited because he was spiritually dead. There was only one decision that could ever bring him out of it, the decision to accept the gospel which is first declared in Genesis 3:15.
Verse 27 – “So God created man in his own image.” In other words, the self-consciousness, moral reasoning power and self-determination have a source in an invisible, immaterial part of man. The real you lives inside of you and cannot be seen.
“male and female created he them” – God divided male and female, but before He did both were in one package. When they were divided they had certain characteristics which were different. One was like the sun and the other was like the moon. Later on in scripture sun and moon are used to define male and female. The moon is a reflector of light and the sun is a container of light. There are vast differences between male and female. The man is an initiator and the female is a responder.
Verse 28 – man’s domination over the earth is authorised. “Be fruitful, and multiply, and control it [rule it] …” Man had the ability to run the earth.
Verse 29 – God provides food for man and for lower creation. When Christ returns to the earth the order of nature will be restored—Romans 8:19-22; Isaiah 35:1-7. The animals will stop being carnivorous – Isaiah 11:6-9; 65:25. Until then we have the law of mutual destruction and survival. Animals live off of their own kind and man lives of anything he can get his hands on.
Verse 14 — “And God said” is the qal imperfect of amar. Elohim refers to all members of
the Godhead with the Father being the spokesman. Amar means here to decree. God decrees this and it comes to pass.
This is the power of the Word. God simply speaks with His voice and these
things come into existence. He uses His voice and things happen. The same power
also resides in the Word of God today in its written form. God expresses His
grace through His voice before the canon was completed. Now God expresses His
grace through the written Word with the completion of the canon.
“let there be” is incorrect. It is the qal imperfect
of hajah, and the imperfect tense is
in the jussive form which is used to express a command. It is “whatever it is
as the subject be.” In verse 3 we have “Light be, and light was.” That was the
word or for concentrated light. The
subject this time is different. The word is in the plural and it is “lights
be.” However, the word is maor which
refers to light bearers, light containers. The concentration of light is now
dispersed. The concentration of light which was used to melt the ice pack now
must be scattered and as of this point we are going to have light bearers. Maor refers to our solar system. We have
the creation of the solar system to decentralise and scatter light among the
planets so that life — plant, animal and human — can actually exist on this
earth.
The solar system
1. The solar system of which we are a part has only
one star, and that is the sun. It also has revolving around that one star, nine
planets. The one star came from “Light be, and light was.” The sun was
originally one consolidated chunk of light. There is no other system within the
universe that has only one star.
2. A full 99.86% of the solar system’s substance is
tied up in the sun.
3. The word “planet” comes from the Greek, the
nominative plural planhtai. It comes from the vocabulary form planhthj which means a
wanderer in the Greek. It is in the plural, so planets are wanderers. Everything
else in the universe is fixed within its area, only the planets have an unusual
wandering cycle.
4. The name is derived from the manner in which
planets seem to drift among the fixed stars. Our whole solar system drifts and
it is in a very interesting drifting process.
5. Planet earth in the solar system both rotates and
revolves. It rotates on its axis every 24 hours. It revolves around the sun
every 365 days.
6. Because of the rotation and the revolution of the
earth the stars all seem to move in unison in regular daily and annual cycles.
While the planets share in this motion they also have their own real motion
around the sun.
7. For example, Venus takes 224 days to go around the
sun.
8. Mercury has an elliptical orbit around the sun.
During every rotation around the sun Mercury only rotates on its axis once.
That means that a day on mercury is 88 days. This means that one side of
Mercury is frozen and the other side has a temperature of about 650 degrees
Fahrenheit.
“Elohim said, Light bearers be” — light bearers
refers to our solar system. Maor
includes the sun, planets, comets, meteors.
“in the firmament of the heavens” — ‘the expanse of
the heavens.’ Here we have raqija
which refers to space. The purpose of them is then given. The light bearers or
luminaries have five purposes: a) “to divide the day from the night,” to divide
is the hiphil infinitive construct of badal
which means to cause to divide; day from night is it literally, ‘between the
day and between the night.’ The word ‘between’ occurs twice. The sun is a light
bearer, the only star in our system, and it provides brighter light for the
day. It is the only created star in our system at this time. The rest of the
universe was already in existence. Basically, light by night will come from
planets. b) “and let them be for signs” — let them be is a qal perfect of hajah, with a waw conversive which changes the perfect into an imperfect and
makes it a jussive and a command — “signs be.” The word for signs is the plural
of oth plus the preposition. It means
a sign, and ensign, a flag, a token or a monument. Where it is connected with
stars it is used for the discerning of times. Stars have been used for the
discerning of times for many centuries — Matthew 2:2; 24:29; Luke 21:25; Jeremiah
10:2; Joel 2:30. c) “and for seasons” — the word for seasons is moedh. It is related to the divisions of
the year according to weather changes. d) “for days and, years” — the rotation
of the earth was the sole standard for determining time.
Translation: “And Elohim said, Light bearers be in
the expanse of the heavens to cause to divide between the day and night, to
become for signs, to become seasons, for days and years.”
Verse 15 — the fifth purpose: “And let them be,” the
qal perfect of hajah with a waw conversive used as a jussive means
“let them become”; “for light bearers” — maor,
“in the expanse of the heavens.” The words “to give light” are incorrect —
hiphil infinitive construct of the verb
or means to cause to give life, “to cause to give light on the planet
earth.”
“and it was so” — the qal imperfect of hajah plus the adverb ken which is an idiom which means “it
came to pass [or occurred] as described.”
Verse 16 — we have had the decree, now we have the
fulfillment. “And God made” — qal imperfect of asah. Why asah? Asah does not mean to create out of
nothing but to manufacture something out of something. The subject of Elohim
(plural). The command is given in the previous verse from Elohim the Father.
The execution of the command is from Elohim the Son who is said to be the
creator of the world. The principle of making something out of something: the
light was already in existence. Therefore He manufactured the solar system out
of a concentrated body of light. Asah
is used because the material out of which the solar system was manufactured was
already in concentrated form.
“two great lights” — literally, ‘two great light
bearers.’ The word ‘two’ here means two categories. “So the Elohim [Jesus
Christ] manufactured out of light the two great categories of light bearers.”
One category is the sun, and that is a star. The other category are the
planets, and these are also called great. Everything else is small by
comparison, including satellites which are not light bearers at all but light
reflectors, e.g. the moon.
“the greater light” is the sun; “to rule” — memashalah is a noun, not a verb, and it
should be called ‘the ruler’ — “the ruler of the day.”
“the lesser light” — the planets of the solar system.
“the stars also” — this is incorrect, there is no
‘also.’ “And the stars” indicates that the stars are used also to supply light
for night, but they are not in the system.
Translation: “And Elohim constructed the two great
categories of light bearers, namely the greater light [the only star, the sun]
for the dominion of the day, and both the lesser light [planets] and the
already-existing stars for the dominion of the night.”
Verse 17 — “And God set” is the qal imperfect of nathan which means to give; “them” — the
sun as a star and the planets as a lesser light category; “to the atmosphere of
the heavens to provide light on planet earth.” The word ‘firmament’ is the
atmosphere or the expanse, the space of the heavens.
Verse 18 — “And to rule.” Now we have the verb, the
qal infinitive construct of mashal;
“over the day” is literally, “in the day,” and [other category] to rule in the
night.”
The word to “divide” is a hiphil infinitive construct
of badal and should be translated to
“cause to divide.”
“between the light and the darkness” — it is
important to understand that we have every 24 hours a certain amount of
daylight and a certain amount of darkness with light in it. This division will
continue throughout human history with one exception, the second advent of
Jesus Christ. On the day before Jesus Christ returns to the earth all of the
luminaries are going to be blotted out and the earth will be completely covered
with darkness and when Jesus Christ arrives He will be the light on the earth
for the Millennium.
“and Elohim saw that it was good” — Why? Because it
came from the perfect God. It was decreed by God the Father who is perfect. It
was executed by God the Son who is perfect. It is revealed by God the Holy
Spirit.
Translation: “And to rule in the day and in the
night, and to cause to divide between the light and the darkness: and Elohim
saw that it was good.”
Verse 19 — “And the evening.” The noun eber does not mean evening, it means
getting darker. That means the earth is rotating now away from the sun.
Translation: “So it became darker and it became
brighter; day four.”
This verse indicates the
rotation of the earth once every 24 hours, this is the fourth day of
restoration.