Genesis 1

Genesis 1 is the foundational chapter of the Bible that describes the creation of the world by God. It details how God created the heavens and the earth, forming order out of chaos, and filling the earth with life over six days, followed by a day of rest. This chapter emphasizes God's power, wisdom, and purpose in creation.

Genesis 1:1 (NKJV)
1 In the beginning God created the heavens and the earth.

This verse is a summary statement that introduces the entire creation event. It presents God's work of creating everything—the physical universe and the earth—before the detailed description of creation unfolds in the following verses. The Hebrew word translated “God” is Elohim. Although Elohim has a plural form, with the -im ending, its form does not necessarily indicate a plurality of beings or persons. In Genesis 1, Elohim is used with singular verbs, including bara (“created”), showing that the subject is understood as one Creator. This is consistent with the way the Hebrew Scriptures use Elohim to refer to the one true God. A plural form can express greatness, majesty, or supreme authority rather than numerical quantity. The same word can also be used in other contexts where plurality is clearly intended, showing that its meaning must be determined by the context and the grammar. In Genesis 1:1, both the noun Elohim and the singular verb bara work together to present one supreme Creator. Scripture identifies this one true God as the Father. Jesus Himself refers to the Father as “the only true God” (John 17:3), and Paul says, “there is one God, the Father, of whom are all things” (1 Corinthians 8:6). This does not mean that the Father created without His Son. Scripture clearly teaches that the Father created through His Son. Ephesians 3:9 speaks of God as the One “who created all things by Jesus Christ”; Hebrews 1:2 says that God made the worlds through His Son; and John 1:3 says that all things were made through Him. Therefore, the Father is presented as the supreme and ultimate Source of creation, while the Son is the One through whom the Father brought all things into existence. First Corinthians 8:6 expresses this distinction clearly by saying, “one God, the Father, of whom are all things,” and “one Lord Jesus Christ, through whom are all things.” The phrase “In the beginning” marks the absolute beginning of time, space, and matter. God's creative work did not take place within a pre-existing universe; He is the One who brought the created order into existence. The word “created” (bara) describes God's divine creative action and emphasizes that creation came from His will and power. God spoke, and through His word the universe came into being. Thus, Genesis 1:1 presents creation as originating from the one true God, the Father, and being accomplished through His Son. The expression “the heavens and the earth” refers to the entirety of the created order, including the cosmos and the earth. In Scripture, “heavens” can refer to the atmospheric heavens, the sky where clouds form and birds fly (Genesis 1:20); the celestial heavens, where the sun, moon, stars, and other heavenly bodies are found (Genesis 1:14–17); and, in other passages, the spiritual heavens, associated with the dwelling place of God and heavenly beings (Psalm 11:4). Therefore, Genesis 1:1 presents God as the Creator of the entire created order. The earth itself, however, was not yet organized and filled with life at this stage, as Genesis 1:2 explains. The following verses then describe how God progressively formed, ordered, and filled the earth with life.

Genesis 1:2 (NKJV)
2 The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters.

This verse describes the earth in its initial unformed and empty condition, covered by darkness and waters before God organized it into a habitable world. The earth had not yet been divided into dry land and seas, and its basic material had not yet been arranged into the ordered environment described later in the chapter. The “deep” and “waters” therefore present the earth in a watery, unorganized state. The Spirit of God was “hovering over the face of the waters,” showing God's active presence as He prepared to bring order and life from this empty condition. The Bible does not say that the Spirit of God was a separate third being from God. Scripture connects God's Spirit with His own presence and power; Psalm 139:7–10 connects God's Spirit with His presence, while Psalm 51:11 speaks of God's holy Spirit in connection with His presence. The same relationship can be seen in Matthew 12:28 and Luke 11:20: Jesus describes His power to cast out demons as the “Spirit of God,” while Luke describes the same divine power as the “finger of God.” John 14:23 further shows that the Father and the Son come and make their dwelling with believers, which is accomplished through the Spirit. These passages show the Spirit as the personal presence and power of God at work, carrying out His will.

Genesis 1:3 (NKJV)
3 Then God said, “Let there be light”; and there was light.

In this verse, God speaks, and light comes into existence. It is significant that God creates through His spoken word, demonstrating the power and authority of His word. Light, often symbolic of life and understanding, breaks through the darkness, bringing clarity and the first steps toward order in creation. This act shows that creation responds to God's command and that He is the ultimate source of light.

Genesis 1:4 (NKJV)
4 And God saw the light, that it was good; and God divided the light from the darkness.

God, after creating light, declares it "good," affirming its inherent value and purpose. This evaluation shows that everything God creates is beneficial and purposeful. By separating light from darkness, God establishes a fundamental order in creation: a distinction between day and night. This act also signifies the beginning of time as we know it, introducing the concept of cycles and patterns that will continue throughout the rest of creation.

Genesis 1:5 (NKJV)
5 God called the light Day, and the darkness He called Night. So the evening and the morning were the first day.

This verse explains that God called the light “Day” and the darkness “Night,” and that the first day consisted of evening and morning. At this point, the sun, moon, and stars had not yet been appointed to govern the day and night, so the light on the first day came directly from God's creative power. This demonstrates that God was not dependent on the natural processes He would establish later; He Himself was able to provide light and establish the day-night cycle before the sun existed. The repeated expression “evening and morning” throughout Genesis 1 describes a complete cycle of darkness and light and shows that the creation days were ordinary days consisting of both night and daylight. The biblical pattern begins with evening and proceeds to morning, which is consistent with the later biblical method of reckoning a day from sunset to sunset. Therefore, the first three days already had a functioning cycle of evening and morning even before the sun and moon were created on the fourth day. Genesis 1:14–18 then explains that God appointed the sun, moon, and stars to give light, govern the day and night, and mark seasons, days, and years. The fourth-day creation did not introduce the day-night cycle for the first time; rather, it established the permanent celestial bodies that would govern the cycle God had already established from the beginning.

Genesis 1:6-8 (NKJV)
6 Then God said, “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.”
7 Thus God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.
8 And God called the firmament Heaven. So the evening and the morning were the second day.

On the second day, God creates the firmament (or expanse), which separates the waters above from the waters below. The "waters" refer to the chaotic, primordial state described earlier, and God is organizing this chaos into a structured and inhabitable world. The firmament is called "Heaven," likely referring to the sky or the space between the waters. This division creates the atmosphere, making space for life to exist in the future. By evening and morning, the second day of creation is completed, showing another step in God's ordering of creation.

Genesis 1:9-10 (NKJV)
9 Then God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear”; and it was so.
10 And God called the dry land Earth, and the gathering together of the waters He called Seas. And God saw that it was good.

On the third day, God gathers the waters together, allowing dry land to appear. This act further orders the earth, making it suitable for future life. The separation of the waters into "Seas" and the emergence of "Earth" again shows God's control over creation. As in previous acts, God evaluates His work and sees that it is "good," reinforcing the idea that creation is not random but purposeful and aligned with His perfect will.

Genesis 1:11-13 (NKJV)
11 Then God said, “Let the earth bring forth grass, the herb that yields seed, and the fruit tree that yields fruit according to its kind, whose seed is in itself, on the earth”; and it was so.
12 And the earth brought forth grass, the herb that yields seed according to its kind, and the tree that yields fruit, whose seed is in itself according to its kind. And God saw that it was good.
13 So the evening and the morning were the third day.

God's creation now shifts to producing plant life, including grass, herbs, and fruit-bearing trees. These plants have the ability to reproduce "according to their kind," showing the intricate design and order in creation. The mention of seeds within the plants indicates a self-sustaining system, where life is designed to continue and multiply. Once again, God sees His creation as "good," and the third day concludes with the earth now ready to support more complex forms of life.

Genesis 1:14-15 (NKJV)
14 Then God said, “Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and seasons, and for days and years;
15 and let them be for lights in the firmament of the heavens to give light on the earth”; and it was so.

On the fourth day, God creates celestial bodies to further distinguish day and night. These lights—most notably the sun, moon, and stars—serve not only to illuminate the earth but also to mark time through "signs, seasons, days, and years." This act shows God's detailed planning in creation, providing a cosmic order that will regulate the rhythms of life. The introduction of timekeepers reveals the importance of seasons and cycles in the created world.

Genesis 1:16-19 (NKJV)
16 Then God made two great lights: the greater light to rule the day, and the lesser light to rule the night. He made the stars also.
17 God set them in the firmament of the heavens to give light on the earth,
18 and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good.
19 So the evening and the morning were the fourth day.

The "two great lights" are the sun and the moon, created to govern the day and night, respectively. The stars are also mentioned, emphasizing the vastness of God's creation. These heavenly bodies not only serve to illuminate the earth but also to provide structure to time—day, night, and seasons. God's establishment of order in the cosmos further demonstrates His sovereignty and wisdom. As with previous days, God sees that His creation is "good," and the fourth day ends, bringing the universe closer to completion.

Genesis 1:20-21 (NKJV)
20 Then God said, “Let the waters abound with an abundance of living creatures, and let birds fly above the earth across the face of the firmament of the heavens.”
21 So God created great sea creatures and every living thing that moves, with which the waters abounded, according to their kind, and every winged bird according to its kind. And God saw that it was good.

On the fifth day, God fills the waters with an abundance of life, including great sea creatures and smaller aquatic beings. He also commands the skies to be filled with birds. The phrase "according to their kind" shows that each species is distinct, with an inbuilt capacity for reproduction. God’s creativity is demonstrated as He fills the earth with a variety of life forms. His declaration that this creation is "good" confirms the inherent value and purpose of every living thing.

Genesis 1:22-23 (NKJV)
22 And God blessed them, saying, “Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth.”
23 So the evening and the morning were the fifth day.

God’s first blessing is given to the creatures of the sea and the birds of the air. His command for them to "be fruitful and multiply" establishes a pattern for growth and proliferation in the natural world. This blessing ensures that life will continue to flourish, filling the earth and seas. It reflects God's intention for His creation to be dynamic, ever-growing, and self-sustaining. With this command, the fifth day is completed.

Genesis 1:24-25 (NKJV)
24 Then God said, “Let the earth bring forth the living creature according to its kind: cattle and creeping thing and beast of the earth, each according to its kind”; and it was so.
25 And God made the beast of the earth according to its kind, cattle according to its kind, and everything that creeps on the earth according to its kind. And God saw that it was good.

On the sixth day, God brings forth land animals, including livestock, wild beasts, and creeping creatures. Each is created "according to its kind," maintaining the order and distinction that has characterized creation so far. The wide variety of animals is a testament to God's creativity and wisdom. As with the other acts of creation, God sees that His work is good, reaffirming the perfection and purposefulness of everything He has made.

Genesis 1:26-27 (NKJV)
26 Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.”
27 So God created man in His own image; in the image of God He created him; male and female He created them.

The word "God" here in Hebrews is Elohim, which is an “intensive plural” in this context. The intensive plural has the plural suffix (“im”) but the verbs and adjectives that accompany it are singular. The intensive plural denotes a singular object or individual but adds a connotation of greatness. It turns out there is a special type of plural in Hebrew that has a plural suffix even though it is numerically singular with a singular verb and singular adjective. These nouns are called majestic plurals. The meaning of the plural suffix in the majestic plural is NOT that there is more than one of the noun, but that the noun is “great, absolute, or majestic”. So Elohim does not mean gods but a “great God.”

One clear example of Elohim used not as numerically plural can be found in Exodus 7:1 when God tells Moses that He will make Moses an Elohim to Pharaoh:
“And the LORD said unto Moses, See, I have made thee a god [Elohim] to Pharaoh: and Aaron thy brother shall be thy prophet.” (Exodus 7:1)
Certainly this does not mean that God made Moses into a god, but rather that he would speak to Pharaoh with authority through Aaron who would serve as God’s mouth-piece in the way that the prophets often did in the Old Testament.
“And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was VERY GREAT in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people.” (Exodus 11:3)
Point being, God magnified Moses in the sight of the Egyptians and made him “very great” not that he became a god of plurality. Elohim in Genesis 1 therefore refers to plural of majesty which is simply a grammatical form that denotes greatness, meaning “great God”.

It’s worth noting however that the word Elohim is not always a majestic plural. When referring to the pagan gods, the term Elohim is usually a numerical plural. For example, the second commandment forbids us to worship אֱלֹהִים אֲחֵרִים “other [plural] gods”. In this phrase, not only does Elohim have the plural suffix, but it receives a plural adjective אֲחֵרִים other [plural]. This tells us that in the second commandment Elohim is used not as an majestic plural but as a numerical plural denoting multiplicity. Additionally, Elohim doesn’t always necessarily refer to a deity… it simply may denote greatness or something majestic as in Nineveh was “exceeding (Elohim) great city.”
“So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding [Elohim Strongs H430] great city of three days’ journey. Jonah 3:3

So in Genesis 1:26, God (Elohim) refers to the God the Father, The One True God, which only leaves the question of who is “US” in this verse. Scripture does not leave us guessing.
Ephesians 3:9 says, “God, ... created all things by Jesus Christ:” God in this verse is obviously someone other than Jesus Christ, and Hebrews 1:2 and John 1:3 says God created all things by His Son. So who is speaking in Genesis 1:26 and who is He speaking to?
God the Father said to His Son, “let US make man in OUR image.” Christ is “the express image” of the Father, so anyone created in the Father's image is also created in His Son's image.

“The FATHER AND THE SON engaged in the mighty, wondrous work they had contemplated, of creating the world. ... And now GOD SAID TO HIS SON, “LET US MAKE MAN IN OUR IMAGE. [Genesis 1:26 quoted]” — (E.G. White, 1SP, 24.1,2)

Genesis 1:28 (NKJV)
28 Then God blessed them, and God said to them, “Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.”

This verse records God's blessing upon humanity and His command to be fruitful, multiply, fill the earth, and exercise dominion over it. Humanity was given authority over the animals and the earth, but this authority also carried responsibility. Dominion was not permission to abuse creation; it was a stewardship responsibility to care for and wisely manage what God had entrusted to humanity. The command to multiply also shows God's original purpose for human life to spread throughout the earth and develop the world under His blessing.

Genesis 1:29-30 (NKJV)
29 And God said, “See, I have given you every herb that yields seed which is on the face of all the earth, and every tree whose fruit yields seed; to you it shall be for food.
30 Also, to every beast of the earth, to every bird of the air, and to everything that creeps on the earth, in which there is life, I have given every green herb for food”; and it was so.

God provides a clear plan for sustenance, giving both humans and animals the plant life He has created for food. This command reveals that God’s creation was originally peaceful, with both humans and animals subsisting on plants rather than on each other. The abundance of vegetation serves as a means of provision for all life, reflecting God’s care for every aspect of His creation. The mention of seed-bearing plants also shows a continual cycle of growth and replenishment.

Genesis 1:31 (NKJV)
31 Then God saw everything that He had made, and indeed it was very good. So the evening and the morning were the sixth day.

This verse gives God's final assessment of the completed creation: everything He had made was “very good.” This is more than a statement about individual parts; it describes the harmony and perfection of the entire creation as a whole. Everything was functioning according to God's purpose, with humanity, animals, plants, land, seas, and the heavenly bodies all occupying their appointed places. The sixth day therefore concludes the creation of the world as a complete and harmonious system, ready for humanity to inhabit, enjoy, and care for under God's direction.