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)
In the beginning God created the heavens and the earth.

This verse is a summary statement that introduces the entire creation event. This verse encapsulates God’s work of creating everything—both the physical universe and the earth—before the detailed description of creation unfolds in the following verses.

Here’s a breakdown:

"In the beginning": This phrase marks the absolute beginning of time, space, and matter. God’s creative work didn’t occur within preexisting time or space—He created them. This highlights God as eternal, existing outside of time, and initiating everything that exists.

"God created": The word "created" (bara in Hebrew) indicates a divine act of bringing into existence something completely new. This act of creation is ex nihilo (from nothing), showing God’s omnipotence. God spoke, and through His word, the universe came into being. There was no evolutionary process or pre-existing material; God created by His will alone.

"The heavens and the earth": In this context, "heavens" refers to the entirety of the cosmos, including the celestial heavens (space with the sun, moon, stars, and other celestial bodies) and possibly the spiritual heavens (the realm where God and the angels reside, though this is not a primary focus here). The earth refers to the physical planet, though at this stage, it was not yet formed or filled with life (as explained in Genesis 1:2).

Note: in the Bible, the term "heavens" can refer to:
The atmospheric heavens – the sky, where clouds form and birds fly (Genesis 1:20).
The celestial heavens – outer space, where the sun, moon, and stars reside (Genesis 1:14-17).
The spiritual heavens – the dwelling place of God and spiritual beings like angels (Psalm 11:4).
So, when Genesis 1:1 mentions "heavens," it can covers all these realms.

Genesis 1:2 (NKJV)
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.

Before God shaped the world, the earth in its initial state was likely a formless mass, described as being "without form, and void." This unshaped mass seems to have been a mixture, covered in water, as the verse mentions "the deep" and "the waters" over which the Spirit of God was hovering.

The idea is that the planet, before God’s creative work, was in a chaotic and unstructured state. It wasn’t yet divided into land and sea, so it’s reasonable to interpret it as being a watery, fluid mixture that contained the elements (including soil, rock, and minerals) that would later be organized into the earth’s surface and the seas.

Here’s how this would be understood:
The Deep and Waters: The "waters" likely refer to a watery, primordial state covering the entire earth. There was no separation of oceans and land at this point.
The Earth’s Elements: The "earth" in this state likely included the basic elements (soil, minerals, and rock) that would later be shaped by God into solid land. These elements were probably suspended within or covered by this primordial water. So, the earth wasn’t yet organized into soil, mountains, or continents, but the material (the raw elements) were there.

The mention of the Spirit of God hovering over the waters shows His active presence, poised to bring life and order out of the chaos. It reveals that God's creative work begins from a place of emptiness and transforms it into something purposeful.

Some argue that the Spirit of God, which moved upon the face of the water was a separate, distinct personal being referred to as the God the Holy Spirit. But the text itself gives no evidence for this.

The truth is: the Holy Spirit is the omnipresence of God; it is the personal presence and power of God, it is His own Spirit.

Psalms 139: 7-10 “Whither shall I go from thy SPIRIT? or whither shall I flee from thy PRESENCE? 8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. 9 If I take the wings of the morning, and dwell in the uttermost parts of the sea; 10 Even there shall thy hand lead me, and thy right hand shall hold me.”

Psalms 51:11 “Cast me not away from thy PRESENCE; and take not thy holy SPIRIT from me.

Matthew 12:28 (NKJV):
"But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you."
Luke 11:20 (NKJV):
"But if I cast out demons with the finger of God, surely the kingdom of God has come upon you."

Both passages, Matthew 12:28 and Luke 11:20, highlight Jesus’ work of casting out demons and attribute it to the power of God. In Matthew, Jesus says He casts out demons by the Spirit of God, while in Luke, He uses the metaphor of the "finger of God" to describe this same act. This connection suggests that the Holy Spirit is not a separate third being, but rather the manifestation of God's presence and power in action.

In Matthew 12:28, Jesus’ use of the term Spirit of God points to God’s direct involvement through His Spirit. This Spirit is not a distinct individual from God but is rather His active force and presence enabling Jesus to perform miracles.
In Luke 11:20, the term "finger of God" emphasizes the same point: God’s power and authority are at work, actively present in the world, but not as a separate person. The Holy Spirit here is described as God’s way of interacting with the world, just as a person’s hand or finger performs actions according to their will.

John 14:23 (KJV): "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." Here, the presence of both the Father and Son is expressed through the Holy Spirit, showing it as the mean by which they dwell with believers.

These passages suggest that the Holy Spirit is the personal presence and power of God Himself, carrying out His will, and not a third, distinct being apart from God and Jesus. It is through the Holy Spirit that God and Christ dwell within believers, making their power and presence known.

Genesis 1:3 (NKJV)
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)
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)
God called the light Day, and the darkness He called Night. So the evening and the morning were the first day.

Even though the sun was not yet created, God Himself provided a source of light. This temporary, supernatural light, created by God on Day 1, allowed for the separation between light and darkness.

Day: God called the period when the light was present "day."
Night: The period of darkness (absence of light) was called "night."
This indicates that God's power alone provided the light, independent of the sun, showing that He is not dependent on natural processes to create the day-night cycle. This light cycle lasted for the first three days of creation until the sun and moon were created on Day 4 to take over the governance of day and night.

A key phrase in Genesis 1:5 is "evening and morning", which marks the first day. This is significant because it shows that each day of creation begins with evening (night) and ends with morning (day). This reflects the Hebrew method of reckoning time, where the day begins at sunset, meaning the cycle of a day starts with night (darkness) followed by daylight.

This pattern is seen consistently throughout the creation account. Each day is described with the phrase "evening and morning," indicating that the cycle begins in darkness and moves into light, emphasizing that a full day is composed of both the night and the daylight periods.

The phrase "evening and morning" emphasizes that a full 24-hour cycle of night and day is in place from the very beginning, even without the sun. This indicates that:

Night (the absence of light) is the first part of the day.
Daylight (the presence of light) is the second part of the day.
Even though the sun and moon were created on Day 4, the day-night cycle was already functioning, governed by a divine light until the sun was placed in the sky to permanently govern the daylight.

Later, in Genesis 1:14-18, God creates the sun, moon, and stars to give light and permanently establish the day-night rhythm. The sun governs the day, and the moon governs the night. But for the first three days, God provided a supernatural light to regulate the cycle of light and darkness, allowing for the alternating periods of day and night.

Genesis 1:6-8 (NKJV)
Then God said, “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.”
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.
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)
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.
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)
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.
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.
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)
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;
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)
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.
God set them in the firmament of the heavens to give light on the earth,
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.
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)
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.”
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)
And God blessed them, saying, “Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth.”
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)
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.
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)
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.”
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)
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.”

God’s second blessing in the creation narrative is directed toward humanity. He commands them to "be fruitful and multiply," echoing the blessing given to animals earlier. However, humans are also tasked with subduing the earth and exercising dominion over all creatures. This mandate gives humans the responsibility to steward creation, using their God-given authority to care for the world. The blessing to multiply also signifies God’s desire for life to continue and for humanity to populate the earth.

Genesis 1:29-30 (NKJV)
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.
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)
Then God saw everything that He had made, and indeed it was very good. So the evening and the morning were the sixth day.

At the end of the sixth day, God surveys all of His creation and declares it "very good." This final assessment not only highlights the perfection of each individual part of creation but also the harmony and order of the whole. Everything God has made functions as intended, reflecting His perfect wisdom and purpose. The sixth day concludes with the completion of the physical world, ready for humanity to inhabit and care for it.