Search
We have seen that in the beginning God created a perfect world. Later, because of the sins committed by Satan and those who dwelt on the earth, they and the earth were judged by God, and the earth became without form and void. Now we will see God's work of restoring the earth.
In the book of Job, Job mentions the failure of Satan's rebellion in order to show that it is foolish to dispute with God. "He is wise in heart, and mighty in strength: who hath hardened himself against him, and hath prospered? which removeth the mountains, and they know not; which overturneth them in his anger; which shaketh the earth out of her place, and the pillars thereof tremble; which commandeth the sun, and it riseth not; and sealeth up the stars" (Job 9:4-7). When did God do this? When did He shake the mountains and the earth, and alter the position of the celestial bodies due to man's stubbornness towards Him? Since the time of Adam, such an act of God in the world has not been seen. This passage must be a description of God's judgment on Satan and on the earth under his dominion when he rebelled. At that time God shook the earth and overturned the mountains. The calamity came so swiftly that the mountains were overturned unnoticed. In addition to the earth, the positions of the celestial bodies were also affected. Because of God's judgment, the sun disappeared completely and the stars did not shine. The world was plunged into darkness. There was no sun and no heat was produced. Consequently, this led to the glacial epoch on this earth. Then, after a long period of time, possibly due to internal heat at the earth's core (Rev. 9:2), the ice gradually melted. However, the sun had not yet appeared and the stars were still "sealed up." When the Spirit of God began to move, there was the deep, and darkness was upon the face of the deep.
Job not only mentions God's judgment, but also His work of restoration. He says, "Which alone spreadeth out the heavens, / and treadeth upon the high peaks of the sea; / which maketh Arcturus, Orion, and Pleiades, / and wonders without number" (Job 9:8-10, Heb.). The phrase "spreadeth out the heavens" indicates God's work on the second day. God divided the waters with a firmament in their midst, and this firmament was called Heaven. So the "high peaks of the sea" probably indicates the waters above the firmament. The phrase "maketh Arcturus, Orion, and Pleiades" indicates God's work on the fourth day. The word "maketh" does not mean creates but fashions. God did not create stars at this time, but He fashioned anew the existing stars. In Job 9:7 it says, "Sealeth up the stars." This shows that the stars already existed. Genesis 1:16 says, "He made the stars also." This was a restoration to their condition before they were sealed. Having read Job's word, we are more convinced that our exposition is correct.
In Genesis God began His work of restoration. He called out for light because the face of the deep was dark, and this light divided the light from the darkness. There was light before, and now light came back. Some mockers have said, "How could there be light without the sun?" However, science no longer laughs at this kind of record in the Bible, and recently science has proven Moses' words to be correct. The record here is "non-science"; it is not "anti-science." The book of God is not intended as a science textbook, yet the word of God is not erroneous according to science. Man now understands that besides the sun there are other sources of light. Light is an energy from an unknown source that produces vibrations of the ether around the universe. This vibration is beyond human imagination. (Of course, the light that we now see relates to the burning of the sun as well as other sources of light.) But scientists cannot tell us about the sources of this energy. Concerning this point, they are fully in darkness; but faith knows. "And God said, Let there be light: and there was light" (Gen. 1:3). It is most pitiful that while there is God, who is the source of all positive things, and in whom everyone should believe, people still reject Him and prefer to grope in the dark, considering it unscientific and superstitious to believe in God's Word! But we are so happy that we not only have God, but that He is also our Father. It does not say that light was created or brought into being by God on the first day. Light has not existed for merely six thousand years. Before light came, darkness was confined to one place, the face of the deep (i.e., the whole earth). Darkness was confined to this one assigned place. When light appeared, it appeared in the same dark place, the whole earth. When God said, "Let there be light" (v. 3), the whole universe was not in darkness. God was merely commanding the light to appear on the surface of this earth.
In Moses' time, science did not know of other sources of light besides the sun (such as the Aurora Borealis, the northern lights). But Moses still recorded that God called out the light first, then made the sun to appear. If this was not a revelation of the Holy Spirit, how could he have made such a statement? Thank God that He is not limited by the ignorance of people. The more the scientists understand the natural laws established by God, the more they realize that the Word of God is worthy of all acceptance.
"And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day" (v. 5). God did not create the light here because it had existed for a long time; He just called out the light. When did the first day start? Someone said it was from the time when the earth was "without form and void" (v. 2); however, that is not the meaning here. "And the evening and the morning were the first day" (v. 5). "Morning" was the time when the light of the first day appeared. If there were no light before the first day, then the "evening" mentioned here does not make sense. The "evening" came first, and then "the morning." If the morning indicates the time when the daylight first appeared, and if there was no light before the first day, then the evening would indicate the darkness before the light, which would be the prolonged darkness mentioned in verse 2. If that were the case, would not the first evening have been too long? If the evening of the first day was the darkness in verse 2, then the first day would have started from the darkness of the formlessness and void. But Genesis clearly does not consider the formlessness and void as the first day. Hence, before the "evening" of the first day, there was light already. However, this light was not shining on the earth. God called the darkness Night, but "the evening," being different from the night, was a darkness under control of the light. For this reason, light existed before "the evening" of the first day; otherwise, how could we differentiate between the evening and the morning? Furthermore, the Bible does not say that God created light on the first day; He just commanded light to appear. Where was the light from? If it was not from the earth which was without form and void and in entire darkness, it must surely have been from the beginning when God created the heaven and the earth. This is a further proof that the world we are in now is a restored world.
We should know that each of the six days is a twenty-four hour day. In the Bible a day is often used to represent a period of time, such as "the day of the Lord," etc. But the six days are not six periods. No reader without preconceived opinions would consider these as periods of time. Whenever the Bible uses "day" to stand for a period, there is no numerical indication associated with it. If there is a number before the day, it must indicate the time of one revolution of the earth. Furthermore, it clearly states "the evening and the morning were the first day" (v. 5). Combining evening and morning as the first day is an indication of a twenty-four hour day. Moreover, God later established a Sabbath, according to His own rest on the seventh day. The Sabbath in Exodus 20 is a twenty-four hour day. If the seventh day is a twenty-four hour day, then the six preceding days must also be twenty-four hour days. Again, if we consider these six days as six geological periods, then what corresponds to the "evenings" of these geological periods, and what corresponds to the "mornings" of these periods? Furthermore, if these six days correspond to six geological periods, there would have been no grass or trees on the earth before the third period, and there would have been no animal fossils on the earth before the sixth period. But this is not the case, because there is no separation between animals and plants in the geological strata below the surface of the earth. If the six days were six long periods, then Adam, who was created in the sixth period, would have had to live a long time in paradise before he could have committed sin. Moses, who wrote the book of Genesis, had no thought of using days to represent periods. We must not twist the Word of God to fit our own concept or to lessen people's attack. If we explain the Bible according to our own idea, we will be blamed by others and also put the Holy Scripture in jeopardy. With these proofs we must conclude that these six days were just six days and not six periods. Our God is almighty; one day is sufficient for Him to restore. There is no need for six periods. But since it pleased Him to restore the world in six days, we need to humbly observe God's work and praise His greatness. Why should we adapt ourselves to the opinion of unregenerated people? We know that if geology is correct, the period between verse 1 and verse 2 is long enough to produce all the geological formations of the earth.
On the second day God commanded again. God put air in the firmament to divide the waters which were under the firmament from the waters which were above the firmament. God separated the waters on the earth from the moisture of the atmosphere. Again, the scientists ought to praise this beautiful record. This is just the phenomenon of the expansion of the air, separating the water in the atmosphere from the water below; and yet the boundary is not immovable. The atmosphere above us can be filled with moisture as recorded in the Bible. This atmosphere is not a solid reservoir to reserve water in the heaven, because verse 20 mentions "fowl that may fly above the earth in the open firmament of heaven." This open firmament is a region or sphere in which fowl could fly around.
"And God called the firmament Heaven" (v. 8). This "heaven" is different from the "heaven" in verse 1. "Heaven" in verse 1 denotes the whole universe with all its contents. The "heaven" in verse 8 is the "heaven" of this earth. The "heaven" in verse 1 did not deteriorate; only our earth and its celestial position were changed from its original condition due to God's judgment. God saw His works and considered that they were good on five of the six days. After the second day, the words "and God saw that it was good" were not mentioned. Does the Word of God overlook this day? No, the words which God omits are just as meaningful as the words He speaks. Every word and every phrase of the Bible is inspired by God. This omission has something to do with Satan. He is the ruler of the authority of the air (Eph. 2:2). The demons under him are the "spiritual forces of evil in the heavenlies" (Eph. 6:12). God probably saw the air as the dwelling place of Satan and his demons. That is why He did not say that it was good. Some may ask, "How could the evil spirits (Eph. 2:2) ascend to the air?" We have said that their prison was the deep sea which was the "deep" that covered the whole earth. While God was separating the waters, they probably took the chance to escape out of their prison by attaching themselves to the upper waters, and thus they migrated to the heaven where their ruler stayed. This is why we have records in the New Testament of evil spirits existing in heaven and working on earth. Although they are fugitives, God has temporarily allowed them to stay there until the time for them to be thrown into the abyss. Since the air is the headquarters of the kingdom of darkness, most of Satan's work starts from the air. Therefore, when we come together to meet or pray, we should ask God to cleanse the atmosphere with the precious blood of the Lord, in order that we may not be oppressed by Satan.
On the third day, although the water was separated, there was still water covering the whole earth and there was no dry land. God commanded again, "Let the waters under the heaven be gathered together unto one place, and let the dry land appear" (Gen. 1:9). What is spoken of here matches what we have already explained. God commanded, "Let the dry land appear," so there was land buried beneath the water for a long time which did not reappear until then. God did not say, "Let the dry land come out of nothing." He simply commanded the waters to withdraw, allowing the land which was originally created by Him to reappear. This further proves that the six-day work of God was one of restoration rather than creation.
Psalm 104:5-9 speaks about how God created the earth in the beginning, how He then judged the earth, and how He finally rebuked the flood (the third day's work in Genesis) to restore the earth. Jehovah "laid the foundations of the earth, / that it should not be removed for ever" (v. 5). This was God's original creation. "Thou coveredst it with the deep as with a garment: / the waters stood above the mountains" (v. 6). This was the condition after God's judgment over the various creatures then on the earth; this was the water that covered the earth in Genesis 1:2 (compare with 1:9). "At thy rebuke they fled; / at the voice of thy thunder they hasted away. / They go up by the mountains; / they go down by the valleys / unto the place which thou hast founded for them. / Thou hast set a bound that they may not pass over; / that they turn not again to cover the earth" (Psa. 104:7-9). This was God's work on the first half of the third day. "Rebuke" and "thunder" corresponds to God's command in Genesis 1:9. "Fled" and "hasted away" describes how the waters were "gathered together unto one place." "They go up by the mountains, / and they go down by the valleys" does not refer to the creation of mountains and valleys because the mountains were present in Genesis 1:6 already. Rather, it refers to the reappearance of the preexisting but submerged mountains and valleys, after the withdrawal of the waters. It is a description of the mountains and the valleys when "the dry land" appeared after the waters subsided. "Unto the place which thou hast founded for them. / Thou hast set a bound that they may not pass over; / that they turn not again to cover the earth" (Psa. 104:8-9). These few verses explicitly tell us how the waters under the heaven were gathered together into one place to let the dry land appear. Thus we firmly believe that the world we are now in is the result of God's restoration work.
The earth coming out of water has also been proven by science. Geologists believe that all geological formations were formed under water. Many people are not clear about the foundations of the earth, as mentioned in Psalm 104:5. We can find out the meaning of the foundations from Genesis 1:10 which says that "God called the dry land Earth." The foundations of the earth refers to the dry lands of the earth, and not to the whole globe.
On the third day God had still more work. The land had emerged out of the water, but there was no vegetation. So God came in to adorn it.
On the fourth day the restoration of the dry land was complete, so God came in to restore the celestial bodies. Since He had called out the light on the first day, He now made luminaries in the firmament of the heaven and put light into them. The light of the first day had divided the day from the night (vv. 4-5). Now the luminaries also divided the days from the nights; in some respects, the "light" on the first day is similar to the "luminaries." Probably the light of the first day shone on one side of the earth for half a day and then on the other side for half a day. In this way there was day and night on the first day. On the fourth day, God made the luminaries and put the light of the first day into them. As the earth and luminaries rotate around one another, they not only divide the days from the nights, but also become "for signs, and for seasons, and for days, and years" (v. 14).
The greater light that God made was the sun. Genesis 1:16 does not say that God created the sun because the sun was created in the beginning. God was only doing a work of restoration. The sun was probably a luminary in the pre-Adamic world, but after Satan's rebellion, it was also affected and lost all its light, being enveloped by darkness. In spite of this, earth was probably still rotating around it. On the fourth day when God restored the sun, He caused it to receive and emit light again and thus became a luminary once more.
Scientists tell us that the moon is a dead and desolate wilderness. If that is the case, it is quite conceivable that after Satan's revolt, the sun, the moon, and the stars were all affected.
After God made the two great lights, He also made the stars. We should again note that the stars were not created then, because they existed long before. Job provides evidence. In Job 38:4-7 Jehovah said, "Where wast thou when I laid the foundations of the earth? /...Who hath laid the measures thereof, if thou knowest? / Or who hath stretched the line upon it? / Whereupon are the foundations thereof fastened? / Or who laid the corner stone thereof; / when the morning stars sang together." No matter which earth is referred to here, whether the original created earth or the restored earth on the third day, one thing is definite: before the earth was formed, the stars already existed. As the earth was being formed, morning stars were there singing together, praising the work of God. In Genesis God was only rearranging the stars that were there before. After He had gathered the light into the sun and had made it the great light, He restored the stars and made them appear in the sky to meet the needs of the earth.
The Holy Spirit inspired Moses to describe God's work with human words because the Bible is written for man. He did not speak of the positions and functions of the sun, moon, and stars, but only mentioned their relationship to the earth and man. Although seasons, days, and years have to do with other creatures, the use of the celestial bodies "for signs" is specifically for man, since no one besides man is able to observe the motions of the celestial bodies in order to make signs. God only speaks about the positions and functions of the sun, moon, and stars according to man's viewpoint. He does not mention other matters. In man's eyes the sun is the greatest light, the moon is the second, and the stars are still smaller lights. Is it not wonderful that God has prepared such an immense universe for men as small as we?
On the fifth day, after the dry land and the celestial bodies had been restored, God prepared to create living organisms to inhabit the earth. "Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven" (v. 20). God's commandment expressed God's purpose. "And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind" (v. 21). God created these things out of nothing. We do not know what materials God used to make fish and aquatic life. As for the birds, 2:19 tells us that they are made out of the ground.
Science tells us that living organisms first existed in the water, then on the ground. Aquatic organisms are the most primitive species among all the animals. Even today, the ocean is still home to the majority of the living creatures. Birds, on the other hand, are the most primitive species of all warm-blooded animals. We can see how closely science resembles the description in the Bible. Although science proves these words, faith believes without the help of science!
On the sixth day God went on to create the beasts, the cattle, and the creeping things. Finally, He created man in His own image. We will discuss the creation of man in more detail in later messages. Here we will deal only briefly with the subject. Chapter one covers the creation of man in a brief way to show us man's position among the creatures, while chapter two describes the origin of man in detail to show us man's relationship with God.
We should notice that man was "created" by God (v. 27). Man did not evolve from a lower class of animal. The word "creation," as we have mentioned, means the making of something out of nothing. It is a special work of God and not a natural process of evolution. The Bible does not give credence to the theory of evolution, which will forever be a vain idea! On the third day God ordered each type of vegetation, the trees, grass, and vegetables, to yield seed after its kind. Grass cannot change into a tree, neither can one tree change into another kind of tree. On the fifth day aquatic life and birds were all after their kinds. On the sixth day the beasts, cattle, and creeping things were also after their kind. Every creature is after its kind. The Bible does not tell us how these kinds were classified, yet the words "after his kind" is sufficient proof that in those days every creature was of a different kind. Since God has said that everything was "after his kind," the boundary of each kind was set by God. There is absolutely no possibility for one kind to evolve into another kind. Plants cannot change into animals; even one kind of plant cannot change into another kind of plant, neither can one kind of animal change into another kind of animal. We Christians believe in the Word of God. Anything beyond "thus saith the Lord," we will not believe. How much less should we listen to a theory that is contradictory to the Word of God? The Word of God is sufficient to solve all the problems. The world may be scornful of our logic, but we are satisfied with God's Word. Pitiful mortals do not believe in our God. As a result, they drift aimlessly and devise theories for themselves on which to base their faith! They think that it is too incredible for God to bring something out of nothing into being, and to make man out of the dust of the earth. To us, however, for a tiny embryo of one kind of animal to undergo the numerous processes of evolution to become a monkey, and then after many more steps of evolution, to change from a monkey into a man, is something that is far more incredible. Just for a monkey to evolve into a man is incredible. It is much more incredible than God creating man! I warn my readers not to believe such end-times nonsense. Not only should we not believe such talk; we should not even listen to it. We should not read magazines or books that contain these kinds of theories. We thank God that His words are clear and easy to understand. He said, each "after his kind," and all around us we see all animals and plants behaving according to this word. Formerly, evolutionists said that man's ancestors were some sort of animal many thousands of years ago. Now they tell us that after many more thousands of years, our descendents will be formless animals without fingers or toes. They are talking things that belong to many thousands of years ago or many thousands of years in the future, things which we will never see or be able to hold up for questioning! Our Bible is a book of the present. At present, all creatures multiply after their own kind. The Bible does not make irresponsible statements!
As noted by many previous writers, "Elohim," one of the names for God in the original Scriptures, is plural in number. However, in Genesis 1:26 the verb used after God is singular in number. It seems incompatible to have a plural noun with a singular verb. However, this indicates that God is three-in-one and one-in-three. Since there is more than one person in the Godhead, the noun does not have a singular designation. Neither are there two persons. Hence, the designation is not dual. Rather, there are three persons. Hence, there is the plural designation "Elohim." Although there are three, there are not three Gods. For this reason, the verb is not plural, but singular. This reveals that God is triune. Although the Bible does not explicitly state that God is triune, we can find many proofs and indications of this fact in the Bible. There is no doubt that the doctrine of the Trinity is indeed a great doctrine in the Bible. Furthermore, the word "us" in verse 26 indicates the plural number in the divine Persons, while the verb "make" indicates the oneness of God's purpose. In chapter one, the words "God said" are used thirty-one times. What God said was God's Word. When we read the Gospel of John 1, we see that all things were made by the Word of God. Genesis 1 alludes to the work of the Lord Jesus in creation. In this way, the Triune God works together in creation. We have "God," "God said," and "the Spirit of God." The Father, the Son, and the Holy Spirit are all here.
Before God created man, He paused and had a discussion within the Godhead, saying, "Let us make man in our image, after our likeness: and let them have dominion." As we meditate on this discussion, we realize that God was very serious about this matter. This seems to indicate that our previous exposition is correct. Satan, as well as the previous inhabitants of the earth had already failed. God restored the earth and heaven, and made them fit for human habitation. All the living creatures were ready. The Godhead seemed to be taking a pause to talk among Themselves, "Behold, We are going to create man now!" This is the spirit of this passage.
Here God tells us His purpose in creating human beings, "let them have dominion." Satan had been defeated. Under God's judgment, he could no longer have dominion over the world. Although in reality he was still free, the judgment on him had already been pronounced. The earth restored by God has nothing to do with Satan; everything on this earth is the expression of a new order. Although Satan still retains his title of "the ruler of this world," the man created by God is endowed with a free will; he has autonomous power. God established man, apart from the authority of Satan, to have dominion over the newly created living creatures and plants, and over all the earth. If man had been able to carefully guard his God-given rights and power, Satan would have held "the ruler of this world" as an empty title only. God wants to annul the authority of Satan since He has already been judged. For God to have ejected Satan would have been quite easy; but for reasons unknown to us, He wants man to be His co-worker to destroy the work of the devil. Therefore, God created man and let him have dominion. This was the position Satan had once held, but lost. Unfortunately, soon afterward man failed. Man lost his right, and Satan regained his power and dominion as ruler of the world. This we will see when we come to chapter three, but let us be clear about one thing: all of God's plan and work in this world has one goal, the elimination of the power of Satan. The Lord Jesus called him the enemy (Matt. 13). Therefore, we believers, as God's chosen people, should constantly bear this purpose of God in mind — the destroying of the power of the devil. In everything we do, we should not ask whether something is good or bad, but how it would benefit God and destroy Satan. If our efforts cannot affect the kingdom of darkness and cause the devil to suffer loss, then we should not do it. In all our work for God, we should not look for superficial results. Rather, we should consider who will profit and who will suffer in the spiritual realm. This is a spiritual warfare and not a struggling in flesh and blood. One day, our judgment before the judgment seat will be measured by this standard. Whether our work will remain or be consumed by fire depends on how much it helps to accomplish God's purpose. The best way to fight against the power of darkness is, on the one hand, to resist in our spirit the work of Satan, not agreeing with his winning, and on the other hand, to use prayer as our weapon by asking God to destroy Satan's work and scheme. At the same time, we should obey God's will practically. Each time we obey God's will, Satan suffers defeat.
Man was made firstly in God's image, and secondly after His likeness. This does not refer only to man's physical body. "In God's image" means that man represents God on earth. "After His likeness" means that man is after God's kind; in other words, His race (Acts 17:28). Morally and intellectually, there are similarities between God and man, so that man can know God and fellowship with Him. Unfortunately, man has sinned and lost God's image and likeness. Now man's ignorance in matters concerning God is beyond imagination. Therefore, unless a man is born again from above, he does not know how to fellowship with God. Paul told us that man is "God's image and glory" (1 Cor. 11:7); God made man to express His own glory. God wants to display His glory to Satan in the air. However, the first man failed. Yet the second Man did not fail. He was the express image of God's person (Heb. 1:3, KJV), and He was able to fully express God.
"And God said, Behold, I have given you every herb bearing seed,...and every tree, in the which is the fruit...to you it shall be for meat. And to every beast...every fowl...and to every thing that creepeth...I have given every green herb for meat" (Gen. 1:29-30). In the world before sin came, there was no eating of flesh. Eating flesh is a thing of the sinful world. In the coming new heaven and the new earth there is no mention of any eating of flesh; the only thing worthy of eating will be the fruit of the tree of life. In the present order of things, God's opinion is that "every creature of God is good, and nothing is to be rejected if received with thanksgiving; for it is sanctified through the word of God and intercession" (1 Tim. 4:4-5). In a world that is full of sin, if we try to abstain from meat (4:3), we are denying the fact that the present world is under a curse!
"God saw every thing that he had made, and, behold, it was very good" (Gen. 1:31). God did not make anything that was not good. Bad things came as a result of sin; they were not creations of God. In this sinful world, we should not murmur against God, because in Him there is no evil, and what He made is all good. God has treated us mortals graciously. He first created various forms of vegetation on the third day and then prepared them as food for the animals. After this He created the fowls on the fourth day, land animals on the fifth day, and man on the sixth day. He set up the whole environment in a good order before He put man in it. If we truly believe this fact, what a consolation it will be to us! God always makes preparations for His creatures this way. For the growth of grass, He first prepared the land; for the support of animal life, He first prepared vegetable life. But because we often fail to see this fact with our naked eyes, we become worried. Blessed are those who have faith to see God and His work! Nothing will shake such a heart!
The first three verses of chapter two should belong to chapter one. On the seventh day God did not do any work. He rested on this day. One thing we should notice is that this rest is God's rest and not man's. The Bible tells us that this was God's Sabbath. God worked for six days and then He rested. This rest is not a physical rest, because with God there is no fatigue. "Do you not know, / Or have you not heard, / That the eternal God, Jehovah, / The Creator of the ends of the earth, / Does not faint and does not become weary" (Isa. 40:28). What is the meaning of this rest? This is not a physical but a spiritual rest. God was satisfied. He saw everything that He had made was very good, and He was satisfied. Every careful reader of the Bible will see that this is the meaning of God's rest. God did not ordain the Sabbath here for man to observe. Man had not done any work, so he did not need any rest. It was only after Adam fell that he had to work (Gen. 3:19). At this point, Adam had not sinned. Therefore he did not need to rest on the seventh day. For this reason, we should not consider this Sabbath as something of Jewish law (which we do not need to keep), but rather as the Sabbath in God's creation. We should remember that God did not give the Sabbath to man as just a day to keep. For the period of two thousand five hundred years after that day, there is not one mention of the word "Sabbath" in the Scripture!
We should notice one more thing. After the first six days, the phrase "and the evening and the morning'' is included. However, after the seventh day, the Sabbath, there is not such a phrase! After God worked, He rested in the eternal brightness of the nightless day! This day of rest is a type of the coming day of rest for God's people mentioned in Hebrews 3 and 4, when the co-workers of God will rest for eternity with Him in a nightless day. When we think of that day, does our heart not rejoice?
