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We have seen that in the beginning God created the heavens and the earth, that later the earth became without form and void, and that God restored the earth and all the things on the earth in six days. Now we will go on to consider the spiritual significance of all these things.
Concerning the original creation, we only know that "in the beginning God created the heaven and the earth" (Gen. 1:1). In the following verse we see that the situation changed. Things were not the same as they were before: "the earth was without form, and void; and darkness was upon the face of the deep" (1:2). Surely this was not the situation that God originally created, because the Bible clearly states that God "did not create it waste" (Isa. 45:18). Therefore, in Genesis 1, between verses 1 and 2, there was a great change. After the earth became desolate, God began His work of restoring the earth which He had judged. From the first day until the sixth day, God worked to restore the world. On the seventh day He rested.
Is it merely God's intention to let us know how He created and restored the world? Or is there a deeper significance? Is there a difference between the "new creation" and the creation of the world in those days? Is the creation of the physical world similar to the spiritual world? The outward world is only a reflection of the inner world. The way in which God dealt with this great world is the same as the way He acts toward each individual. In God's plan and in its fulfillment, the process of creating the physical world and the experience of personal spiritual renewal are related. The history of creation typifies the path of the experience of our life in the new creation.
Our present focus is not on the history of ancient mankind, but rather on the spiritual experience of individuals today. In these latter days, the greatest failure is that people pay too much attention to mankind and forget about the individual man himself. But God is not like this. Although He wants to bless mankind, He starts with individual men. He does not look lightly upon any person. "And not one of them [two sparrows] will fall to the earth apart from your Father" (Matt. 10:29). From the acts of God, we should see the Father's hand. Man has sinned and has fallen; yet, thank God that He does not look lightly upon any person. His heart is poured out toward everyone. Just to know this should comfort us. Only God's heart can satisfy man's heart.
I."In the beginning" means the beginning of the world. "In the beginning God created the heaven and the earth" (Gen. 1:1). When the heavens and the earth first came out from the Creator's hand, how fresh and beautiful they were! Perfection, purity, beauty, and brightness were the condition of the heavens and the earth at that time. "The morning stars sang together, / and all the sons of God shouted for joy" (Job 38:7). How joyful! No sound of sighing or sorrow was mingled with that joyful melody. What harmony between the Creator and the creation! There was no sin, no Satan, no sorrow, no pain, no sickness, no death, but rather graciousness and glory. Surely it was a world of sublime bliss.
This was the original condition of man. The original condition of Adam and Eve was perfect, just as the material world was perfect in the beginning. Man was created in God's image and after God's likeness. God prepared a companion for him. God put him in a garden and blessed him and entrusted all things into his hand. He was the king of the earth. God commanded him to be fruitful and to replenish the earth. God said that it was exceedingly good. In Adam's background, there was no inheritance of sin. The nature of sin was not in him, nor the mark of sin upon him, nor the condition of sin around him. Adam was an ideal man living in an ideal environment. Adam and his companion fellowshipped with their God. Everything should have caused him to be satisfied and happy.
II."And the earth was without form, and void; and darkness was upon the face of the deep" (Gen. 1:2). The once perfect world fell, terrible calamities came, and the whole earth was distorted. Once sin came in, death followed. Once death came in, so too came all manner of death. The Creator's masterpiece was destroyed. The potter's vessel was damaged. What was formerly most beautiful had become most ugly. What was formerly the best became the worst. What was once called perfect became desolate. Voices of singing could no longer be heard; the light was also diminished. The whole earth perished under God's water of judgment. There was no more firmament. Darkness was upon the face of the deep, and the deep covered the whole earth. There was nothing on earth apart from gloomy color, brackish odor, and roaring sound. God's original creation was damaged.
This is a vivid picture of how man departed from God. What confusion! What darkness! Waves of lust toss and tumble. Our once beautiful nature was buried under the depth of sin! "But the wicked are like the tossed sea, / For it cannot be calm, / And its waters toss up mire and mud" (Isa. 57:20).
Man became fallen. Formerly he received blessing, but now, the curse. Death and sorrow came to the place where there was once life and joy. Man fell deeply into sin and could not rescue himself. He was hidden in darkness and could not see himself. The striking characteristic of a fallen human being is desolation. Darkness in moral and spiritual matters is the common condition of sinners (Eph. 4:18). "Without form, and void; and darkness was upon the face of the deep"! This is the true picture of every sinner. How pitiful that many do not realize their own condition!
This is the cause of all the calamity and sorrow in the world. This is the source of man's sinful nature. Man lost his original image. The man that God created was originally upright (Eccl. 7:29). However, man lost his condition. "As through one man sin entered into the world, and through sin, death; and thus death passed on to all men" (Rom. 5:12). "As through the disobedience of one man the many were constituted sinners" (v. 19). Now before God, man's condition is "without form...void...and darkness," "alienated from the life of God" (Eph. 4:18), "dead in your offenses and sins" (Eph. 2:1), and "incurable" (Jer. 17:9). "All have sinned" (Rom. 3:23), and "there is none who does good" (Rom. 3:12). "There is none righteous, not even one" (Rom. 3:10). How pitiful! Yet men still boast of their knowledge, wisdom, education, and culture. If men would realize that they are "without form," "void," and "darkness," they would be blessed.
III."And the Spirit of God moved upon the face of the waters" (Gen. 1:2). God could not rest in a situation that was without form, void, and dark. Neither was He happy with a situation in which man was subdued under sin, death, and Satan. In such a fallen, desolate situation, it would not have been a surprise if God had forsaken man. Yet God did something that was altogether unexpected. Why was God still concerned about that which He had righteously judged? Why was God still mindful of the desolate and destroyed? Why did God still have compassion on something that was without form, void, and dark, which was not even worthy of His attention? These questions are hard to answer. It was only because of God's mercy and grace. God's love came to those who were not worthy of His love! And His heart had compassion on those who were not deserving of His compassion! Neither the desolate earth nor fallen humanity had any right to ask God to work. In their condition, to ask God for such compassion seemed beyond hope. In themselves, there was nothing worthy of God's love. Nevertheless, in spite of man's poverty, worthlessness, fall, and failure, God still gave His sovereign grace to those who were poor and unworthy. He gave His inexhaustible mercy to those who had fallen and failed.
His first step was by means of "the Spirit" moving "upon the face of the waters." Without the Spirit, how could the earth recover? How can a dead person resurrect himself? How can darkness turn itself into light? How can those who were under God's righteous judgment make themselves able to receive God's blessing? If not for the Holy Spirit's operation, how could a fallen one rise up? The desolate and weak creatures were helpless. How could they have been restored, revived, and resurrected without the operation of the Holy Spirit? If they tried to overcome and be revived by themselves, eventually they would admit, "In my flesh, nothing good dwells" (Rom. 7:18).
But thank and praise God! Although sinners cannot be reborn by themselves, just as the earth could not recover itself, although sinners cannot separate themselves from sin, just as the earth could not separate itself from the deep waters, although sinners cannot act righteously, just as the earth could not change from darkness into light, nevertheless, God Himself can rescue us. The new creation is the same as the old creation: both were created by God Himself. Man is unable to create his own spirit, just as he is unable to create the world. God has to do all the work. Thank and praise God! Although He was not obligated to rescue us, He provided unexpected grace and came to rescue us. God did what He did not have to do. That is mercy. What man did not deserve, he obtained. That is grace. Concerning salvation, man was in an absolute position of needing to receive help. If anyone thinks that within him or outside of him there is anything good, that is an insult to God and a despising of His grace.
The working of the Holy Spirit is the beginning of man's rebirth. In the original text, "moving" has the meaning of "overshadowing," "brooding." This indicates love and tenderness. This same word is used as "hovers" in Deuteronomy 32:11: "As the eagle rouses his nest, / Hovers over his young, / Spreads his wings, takes them, / And bears them up upon his pinions." Oh, may we respond more to the love of God! How His heart desires us! But who is "us"? We are just sinners, fallen humanity! He is not angry with us, nor does He look lightly upon us or reject us. He does not consider that even though we are without form and void and darkness, that we are unworthy of His Holy Spirit's brooding. Although He has "purer eyes than to behold evil, and canst not look on iniquity" (Hab. 1:13), He humbled Himself to rescue those who were in the midst of dust and dung. O God! "What is man, that You remember him / And the son of man, that You visit him?" (Psa. 8:4). We really do not comprehend why God so loves sinners such as us. I especially do not comprehend why God loves me. Indeed, it is "not that we have loved God but that He loved us" (1 John 4:10). O God! How wonderful is Your grace! How true it is that Your "delights were with the sons of men" (Prov. 8:31).
God's love is the reason that we were born again. "For God so loved the world...that every one who believes into Him...would have eternal life" (John 3:16). God's love causes Him to work in the midst of desolation until He says, "Very good," and rests. Until what is desolate is completely recovered to a state of being "very good," His heart of love can never rest!
To be born again is the initial work and also the most important work. Without this work, God's light shines in vain. God first causes the Holy Spirit to work an incredible work within man. This serves as a preparation for His light to shine. "You must be born anew. The wind blows where it wills, and you hear the sound of it, but you do not know where it comes from and where it goes; so is everyone who is born of the Spirit" (John 3:7-8).
What a sinner lacks is life. In this world nothing can replace life. Sinners do not want God and do not want the light that shines out of God in Christ. They hate it and reject it. "Men loved the darkness rather than the light, for their works were evil" (John 3:19). Only those that are born again love God's light. After man's second birth, he has feeling toward God's light, and his conscience causes him to be stirred up and turn to God.
IV."And God said, Let there be light: and there was light" (Gen. 1:3). The previous verse said that "the Spirit of God moved." Here it says, "God said." This is God's word. The Spirit of God and the word of God are two inseparable co-workers. First, the Holy Spirit works; then the word of God works. We are born of the Holy Spirit (John 3:5-6), and we are also "regenerated not of corruptible seed but of incorruptible, through the living and abiding word of God" (1 Pet. 1:23). "The entrance of thy words giveth light" (Psa. 119:130). Therefore, "God said [the word]...and there was light."
The work of the first day was God's calling of light to come forth through His word. The initial work of the Spirit of God and the word of God cause light to shine out of darkness. Sin caused the eyes of man's heart to be darkened; it blinded the eyes of his understanding. If man stands alone without any help, he will never know that his position is perilous and his future is perdition. Spiritually speaking, he is completely blind, not knowing that he needs a Savior. The loves within his heart, the thoughts within his mind, and the decisions from his will do not afford him any light. But God's light can come and shine in his heart. Only God's light shining on the desolate scene can expose the real condition of the creature to the uttermost! Everything remains the same. The only thing that changes is darkness itself. Nothing that is exposed can please God's heart. The only thing good in God's eyes is His own light (Gen. 1:4). Within man, there is not one thing that can satisfy God or be acceptable to Him. Nevertheless, He delights in His beloved Son (Matt. 3:17), who is the true light of the world (John 1:9). Concerning the work that God did on the first day, the apostle said, "Because the God who said, Out of darkness light shall shine, is the One who shined in our hearts to illuminate the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6). Just as God's light shined on the dark world before, today the Christ of God also shines in the dark and sinful heart.
Once man receives God's enlightenment, the light is divided from the darkness (Gen. 1:4). Thus, spiritual sense and knowledge are gradually recovered. The things a man once thought were right, he now realizes are wrong. What he formerly considered to be wrong, he now realizes to be right. Although in the experience of most people they do not have an accurate discernment right away, nevertheless, within their heart the division between light and darkness becomes a reality. At this time the word of God (through the light emitted from it) begins to divide man's bright spirit from his dark soul (Heb. 4:12). From this point on, within a person there is a division between "that which is born of the flesh is flesh" and "that which is born of the Spirit is spirit" (John 3:6). Although this division has yet to reach its perfect state and the believers have yet to experience it in full, in fact, the division between these two has been accomplished.
God divided the light from the darkness, and He gave light its position and named it light. Darkness was still there, and it also had its position and name (Gen. 1:5). Darkness is still darkness; in eternity it will still be darkness, and it will never change into light. The earth has never been the source of light. Whenever the earth turns its back to the light, it remains in darkness. When darkness is controlled by the light, it is powerless to do anything to lessen the brightness of light. Once light comes, darkness and shadows are gone. Both still exist as before. Our old nature (the flesh) and our old life (the soul) will always be darkness. However, whenever the spiritual life, the divine nature, is strengthened, the former things become completely powerless. However, if we do not walk in the light, we will do deeds of darkness once again. As long as we are in this world, we can always walk in the light. However, we can never eradicate the darkness completely nor can our sinful life and nature be changed. Although we are children of the day and children of light, we still have to walk in God's light. Otherwise, the night will return.
Strictly speaking, the day is not completely light. It is composed of "evening" and "morning" (v. 5). While we are on earth, the most noble life we can have is the "day." Nevertheless, it is still composed of "evening" and "morning." If there is only morning and no evening, that is not the "day" the Holy Scripture talks about. "If we say that we do not have sin, we are deceiving ourselves" (1 John 1:8). "If we say that we have not sinned, we make Him a liar" (1 John 1:10).
Although darkness itself is "night," once the light comes in, darkness is no longer "night," but rather "the evening." Once God's light comes in, no matter how much darkness there is, the night cannot be night if there is a single beam of light. Since the night has some light, it should no longer be called night, but rather "the evening." After being enlightened by God's light, a believer's darkness still remains. It has not changed its nature. Yet after being enlightened, his darkness becomes a darkness that is under the control of the light; it is no longer without restriction. Sometimes his darkness may even be intensified; yet what he has is just the evening. It can no longer be completely "night," completely dark. Although sometimes he may fail completely and fall utterly, he cannot lose all of the light or the life that comes from the light. Neither can he revert to being an unbelieving sinner. Once a man believes in the Lord Jesus, he is born again; and once he is born again, he has the eternal life. He may fall, but he is still a son of God. While he may be occasionally overcome by trespasses (Gal. 6:1), they cannot cause him to return to a sinner's position. This is the grace of God!
In Genesis 1 it mentions "the evening and the morning" six times. Although the light is called "Day," during the six days it is referred to as "morning." The real experience of the "Day" has not yet come. Morning is only the beginning of the day; it is not the peak of light. In God's ordination, after evening there is morning. Although we have the dawning light, the time for this shining to shine "more and more unto the perfect day" (Prov. 4:18) is in the future. All we have today is the morning. One day, when God's work is completed and His heart is satisfied and at rest, the "perfect day" will appear. There will be no more evening or morning. We will enter into God's rest and eternally rejoice in the bright, nightless day. "Day to day pours forth speech, / And night to night tells out knowledge" (Psa. 19:2), yet those who hear and understand are few.
Indeed, the light we have now is only the "morning." The time when we will brightly shine is still in the future. At that time the temporal things will pass away, and we will enter into God's perfection.
V."And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters" (Gen. 1:6). This is the firmament we know. The firmament divides the waters above from the water beneath (vv. 7-8). What had previously been deep in the brackish, dark, and dismal waters was divided and became a vapor ascending into the firmament. What a division! Through "the firmament," God has divided that which is pure from that which is evil and filthy, so that each may have its own place.
This is the work of the cross. The work of the cross is to divide. God's light shined upon the dark face of the deep and exposed its real condition. These enormous, boundless, and dismal waters were hidden deep under the covering of the darkness; it was not easy to recognize their real condition. But the light came. They could no longer hide. The more the light of God shines, the more it exposes vast and great filthiness. Light does not cleanse; rather, it exposes the unseemly shame. Under the shining of God's light, men become contrite and penitent. The things in which they formerly took consolation, upon investigation, are found to be worthless. The wickedness of the sinful life and nature receives its true evaluation. It is in the midst of our disappointments and repentance that we know the dividing power of God's cross. The cross has crucified our sin (Rom. 6:6, 11), self (Gal. 2:20), flesh (Gal. 5:24), the world (Gal. 6:14), and the elements of the world (Col. 2:20). Death divides. Death is a great dividing, dissolution, and detaching. Death cuts off all relationships and terminates all entanglements. Without the cross, nothing can divide us from things which are beneath. Our union with Christ's death detaches us from the things which are "beneath." Although we have been regenerated, sin, the self, the flesh, the world, and worldly elements can still tightly hold and drag us down. After regeneration, if we die with Christ experientially, we will become a "divided" person. The mark of the cross is the proof that we are heavenly people and that we are divided from the worldly people. God's light leads us into self-judgment, and after self-judgment to the cross, through which we receive deliverance.
We should not confuse our position and our experience. Once we believe in the Lord as our Savior, we have the highest position in Him. What He has accomplished for us is ours. When we receive Him as our personal Savior, He divides that which is above from that which is beneath through the cross. This is a matter of position. But at this time, we still may not have the experience of this division. When we exercise our faith to receive what has been accomplished on the cross and are in union with His death, we have the real experience of being detached from the things beneath and setting our mind on the things above. Although we were born from above, the meaning of regeneration, we do not all have the experience of being "not of this world" (John 8:23). Therefore, we have to enter into the Lord's death, to prove His death, so that we can have the real experience of dividing the spirit and soul (Heb. 4:12). Just as the knife of the high priest pierces and divides the joints and marrow of the sacrifices, the cross, revealed through the Word of God, also divides our spirit and soul.
The moment we were born again, God reckoned us as being crucified with Christ. We have believed that His death is a death on our behalf. Since He has died for us, His death is our death. This is a co-death. A substitutionary death will naturally produce a co-death. For Him to die for us means we died with Him. When God accepted the Lord Jesus' death on our behalf, He reckoned us dead. From the view of our personal experience it is a substitutionary death. From the view of the judgment of the law it is a co-death. When we believed in the Lord Jesus, we died with Him in fact; but we still may not have the experience of this death. The experience of this co-death comes after we have been regenerated, in the struggle between the two lives and natures of light and darkness, as we seek deliverance at the cross.
Believers have this division not only in outward matters, but also in their inward being. God is working in the heart of man in a hidden way, causing his love and desire to turn upward. The believers have been regenerated and have received God's divine nature (2 Pet. 1:4). The working of the Lord's cross causes this nature to divide the things which are above from the things which are beneath. The differences between earthly things and heavenly things are made manifest through God's nature. Now a believer's heart can turn toward the heavens. The old, brackish, and dark heart, filled with wickedness and lusts, can be purged; it can now be set on the things above.
Wherever there is life, there must be air for this life to breathe. Since the heavenly light has shined into our spirit, this spirit must breathe heavenly air. God not only is dividing the waters which are above from those which are beneath within us, He is also dividing things which are above and things which are beneath outside of us. He has put "the heavens" in us. He also has put us in "the heavens," so that our faith can have a suitable environment. The first mark of the saints is their being of the heavens. They have received a heavenly calling and are looking unto the heavenly kingdom, desiring a heavenly city. Their hope is in the heavens, and they look forward to a heavenly country, counting themselves as pilgrims sojourning on the earth. Once we have the heavens inwardly and outwardly, we will know the things above from the things beneath.
The inward heaven requires an outward heaven. One who has a heavenly life, will surely have a heavenly walk. The nature of a regenerated person will lead him not to "walk in the counsel of the wicked," and not to "stand on the path of sinners, nor sit in the company of mockers" (Psa. 1:1). Worldly pleasure, love, and fashion will have difficulty drawing him along. If a physically strong and healthy person cannot breathe dirty air, how can saints breathe in the midst of hatred, wickedness, frivolity, and confusion? They will love the company of their brothers and companions in their heaven-bound pilgrimage. "We know that we have passed out of death into life because we love the brothers" (1 John 3:14).
By this time, the heart of a believer has come under God's regulation. Yet he may not be much different from his former condition if the dry land has not appeared and fruit has not been produced. Even though his heart is heaven-bound, and traffic between him and the heavens has begun, he needs to go further and bear fruit to glorify God.
VI."And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so" (Gen. 1:9). This was God's work on the third day. God's work here coincides with "the third day" (1 Cor. 15:4), a number which indicates resurrection. The dry land appeared from under the waters. It was buried under the dismal sea of darkness, but it came out from its grave. The clean earth, able to cultivate and bring forth fruit, came out from the sea of death. Although God did not eliminate the sea, He restricted it so that it could not go beyond its boundary. Presently, the sea has its boundary and cannot flood the earth. God gave a name to it (Gen. 1:10) and recognized its existence. Not until the new heaven and the new earth will it be eliminated. The dry land also received a new name (v. 10) to distinguish it from the sea. The appearance of dry land was the work of the first half of the third day. The work of the third day was divided into two halves. On that day God spoke twice; He twice said that His work was good. During the first half, the dry land appeared; during the second half, the earth brought forth grass, herbs, and fruit trees.
We saw the work of the cross in relation to God's work on the previous day. The third day signifies resurrection. Both the death and the resurrection of Christ are the means of our new life. Just as He died for us, He was also raised for us (Rom. 4:25). We need His resurrection as much as we need His death (Rom. 5:10). If we forego either of the two, we make the gospel vain. Through the death of Christ we are freed from everything that belongs to Adam and the natural man; through His resurrection we enter into everything that belongs to Christ and that is beyond the natural realm. His death frees us from the position of a sinner and can free us from the experience of sins. His resurrection grants us the position of a righteous man and can grant us the experience of righteousness. "So then if anyone is in Christ, he is a new creation. The old things have passed away; behold, they have become new" (2 Cor. 5:17).
According to His plan of salvation, God has no intention to restore or mend our old nature, but rather to make us "a new creation." He does not want any of our old nature. The death of the Lord Jesus has freed us from the old, and the resurrection of the Lord Jesus causes us to enter into the new. If we are raised together with the Lord, we shall have the experience of being joined to Him. If we have the experience of being "in Christ," then we shall have the experience of the new creation, of old things passing away and all things becoming new. In order for us to practically live the life of the new creation, we must die with the Lord and be raised together with the Lord.
Nothing included in our "old creation," whether our life and the deeds that issue forth from this life, or our nature and the intents that issue forth from this nature, can satisfy God's heart. "For just as in Adam all die" (1 Cor. 15:22). In the eyes of God, everything of our old creation has the mark of "death." These dead things cannot be repaired or corrected. God wants something entirely new; He wants a new creation in which the old things have passed away and all things have become new. Therefore, His first work is to regenerate man and to give him a "new spirit" and a "new heart." This was the work of the first day. Our new spirit works together with God's Holy Spirit to put the old life and nature on the cross, crucifying them there. This was the work of the second day. Since God terminated all the "old things," He can now begin to develop the "new creation," so that all things can "become new." In this way, step by step He moves forward until eventually our body is transfigured on the sixth day, a complete new man. We will see this more clearly later.
The experience of resurrection comes after regeneration, on the first day, and after our co-crucifixion with the Lord, on the second day. Regeneration is the beginning of life. After receiving the regenerated life, we have a part within us that is willing to cooperate with the Holy Spirit; this part is willing to be crucified together with the Lord. This co-crucifixion naturally leads us into co-resurrection. "For if we have grown together with Him in the likeness of His death, indeed we will also be in the likeness of His resurrection" (Rom. 6:5). Regeneration is to receive life; resurrection is to receive more abundant life. If a believer remains merely regenerated, he will not be able to overcome sins. If he remains merely in co-crucifixion, he will not be able to advance to righteousness, God's holiness. We should always advance in our experience. Although in experience regeneration comes first, followed by co-crucifixion and co-resurrection, in reality the moment we believe in the Lord Jesus and are regenerated, God reckons us as being resurrected. At that time, however, we do not yet have the experience of resurrection in our own life.
Many believers, through introspection, cannot see that the old things have passed away and that all things have become new. This is a great danger. They either consider themselves to be unregenerated or else consider that this word is too hard to experience. Some will endeavor to correct and mend their own lives in the hope of matching God's Word, yet in their experience, they end up with failure and the loss of peace, joy, freedom, and power. If by faith they would reject the self and with their whole heart look to Christ, they would have the potential of being victorious. Our failures come when we try to reject the root of co-crucifixion while pursuing the fruit of resurrection. We do not allow the cross to do a deeper work in us; yet at the same time we desire to go on with haste to receive the resurrection life. We try to create the new life with the old life. This is altogether impossible. Resurrection is grounded in the cross; without the cross, there is no resurrection. Whoever desires the experience of resurrection must first experience the cross.
Being accepted by God does not depend on our experience. When we believed in the Lord Jesus, faith brought us into union with Him. Our position "in Christ" makes us well-acceptable to God, and He reckons us a completely new man. To be accepted in Christ is to be accepted just as Christ is accepted. God does not care for what we have inside. He looks upon us as completely new simply because of our new position. This concerns our salvation.
On the other hand, God wants us, the Body of His Son, to experience all that our Head has accomplished for us. It is by this that we are delivered from the old creation and become the new creation. We were raised together with Christ; we do not raise ourselves. Christ's resurrection has put us in a new realm; we were raised together with Him. If by faith we acknowledge this fact to be true and receive it, the Lord's resurrection will put us on the dry land where the seawater cannot reach.
As the earth came out from the waters, so the spirit is resurrected from within the flesh. The waters were not eliminated. The flesh does not become the spirit, nor is it eradicated. The waters were gathered into one place and could not go over their boundary. Likewise the flesh is still here, yet the Lord's death and resurrection have given us authority to restrict it. The flesh is incurable and has been rejected by God. Yet whoever has died and has been raised together with the Lord is "not in the flesh." (Rom. 8:9)
We have seen the work on the first half of the third day. Now we come to the second half. We have been resurrected; now it is a matter of bringing forth fruit (Gen. 1:11-12). Resurrection and the bringing forth of fruit are directly connected. "So then, my brothers, you also have been made dead to the law through the body of Christ so that you might be joined to another, to Him who has been raised from the dead, that we might bear fruit to God" (Rom. 7:4). "And having been freed from sin, you were enslaved to righteousness" (Rom. 6:18).
God called the dry land "Earth." The root of this word in the original text is "broken." We all know that rich soil must be broken. If it is not broken, it cannot be fertile. The more the earth's soil is crushed to powder, the better the harvest will be. Only in this way can the soil supply nourishment to planted seeds. Although the seawater retreats in our experience, the land may still be hard; it can still resist the hand of the sower. Although the power of the flesh is lost, the natural soul-life still considers itself a "good self," boasts of its natural abilities and virtues, and refuses to surrender. The broken soul-life of a believer is rich soil in the heavenly Father's hand. God does not require ability, but inability, of us. He does not require strength, but weakness, of us. He does not require us to be filled up but to be emptied. He does not want us to resist but to surrender. He is almighty and He has all the might. His power is manifested in weakness. God's seed flourishes the most in a broken field.
Fruit-bearing does not come through the preservation of the self. Rather, it comes by its breaking, its humbling, and its weakness; it comes by our reliance on God which allows His hand to work. Our own ability is always an obstacle to the manifestation of God's ability. "Unless the grain of wheat falls into the ground and dies, it abides alone; but if it dies, it bears much fruit" (John 12:24). If we do not hate our soul-life, our natural life, our ability, our talent, our wisdom, and our virtues, we cannot produce much fruit. When we drive out the natural life and ability inherited from our flesh (the earth that emerged from the waters) and accept God's hand with a broken heart, we can obtain God's fruit.
We often think that this sinful, filthy flesh should be annihilated. But we should realize that to bring forth fruit, it is important to forsake our good, just, honest, and righteous soul (the self). We may be content with our field, but God thinks that the field must be broken. We value ourselves too much! Little do we realize that our self has been infected by Adam's sin, and that it is still weak and powerless! All our good resolutions and intentions are like overnight flowers and soap bubbles.
When we are weak, empty, and destitute, submitting as clay to the potter's hand, the life of Christ will live within us, and His power will be manifested in our body. The more we know the meaning of the cross and the reality of resurrection, the more we will know the true meaning of the breaking of the soul-life.
This earth is not irrigated by seawater; its productivity is not cultivated by the flesh. The mist (Gen. 2:6) is its moistening agent; the Holy Spirit cares for it. In bearing fruit in the truth, all the ordinances of the flesh are "of none effect." Limiting its boundary and naming its name shows that the flesh is not a help to the new creation, and that it should be condemned and regarded as incurable.
There is also a progression in the fruit brought forth. First there was grass, then herbs, and then the fruit trees. Fruit is not primarily for its own use, but for the Lord's. "Bear fruit to God" (Rom. 7:4). Every kind of fruit is able to continue its own kind, "whose seed was in itself, after his kind." The seed is within the fruit, after its kind. Therefore, only love can beget love, only joy can beget joy, and so on. If we want love, then we must show love. If we want joy, then we must show joy. The fruit that spends much time under the sun's heat is the ripest and most suitable for the master's appetite. The ripest fruit has the ripest seeds. What a man reaps is according to what he sows.
VII."And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: and let them be for lights in the firmament of the heaven to give light upon the earth: and it was so" (Gen. 1:14-15). The work on this day is quite different from the previous days. The work on the earth has moved to the heavens. The work on this day is a work in the heavens. This is the ascension of Christ with His believers.
After resurrection the next event in sequence is ascension. Ascension is the crucial truth after resurrection. Without ascension, our "new creation" is not a complete work. We receive ascension, like all the other truths such as crucifixion and resurrection, at the moment we believe in the Lord Jesus. At that very moment God puts us in the position of ascension even though we have not yet had the experience. The experience of ascension follows the experience of resurrection. If we are truly resurrected with the Lord and united with His resurrection life, we will spontaneously bear fruit on this earth, and our spiritual life will ascend to the heavenlies.
God "raised us up together with Him and seated us together with Him in the heavenlies in Christ Jesus" (Eph. 2:6). After resurrection, spontaneously there is ascension. Every Christian must attain to this ascended life. The Lord Jesus was raised from among the dead and was seated at the right hand of God, "far above all rule and authority and power and lordship and every name that is named" (Eph. 1:20-21). The ascended life is a life that triumphs over all of Satan's authority and power. Prior to the experience of ascension, we only have victory over the flesh, sins, and the world. When we are in ascension, we experience the warfare with, and victory over, every ruler, authority, power, lordship, dominion, and every name in the dark domain. We are able to attain to the ascended life when our spirit and soul are completely divided, when our spirit is absolutely free through resurrection, when we are no longer affected by the emotion and the mind of the soul, and when we are transcendent over all the environment and worldly affairs. Saints who have attained to the ascended life have a view that comes from the throne. They have the experience of not being affected by anything. Those who are truly crucified with the Lord will resurrect together with Him. And those who are truly resurrected with the Lord will ascend together with Him to the heavenlies. "If therefore you were raised together with Christ, seek the things which are above, where Christ is, sitting at the right hand of God. Set your mind on the things which are above, not on the things which are on the earth. For you died, and your life is hidden with Christ in God" (Col. 3:1-3).
The various lights are the sun, the moon, and the stars (Gen. 1:16). The sun is the light for the day. It is the source of heat and light for the earth. Its light is self-originating, unchanging, and constant. It is truly a type of the "heavenly Man." He was once on this earth, yet He has returned to glory. Malachi 4:2 declares this same thing. The glorious Lord Jesus is the "great light" of the heavens. When He was on the earth, He was "the rising sun...from on high" that visited us (Luke 1:78). He was also "the light of the world" (John 8:12). He was "the true light which, coming into the world, enlightens every man" (1:9). "And the light shines in the darkness, and the darkness did not overcome it" (v. 5). "The light has come into the world, and men loved the darkness rather than the light, for their works were evil. For every one who practices evil hates the light, and does not come to the light, lest his works be reproved" (John 3:19-20). Therefore, the Lord went back to the heavens to abide in the "tabernacle." When the millennial kingdom comes, He will be the "Sun of righteousness" and "the sun, /...like a bridegroom, goes forth from his canopy; / He rejoices like a mighty man running the course. / His rising is from the end of the heavens, / And his circuit is unto their ends; / And there is nothing hidden from his heat" (Psa. 19:4-6).
Today His light does not shine on this world. Only those who believe in Him are under His shining. "And the world beholds Me no longer, but you behold Me" (John 14:19). "But we see Jesus...crowned with glory and honor" (Heb. 2:9). "Therefore He says, Awake, sleeper, and arise from the dead, and Christ will shine on you" (Eph. 5:14).
In the morally dark night of today's world, people have lost sight of the sun. But the church has ascended on high and is still able to see the sun. Just as the moon reflects the sun at night, so the church, which abides in the light of Christ, becomes the light for the night which has rejected Christ. On the first day of our salvation, we received the light. "Believe into the light, so that you may become sons of light" (John 12:36). Now we reflect the light, and we are the witnesses of Christ in this perverse generation. "You are the light of the world....Let your light shine before men" (Matt. 5:14, 16).
In this ascended position the saints have a more intimate fellowship with the Lord Jesus. Is it not here that we see the true situation of the dark night? Is it not here that we sense the power of darkness close by? Is it not here that we have a broader view? Is it not here that we have a clearer view of Christ? What a position!
Although the brightness of the moon is second only to that of the sun, there is a tremendous difference between the two! Even though the moon is the light of the night, at her most beautiful and fullest moment, compared with the source of light, she cannot help but appear cold and silvery. Constantly she changes! She waxes and wanes! The degree of her waxing and waning depends on the degree of her movements in facing the sun! Sometimes she does not show forth any light at all. "But we all with unveiled face, beholding and reflecting like a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit" (2 Cor. 3:18). How easily she changes! According to God's ordination, she is a heavenly object remaining in the heavens. Yet according to man's view, she is not always there; and sometimes she disappears. Even when she is there, she is rarely in her fullness. It is not unusual for her to move away from the source of light. Her work is to receive. She has no glory of her own. All her glory comes from her Lord. In His light she is able to shine forth light. She does not have her own light. She does not need to worry or labor. When she faces the sun, it is her bright and shining day. When men look at her from the earth, she is "fair" (S.S. 6:10), she puts forth the choicest of the yield (Deut. 33:14), she "shall be established for ever...as a faithful witness in heaven" (Psa. 89:37), and there shall be an "abundance of peace so long as the moon endureth" (Psa. 72:7), yet life and the life supply are given to men by the direct rays of the sun itself. Our position in Christ is precious; yet directly experiencing His warmth is also important. When the sun rises, the stars and the moon are all seen no more.
The stars are a type of the individual saints today, because they "shine as luminaries in the world" (Phil. 2:15). When the sun goes down and the moon wanes, the stars come out. "And those who have insight will shine like the shining of the heavenly expanse, and those who turn many to righteousness, like the stars forever and ever" (Dan. 12:3).
All of these lights were created by God "to rule" (Gen. 1:16-17). There is ruling power in the shining of the saints. Many sins must hide themselves before the saints. Many filthy people with corrupt deeds dare not approach the saints. All the saints who walk in God's holiness, glory, righteousness, and love share such ruling power.
What the saints rule over is the night. The greatest authority for an ascended Christian is to have victory over the power of darkness. Before ascension believers are not clear about spiritual warfare. They do not have a clear view of the devices of Satan, the attack of the enemy, the temptation of the devil, or the counterfeit of the evil spirits. Not until they reach ascension do they sense the reality of the power of darkness. Then they realize how to overcome the enemy by the blood of the Lamb, by the word of their testimony, and by not loving their soul-life. Then they know how to use the sword of the Spirit, which is the word of God, to attack the power of Satan. Then they know how to pray in a challenging way asking God to destroy all the activities of Satan. Then they know how to stand on the ground of the cross, holding the accomplished victory of the cross, using words of praise to chase away the attacks which come from evil spirits. Then they know how to exercise their will to fight against every stratagem of the enemy. Since the ascended believers have already obtained a position that allows them to rule over the power of darkness, they will have frequent experiences of crushing Satan under their feet.
These lights are also for "signs, and for seasons, and for days, and years,...and to divide the light from the darkness" (vv. 14, 18). Ascended believers know the signs of the age. They know how to discern the times. They have God's view from the throne and are very clear about world events. Ascended believers will know about the situation in the last days. Therefore, they will be at rest and unmoved when things change and confused, panicked people wonder what is happening and what to do. They will know what will surely happen. When they reach the ascended position, believers will know about the Lord's move in the last days, about their proper manner toward the church, about their attitude toward the world in the last days, and about how watchful they should be. They will know that in the last days false Christs and false prophets will deceive the world. They will know how evil spirits and fallen angels will confuse the world and entice men to follow the teachings of demons, deceiving ignorant saints to believe in miracles and wonders, and to seek after false tongues and all kinds of supernatural experiences. Those who are not rooted in the Word of God will be deceived. But ascended believers, who have God's view, will not be deceived, for they will already know of their devices.
VIII."And God said, 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). This is the work of the fifth day. This day is the period between ascension and the Lord's coming back to be King. Therefore, it is not difficult to derive the spiritual significance.
God created the fish and the birds (v. 21). Water itself cannot produce fish; neither can the earth produce birds. Fish and birds were created by God and were placed in the water and on the earth. Both items have life (v. 21). They are only different in the form of life. Water represents our sinful nature, the flesh, as mentioned earlier. This brings us into trials. Yet in these trials the grace of God works out the form of life for us. The earth represents our purified soul-life, as mentioned earlier. This causes us to be greatly affected. In this, the goodness of God works out a form of life for us.
Although our life has reached the point of ascension, we are still human and living on this earth. We have no way to express the life of God except through our body. Ascension is to go out of the world; but today is the time for us to live in the world. Through His teaching, God enables us to express His life through our soul and our body. When we have reached this step, our life seems to be taking form. Although the forms of life differ, this is the time of going "from glory to glory." Ascension is our heavenly position. But today is the time for our living to be expressed on this earth. Therefore, in dealing with the world, we have no choice but to express our life through our body and soul. The outward forms of the fish and the birds are different, but the inner principle of life is the same. The fish in the water indicate that there is life in the water. The birds on the earth indicate that there is life on the earth. Originally, the water and earth were dead and without life; yet God was able to create living creatures, though in different forms, and put them there. This is very clear. When our Christian life first begins, we do not have life in our body or our soul. But after we ascend to the heavenlies, the life of God will be expressed in our body and soul through our living on the earth. We should be clear, however, that there will never be life in our body and our soul; it is only the life of God which is expressed in them. "Among whom you shine as luminaries in the world, holding forth the word of life" (Phil. 2:15-16). "Your life is hidden with Christ in God." This is ascension. "Put to death therefore your members which are on the earth" (Col. 3:3, 5). This is to express life. In this way, we will get the blessing from God (Gen. 1:22).
IX."And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so" (v. 24). The work on the sixth day, like the work on the third day, was divided into two halves. The living creatures on the earth were created on the first half of the sixth day. At this point, the appearance of life is more advanced. Now there is no water and the virtues of the new man are produced.
If we combine the work on the fifth day with the work on the first half of the sixth day, we will find great significance. All the fish, birds, cattle, insects, and beasts are types of man (Matt. 4:19; Acts 10:12, 28). Christians, after their ascension, become a channel for the life of God; they convey God's life into the hearts of many. All these refer to today's life and work.
Now we will look into the work on the second half of the sixth day. God created man in His own image and after His likeness (Gen. 1:26-27). This brings us to the second coming of Christ. Spiritually, this is already a reality.
Saints who have experienced regeneration, co-crucifixion, co-resurrection, fruit-bearing, and ascension, and have expressed all these progressive stages in their spiritual life, will spontaneously attain to this step, that is to be completely like God. "Christ...formed in you" (Gal. 4:19) is the spiritual goal of the saints. When we are united with Christ in all things and have experienced all that He has accomplished for us, we will be able to experience being "transformed into the same image" (2 Cor. 3:18).
"Since you have put off the old man with his practices and have put on the new man, which is being renewed unto full knowledge according to the image of Him who created him" (Col. 3:9-10). "That you put off, as regards your former manner of life, the old man...and that you be renewed in the spirit of your mind and put on the new man, which was created according to God in righteousness and holiness of the reality" (Eph. 4:22-24). In our experience we should have the life of the "new man" who is completely like God. "Putting off" and "putting on" are actions initiated by our will. Believers exercise their will to reject all the conduct of the old man and choose the newness of the new man. The highest level of Christian living is a living by the will. At this point, they will be renewed in their mind and knowledge, and they will have the image of God in full. The mind is the spiritual battlefield. They may be righteous and holy in their conduct and life (Eph. 4:24), but they may not have the experience of the mind being renewed. The mind is the greatest stronghold of old Adam's life; it is the part that is most deeply contaminated by sin. If the mind is renewed, the image of God is restored.
Nevertheless, the actual recovery of the image of God is still in the future, at the time of the second coming of the Lord Jesus. "For our commonwealth exists in the heavens, from which also we eagerly await a Savior, the Lord Jesus Christ, who will transfigure the body of our humiliation to be conformed to the body of His glory, according to His operation by which He is able even to subject all things to Himself" (Phil. 3:20-21). "If He is manifested, we will be like Him" (1 John 3:2).
Saints not only have the image of God, but also dominion over all things (Gen. 1:26, 28). This brings in the millennial kingdom. This is the ruling of the saints. "They...reigned with Christ for a thousand years" (Rev. 20:4). "Have authority over ten cities" (Luke 19:17).
Not every believer will have the glory of the millennial kingdom. Rather, only those who have experienced all the stages in Genesis 1 will have this glory. Those who are united with the past experiences of Christ will also be united with the future glory of Christ. We only need to believe in the Lord Jesus to be saved; but if we are not faithful, and if we do not suffer and overcome, we will not be able to reign with the Lord. The cross is the way to the crown. Suffering is the condition to entering into glory. God gives salvation freely, but He will not award glory without a price. Whosoever is willing to suffer loss in this age for the Lord's sake will receive in the coming age. How can someone who reigns in this age receive glory in the coming age? It is not easy to humble ourselves! Rather, we are always ready to be exalted and receive glory! Those who live a holy life with faithful work will surely receive praises before the Lord. Yet to have this kind of reigning, we do not have to wait until the next age. We can reign in our spirit, even though the complete fulfillment will be in the future. We can apply the authority from the Lord to rule over all things. We should be kings to rule over evil spirits and prohibit them from working. Since Satan will be bound in the millennial kingdom, we can apply the authority of the coming age to confine him to a certain limit. We also should use the weapon of prayer to rule over our environment; whether they are national affairs, family affairs, church affairs, or personal affairs, we can use prayer to rule over all of them. By our will and through the Holy Spirit, we can even bring ourselves under full control. This is, indeed, a victorious life. "Millennial kingdom" Christians are the most powerful Christians.
Besides reigning as kings, the saints will also have their own food (Gen. 1:29). The herb-bearing seed is a sign of life. The power of life is in it. Only those things that have life are good for food. Food is part of our future reward: "To him who overcomes, to him I will give to eat of the tree of life, which is in the Paradise of God" (Rev. 2:7). "To him who overcomes, to him I will give of the hidden manna" (v. 17). The matter of food will continue even after the resurrection because our Lord also ate and drank after His resurrection. The fruit of the tree of life is for man to eat in the eternal, heavenly city.
Nevertheless, today we can experience the place where we will be in the future. What we eat is the constituent of our health. Only life-food will give the nourishment of life to those who eat it. Therefore, all the living creatures are given "every green herb" for food. "Man shall not live on bread alone, but on every word that proceeds out through the mouth of God" (Matt. 4:4). "My food is to do the will of Him who sent Me and to finish His work" (John 4:34). "I am the bread of life" (John 6:48). "He who eats My flesh and drinks My blood has eternal life" (v. 54). If we want to be strong, we must take in the word of God, take His will as our food, and eat and drink of the Lord Jesus. We should not read the Scriptures in a casual way, but use prayer and meditation to digest the word of God and receive nourishment for our spiritual life. Every time we faithfully take the will of God, we will sense that our inner man has once again been nourished. By faith we take the death (flesh) and the life (blood) of our Lord Jesus to assimilate them into our life so that we can go on with strength. In order to be healthy spiritually, we need to take in the bread of life. All other kinds of food are but chaff.
X."In it he had rested from all his work which God created and made" (Gen. 2:1-3). The heavens and the earth were finished, and all the host of them. God's redemptive work had been accomplished. Now there was nothing left to do but rest.
In chapter one God spoke more than ten times. Whatever was spoken was now finished. The word of God worked in every stage. He spoke every time. Each of God's works shows the development of His intrinsic power. Step by step, they show forth His divine power for the carrying out of His divine plan. "We are His masterpiece, created in Christ Jesus for good works" (Eph. 2:10). Blessed are they who are obedient to the whole scope of the word of God. Seven times God said, "It was good," but the last time, He said, "Very good." His heart was satisfied with the work he had patiently and carefully done. Because He was satisfied, He rested. This is God's rest. This brings us to the new heaven and new earth, the age of eternal rest. At that time, we will enter into God's rest (Heb. 4:3). "He who has entered into His rest has himself also rested from his works, as God did from His own" (Heb. 4:10). Eternity will begin, and during those millions of endless days we shall rest before God and shall be in Him, understanding His will, marveling at His lovingkindness, and praising His grace. What a situation that will be! "Things which eye has not seen and ear has not heard and which have not come up in man's heart; things which God has prepared for those who love Him" (1 Cor. 2:9).
Praise the Lord, because we do not need to wait for the future to have that rest. Even now we can have a foretaste of this rest. "Come to Me all who toil and are burdened, and I will give you rest. Take My yoke upon you and learn from Me, for I am meek and lowly in heart, and you will find rest for your souls" (Matt. 11:28-29). Here there are two rests. The first we receive when we believe in the Lord Jesus as our Savior. The second we receive when we learn of the Lord Jesus. Our souls are full of passion, excitement, covetousness, sadness, irritation, and grief. But when we consider the meekness and lowliness of the Lord, how He endured such contradiction of sinners against Himself, how He took the yoke upon Himself, and how he showed Himself as an example of a lamb, then we will no longer be weary and faint. If we learn of Him, we will find rest for our souls, a peaceful life, a life that does not strive, and a life that appreciates the will of God! What a joy!
In all of the six days, there was "the evening and the morning." After evening there was always morning, yet there was not a day with no evening. But the seventh day, God's Sabbath day, has neither evening nor morning. Now all we have is an endless "day" (different from morning) which is perfect, full, glorious, blessed, and sanctified by God.
The creation of the physical world is a type of spiritual development. The history of the creation of the material world consists of ten stages, both past and future; but all these stages can be experienced by the believers, although some of these experiences will have their complete fulfillment in the future. "Christ also loved the church and gave Himself up for her that He might sanctify her, cleansing her by the washing of the water in the word, that He might present the church to Himself glorious, not having spot or wrinkle or any such things, but that she would be holy and without blemish" (Eph. 5:25-27).
How simple and how clear are these matters that we have just mentioned! Whoever wants to understand this lesson must apprehend the voices uttered through creation. The works of God's hand are testimonies of God; they express His deep thoughts and His great love. Creation and redemption are two prongs of God's work; they silently speak forth God Himself. Christ is the key to all the Scriptures. We are not distorting the Scriptures, chopping off the toes to fit the shoe. God has ordained that the Scripture should testify of Himself, of Christ and His redemption. If there is any error in this message, it is only due to clumsy writing which fails to convey its intended meaning.
