The Light of Day One of Creation

THE LIGHT OF DAY ONE OF CREATION[1]

INTRODUCTION

THE LIGHT OF DAY ONE SET APART.  Have you ever considered just how special the light God created on day one is? When Father God said, “Let there be light,” the seven days of Creation began. Everything the Lord of the Universe created, positioned and purposed was inherently extraordinary, but nothing as remarkable as what he created last—man. Indeed, the six days of Creation work in many ways appear to be a steady crescendo from lower to higher means and creatures, an uncompromising advance towards increasingly complex forms, culminating in the making of that which was created last—man—the plum of Creation.

And yet, our Creator is the Alpha as well as the Omega, the First and the Last (Revelation 1.8, 22.13), and the first creative words God spoke issued forth “light”—light that not only played a remarkable role in the Creation, but also plays a fundamental role in the Christian experience while here on earth and in eternity.

Stop and consider several factors manifest in the Creation narrative that set the light of day one apart from everything else God created:

  • God chose light to be the first and only thing he created on day one.
  • After creating light on day one, Father God immediately declared that it was “good”, in other words, “of Him”. Note, however, the Creator did not include the darkness of day one in this blessing. Interestingly, though, both the light and darkness of day four were included in God’s blessing as “good” or “of Him”. This appears to distinguish these two acts of creation of light.
  • Of all things created by God, only light was afforded two “stages” of creation, two full days to create—the first and fourth days. This distinguishes both the light of days one and four.
  • The two “stages” of the creation of light did not, however, occur on consecutive days, thus again implying a distinction between the light of day one and the light of day four.
  • God, in effect, separated light from darkness on two separate occasions, days one and four, once again differentiating between the two acts of creation of light.
  • For the first three days of Creation, the actual light of day was provided by day one light, most likely before the stars, planets, and moons were even created, but, in the alternative,[2] definitely before these celestial rocks had been “lit up” by God on day four. This intriguing paradox undeniably sets day one light apart as special indeed.

Each one of these factors advances the proposition that the light created on day one was set apart by God as truly exceptional when compared to the rest of Creation. Analysis of the particulars of the Creation account bolsters this claim, first by discrediting traditional theology’s theory of the light of day one, and then by proposing a reason why God so definitively set the light of day one apart from the rest of Creation.

TRADITIONAL THEOLOGY’S THEORY OF THE CREATION OF LIGHT DISCREDITED. What exactly did God do on day one of Creation? Traditional theology’s long-standing answer to this question has been the light of day one was “light proper”, in effect, an “archetype or prototype” of material light. An archetype or prototype is the original pattern or model from which the final “product” is based or formed. The implication in this instance is that God first created the archetype of light on day one and then presumably used this in some way to complete the creation of material light on day four (hereinafter referred to as the Archetype/Prototype-to-Completion Theory, or “A/PCT”). To my knowledge, traditional theology’s two-step theory regarding the creation of light has gone mostly, if not completely, unchallenged for hundreds of years.

When A/PCT is considered in light of a series of inquisitive questions that naturally flow from the Creation account, however, the hypothesis underlying A/PCT is exposed as irrational and impotent in several ways: 1) the implied purpose of A/PCT is fundamentally flawed; 2) the theory is inconsistent with other Scripture; and 3) A/PCT has no identifiable edifying role.

First. Let us begin by considering whether A/PCT in any way explains why God chose to include an initial, archetypal stage in his creation of material light. First of all, it is patently absurd to imply that an omniscient, omnipotent God would in fact need the aid of an archetype or prototype to successfully create anything (Hebrews 4.13; Jeremiah 32.17). God’s will articulated by and through his spoken Word was all God needed to create the entire universe and, as incredible of a substance as material light is, God did not need an archetype to create it (Psalm 33.9).

Furthermore, when we consider the amount of creative consideration, attention, effort and detail that God put into the events of day four of Creation, this alone appears to be sufficient to achieve the creation of material light. This may be deduced by examining other things God created. For example, if what was done by God on day five of Creation was sufficient to create all creatures in the sea and air without the aid of an archetype, then one may reasonably conclude that what God did on day four was sufficient to achieve the creation of material light without an archetype. In short, God did not need day one of Creation, or two stages, to accomplish the creation of material light.

The question then becomes—if God did not need an archetypal stage to create material light, what was the purpose of the light of day one? There is nothing implied within A/PCT theory that suggests an answer to this compelling question, nor to my knowledge does traditional theology provide us directly with an answer. At this point, the one and only thing we can say about the creation of light on day one is that it was not an accident or coincidence, or the result of a meaningless whim on God’s part, because God plans out “everything in conformity with the purpose of his will” (Ephesians 1.11). Trusting the truth of Scripture, we can state with confidence, therefore, that God had a good reason and purpose for the light he made on day one of Creation.

Second. A second question A/PCT does not field well is, if days one and four were merely two parts of the one creation of material light, why did God treat the darkness of these two days differently? As previously noted, Father God blessed the light of day one as good or “of Him” immediately following its creation. He did not, however, include the darkness of day one in this blessing. What’s more, this is diametrically opposed to what God did on day four of Creation where he unmistakably affirmed that both the light and darkness of that day were “of Him” (Genesis 1.16—18). It makes no sense that on day four God would bless the darkness that is related to material light as “of Him” and yet on day one he would not similarly bless the darkness connected with the more pure archetype of that very same material light. A/PCT offers no direct explanation for this apparent inconsistency on the part of God, nor does the theory infer such an explanation.

Third. Also, the prevalent pattern God followed on the other days of Creation was to (a) wait until the conclusion of that day’s work to (b) declare everything he had created and purposed on that day to be “of Him”. The only thing God specified on day one to be “of him” was light, and it was not at the end of that day’s work. This gives rise to our third question—is there anything within A/PCT that explains this curious and seemingly inconsistent action taken by God on day one? The answer is no. We do know, however, there was a good reason for God intentionally conducting the affairs of day one differently than the other days of Creation because, again, God does everything in conformity with the purpose of his will.

Fourth. A/PCT fails to explain why light was the only thing of all things created that God granted two full days to complete. Even the making of preeminent man only took a portion of one day to create, and that was after God had apparently spent the better part of that same day creating every other living creature that moves across dry land on earth. Now, I am not suggesting that light must be special because the Creator needed two full days to create it, or that man could not be that special because he did not even warrant a full day of God’s creative attention. God, of course, is not bound by the constraints or implications of time—indeed, he could have created both light and man in less than the blink of an eye.

The point is this—in addition to man being the undisputed finale of Creation and thus clearly set apart as special, God also chose to set the first thing he created apart from everything else by doing it first and giving it a full day of his creative attention. This raises a fourth significant question for which A/PCT has no answer: why would God conspicuously invest much more “time and attention” into making a mere blueprint for the creation of material light than he did into making mankind?

Fifth. Three final questions regarding the Creation narrative also go unanswered by A/PCT. First, if days one and four were simply two parts of the A/PCT of material light, wouldn’t God have accomplished this on two consecutive days? To my knowledge, traditional theology has never offered an explanation for why God started creating material light on day one and then, willy-nilly it would seem, put that project on hold for a couple of days while he created other things before finally deciding to return to and finish creating light. This sounds like the unplanned, disorganized, sloppy actions of a mad scientist, not those of an omniscient, omnipotent God.

Sixth. Second, if these were simply two distinct parts of one creation act, why would God separate the same light from the same darkness twice? That is to say, why would an omniscient, omnipotent God engage himself in such redundant, superfluous acts?

Seventh. Finally, the Creation language of day four fails to mention any connection with day one of Creation. Why not? The Creation narrative of day four is completely silent with respect to the light of day one of Creation, not even a hint that God was now finishing what he had started on day one. If A/PCT were true, wouldn’t we expect to see within the language of these corresponding verses some connecting thread regarding the presumably related actions taken by God on these two days?

Conclusion. In summary, the discussion above not only shows that A/PCT is irrational, it demonstrates how A/PCT makes the Creator of the Universe out to be irrational, inconsistent, and incompetent, if not disingenuous. Furthermore, A/PCT is shown to be inconsistent with other Scripture. Finally, A/PCT is completely incapable of fielding a series of seven logical questions that naturally derive from the Creation narrative. For these reasons, traditional theology’s archetype/prototype-to-completion theory of the creation of light is hereby discredited and therefore no longer considered a viable theory.

THE SPECIAL ESSENCE & PURPOSE OF THE LIGHT OF DAY ONE. If the light of day one of Creation was not an archetype for the creation of material light, then what was this light and its purpose? Earlier discussion established that the Creation narrative reveals several distinguishing characteristics that set the light of day one of Creation apart from everything else created, thus implying God had in mind a special purpose for the light he created that day. The question then becomes is it possible to determine the nature of this light and its special purpose? I submit the answer is yes, and in two simple steps.

Step One. The first step  is to immediately conclude that both this light’s nature and purpose had nothing to do with material light and/or sustenance of physical life, etc. If this were the case, its nature and/or purpose would merely be duplicative of the light of day four of Creation. There is nothing special or unique about redundancy and, moreover, it is rational to assume the Creator of the Universe would not be so clumsy and inefficient in his Creation plan or putting this plan into action.

Step Two. Second, we may deduce that, if the essence and purpose of the light of day one was not related to issues of a material nature, it follows that both must have pertained to issues of the spirit. That is to say, the light of day one of Creation was spiritually purposed, and further the actual matter out of which this light was made was also somehow spiritual in essence. This is not suggesting, however, the light of day one was pure spirit in essence, for if that were the case then its nature—like God himself—would be separate from and transcend Creation entirely and, as such, could not be a created entity. Given that we know the light of day one was in fact a created entity, then in addition to being mostly made up of spirit, its essence included some necessary measure of matter, as well.

Conclusion. This leaves us with only one conclusion. With respect to its nature or essence, the light of day one of Creation was a specially created entity that was mostly, but not entirely, composed of spirit. As to its purpose, day one light was specially commissioned by God either entirely or virtually entirely for spiritual undertakings. That is precisely what this paper contends, resulting in the following working hypothesis:

WORKING HYPOTHESIS. The light of day one of Creation was a uniquely created entity that was mostly but not entirely spirit in essence, designed by God for the special purpose of edifying man about subtle, eternally significant, spiritual realities of life in our worlda foundational act on the part of God out of which the rest of Creation flows.

It would seem our next order of business is to consider whether or not this working hypothesis satisfies the seven probing questions that flow from the Creation narrative and which completely foiled traditional theology’s archetype/prototype-to-completion-theory (A/PCT):

  1. If God did not need an initial, archetypal stage in the creation of material light, why did he choose to create the light of day one? God created the light of day one for a purpose that was separate and distinct from that of day four’s material light—that is, the light of day one was designed to be spiritually-purposed in that it would educate man regarding subtle spiritual realities of life, a foundational act on the part of God from which all subsequent Creation would flow.
  2. Why did the darkness of days one and four of Creation receive contrary treatment by God? Days one and four of Creation were two separate creation acts making two distinct created entities—one was a spiritually purposed light (that of day one) and the other was material light (that of day four). Since day one light was in effect spiritual in its nature, it makes perfect sense that God would not bless the spiritual darkness of day one that opposed it because spiritual light and spiritual darkness do not comingle (2 Corinthians 6.14). (this concept is more fully developed in the next section, pp. 9—11). On day four, however, God created, positioned and put into motion the material lights of the universe and our world which, in turn, caused the separation of the material light and darkness of a twenty-four hour cycle of our world that, when extended, propelled the sequence of seasons and the march of linear time. Thus, both the material light and material darkness of day four served a unified purpose that benefitted mankind and, as such, were both blessed by God.
  3. Why did God on day one of Creation deviate from the pattern established throughout the rest of Creation of waiting until the end of that day’s work and declaring everything he made and purposed on that day to be “of Him”? God deviated from this pattern of Creation acts in order to highlight the fact that day one of Creation was indeed different from and unique as compared to the rest of Creation, and further to emphasize what he was trying to teach us in and through this difference.
  4. Why would God conspicuously invest much more “time and attention” into making a blueprint for the creation of material light than he did into making mankind? The light God created on day one was slated for a special purpose that warranted an entire day of his creative attention and furthermore this fact highlighted day one light’s purpose and uniqueness, causing us to inquire into its nature and purpose. God’s hope was/is that man would come to appreciate that life is more than the material world perceived by our senses—that the Biblical worldview includes a coexisting spirit world that is controlled by Satan (1 John 5.19). Moreover, God wants man to know that spiritual realities and purposes are ultimately why the universe and man were created by God. It could be said that the light of day one was designed to be the blue print that guides man into spiritual Light. These are the reasons why God invested so much into day one of Creation.
  5. Why didn’t God create light on consecutive days? Because the creation of day one light had a purpose unrelated to the creation of material light, it makes perfect sense to create them on non-consecutive days in order to avoid confusing the two distinct lights as parts of one light.
  6. Why would God separate the same light from the same darkness on two different occasions—isn’t this redundant? That day one light was spiritual in nature and day four light was material explains why God would separate the light from darkness on both occasionseach time he was separating distinct entities for different reasons.
  7. Why wouldn’t we see a connecting thread between the verses discussing days one and four of Creation regarding the various actions taken by God on these two days? The fact that Scripture does not articulate any connection whatsoever between what God created on days one and four further supports our working hypothesis’ claim that these were in fact separate and distinct creative acts on God’s part.

The working hypothesis appears to provide complete, rational answers to all seven probing questions that emanate from the Creation narrative.

CONCLUSION. Every Word of God is flawless (Proverbs 30.5) and further gives light and understanding to the simple (Psalm 119.130), as long as we do not add or subtract from its perfection (Proverbs 30.6). And so, we next consult the Word of God as it is given in search of sublime spiritual realities that are consistent with the contentions of our working hypothesis.

 

THE FATHER—THE FOUNDATIONAL LIGHT FOR ALL CREATION

SCRIPTURE: “God is light; in him there is no darkness at all” (1 John 1.5).

PREMISE: Father God’s first creative act was the earthly manifestation of one of his divine attributes—God is light—designed to be the spiritual foundation for all subsequent Creation. In eternity past, Father God communed in glory with the Son and Spirit (John 17.5). Creation is the way the Father inwardly resolved to make himself known beyond the Son and Spirit. This had nothing to do with narcissism or a need to be known on the part of God (Acts 17.25). On the contrary, it had everything to do with the Creator’s love for his created.

Creation Born Out of Love. Father God’s nature at its core is love, for God is love (1 John 4.8)—first and for all eternity, he loves his only begotten Son, Jesus Christ (John 17.24); and then, at the dawn of time, this fountain of love brimmed over into Creation, particularly, into those who choose to become adopted sons through belief in Jesus Christ as their Savior (Ephesians 1.5). God’s love is perfect, pure love and, as a result, is spirit in essence. The Father so delighted in eternal love for his Son that he desired to share it with all believers (John 17.25—26), and he hopes that all people become believers (1 Timothy 2.4). And so, Creation and its prime creature, man, are the beneficiaries of God’s love. In fact, Creation was born out of God’s love.

Creation Born in Light. Co-existing with the divine attribute of love is light. God is light. The Apostle John proclaimed this Godly attribute with the authority that comes only from first-hand, intimate knowledge when he wrote: “God is light; in him there is no darkness at all” (1 John 1.5). It’s imperative to note that John did not say God is like light or God is a light—he said God is light. In other words, this is not a metaphor—this is an attribute of God. In the same way that God is love, he is light. This assertion is bolstered by the equivalent negative assertion that immediately followed—“in him there is no darkness at all”. Again, John did not say there is no darkness “in his presence” or “around him”—there is no darkness “in him”. Scripture further tells us God “is resplendent with light” (Psalm 76.4). “He wraps himself in light” that casts forth His splendor and majesty (Psalm 104.1—2), which is His unapproachable glory (1 Timothy 6.16; Isaiah 60.1—3). In short, the Father of all lights is himself light (James 1.17)—the source of all light—Source Light. For light, as well as love, is in God’s nature. What’s more, in that the Creator’s first creative act issued forth a created manifestation of the light of God to which John refers, it can be said that Creation was born in God’s light.

Creation Born of the Spirit. It stands to reason that the light in God’s nature is in its essence spirit. In other words, the light of God to which John refers is not the electromagnetic radiation emitted from the stars in the universe or the light bulbs in our homes, i.e., light that is made of matter—natural light. The light of God refers to an even more mysterious light that is, like love, of the spirit—spiritual light (Proverbs 20.27). Hence, Jesus said, “God is spirit, and his worshipers must worship in spirit” (John 4.24). In his spirit nature, therefore, God is both love and light.[3] And since Creation was born out of God’s love and in God’s light, it can be said that Creation was born of the Spirit.

Separation. The innate inclination of God’s spiritual light is to, in effect, do what natural light does. Beginning at its Source within the spirit world, spiritual light shines outward in equal measure penetrating and scattering any darkness which necessarily opposes it. Inevitably, any darkness that opposes God’s spiritual light is spiritual darkness, home to the elements of evil—selfishness, secrecy, deceit, decay, death—all of which are inherently adverse to the counterpart fruits of Father God’s spiritual light—selflessness, transparency, truth, growth and life. Therefore, after the light burst forth into the midst of day one’s “formless and empty” darkness, what occurred next necessarily followed—separation. God acknowledged the light was good and “he separated the light from the darkness”.

Separation was a fundamental and recurring dynamic in the creation of the universe and our world. The six days of Creation work are replete with examples of this dynamic. Separation, for instance, played an essential role in God distinguishing humans from animals. One critical differentiation is that humans, unlike animals, have the ability to articulate distinctions in our mind and then freely choose between them. God’s many acts of separation during the creation of our world provided man with an endless array of choices to make as he navigates the boulevards of life.[4]

God’s first act of separation, however, was the most fundamental and important act of separation he made during Creation as it resulted in the distinction between spiritual light and spiritual darkness. Consequently, this provided man with his most fundamental and important choice—the choice between spiritual light and spiritual darkness. Specifically for man’s spiritual edification and well-being, God articulated that the light of day one was “good”, i.e., it was “of or from Him”, while God’s disregard of that day’s darkness as such rendered it “not good” or “not of Him”. As previously mentioned, this darkness of day one was spiritual in its nature, thus belonging to that ancient serpent called the devil, or Satan.

The Spiritual Darkness of Satan. How do we know the darkness of day one was spiritual in its nature and belonged to Satan? To answer these questions, we begin with the premise that God created the angels sometime prior to creating mankind, for we are told that angels were singing praises during the creation of the earth (Job 38.7). Furthermore, nothing in Scripture indicates that angels were created during Creation, thus it is reasonable to conclude that angels were created prior to Creation.

Second, given that Satan ultimately sinned against God, we can reasonably conclude that angels were created with free will. Satan was created “full of wisdom and perfect in beauty” but then his “heart became proud on account of his beauty, and he corrupted his wisdom because of his splendor” (Ezekiel 28.12—17), eventually resulting in Satan revealing his true desire, “I will make myself like the Most High” (Isaiah 14.13—14). Satan desiring to be equal to God was an egregious sin of pride and undeniably demonstrates that angels were in fact created with free will.

Third, Satan sinned and was thus forever banished from heaven and condemned to earth. God could not abide Satan’s ungrateful, arrogant disobedience, and had him “banished from heaven and hurled down to earth by Michael and his army of angels (Revelation 12.8—9), along with a third of all the angels in heaven whom Satan had apparently corrupted, as well (Revelation 12.4 & 9). Ironically, Satan got his kingdom, his reign of power over the spiritual darkness of our world (Ephesians 6.12; Luke 22.53). Satan hopes to lead all men astray from the truth of God (Revelation 12.9).

Fourth, the evidence shows that Satan’s banishment from heaven and fall to earth occurred before the 7-day Creation. First of all, “that ancient serpent, who is the devil and Satan” (Revelation 20.2) was present during the 7-day Creation in the Garden of Eden to tempt man, and there is no record of him being banished during the 7-day Creation (see Genesis 1—3). Moreover, when referring to Satan being hurled down to earth, the Bible says, “Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you!” (Revelation 12.10, 12). Note that heaven and those beings who live there were told to rejoice over Satan’s banishment, but only the earth and the sea were told to despair over his coming to earth. No people on earth were warned to lament the coming of Satan. The clear implication here is that Satan was banished to earth prior to it being inhabited by people, in other words, before the 7-day Creation.

Finally, the condition of the earth just prior to the 7-day Creation was described as “Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters” (Genesis 1.2). If the phrase “darkness was over the surface of the deep” referred to the material world and natural darkness, then it stated something painfully obvious to any reader given that this verse described conditions prior to the creation of any form of light whatsoever. Of course total darkness was present anywhere and everywhere on or around earth! What would be the purpose of telling the reader something this obvious?

If, on the other hand, this phrase was designed to convey to the reader that Satan’s spiritual darkness was not only present but also pervading earth, such a statement would be highly informative to the reader and furthermore would arguably serve to explain why the earth had become “formless and empty”. Additionally, this latter interpretation appears to be more congruous with the last phrase of this verse—”and the Spirit of God was hovering over the waters”. That is to say, this verse begins by conveying to the reader that the current conditions on earth were rather bleak, “formless and empty”, to be exact.

The verse goes on to explain that conditions were so dismal because of the pervading presence of Satan and his spiritual darkness, but then offers the faithful reader hope by sharing that there was another One present within this spirit realm upon earth—the Spirit of God. And the discerning reader sees that the Spirit of God was not only present on earth, but he hovered there as if in a protective perch over the nurturing waters. At that time, it is conceded, darkness and death reigned upon earth, but the reader soon finds out that light and life imminently await the Creator’s Word.

For the reasons discussed above, it is reasonable to conclude that the darkness of day one was spirit in essence and belonged to Satan. And once God burst forth his light into this world at the Creation, precisely because He is light and in him there is no darkness, there was no way whatsoever God would have comingled with Satan’s spiritual darkness, much less declared it to be good or “of Him”.

“For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? … ‘Therefore come out from them and be separate,’ says the Lord” (2 Corinthians 6.14, 17a, emphasis added). And Jesus, referring to spiritual light and darkness, said, “I have come into the world as a light, so that no one who believes in me should stay in the darkness” (John 12.46).

Moral Sketch. What is the point of this? By separating his light from this darkness at the beginning of everything, God gave notice to all men that this distinction was the black and white “moral sketch” upon which man is to paint the full color mural of his life. The distinction between good and evil drawn by this moral sketch makes all the difference in our lives. It applies to everything we think, say or do. For every thought a man has, every choice he makes, every word he speaks, and any and all acts he takes are bound by God’s first act of separation insofar as these thoughts, choices, words and acts propel man spiritually—either toward and into the light (that which is good) or toward and into the darkness (that which is evil).

It is extremely significant at this point to note that there is no mention in Genesis 1.3 of a blended or neutral zone manifested in between light and darkness in which humans might reside and make these choices. The polarizing words of Christ found in Luke 11 support this “either/or” notion, “Whoever is not with me is against me, and whoever does not gather with me scatters” (Luke 11.23). “Between the Trinity and hell there lies no other choice.”[5] We, therefore, live and proceed either in the goodness of the day or in the evil of the night (John 3.19—21). There is nothing in between these two fixed, diametric arenas of spiritual reality.

Relativism. This paradigm, however, runs completely contrary to the ever-growing worldview of relativism in which there are no black and white, or absolute, truths. In general, an absolute truth is something that is always valid, regardless of parameters or context. In contrast, there is relative “truth” which continually varies depending on circumstances or vantage points. A relativist would, therefore, by definition either believe the lines of distinction God drew between spiritual light and spiritual darkness do not exist at all or, even if they do, their value would vary on a case-by-case basis, rendering the distinction meaningless. For the relativist, there is no such thing as fixed values equally applicable to all humans.

Application. I contend, however, these lines of distinction do in fact exist and apply equally to all mankind, rendering them invaluable. Their existence was conceived for our benefit in God’s first words creating the light of day one. The distinction was subsequently put into effect when he separated this light from that darkness, creating a spiritual and moral fountainhead from which, and for which, the river of Creation flows—the foundation from which all life and knowledge of the Creator proceeds.

In effect God said, “Okay, at this very moment I am creating you and the world in which you are going to live, and the very first thing I am accomplishing and want you to know is, in this world, there is spiritual light and there is spiritual darkness—there is ME and there is NOT ME. And this truth will flow in and through everything else I create. Therefore, even if you never set one foot inside a church or never read one word of my sacred text, you are without excuse—this distinction stands and you are bound by it!”

For since the Creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse (Romans 1.20).

Indeed, “The finite world is not, because of its finiteness, incapable of entertaining comprehensible revelations of the incomprehensible God.”[6] The Father’s invisible qualities are “clearly seen” by and “understood” through the mysterious, quasi-spiritual light God created on day one of Creation. Perhaps this light is a conduit through which Spirit flows into the material world.[7] In any event, this light and its subsequent separation from darkness in no uncertain terms revealed to us who God is (light) and who God is not (darkness), and then God created man with the ability to perceive this distinction and appreciate its significance. This is the essence of life—our ability to freely choose to move into his light or instead choose to remain in darkness.

The Father is the Source of all spiritual light into which man may freely choose to move in all he does and is. The man whose eyes and ears are open aspires to the love, truth and glory in this light which is elegantly portrayed in the radiance and purpose of the Son, to which we now turn in further pursuit of sublime spiritual realities in the Word that are consistent with the contentions of our working hypothesis.

 

THE SON—THE TRUE LIGHT OF ALL MEN CREATED

SCRIPTURE: “The true light that gives light to every man was coming into the world” (John 1.9).

The Word teaches that God created all things in and through Jesus Christ (John 1.3), manifesting the significance of Christ for our knowledge of the meaning of Creation. Scripture also teaches, however, that it is for Christ that all things were created (Colossians 1.16), conversely proclaiming the significance of Creation for our knowledge of the meaning and purpose of Christ. An example of the latter of these truths is that Creation emanates outward and proceeds forward from that which the Word indicates came first, radiance—radiance that, from the outset, endows each individual Biblical reference to the true light of the Messiah with brightness and clarity.[8]

PREMISE: The radiance of day one was a harbinger of the true light, Jesus Christ, who would one day come into the world to destroy the one who masquerades as an angel of light.

THE TRUE LIGHT that gives light to every man was coming into the world — Of primary significance is the fact that Christ is not just any light, he is the true light. Attesting to the supreme excellence of this true light, Christ is “the image of the invisible God” (Colossians 1.15—18), sublimely showing us what the Father is like in “the radiance of God’s glory” (Hebrews 1.3). “It is the very nature of the Son to be the one who shines out from his Father.”[9]

Compare this light, for example, to the transitory flame found in Moses or John the Baptist. Am I suggesting the radiance on the face of Moses or in the Baptist’s lamp was a false light? Of course not! These men were ordained by God to play monumental roles in effecting his plan to offer forgiveness of sins for all who believe in Jesus’ name (Hebrews 3.5; Matthew 11.11; John 1.12). In heeding these profound calls to serve, Moses and the Baptist came to know the Father intimately and absorbed much of the light of his glory, and this was reflected in the light of their earthly presence and ministries (2 Corinthians 3.13; John 5.35).

But as we know, notwithstanding their brightness, the lights of Moses and the Baptist were derivative and transitory in nature. Consequently, their lights were destined to last only for a time and to fade at the end of their respective seasons (2 Corinthians 3.7; Matthew 3.11). As such, their lights pale in comparison to, and indeed served to exalt, the surpassing glory of the “bright Morning Star” (Revelation 22.16), Jesus Christ, the true light that radiates forever without fading (2 Corinthians 3.10—11).

The true light that GIVES LIGHT TO EVERY MAN was coming into the world — Next, we note that the true light of Christ gives light to every man in at least these three ways:

THE LIGHT OF NATURE. As the Logos, Jesus was a co-agent of Creation with the Father and the Spirit (John 1.1—2), for by and through and for the Logos all things were created (John 1.3; Colossians 1.16). This, of course, included the lights of nature created on day four (Genesis 1.14—19), the sun and moon, and more distant stars and planets, which provide for and bless every man with the sustenance necessary for biological life on earth.

THE LIGHT OF REASON. The matter that makes up all living creatures is derived from the Logos and sustained by him (Genesis 1.20, 24; Acts 17.25). Man, however, became a living soul by the breath of the Spirit and thus was blessed with the light of reason, those capacities of rational thinking that distinguish and dignify him above all other creatures (Genesis 1.26—27; 2.7). “The spirit of a man is the candle of the Lord, and it was the eternal Word [the Logos] that lighted this candle.”[10] (see also John 1.3—5).

THE LIGHT OF THE GOSPEL.  By and through Jesus’ life, death and resurrection, a reconciling salvation—the light of the gospel of the glory of Christ—was put into effect and revealed to every man (Colossians 1.23). In fact, when a righteous man named Simeon laid eyes on the baby Jesus, he was prophetically moved by the Spirit to publicly proclaim that Jesus was “a light for revelation” of salvation for the Gentiles and “a light for glory” to the Jews (Luke 2.29—32).

By appearing as our Savior and conquering death, this prophecy was fulfilled by Christ, bringing life and immortality to light through the gospel and revealing to the whole world the light of grace (2 Timothy 1.10; 1 John 2.2). “For you have delivered me from death and my feet from stumbling, that I may walk before God in the light of life” (Psalm 57.13).

Every man is thereby enlightened by the call to believe, and whoever does believe will receive eternal life through the reconciling “light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4.4); and, moreover, disciples of Christ are called “the light of the world” (Matthew 5.14). But whoever does not believe, already stands condemned in darkness by virtue of his unbelief (John 3.18—21).

And so, in these three ways, Christ gives light to every man.

The true light that gives light to every man was COMING INTO THE WORLD — The prophecy discussed above, however, could not be fulfilled without Jesus first coming into the world. Thus, in an abundance of love for the Son and those who would believe, the Father in eternity past ordained the coming of Jesus into the world (John 10.36; Ephesians 1.3—5; John 17.18). Despite being God in his very nature, Jesus did not consider equality with God something to be grasped and was willing to humble himself and become one of us (Philippians 2.6).[11] Accordingly, the Son was sent forth by the Father, entering into flesh when the virgin named Mary was conceived by the Holy Spirit—the miraculous incarnation (Luke 1.35).

When Jesus was born, “the light of men” suddenly “appeared to us” in the midst of the spiritual darkness of all sin that permeated this world in the hearts of mankind (John 1.1—5; 1 John 1.1—2). The reason the Son of God, the True Light, appeared to us was to destroy the work of the devil (1 John 3.8) who masquerades as an angel of light (2 Corinthians 11.14), blinding the minds of unbelievers so they cannot see the light of the gospel of the glory of Christ (2 Corinthians 4.4). Ultimately, this true light could not be kept under a bowl, and the Source of all light, the Father, and his love were made known to the world by the light of Christ (Matthew 5.15). Praying to his Father, Jesus said, “I have made you known to them, and will continue to make you known in order that the love you have for me may be in them” (John 17. 26; see also 2 Corinthians 4.6).

Transfigured Light. Amazingly, the true light of Christ was even more directly (and yet mysteriously) divulged to the world at the Transfiguration, where the face of Jesus shone like the sun and his clothes became as white as the light (Matthew 17.2). Transfiguration means “a change in appearance that comes from within”. The change in appearance that came from within Jesus was his spiritual light briefly shining out in a manner that could be seen by the physiological, natural eyes of man. The disciples came to realize that God had, in anticipation of the Messiah’s coming exaltation (Revelation 1.16), granted them the incredible privilege of glimpsing with their eyes the pre-incarnate glory of the Christ (John 1.14, 17.5; Philippians 2.6—7).

Application. Just as the material light created on day four merely reflects the more pure quasi-spiritual light of day one, those who believe are called to reflect the likeness of the Son’s pure radiance (2 Corinthians 3.18). Though we were once darkness, “the darkness is passing and the true light is already shining” in those who believe (1 John 2.8). As co-heirs with Christ, we too are “sons of light” (John 12.36) who are “the light of the world” (Matthew 5.14), and called to “shine like stars in the universe” (Philippians 2:15). The degree of light we believers shine forth is proportional to our love for God as seen through our daily obedience to his law. “The commands of the LORD are radiant, giving light to the eyes” (Psalm 19.8) of those who “are sons of the light and sons of the day” (1 Thessalonians 5.5).

Not only did the light of day one establish the spiritual foundation for the rest of Creation and act as a harbinger of the true light that would one day come into the world in the person of Christ, this light is intimately connected to the illuminating light of the new spiritual creation that occurs through Christ and in man at the time of his salvation.

 

THE SPIRIT—THE ILLUMINATING LIGHT OF THE NEW CREATION

SCRIPTURE: For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ (2 Corinthians 4.6).

PREMISE: According to Scripture, the light of day one is intimately connected with, and thus made a part of, the illuminating light of the Spirit that shines in our souls at the moment of salvation. If we would only embrace the true light of men about whom the Word gives witness, Father God stands ready to pour his light into our dark minds and wicked hearts and make us a new creation (2 Corinthians 5.17). The Source of all light who commanded light to burst forth into the pervading darkness to begin Creation will pour the light of his Spirit of truth into our dark hearts to begin our new creation (2 Corinthians 1.22; Ephesians 1.13—14). “In the new creation, the first thing that is wrought in the soul is light: the blessed Spirit works upon the will and affections by enlightening the understanding. Those who by sin were darkness, by grace become light in the Lord.”[12]

To state the obvious, were God to shine some form of natural light (a flashlight, for example) into our material heart, it would in no way whatsoever enlighten us with respect to the spiritual intimacies of God. We can, therefore, reasonably infer that “his light” in 2 Corinthians 4.6 refers to Father God’s spiritual light. The Spirit Light (Spirit) pours out from the Source Light (Father) testifying and teaching us the truth about the True Light (Son) which, in turn, is how we come to know and participate in the Glory of God (John 15.26; 2 Corinthians 4.6).

This intimate fellowship of the triune God and his divine nature are available to believers who care to participate (2 Peter 1.4). Those who do will intuitively know that the same God who first set our world ablaze by commanding light to shine into the darkness exerts that same power to burst forth his light into the dark world of our heart with no less remarkable results. “Night is at once changed to day; and all things are seen in a blaze of glory.”[13] All believers are enlightened in this profound, life-changing manner at the moment of salvation.[14]

For Paul to employ the language of Genesis 1.3 in describing such a revelation draws a distinct connection between the creation of day one light and the dawn of the gospel light. “For as there was darkness upon the earth before there was light, so there is a natural darkness in the minds of men before any spiritual light is infused into them; and as light was the first production out of the dark and unformed chaos, so light is the first thing that is struck into the soul in conversion.”[15]

In both the first and the new creation, darkness is dispersed when light is created by divine intervention—in one case it was by the personal word of God: “Let there be light” (Genesis 1.3); whereas in the other case it was by the personal act of God: “he made his light shine in our hearts” (2 Corinthians 4.6; cf. 1 Peter 2.9). This is an unmistakable allusion to Paul’s Damascus Road encounter with the risen Christ when God “was pleased to reveal his Son” to him (Galatians 1.15—16), described as a noonday “bright light from heaven flashing around” (Acts 9.3, 22.6).

Application. The connecting language Paul used in 2 Corinthians 4.6 and the attending analogies drawn between the first light of Creation and the dawn of the gospel light support by inference the assertion that the light of day one incorporated a wealth of spiritual or heavenly attributes into its nature.

Father God is the source of light, the spiritual foundation of Creation; the Son is the true light, the Messiah of all men created; and the light of the Spirit is the illuminating light of the new creation. This Holy Trinity of light wants everyone to join with them in their light, tasting of the power and peace in the Eternal Light of the Glory of God (1 Timothy 2.4; 2 Peter 3.9).

 

THE ETERNAL LIGHT OF THE GLORY OF GOD

SCRIPTURE:  “The [New Jerusalem] will not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp” (Revelation 21.23).

PREMISE: The light that was in the beginning will culminate in the Light of Eternity, affirming that God is the Alpha and the Omega of all things. Those who choose to pursue the true light in this age will reap rewards in the next, for what God first began on day one of this age he will culminate in the age to come when the Light of the Gospel of the Glory of Christ, who is the image of Father God, disperses the darkness once and for all, and forevermore! “The path of the righteous is like the first gleam of dawn, shining ever brighter till the full light of day” (Proverbs 4.18). The first light of day one is fulfilled in the forthcoming Eternal Light of Glory, as God “will at the last fill the universe with the Light of his wonderful Glory.”[16]

He called us out of darkness into his wonderful light (1 Peter 2.9; Colossians 1.12—13). In our new home of righteousness, the new heaven and new earth (2 Peter 3.13; Revelation 21.1), we will receive the crown of glory that will never fade away (1 Peter 5.4), forever dwelling in the final, complete, eternal separation of light from darkness. There will be no more darkness or its attending death, no evil, no adversity, no sadness, crying, pain (Revelation 21.4) or hunger (Psalm 17.14).

The Holy City will shine with the glory of God, and its brilliance will be like that of a very precious jewel, like jasper, clear as crystal (Revelation 21.11). The glory of his holiness and presence is the “everlasting light” of the redeemed in heaven (Isaiah 60.19—20). The city of lights will not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. The nations will walk by its light (Revelation 21.23—24). There will be no more night … and we will reign in the kingdom of his light forever and ever (Revelation 22.5; Colossians 1.12).

Accessible Light. At Christ’s crucifixion, the tearing of his flesh and blood pouring from his heart rent the veil that separated all but the high priest from access to the Most Holy Place, the seat of God (Matthew 27.51). In Heaven, all believers will have access to the true and perfect Most Holy Place, not a man-made replica, and see the actual blood of Christ sprinkled on the altar (Hebrews 10.19—20). In our righteousness obtained through Christ, we will peer within and see the Creator of the Universe “face to face” (Psalm 17.15a) and fully, no longer in part, know the Glory in this Light (1 Corinthians 13.12; Revelation 22.4). To “dwell in His house” and “gaze upon His beauty” (Psalm 27.4) gives us direct access to behold the Light of his Glory revealed to us—this is our inspection. We will be satisfied with seeing His likeness (Psalm 27.15b).

Our inspection of God’s Eternal Light revealed to us, however, is only half of our heavenly hope. Our beholding the Light of his Glory will be quite fulfilling, to be sure, but there is more—for God will also offer us an acquiescence in him, an eternal tasting of his Light’s sweetness—that is to say, we will be granted not only inspection, but possession, too. The Light of his Glory will not only be revealed to us, but in us, as well (Romans 8.18). And so, to behold God’s Glory is his Glory revealed to us; whereas to partake of God’s Glory is his Glory revealed in us. All believers have the Holy Spirit deposited into their spirits at the moment salvation occurs (2 Corinthians 1.22) and from that point forward are free to partake in the divine nature and its power to overcome the evil desires and therefore live a godly life (2 Peter 1.3—4). For God “to hide us in the shelter of his tabernacle” by “set[ting] us high upon a rock” (Psalm 27.5)—the Rock, the Christ—is us partaking in the Light of his Glory revealed in us—this is our possession. We “will sing and make music to the LORD” (Psalm 27.6c).

By and through (Father) God’s revelation both to us and in us, the Light (Son) of his Glory (Spirit) will enlighten man with a rich understanding of the Godhead, forever drawing him into a satisfying and nurturing fellowship with the triune God (Psalm 17.15b).

Nurturing Light. The nature of the triune God’s Eternal Light and our contemplation of its Majestic Glory will nurture our mind, body, and spirit in every way:

MIND—We could not now bear even a fleeting glimpse, much less behold, the Light of God’s Eternal Glory. But our souls will be made ready, perfected through Christ in all holiness, our minds capacitated to behold and partake in the Glory of his Light’s penetrating waves of infinite knowledge that will permeate the inner sanctuary of our souls, informing and enlightening the inmost place of our inner parts with God’s intimate grace, truth and wisdom (2 Corinthians 4.6; Psalm 51.6);

BODY—Although a significant portion of our heavenly repose will be comprised of corporate citizenship and action, we will each still be individuals with separate bodies. Our bodies, however, will have been “raised a spiritual body” (1 Corinthians 15.44), as our Savior the Christ will have “transformed our lowly bodies so that they will be like his glorious body” (Philippians 3.21). The omnipresent warmth and holy tenderness of God’s Light will sooth every fiber of our spiritual bodies, setting our hearts at rest (1 John 3.19) with a deep and lasting peace (Luke 1.78—79; Matthew 11.29); and

SPIRIT—His Light’s all-powerful radiation, the eternal wealth of divine power, will forever fuel the dawning of the Day in which that mighty blazing Orb, the Morning Star, Jesus Christ our Lord, rises in our hearts, burning bright with the Majestic Glory of God (2 Peter 1.19). Moses stood near God who put him in a cleft in the rock, where he saw the glory of God passing by (Exodus 33.22—23). In and through our blessed Rock, the Christ, we too will one day stand near and forever behold the Majestic Light of the Glory of God!

Fulfilling Light. The Light of God’s Glory will be eternal portions for mankind in heaven. The glorified soul will experience solace—not among, not with, not close to, but—in God, forever feasting on the Father’s love, peering into the pure face of the Son and basking in the light of his countenance. For in His light we see light (Psalm 36.8—9). In the Almighty, “we have light in perfection, wisdom, knowledge, and joy, all included in this light.”[17] Here on earth, our world “is a dark world; we see little comfort in it; but in the heavenly light there is true light, and no false light, light that is lasting and never wastes. In this world we see God, and enjoy him by creatures and means; but in heaven God himself shall be with us (Rev. 21:3) and we shall see and enjoy him immediately.”[18] The inexpressible joy we experience through faith (1 Peter 1.8) will become rapturous joy when we see him face to face—when we lean on the bosom of Christ and gaze up into the glorious Light of his face. It is said the soul trembles till it comes to God. If so, only in heaven will our soul truly be still, and fully know that he is God!

Application. All believers—a chosen people, a royal priesthood, a holy nation—will corporately commune as one with Him in the Eternal Light of the Glory of God—his abiding Light to us and our adoring reflections to him, his abundant Glory to us and our devout affections to him (Revelation 21.24 & 26).

Praise be to God Almighty!

 

WHAT’S IN A WORD?

Looking at the original languages involved and their definitions of the key words in the Creation narrative support the notion that the lights created on days one and four of Creation were separate and distinct from one another.

For example, the word used for the lights created on day four of Creation is maor, which rather concretely and restrictively means a luminary—a “luminous body” or “light-bearer”. In other words, its nature and meaning are inherently contingent or secondary and therefore appropriately limited in scope of application. Contrarily, the Hebrew word (‘owr) used for the light God created on day one of Creation means “light” or “illumination”, which is intrinsically primary in its nature—that which precedes light-bearing. Accordingly, it is not surprising that the Brown-Driver-Briggs Hebrew and English Lexicon incorporates several metaphorical concepts into a variety of definitions listed for the word ‘owr, such as:

  • Yahweh God, Father God, is one with this light, and thus
    • God’s face or countenance reflects this light (‘owr) (Job 29.24; Psalm 4.6; Psalm 44.3; Psalm 89.15);
    • Father God wraps himself in this light (‘owr) (Psalm 104.2);
    • Father God makes his light (‘owr) shine on us (Psalm 118.27);
    • as the Creator, Father God formed light (‘owr) and thus created darkness (Isaiah 45.7); and
    • the Father is the fountain of life in whose light (‘owr) we see light (‘owr) (Psalm 36.9).
  • Jesus Christ, the Son of God, is also one with this light, and thus
    • Isaiah prophesied about the coming Messiah’s light,
      • “Arise, shine, for your light (‘owr) has come” (Isaiah 60.1); and
      • “The people walking in darkness (Gentiles) have seen a great light (‘owr); on those living in the land of deep darkness a light (‘owr) has dawned” (Isaiah 9.2).
    • Jesus is “the light of life” and
      • in Job, it is said that those who are saved by God from the pit of darkness “shall live to enjoy the light (‘owr) of life” and “the light (‘owr) of life” will shine on them (Job 33.28—30);
      • Jesus himself said, “He who follows me shall not walk in the darkness but will have the light of life” (John 8.12); and
      • in the Psalms, those who have been delivered from death “walk before God in the light (‘owr) of life” (Psalm 56.13).
    • Jesus is to be “a light (‘owr) for the Gentiles” (Isaiah 42.6) “that my salvation may reach to the ends of the earth” (Isaiah 49.6).
  • Holy Spirit, the Spirit of God, is one with this light, and thus
    • “The Lord is my light (‘owr) and my salvation” (Psalm 27.1);
    • “The light (‘owr) of the righteous shines brightly” (Proverbs 13.9); and
    • “This teaching is a light (‘owr), and correction and instruction are the way to life” (Proverbs 6.23).
  • The Eternal Light of the Glory of God is one with this light, and thus
    • in the new heaven and new earth, the Lord will be the everlasting light (‘owr) of Zion instead of the sun and the moon (Isaiah 60.19—20); and
    • the new Jerusalem “does not need the sun or the moon to shine on it, for the glory of God gives it light” (Revelation 21.23).

It is not a coincidence and extremely supportive of our working hypothesis that the meaning of the Hebrew word (‘owr) for the light of day one of Creation includes several spiritually inclined metaphorical definitions. What’s more, these metaphorical definitions align themselves perfectly with the several dynamic spiritual realities found in the Word that are consistent with and can be readily incorporated into this paper’s working hypothesis. Also supporting our claims herein is the Hebrew word (maor) for the lights created on day four whose definition is much simpler and more limited in its scope than that of ‘owr, which is consistent with the working hypothesis’ contention that the lights created on day four of Creation serve a much narrower function within Creation than the light of day one.

In short, the original language of the Word lends itself in support of the claims of the working hypothesis of this paper.

 

CLOSING THOUGHTS

Once again reflect on the scripture in Revelation that tells us in Heaven the Holy City will not need the sun or the moon to shine on it, for the Glory of God gives it Light and the Lamb is its lamp. I contend the Creator has already given us a glimpse of this Glorious Light in the light he created on day one of Creation—the light that lit our world during the first three days of Creation, before the sun or moon of our world and the many other material balls and rocks of the universe were created or, alternatively, lit up by God on day four of Creation.

It seems quite impossible for any visible light to exist were we to strip the universe of all stars, planets and moons, and yet, there it is—the great enigma of Creation—the light of day one! Far from a cosmic accident and conforming perfectly to the purpose of His will, the incredible power possessed only by the Creator of the Universe was revealed in the ordained sequence of Creation when—hidden within the breathe of His first creative words, and without the benefit of stars, planets and moons—this glorious primordial light sprung forth, unveiling the foundational truth of the universe and everything in it.

How did God do it? What we know from the Word and its reasonable inferences follows:

  • during eternity in Heaven, there will be no light coming from our sun or moon and the stars of the universe (material light) as the Light of the Glory of God (spiritual light) will provide the actual light by which mankind will live (Revelation 21.23);
  • the light created by God on day one of Creation provided actual light that lit up the day portion of the first three days of Creation (Genesis 1.5);
  • the light of day one of Creation was not material light, as material lights were not created (or, in the alternative, not “lit up”[19]) by God until day four of Creation (Genesis 1.14—19);
  • the light of day one of Creation was not the pure spiritual Light of the Glory of God that will one day provide light for us in Heaven because this light is purely spiritual and eternal in nature, and as such cannot be a created thing of this world;
  • It follows that day one light was and is a created manifestation of the spiritual Light of God’s Glory, existing in mysterious form residual to the pure spiritual Light of God, and with this God provided light for the day portion of each of the first three days of Creation.[20]

In the end, something has to account for why the light of day one was so undeniably set apart by God from everything else created. Although admittedly radical as compared to traditional theological claims regarding Creation, I believe the assertion herein that the light of day one was and is a created manifestation of the spiritual Light of God’s Glory, designed by God to be the spiritual foundation upon which the rest of Creation was built and specifically intended to edify and inspire man regarding the spiritual realities of life, is both rational and supported by the Word, and furthermore quite adequately accounts for why day one light was conspicuously set apart in the Creation narrative.

Thomas Coke said the light of day one of Creation “is the great beauty and blessing of the universe: like the first-born, it doth, of all visible beings, most resemble its great Parent in purity and power, brightness and beneficence. By beholding it therefore let us be led to, and assisted in, the believing contemplation of him who is light, infinite and eternal light, and the Father of Lights, and who dwells in inaccessible light.” [21]

So it is for each of you to decide for yourselves: 1) is the mystery of day one light indeed a mystery at all worthy of child-like, faith-driven belief? 2) if so, was day one light more than simply an archetype of material light? 3) if so, was day one light in any way spiritual in its nature? 4) if so, how and why, Lord? The purpose of this paper is to challenge the reader to contemplate these very questions.

 

CONCLUSION

First, Father God is light; the light of day one of Creation elegantly expressed the pure spiritual Light of Father God; and moreover this light’s separation from that day’s darkness established the moral, guiding foundation upon which the rest of Creation occurred, reminding mankind that he pursues all things created either in light or in darkness, in Him or not in Him, in good or in evil, in life or in death—and while here on this earth, we must continually choose between the two.
This is the grand Distinction of Creation.

Second, the light of day one of Creation was and is a lighthouse guiding our gaze toward the True Light that was coming into the world in the person of the Son, Jesus Christ; he who radiated on earth the Glory of the Father in heaven; the light of the world who reconciles us to the Father for eternity.
This is the grand Design of Creation.

Third, the light of day one of Creation is intimately connected with and thus made a part of the spiritual light of illumination that bursts forth in the hearts and minds of all believers at the moment salvation occurs, something God wants for all men.
This is the grand Desire of Creation.

And finally, the light of day one of Creation is the Alpha, and the Omega is the Eternal Light of the Glory of God in which all believers will live for eternity.
This is the grand Destiny of Creation.

~   ~   ~

God said, “Let there be light”—and there was light, indeed.                                                             Now, behold this light for all it was, for all it is, and is to come!

 

[1] by Patrick Lloyd—© 2016 the WORD runs deep publishing.

[2] Some scholars take the position that the first verse of the Bible depicts what is called the Original Creation of the Universe and subsequent to that came the seven-day Creation. Even if this two-part creation were true, however, the stars of the universe, including our solar system’s sun, were not made into lights or “lit up” by God until day four of the subsequent seven-day Creation.

[3] God has many other attributes. Love, light and spirit are the attributes of God that are pertinent to the discussion herein. The arguments made in support of the claims herein are consistent with and do not contradict the remaining attributes of God.

[4] For example, the division between heaven and earth, the waters above from waters below the sky, the seas from land, the day from night; the difference between “various kinds” of plants and trees, between the “greater light” and the “lesser light”; the distinction of seasons—summer versus winter and the transitional seasons; the distinctions re creatures—some to swim the ocean, some to walk the land, some to fly the skies; the relational distinctions between God and nature, God and man, man and woman, and man and animals.

[5] Vladimir Lossky, The Mystical Theology of the Eastern Church, (Cambridge: James Clarke, 1957) p. 66.

[6] Reinhold Niebuhr, The Nature and Destiny of Man: a Christian Interpretation (Westminster John Knox Press, 1996) p. 126.

[7] This last comment is merely a suggested possibility, but not a requirement for the hypothesis asserted herein to be shown true.

[8] Karl Barth, Church Dogmatics III/1, ed. G. W. Bromiley and T. F. Torrance (Edinburgh: T & T Clark Ltd, 1958), p. 24.

[9] Michael Reeves, Delighting in the Trinity (Downers Grove, IL: InterVarsity Press, 2012) p. 27.

[10] Matthew Henry’s Commentary on the Whole Bible, John 1.1—5.

[11] It is interesting to note the contrast between Jesus and Satan—how Satan, who was not equal with God, did consider equality with God something to be grasped. Satan’s failed attempt to grasp equality with God is what led to his banishment to earth.

[12] Matthew Henry’s Commentary on the Whole Bible, Genesis 1:3—5.

[13] Barnes’ Notes on the Bible, 2 Corinthians 4.6.

[14] Sometimes suddenly and powerfully, like Paul’s Damascus Road experience, and sometimes incrementally and more subtly—however, always miraculously!

[15] Gill’s Exposition of the Entire Bible, 2 Corinthians 4.6.

[16] Michael Reeves, Delighting in the Trinity (Downers Grove, IL: InterVarsity Press, 2012)  p. 125.

[17] Matthew Henry’s Commentary on the Whole Bible, Psalm 36.5—12.

[18] Id.

[19] Even for those who subscribe to the Original Creation of the Universe, the stars of the universe, including our solar system’s sun, were not made into lights or “lit up” by God until day four of the subsequent seven-day Creation.

[20] Augustine believed the light of day one of Creation was spiritual in nature, De Genesi ad Literam, lib. 1, 100.3.

[21] Thomas Coke Commentary on the Holy Bible, Commentary on Genesis 1:3 (1801—1803).

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