Audio Download

The Six Days of Creation: Physical Acts and Spiritual Meanings Days – 1 and 2

[Study Aired May 6, 2025]

Introduction

The opening chapter of Genesis is far more than a record of the physical origins of the universe; it is a profound theological narrative that lays the foundation for God’s redemptive plan in Christ. Each of the six days of creation (Genesis 1:1–31) describes a concrete act of God in shaping the world, and yet “comparing spiritual with spiritual” (1 Corinthians 2:13), we find that these days also teem with spiritual symbolism. The same God who said “Let there be light” in the primeval darkness would later shine the light of Christ into sinful hearts​. The creation week, read in light of the whole Bible, foreshadows the work of Christ, the coming of His Kingdom, the role of heavenly beings, the purpose and destiny of mankind, and the ultimate new creation. In reverence and awe, we explore each day’s physical creation and its spiritual significance, guided solely by Scripture. As we trace days one through six, we will cross-reference the Old and New Testaments to see how “the scripture interpreteth itself” (comparing spiritual truths with spiritual words), letting God’s Word illuminate God’s works.

The Beginning of Creation: Genesis 1:1–2

Before the active work of the six days begins, Scripture opens with a profound announcement: “In the beginning God created the heaven and the earth” (Genesis 1:1). This opening line serves not only as a declaration of God’s sovereign plan but also hints at the deeper spiritual purpose behind creation itself. The phrase “in the beginning” (bereshith, בְּרֵאשִׁית, Strong’s H7225) carries the meaning of “first,” “chief,” or even “firstfruits.” Spiritually, it points to the Lord Jesus Christ, who is called “the beginning” (Revelation 22:13) and “the firstborn of every creature” (Colossians 1:15). Christ is also “the firstfruits of them that slept” (1 Corinthians 15:20), having risen from the dead to bring forth the new creation. Thus, even at the outset, God reveals that all things were to be created in and through Christ, the Firstborn and Firstfruits of all His works.

The opening verse, therefore, is not merely a declaration of what was to come, but a spiritual proclamation of God’s eternal purpose in Christ. In Christ, God would bring forth the heavens and the earth. As John testified, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made.” (John 1:1–3). Creation came into being through the Word, with Christ preeminent in all things.

Following this grand announcement, Genesis 1:2 continues the prelude to the six days of creation by describing the initial condition of the earth before God’s active forming began: “And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” This prelude reveals how God, who “calleth those things which be not as though they were” (Romans 4:17), sovereignly announces creation before the actual forming begins. At this stage, the earth’s substance existed in an unfinished, unshaped state, entirely submerged beneath the waters of the deep, with darkness covering it. The dry land, which would later be called “Earth,” had not yet appeared (Genesis 1:9–10). God’s Spirit was actively hovering over the face of the waters, preparing the raw creation for the Word that was about to be spoken. The text thus portrays a world in preparation, poised to receive the structuring and ordering power of God’s command. It is only in verse 3 that the active work of ordering creation begins with the Word going forth.

Spiritually, the description “the earth was without form, and void” reveals a profound reality. The Hebrew words tohu (תֹּהוּ, Strong’s H8414) and bohu (בֹּהוּ, Strong’s H922) together signify a condition of lifelessness, emptiness, and lack of structure—an existence unfit for habitation. Just as the physical earth awaited shaping, so the human soul, apart from God’s Spirit, remains spiritually formless and empty. It is a vivid picture of the “old man” in Scripture: lifeless, disordered, and lacking the image of God.

Jeremiah describes the judgment of a people in spiritual ruin, using the same language: “I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled” (Jeremiah 4:23–25). Similarly, Isaiah prophesies of judgment upon nations, saying, “He shall stretch out upon it the line of confusion [tohu], and the stones of emptiness [bohu]” (Isaiah 34:11). These examples show that tohu and bohu are associated with spiritual devastation, desolation and the spirit of God not being present.

Before becoming the new creation in Christ, humanity remains in this desolate condition—spiritually unformed and void of divine life. As the apostle Paul exhorts, “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:22–24). It is only through the Spirit, the Word of God, that the old man is put off and the new man, reflecting God’s righteousness and holiness, is brought forth.

Similarly, the phrase “darkness was upon the face of the deep” carries deep spiritual meaning. Darkness (choshekh, חֹשֶׁךְ, Strong’s H2822) in Scripture symbolizes ignorance, evil, and separation from God. The deep (tehom, תְּהוֹם, Strong’s H8415) represents the vast abyss associated spiritually with chaos, judgment and death—the state of emptiness and unrest before God’s Word brings order and life.

Jesus explained this spiritual darkness when He said, “And this is the condemnation, that light is come into the world, (Genesis 1:3) and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved” (John 3:19–20). Darkness thus represents not merely the absence of physical light, but the alienation of the heart from God’s truth.

The psalmist also portrays the lost and afflicted condition of mankind, writing, “Such as sit in darkness and in the shadow of death, being bound in affliction and iron; because they rebelled against the words of God, and contemned the counsel of the most High” (Psalm 107:10–11). The deep darkness covering the waters at the beginning mirrors the soul submerged under sin and the shadow of death, captive to rebellion against God.

Thus, the primeval earth reflects the spiritual state of the old man—a life submerged under the darkness of sin and death, needing the Spirit’s movement and the shining of the Word to bring salvation and order. Creation was intentionally formed in an incomplete, uninhabitable state—symbolizing the soul that has missed the mark, awaiting redemption through Christ.

Before the Word brings light and life, creation—like the soul—is formless, void, and covered in darkness. Yet the Spirit of God is already present, hovering over the deep, preparing the way for the sovereign Word to speak, and for the work of the new creation to begin.

Thus, the scene is set: a formless, empty world submerged under the deep, cloaked in darkness, with the Spirit of God hovering in anticipation. Into this unfinished creation, the sovereign Word of God speaks for the first time, commanding light to break forth. As we now turn to the first day, we witness the beginning of God’s ordered work—a work that not only shapes the physical world but also reveals profound spiritual truths about the coming of Christ, the true Light who shines into the darkness of the human soul. This first act of creation—light shining into darkness—forms both the pattern and the promise of all that follows.

Day 1: Light Shining in the Darkness

Creation:


On the first day, God brought “light” into existence: “And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.” (Genesis 1:3-5). At His spoken word, radiant light pierced the primordial darkness that covered the formless earth. God saw that the light was good, and He separated the light from the darkness, calling the light “Day” and the darkness “Night” (Genesis 1:4–5). Notably, this light shone before the sun was made (the sun comes on Day 4), indicating that its source was not a created object but the command of God Himself.

The Hebrew word for “light” is ‘or (אוֹר, H216), meaning brightness, illumination, or the breaking forth of radiance. Spiritually, the Greek word phōs (φῶς, G5457) in the New Testament is used to describe Christ as “the true Light, which lighteth every man that cometh into the world” (John 1:9).

The Hebrew word for “God” here is Elohim (אֱלֹהִים, H430), a plural noun that takes a singular verb “created” (bara) in Genesis 1:1. This plural form reflects the majesty of the Lord’s deliberation as He speaks within the presence of the Father and His heavenly council. Scripture shows that the sons of God rejoiced when the foundations of the earth were laid: “When the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7), witnessing the creation that the Lord alone, as the Word of God, brought forth. As it is written, “there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him” (1 Corinthians 8:6). From the very beginning, Elohim speaks with sovereign authority and purpose, and creation obeys. Darkness is dispelled by light at His command.

Spiritual Symbolism:


The creation of light on Day 1 stands as a recurring biblical symbol of God’s truth and salvation breaking into a world of chaos and sin. In Scripture, light not only represents God’s presence, holiness, and life, but also spiritual understanding: “The entrance of thy words giveth light; it giveth understanding unto the simple” (Psalm 119:130). Darkness, by contrast, signifies ignorance, evil, and separation from God. Thus, when God said, “Let there be light,” it prefigured the coming of the Messiah, the Light of the World, who would illuminate the hearts of those walking in spiritual darkness.

Scripture repeatedly portrays Christ as the divine light who breaks through spiritual darkness. Jesus declared, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). His coming fulfilled the prophecy of Isaiah: “The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined” (Isaiah 9:2), a truth echoed when He began His public ministry: “The people which sat in darkness saw great light” (Matthew 4:16). In creation, God’s first spoken command was “Let there be light” (Genesis 1:3), and that light overcame the deep darkness covering the earth. Spiritually, this foreshadowed the light of Christ shining into hearts darkened by sin and ignorance. Just as no darkness could resist the light in Genesis, so no spiritual darkness can stand against the Word of God when He speaks life and truth. Wherever God’s light shines, understanding dawns, and a new creation begins.

Paul links the creation light to the gospel’s power: “For God, who commanded the light to shine out of darkness, hath shined in our hearts…” (2 Corinthians 4:6). This same divine Word that brought light into the world now illuminates hearts darkened by sin. Before Christ’s calling, we were described as darkness (Ephesians 5:8) “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:”, blinded by the “god of this world” (2 Corinthians 4:4). But God’s Word brings light and life—conversion itself is a new creation event. As Peter writes, we are “called out of darkness into his marvellous light” (1 Peter 2:9). Day 1 thus sets the pattern of revelation and transformation—God, through Christ, making Himself known.

Christ and Redemptive Themes:


The separation of light and darkness on Day 1 also introduces a motif of division for the sake of order that runs through the creation week and throughout Scripture. God distinguishes day from night, just as He will later separate the holy from the profane, Israel from the nations, and ultimately the righteous from the wicked. In Christ, this separation reaches its fullness: “God is light, and in him is no darkness at all” (1 John 1:5). Through Christ, we are delivered from the power of darkness and brought into the kingdom of light: “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Colossians 1:13).

Yet those who love darkness rather than light, which all of mankind does, will face judgment: “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil” (John 3:19). The ultimate separation will be revealed in the ages to come. When the new creation comes in its fullness, “there shall be no night there” (Revelation 21:25), and “the Lord God giveth them light” (Revelation 22:5). This points back to Day 1, when the primordial darkness was banished by God’s light, and forward to the New Jerusalem, where “the Lamb is the light thereof” (Revelation 21:23).

From the first day of history, Christ is foreshadowed as the coming Light; and in the final state, His brightness replaces the need for sun or lamp. Day 1’s declaration that “the light was good” (Genesis 1:4) foreshadows the moral and spiritual goodness of Christ’s kingdom of light, and it anticipates the ultimate dawn of resurrection. Fittingly, Jesus rose from the dead at dawn on the first day of the week, signaling that a new creation morning had broken upon the world. Just as Day 1 began the old creation, Christ’s resurrection on “Day 1” of the week began the new creation. “Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them… He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words,” (Luke 24:1,6-8)

Conclusion:


In sum, the first day’s creation of light out of darkness symbolizes revelation, salvation, understanding, and the triumph of righteousness over unrighteousness. It sets the template for the rest of creation and redemption: God initiates, light dispels darkness, and life begins. “The people that walked in darkness have seen a great light” (Isaiah 9:2)—a prophecy fulfilled in Christ’s advent (Matthew 4:16)—was written into the fabric of creation on Day 1. “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.”

Having seen how light signalled the beginning of God’s redemptive order, we now turn to the second day, where the shaping of creation continues through separation—the division of waters and the formation of the heavens.

Day 2: The Division of the Waters and the Firmament

Creation:

On the second day, God formed an expanse (firmament) to organize the primordial waters: “And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters” (Genesis 1:6). God made the firmament and divided the waters under it from the waters above it, and God called the firmament “Heaven” (Genesis 1:7–8) “And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.”

In Hebrew, the word for “firmament” is raqīaʿ (רָקִיעַ, Strong’s H7549), which literally means an expanse or something stretched out. The related verb raqaʿ means “to spread out or hammer thin,” evoking the image of God spreading out a vast space with force. This expanse established a structured cosmos: waters below gathered on earth (to form seas that will appear on Day 3), and waters above set beyond the sky.

Scripture speaks of God “It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: (Isaiah 40:22). Day 2, therefore, created the sky—the breathable atmosphere and the space beyond—separating earthly waters from waters above the firmament.

It is noteworthy that Day 2 is the only creation day where Genesis does not explicitly say, “God saw that it was good.” This omission may highlight that the work of separation was not an end in itself, but a preparatory act completed and pronounced good on Day 3 when the waters below are fully gathered and land appears (Genesis 1:9–10). Nevertheless, the firmament serves a crucial purpose in God’s design, establishing the space in which life will flourish and over which the birds will fly (Genesis 1:20).

God has now formed the basic realms: Day 1 gave day and night; Day 2 gives Heaven and its division of waters.

Spiritual Symbolism:

The second day’s act of separation carries profound spiritual meaning, revealing God’s transcendence over His creation. By creating the heavens above and the earth below with waters between, God established a division, placing a boundary between Himself and the world He was forming. Throughout Scripture, “heaven” is depicted as God’s throne and “earth” His footstool (Isaiah 66:1), teaching that while God rules over all, He remains distinct from all He has made.

The Day 2 firmament, called “Heaven” (shamayim, שָׁמַיִם, Strong’s H8064), symbolizes this boundary. It is described in Isaiah as both a curtain stretched over the earth and a tent spread out for habitation (Isaiah 40:22), signifying that creation is veiled from the fullness of God’s glory, yet also exists under His sovereign oversight. The curtain emphasizes the spiritual separation between the earthly and heavenly realms; the tent reminds us that although God is infinitely exalted, He still shelters and governs the world He made.

The psalmist proclaims, “The heavens declare the glory of God; and the firmament sheweth his handywork” (Psalm 19:1). Thus, even though the firmament signifies separation, God’s majesty is proclaimed through the visible heavens, bearing witness to His existence and power. “Day unto day uttereth speech, and night unto night sheweth knowledge” (Psalm 19:2). Spiritually, this teaches that while direct access to God’s throne was not yet opened, creation itself continually reveals aspects of His divine nature (Romans 1:20).

The “waters above the firmament” also carry spiritual significance. “Praise him… ye waters that be above the heavens” (Psalm 148:4) calls even these upper waters to glorify God. Ezekiel, in a vision, saw “the likeness of a throne… above the firmament” (Ezekiel 1:26), revealing that beyond the created expanse lies the dwelling place of God and His heavenly host. These “waters above” are not literal reservoirs but symbolically represent the elevated spiritual realm—the unseen heavens where God reigns in majesty and where His divine council ministers. Day 2’s expanse thus hints at the reality of the Heavenly Council—the bene Elohim (“sons of God”)—who were present at creation, rejoicing as “the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7).

In Genesis 1, God’s direct interaction with the heavenly host is not yet explicit, but later, at the creation of man, we hear the plural proclamation, “Let Us make man in Our image” (Genesis 1:26). While this language points to the communion between the Father His Son (the Word) (John 1:1–3; Genesis 1:2), it also resonates with the presence of God’s heavenly court. The Old Testament shows God standing in the “congregation of the mighty” and judging among the “gods” (Psalm 82:1)—a council of mighty spiritual beings attending His rule.

Thus, Day 2’s creation of the heavens calls us to consider the great spiritual temple God is establishing: His throne set above the heavens, the heavenly host ministering before Him, and earth below as His footstool. The firmament marks a boundary between the earthly and the heavenly, showing that while God is intimately involved in His creation, He remains sovereign, holy, and is completely different from anything in creation. This division, first established in creation, will ultimately be overcome through Christ, who “ascended up far above all heavens, that he might fill all things” (Ephesians 4:10).

Christ and Redemptive Themes:

Spiritually, the firmament can be seen as a symbol of separation—between heaven and earth, God and man—that requires mediation. While Day 2 established a necessary division within creation, it also points to the distance between sinful humanity and the fullness of God’s presence.

Throughout Scripture, God reveals Himself by temporarily bridging that separation. On Mount Sinai, the Lord “came down” in fire, and the mountain quaked as His presence descended (Exodus 19:18). Then He “called Moses up to the top of the mount” (Exodus 19:20), spanning the gap between the earthly and the divine. Later, God’s glory filled the tabernacle so intensely that even Moses could not enter: “A cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle” (Exodus 40:34–35). In both cases, heaven touched earth for a time—but only through God’s appointed mediator.

These events foreshadow the greater mediation to come. In Jesus Christ, heaven truly came down: “The Son of man who came down from heaven” (John 3:13); “the Lord from heaven” (1 Corinthians 15:47). Christ is the fulfillment of Jacob’s vision—a ladder connecting heaven and earth— “Ye shall see heaven open, and the angels of God ascending and descending upon the Son of man” (John 1:51). His life, death, and resurrection tore down the barriers that once separated us from God. At the moment of His death, “the veil of the temple was rent in twain” (Luke 23:45), a veil that symbolically mirrored the firmament. In Him, the separation is removed: “Having… boldness to enter into the holiest by the blood of Jesus… through the veil, that is to say, his flesh” (Hebrews 10:19–20). Christ has opened a new and living way into the presence of God.

Thus, while Day 2’s firmament initially marked division, it also anticipates reunion. The very name “Heaven” given to the expanse (Genesis 1:8) becomes the name of our eternal hope—to dwell with God in perfect unity. Jesus taught us to pray, “Thy kingdom come, Thy will be done in earth, as it is in heaven” (Matthew 6:10), a plea for the separation to be undone.

In the new creation, John sees a renewed order: “a new heaven and a new earth… and there was no more sea” (Revelation 21:1). The absence of the sea—the chaotic division between realms—symbolizes the complete restoration of unity. God no longer bridges the gap temporarily; He dwells fully with His people: “Behold, the tabernacle of God is with men, and he will dwell with them” (Revelation 21:3).

Day 2, then, reveals more than separation—it foreshadows reconciliation. What was once divided will be joined in Christ, who bridges heaven and earth and prepares the way for full union with God.

With the boundaries now set between the heavens above and the waters below, the stage is ready for what comes next: the appearance of dry land, the gathering of the seas, and the first signs of life. Day 3 marks the beginning of visible formation and fruitfulness — both in creation and in the soul that is being made new.