1. "In the beginning God created the heaven and the earth." As we have already observed, the original condition of this primary creation was vastly different from the state in which we view it in the next verse. Coming fresh from the hands of their Creator, the heaven and the earth must have presented a scene of unequalled freshness and beauty. No groans of suffering were heard to mar the harmony of the song of "the morning stars" as they sang together (Job 38:7). No worm of corruption was there to defile the perfections of the Creator's handiwork. No iniquitous rebel was there to challenge the supremacy of God. And no death shades were there to spread the spirit of gloom. God reigned supreme, without a rival, and everything was very good.So, too, in the beginning of this world's history, God also created man, and vastly different was his original state from that into which he subsequently fell. Made in the image and likeness of God, provided with a helpmate, placed in a small garden of delights, given dominion over all the lower orders of creation, "blessed" by His Maker, bidden to be fruitful and multiply and replenish the earth, and included in that which God pronounced "very good," Adam had all that heart could desire. Behind him was no sinful heredity, within him was no deceitful and wicked heart, upon him were no marks of corruption, and around him were no signs of death. Together with his helpmate, in fellowship with his Maker, there was everything to make him happy and contented.2. "And the earth became without form and void; and darkness was upon the face of the deep." Some fearful catastrophe must have occurred. Sin had dared to raise its horrid head against God, and with sin came death and all its attendant evils. The fair handiwork of the Creator was blasted. That which at first was so fair was now marred, and what was very good became very evil. The light was quenched, and the earth was submerged beneath the waters of judgment. That which was perfect in the beginning became a ruin, and darkness abode upon the face of the deep. Profoundly mysterious is this, and unspeakably tragic. A greater contrast than what is presented in the first two verses of Genesis 1 can hardly be conceived. Yet there it is: the primitive earth, created by God "in the beginning," had become a ruin.No less tragic was that which befell the first man. Like the original earth before him, Adam remained not in his primitive state. A dreadful catastrophe occurred. Description of this is given in Genesis 3. By one man sin entered the world, and death by sin. The spirit of insubordination possessed him; he rebelled against his Maker; he ate of the forbidden fruit; and terrible were the consequences which followed. The fair handiwork of the Creator was blasted. Where before there was blessing, there now descended the curse. Into a scene of life and joy, entered death and sorrow. That which at the first was "very good," became very evil. Just as the primitive earth before him, so man became a wreck and a ruin. He was submerged in evil and enveloped in darkness. Unspeakably tragic was this, but the truth of it is verified in the heart of every descendant of Adam."There was, then, a primary creation, afterward a fall; first, ‘heaven and earth,' in due order, then earth without a heaven—in darkness, and buried under a ‘deep' of salt and barren and restless waters. What a picture of man's condition, as fallen away from God! How complete the confusion! How profound the darkness! How deep the restless waves of passion roll over the wreck of what was once so fair! ‘The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt'" (F. W. Grant).Here, then, is the key to human destiny. Here is the cause of all the suffering and sorrow which is in the world. Here is the explanation of human depravity. Man is not now as God created him. God made man "upright" (Ecclesiastes 7:9), but he continued not thus. God faithfully warned man that if he ate of the forbidden fruit he should surely die. And die he did, spiritually. Man is, henceforth, a fallen creature. He is born into this world "alienated from the life of God" (Eph. 4:18). He was born into this world with a heart that is "deceitful above all things, and desperately wicked" (Jer. 17:9). This is the heritage of The Fall. This is the entail of Adam's transgression. Man is a ruined creature, and "darkness," moral and spiritual, rents upon the face of his understanding. (Eph. 4:18).3. "And the spirit of God moved upon the face of the waters." Here is where hope begins to dawn. God did not abandon the primitive earth, which had become a ruin. It would not have been surprising, though, if He had. Why should God trouble any further about that which lay under His righteous judgment? Why should He condescend to notice that which was now a desolate waste? Why, indeed. But here was where sovereign mercy intervened. He had gracious designs toward that formless void. He purposed to resurrect it, restore it, refructify it. And the first thing we read of in bringing about this desired end was, "the Spirit of God moved upon the face of the waters." There was Divine activity. There was a movement on the part of the Holy Spirit. And this was a prime necessity. How could the earth resurrect itself? How could that which lay under the righteous judgment of God bring itself into the place of blessing? How could darkness transform itself into life? In the very nature of the case it could not. The ruined creation was helpless. If there was to be restoration, and a new creation, Divine power must intervene, the Spirit of God must "move."The analogy holds good in the spiritual realm. Fallen man had no more claim upon God's notice than had the desolated primitive earth. When Adam rebelled against his Maker, he merited naught but unsparing judgment at His hands, and if God was inclined to have any further regard for him, it was due alone to sovereign mercy. What wonder if God had left man to the doom he so richly deserved! But no. God had designs of grace toward him. From the wreck and ruin of fallen humanity, God purposed to bring forth a "new creation." Out of the death of sin, God is now bringing on to resurrection ground all who are united to Christ His Son. And the first thing in bringing this about is the activity of the Holy Spirit. And this, again, is a prime necessity. Fallen man, in himself, is as helpless as was the fallen earth. The sinner can no more regenerate himself than could the ruined earth lift itself out of the deep which rested upon it. The new creation, like the restoration of the material creation, must be accomplished by God Himself.4. "And God said, let there be light, and there was light." First the activity of the Holy Spirit and now the spoken Word. No less than ten times in this chapter do we read "and God said." God might have refashioned and refurnished the earth without speaking at all, but He did not. Instead, He plainly intimated from the beginning, that His purpose was to be worked out and His counsels accomplished by the Word. The first thing God said was, "Let there be light," and we read, "There was light." Light, then, came in, was produced by, the Word. And then we are told, "God saw the light, that it was good."It is so in the work of the new creation. These two are inseparably joined together—the activity of the Spirit and the ministry of the Word of God. It is by these the man in Christ became a new creation. And the initial step toward this was the entrance of light into the darkness. The entrance of sin has blinded the eyes of man's heart and has darkened his understanding. So much so that, left to himself, man is unable to perceive the awfulness of his condition, the condemnation which rests upon him, or the peril in which he stands. Unable to see his urgent need of a Savior, he is, spiritually, in total darkness. And neither the affections of his heart, the reasonings of his mind, nor the power of his will, can dissipate this awful darkness. Light comes to the sinner through the Word applied by the Spirit. As it is written, "the entrance of Thy words giveth light" (Ps. 119:130). This marks the initial step of God's work in the soul. Just as the shining of the light in Genesis I made manifest the desolation upon which it shone, so the entrance of God's Word into the human heart reveals the awful ruin which sin has wrought.5. "And God divided the light from the darkness." Hebrews 4:12 tells us, the Word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." This is not a figurative expression but, we believe, a statement of literal fact. Man is a tripartite being, made up of "spirit and soul and body" (1 Thess. 5:23). The late Dr. Pierson distinguished between them thus: "The spirit is capable of God-consciousness; the soul is the seat of self-consciousness; the body of sense-consciousness.'' In the day that Adam sinned, he died spiritually. Physical death is the separation of the spirit from the body; spiritual death is the separation of the spirit from God. When Adam died, his spirit was not annihilated, but it was "alienated" from God. There was a fall. The spirit, the highest part of Adam's complex being, no longer dominated; instead, it was degraded, it fell to the level of the soul, and ceased to function separately. Hence, today, the unregenerate man is dominated by his soul, which is the seat of lust, passion, emotion. But in the work of regeneration, the Word of God "pierces even to the dividing asunder of soul and spirit," and the spirit is rescued from the lower level to which it has fallen, being brought back again into communion with God. The "spirit" being that part of man which is capable of communion with God, is light; the "soul" when it is not dominated and regulated by the spirit is in darkness, hence, in that part of the six days' work of restoration which adumbrated the dividing asunder of soul and spirit, we read, "And God divided the light from the darkness."6. "And God said, let there be a firmament in the midst of the waters, and let it divide the waters from the waters . . . . and God called the firmament heaven" (Gen. 1:6, . This brings us to the second days work, and here, for the first time, we read that "God made" something (Gen. 1:7). This was the formation of the atmospheric heaven, the "firmament," named by God "heaven." That which corresponds to this in the new creation, is the impartation of a new nature. The one who is "born of the Spirit" becomes a "partaker of the Divine nature" (2 Pet. 1:4). Regeneration is not the improvement of the flesh, or the cultivation of the old nature; it is the reception of an altogether new and heavenly nature. It is important to note that the "firmament" was produced by the Word, for, again we read, "And God said." So it is by the written Word of God that the new birth is produced, "Of His own will begat He us with the Word of truth"(Jam. 1:18). And again, "being born again, not of corruptible seed, but of incorruptible, by the Word of God" (1 Pet. 1:23).7. "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. And God said. Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself" (Gen. 1:9-11). These verses bring before us God's work on the third day, and in harmony with the meaning of this numeral we find that which clearly speaks of resurrection. The earth was raised out of the waters which had submerged it, and then it was clothed with vegetation. Where before there was only desolation and death, life and fertility now appeared. So it is in regeneration. The one who was dead in trespasses and sins, has been raised to walk in newness of life. The one who was by the old creation "in Adam," is now by new creation "in Christ." The one who before produced nothing but dead works, is now fitted to bring forth fruit to the glory of God.And here we must conclude. Much has been left untouched, but sufficient has been said, we trust, to show that the order followed by God in the six days' work of restoration, foreshadowed His work of grace in the new creation: that which He did of old in the material world, typified His present work in the spiritual realm. Every stage was accomplished by the putting forth of Divine power, and everything was produced by the operation of His Word. May writer and reader be more and more subject to that Word, and then shall we be pleasing to Him and fruitful in His service.