Chapter 1 - In the Beginning

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Chapter 1 - In the Beginning (Genesis 1:1)

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God is sovereign (1 Chronicles 29:11-12; Psalm 33:10-11; 50:1; 66:7; 93:1; 103:19; Isaiah 40:15; Daniel 4:34-35; 1 Timothy 6:15; Revelation 11:17). His sovereignty is an attribute of His nature. It is indicative of supremacy of both position and power.

Concordant with God’s sovereignty, He has absolute control over every aspect of His creation. He does whatever He pleases and no person or plan can alter His intent or obstruct His action (Psalm 33:11; 115:3; 135:6; Isaiah 25:1; 43:13; 46:10; Daniel 4:35; Ephesians 1:11; Hebrews 4:3b). Therefore, whether by divine directive or permission, all that occurs within the created realm is in agreement with God's eternal plan.

                                         Kingdom of God

Relative to His sovereignty, God possesses fullness of authority (the right to rule) in heaven and on earth. As a consequence, He is the King of Kings (Psalm 5:2; 10:16; 29:10; 84:3; 145:1; Matthew 25:40; 27:11; Mark 15:2; 1 Timothy 1:17; 6:15; Revelation 15:3; 17:14). There is no other king, ruler, power or dominion with comparable authority.

God, the sovereign King of Kings, reigns over a kingdom. In the English Bible, the primary words translated into the word “kingdom” are the Old Testament Hebrew malkuth (mal-kooth') (1 Chronicles 11:10; 14:2; Psalm 45:6; 103:19; 145:11-13; Daniel 10:13) and the New Testament Greek basileia (bas-il-i'-ah) (John 3:3-5; Acts 1:3; Romans 14:17; 1 Corinthians 4:20). According to George Eldon Ladd, “The primary meaning of both the Hebrew word malkuth in the Old Testament and of the Greek word basileia in the New Testament is the rank, authority, and sovereignty exercised by a king. A basileia may indeed be a realm over which a sovereign exercises his authority; and it may be the people who belong to that realm and over whom authority is exercised; but these are secondary and derived meanings.”[1]While the kingdom of God may refer to a realm and people, it is foremost indicative of the rank, sovereignty, and authority exercised by God.

                                        Original Citizenship

God originally populated His eternal kingdom with angelic beings (Job 38:7; Nehemiah 9:6; Psalm 148:1-6). They were created holy, immortal, and spiritual (Matthew 25:31; Mark 8:38; Luke 9:26; 20:36; Hebrews 1:14). The angelic beings were also provided with personal awareness and freedom of will. Therefore, they were given the capability for thought, emotion and choice and the privilege of choosing whether or not to reciprocate the love of their King (Matthew 8:29; Luke 2:13; 8:28-31; 2 Corinthians 11:3; 2 Timothy 2:26; James 2:19; 1 Peter 1:12; Jude 6; Revelation 12:17).

Unlike mankind, God did not create the angels to propagate (Matthew 22:30; Mark 12:25). Instead, He made them simultaneously to exist in a vast quantity that never increases or decreases (Nehemiah 9:6; Psalm 68:17; Colossians 1:16; Hebrews 12:22).

The Bible clarifies that the kingdom of God is inhabited by different kinds of angelic beings. They include angels, cherubim and seraphim (Psalm 148:2; Isaiah 6:1-7; 37:16; Ezekiel 1; 10; John 1:51; 1 Corinthians 13:1; Hebrews 9:5).

The angels, cherubim, and seraphim are characterized by ordered equality. Equal in status but ordered by authority, they were anointed to serve in a variety of important roles.

The English word “angel” is translated from the Greek word angelos. It means “messenger” and, by implication, one who is sent to “announce or proclaim.” Referenced 186 times in the New Testament, the angels are representatives of God. He sends them to proclaim His message and fulfill His will and work (Psalm 103:20-21; Daniel 7:10; Galatians 3:19; Hebrews 1:14; cf., Matthew 11:10; Luke 7:24; 9:52; Galatians 4:14; Hebrews 1:7, 14; 13:2; James 2:25). Thus, angels serve as messengers and ministers of God (Matthew 1:20-21; Luke 1:11-20; 26-38; Acts 7:38, 53; Gal. 3:19; Hebrews 2:2; Revelation 14:6-11).

The cherubim and seraphim are nearest to God. Therefore, they both have essential roles near the throne of God (Isaiah 6:1-7; Ezekiel 1:26-28; 9:3; 10:1-22).

The cherubim magnify God through worship and praise. As further evidenced by their symbolic inclusion in the Tabernacle in the Wilderness, they represent God and guard the attributes of His nature (Exodus 25:18-22; 26:1; 1 Kings 6:23, 27; Ezekiel 10:1-14). The cherubim are also known to fulfill important tasks for God on earth (Genesis 3:24).

The Bible references the seraphim in only one passage (Isaiah 6:1-7). According to Isaiah, they acted as the agent for his divine purification. However, it is clear from the passage that they also worship God, proclaim His holiness, and declare His sovereignty over the earth.

                                      Kingdom Government

Fundamentally speaking, there are only two types of governance that exist for the benefit of angelic and human beings. The first is the rule of life (zoe). It constitutes the divine means of governance for the righteous (all angelic and human beings who exist within the kingdom of God). The second type of governance is the rule of law. It was initiated to govern the unrighteous (inclusive of all angelic and human beings existing outside of the kingdom of God).

The rule of law is synonymous with the principle of law or the “law of sin and of death.” Reflecting the righteousness of God, it provides a measurable standard of righteousness within the “domain of darkness” (realm of satanic authority) or the fallen heavens and earth (Romans 3:20; 7:7).

God initiated the rule of law on earth for benefit of the unrighteous. Its intent was to reveal sin or the transgression of law and thereby motivate the sinner to seek the Savior. Thus, the Apostle Paul plainly stated, “[the rule of] law was not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane….” (1 Timothy 1:9).

The kingdom of God (realm of divine authority) is not governed according to the rule of law. As indicated, the rule of law was initiated for the unrighteous.
The kingdom of God, however, is populated only with the righteous, both angelic and human (1 Corinthians 6:9-11; Galatians 5:19-21). While the angelic citizens of the kingdom remain in their original, eternal state of righteousness, the human citizens of the kingdom were graciously made righteous in time through the redemptive work of Jesus Christ.

It is important to reiterate, all of the citizens of the kingdom of God (realm of divine authority) are righteous. Consequently, there is no unrighteousness to reveal in the kingdom. Thus, the rule of law is unnecessary.

Rather than divine law, the citizens of the kingdom of God are governed by the gracious rule of divine life (zoe) (cf. John 14:6; Acts 3:15; 5:20; Romans 5:10, 17, 21; 7:4-6; 7:10; 8:2; 2 Corinthians 3:6; 4:10-11; 5:4; Colossians 3:3-4; 1 John 5:20). Therefore, they do not relate to God by obedience to the commands and ordinances encompassed in the rule of law (law of sin and of death) but by choice of faith to cooperate with the gracious presence of His indwelling life (zoe) (cf. Romans 1:5; 16:26).

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Kingdom of God on the Original Earth

The heavens and earth have not always existed in their present form. “In the beginning,” before the angelic beings, God created the original, eternal heavens and earth to exist within the realm of His kingdom or authority (Genesis 1:1). Rather than “formless and void” or a “domain of darkness,” they were perfectly formed by God, subject to the rule of His life (zoe), and illuminated by the light of His presence (Genesis 1:2; Colossians 1:13; cf., Revelation 21:22-27; 22:5).

God created the original, eternal earth as a habitat for angelic beings. They were arranged in a specific hierarchy to mediate His authority on earth (Romans 8:38; 1 Corinthians 15:24; Ephesians 1:21; 3:10; Colossians 1:16; 2:15; cf. Ephesians 6:12).

High Priest of the Original Earth

Satan was the highest ranking angelic being assigned to the original, eternal earth. He was described as having “the seal of perfection” and being “full of wisdom and perfect in beauty” (Ezekiel 28:12). Further, Satan was beautiful and splendorous (Ezekiel 28:17). Therefore, he was possibly the most extraordinary of God’s angelic beings assigned to the original earth.

Satan served God in a distinguished fashion. His splendid attire revealed his role on the original earth. Like the Jewish high priest, he had a breastplate adorned with precious stones (Ezekiel 28:13; cf., Exodus 28:17).

Besides his priestly covering, Satan had what the Bible referred to as “settings and sockets” (Ezekiel 28:13). They were indicative of either the receptacles that held his adorning stones or, as distinguished by other English translations of the Bible, musical instruments. The Hebrew for “settings and sockets” has been translated as “tabrets and pipes” (KJV) and “timbrels and pipes” (NKJV) (tambourines and flutes). The context does not conclusively promote one interpretation over the other.

If Satan’s “settings and sockets” referred to receptacles for adorning stones, the relevance is not entirely clear. It would appear to be an unnecessary embellishment. Conversely, if “settings and sockets” referred to musical instruments, then Satan was equipped by God to worship Him with song.

Satan was the highest ranking angelic being assigned to the original, eternal earth. He had an anointed position at the throne of God, priestly attire, and musical instruments by which to worship God. Therefore, he likely served God on the original earth in the role of the high priest.

As the high priest, Satan would have been allowed intimate access to God. The Bible reveals that he had the elevated privilege of enjoying God in both “Eden, the garden of God” and on the “holy mountain of God” (Ezekiel 28:13, 14). They were specific locations in the kingdom of God where Satan was permitted privileged access to God.

“Eden, the garden of God” was not the same Eden known to Adam and Eve, but the archetypal Eden on the original, eternal earth. Like the subsequent Eden known to Adam and Eve, the original Eden was also associated with the intimate presence of God on earth amid His created beings (cf. Genesis 2:8, 10, 15; Isaiah 51:3; Ezekiel 36:35). It was a place of fellowship between Satan and his King. Though presently unavailable, Eden will again exist in the future as a place of intimate fellowship between God and His created beings on earth (Isaiah 51:3; cf. Revelation 21:1-22:5).

In contrast to Eden, the “mountain of God” refers to the throne of God in heaven and, by implication, the authoritative rule of God over the earth (Exodus 3:1; 4:27; 18:5; 24:13; 1 Kings 19:8; Psalm 68:15; Ezekiel 28:14, 16). Satan, the high priest of God on the original, eternal earth, was allowed privileged access to the throne or “mountain of God.” His role was described as the “anointed cherub who covers” (Ezekiel 28:14). Covering or overshadowing the throne of God, Satan guarded the attributes of the divine nature.

Like Eden, the “mountain of God” is not presently available on earth. However, it will again be accessible in the future (Isaiah 2:2-3; 65:17-25; 66:20).

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                                Self-Deception and Rebellion

Despite his privileged position and proximity to God, Satan’s heart became “lifted up” or prideful (Ezekiel 28:17). As a result, he proclaimed: “I will ascend to heaven; I will raise my throne above the stars of God, and I will sit on the mount of assembly in the recesses of the north. I will ascend above the heights of the clouds; I will make myself like the Most High” (Isaiah 14:13-14). Regardless of his position of unparalleled privilege, Satan believed he could attain even greater importance and influence in the kingdom.

                                          Resultant Scheme

Coveting the glory of the King, Satan devised a scheme by which he would challenge Him for His throne. He believed that it would reveal God as vulnerable and thus susceptible to deposition.

Satan presumed that God could not express the attributes of His nature concurrently in an unbiased manner. Specifically, he questioned whether God could demonstrate love and mercy together with justice.

Satan believed the attributes of God mentioned above to be contradictory to one another. He presupposed that if God were to forgive his rebellious scheme lovingly and mercifully, it would necessitate that He compromise justice. Conversely, if God were to punish justly, it would require Him to compromise love and mercy. Misunderstanding the nature of God, Satan was confident that God would choose love and mercy over justice.

Satan believed that the divine neglect of justice would constitute legal compromise. As a result, God would be dishonorable, and His kingdom would be subject to division and, ultimately, co-rule by Satan.

Understanding the potential advantage of co-conspirators, Satan persuaded many angels to join him in his rebellion against God (cf., 12:3-4). By the “abundance” of his unrighteous “trade”(trafficking or conspiring), he convinced about one-third of the angels that his plan would succeed (Ezekiel 28:16, 18; Matthew 25:41; 2 Peter 2:4; Jude 6; Revelation 12:3-4). Therefore, they rejected their privilege of citizenship in the kingdom of God and followed his lead (Matthew 25:41; 2 Peter 2:4; Jude 6; Revelation 12:3-4).

The scheme, perpetrated by Satan and a vast number of the heavenly host, was no minor incident. On the contrary, it constituted a severe affront to the nature of God and a legal challenge to His sovereign rule.

                                         Errant Reasoning

Satan’s scheme was the product of errant reasoning. It was characterized by several errors concerning God and His attributes. Two of the more significant included the failure to 1) distinguish between the nature and will of God; 2) recognize the oneness or unity of God.

Despite his privileged position in the kingdom and intimate, experiential knowledge of God, Satan failed to distinguish between the divine nature and the divine will. The Bible clarifies that love, mercy, and justice are much more than acts of the divine will. Rather than divine choices, they are attributes of divine life (zoe) (1 John 4:8; 16; Ephesians 2:4; 1 Peter 1:17). Therefore, love, mercy, justice, and all the other attributes of the divine nature are not just something God does, but who He is. They are an inherent part of Him, the intrinsic realization of His nature, an essential expression of His personhood. Thus, God does not merely choose to exercise love, mercy, or justice. He is love, mercy, and justice.

Satan also failed to recognize the oneness or unity of divine life (zoe). God is one (Deuteronomy 4:35; 39; 6:4; 1 Kings 8:60; Isaiah 43:10; 45:5-6; Mark 12:29-32; John 17:3; 1 Corinthians 8:4-6; Galatians 4:8-9; Ephesians 4:6; 1 Timothy 1:17; 2:5; James 2:19). By nature, He is one unified, indivisible being. Therefore, all the attributes of His life (zoe), including love, mercy, and justice, are expressed concurrently, without individual bias. As a result, every act of God is a reflection of the attributes of His nature, including but not limited to love, mercy, and justice.

God answered Satan’s rebellious challenge in the only manner possible, in perfect accord with the attributes of His nature. As a result, the devil and his angels experienced the judgment of God and were sentenced to separation from King and kingdom in “eternal fire” (Matthew 25:41).

From a finite viewpoint, separation from God in eternal fire does not appear loving, merciful, or possibly even just. However, by nature, God is selfless love, unfailing mercy, and absolute justice. Therefore, all His judgments, including separation in eternal fire, are characterized by selfless love, unfailing mercy, and absolute justice.
                                              Selfless Love

All of God’s judgments are loving. However, some are difficult to understand from a finite perspective. It is because the love of God is vastly different from the selfish, fallen love commonly known to mankind on earth.

The love of God is perfectly selfless. It seeks only the highest good of others. According to the Apostle Paul, the love of God is patient, kind, not jealous, does not brag, is not arrogant, does not act unbecomingly, does not seek its own, is not provoked, and does not take into account a wrong suffered (1 Corinthians 13:4-5). In addition, it does not rejoice in unrighteousness, but rejoices with the truth, bears all things, believes all things, hopes all things, endures all things, and never fails (1 Corinthians 13:6-8). Ever seeking the highest good of His creatures, the amazing love of God is utterly selfless.

Concordant with the selfless love of God, created beings, both angelic and human, abide in one of two places. They either exist in a state of union with God or separation from Him.

Relative to the selflessness of God, He does not obligate angelic or human beings to exist in union with Him. Instead, He selflessly allows them freedom of choice.

The angelic beings, originally created in a state of holiness, are lovingly provided with the freedom to choose whether they are willing to maintain their status of shared life with God. In contrast, human beings, birthed in an unholy state, have the freedom to choose whether they are willing to accept the invitation to join God in a union of shared life. For both angelic and human beings, union with God is a privileged, cooperative choice consistent with the selfless love of God.

If angelic or human beings freely choose not to cooperate, God remains loving and selfless. Consequently, He allows them to experience the desire of their heart, separation from His presence.

Evidenced by their rebellious action, the devil and his angels made a conscious choice to reject God. Therefore, God selflessly put their interest above His own and allowed them to experience the judgment of separation. It was in perfect harmony with His selfless love.

                                          Unfailing Mercy

All of God’s judgments are merciful. By nature, God is “the Father of mercies and the God of all comfort”; “rich in mercy” and “full of compassion and….merciful” (2 Corinthians 1:3; Ephesians 2:4; James 5:11). “His compassions (mercies) never fail” (Lamentations 3:22). According to God’s mercy, He punished the devil and his angels in a manner that was infinitely commensurate with their crime. It did not exceed what they deserved.

                                           Absolute Justice

All of God’s judgments are just. He is righteous or morally and ethically perfect. Concordant with His justice, God cannot dismiss unrighteousness within the realm of His presence. It is an affront to His righteous nature and sovereign rule.

All unrighteousness is subject to the perfectly righteous judgment of God. There is no partiality or prejudice with His judgment. On the contrary, relative to His nature, it is absolutely just.

The judgment of the devil and his angels did not originate from the mind of a cold-hearted, biased judge. Instead, reflective of the divine nature, it was characterized by selfless love, unfailing mercy, and absolute justice. As a result, the judgment of the devil and his angels served their highest good, was infinitely commensurate with their crime, and absolutely impartial.

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                           Death, Darkness, and Destruction

Relative to their judgment, the devil and his angels experienced separation from God. Therefore, they suffered degeneration of life (zoe) and banishment to a darkened existence outside of the divine kingdom.

God is the source of both eternal life (zoe) and eternal light or spiritual illumination. “…. the Father has life (zoe) in Himself” (John 5:26a; cf., John 3:16; 17:3; 1 John 1:2; 5:11). “God is light” (1 John 1:5). “In Him was life, and the life was the Light of men” (John 1:4a).

Angelic loss of eternal life (zoe) and light occurred by separation from the eternal God. His life (zoe) shared with His creatures is the source of their eternal life (zoe) and light. Thus, separation from God outside of His kingdom is the equivalent of existing in a state of death and darkness (cf. “outer darkness” - Matthew 8:12; 22:13; 25:30).

The angelic rebellion not only produced death and darkness but significant destruction. Designed and created by God, the original, eternal earth was perfectly suited for fulfilling His purpose. Isaiah informs, “He is the God who formed the earth and made it, He established it and did not create it a waste place, but formed it to be inhabited” (Isaiah 45:18). However, the angelic rebellion caused the original, eternal earth to become “formless and void” (Genesis 1:2). In other words, it became characterized by waste, ruin, and emptiness.

In addition, the earth became darkened. Thus, “… darkness was over the surface of the deep” (Genesis 1:2). Darkness in the Bible commonly represents divine judgment.

Congruent with the judgment of God, it is possible to translate Genesis 1:1-2, “Before all else, God created the heavens and the earth. But the earth came to be ruined and despoiled – darkness lay upon the face of the abyss while God's Spirit brooded over the surface of its waters”.[1]

The rebellion of the devil and his angels resulted in death, darkness, and destruction. Not only was Satan and one-third of the angels banished from kingdom citizenship, but the original, eternal earth became uninhabitable.

                                              Suspension

The divine judgment and sentencing of the devil and his angels was immediate (cf. John 16:11). Nevertheless, their sentence was temporarily suspended (Isaiah 24:21-22; Matthew 8:29; Romans 16:20; Revelation 20:10). In plain view of the angelic host, it provided God with the opportunity to vindicate His nature and silence any lasting presumption of vulnerability.

© 2022 James Hiatt

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