聖書注解書

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.

And the earth was without form and void, — that is, as yet it had neither essential nor accidental perfection. The Lord afterward did form it into light, the firmament, the water, and the earth; so beginning above, and building downwards (in the new creature he doth otherwise); and in three days laying the parts of the world, and in other three days adorning them. The Rabbins tell us that Tohu and Bohu do properly import Materia prima and privatio; Ahlsted., Lexic. Theol ., p. 111. and others of Tohu , derive Chaos , whence the ancient Latins called the world Chobus , and borrowed their word Inchoo ( εγχυω ), …

And darkness was upon the face of the deep, — that is, not of hell, as Origen expounds it, but of the deep waters ( αβυσσος , see the like, Luke 8:31 ), which "as a garment covered the earth, and stood above the mountains." Psalms 104:6 This darkness God created not, for it was but the want of light. And to say that God dwelt in darkness till he had created light, was a devilish sarcasm of the Manichees, as if God were not light itself, 1 John 1:5 and "the Father of lights"; James 1:17 or, as if God had not ever been a heaven to Himself, "Ere ever he had formed the earth and the heavens." Psalms 90:2 What he did, or how he employed himself before the creation, is a sea over which no ship hath sailed, a mine into which no spade hath delved, an abyss into which no bucket hath dived. Our sight is too tender to behold this sun. A thousand years, saith a great divine, Dr. Preston, Of God’s Attributes , p. 34. [Rather, 2 Peter 3:8 - ED.] are to God but as one day, … And who knoweth what the Lord hath done? Indeed, he made but one world to our knowledge; but who knoweth what he did before, and what he will do after? Thus he. As for St Augustine:

“The bishop Lybicus was shaping the underworld according to these verses, he said these ideas which he helps to be examined by means of such a mind.” Praesul ad haec Lybicus, fabricabat Tartara, dixit, His, quos scrutari talia mente iuvat.

Excellently another, Cuff’s Differ. of Ages , p. 22. who wanted not wit: As in the element of fire, saith he, there is a faculty of heating and enlightening; whence proceedeth heat and light unto the external near bodies; and besides this faculty, there is also in it a natural power to go upward; which, when it cometh into act, is received into no other subject, but the fire itself: so that if fire could, by abstractive imagination, be conceived of as wanting those two transient operations, yet could we not justly say it had no action, forasmuch as it might move upward, which is an immanent and inward action. So, and much more so, though we grant that there was no external work of the Godhead, until the making of the world, yet can there be no necessary illation [inference — of idleness, seeing it might have (as indeed it had) actions immanent, included in the circle of the Trinity. This is an answer to such as ask, What God did before he made the world? God, saith Plotinus the Platonist, Ferebatur super aquas non pervagatione, sed potestate, non per spatium locorum, ut sol super terram, sed pepotentiam sublimitatis suae. - Eucherius not working at all, but resting in himself, doeth and performeth very great things.

And the Spirit of God moved, … — Or hovered over, Dei Dicere est Efficere , "of God, to say is to accomplish" and hatched out the creature, as the hen doth her chickens; or as the eagle fluttereth over her young, to provoke them to flight. Deuteronomy 32:11 Or as by a like operation, this same Holy Spirit formed the child Jesus in the Virgin’s womb, in that wonderful "overshadowing" Luke 1:35 . The Chaldee here hath it, "The Spirit breathed"; and David saith the same. Psalms 33:6 He became, to that rude dead mass, a quickening, comforting Spirit. He kept it together, which else would have shattered. And so he doth still, or else all would soon fall asunder, Hebrews 1:3 Psalms 104:29 were not his conserving mercy still over, or upon, all his works. Psalms 145:9

Sabin, Poet.

return to '

Ge 1:3-5.

THE FIRST DAY.

3. God said--This phrase, which occurs so repeatedly in the account means: willed, decreed, appointed; and the determining will of God was followed in every instance by an immediate result. Whether the sun was created at the same time with, or long before, the earth, the dense accumulation of fogs and vapors which enveloped the chaos had covered the globe with a settled gloom. But by the command of God, light was rendered visible; the thick murky clouds were dispersed, broken, or rarefied, and light diffused over the expanse of waters. The effect is described in the name "day," which in Hebrew signifies "warmth," "heat"; while the name "night" signifies a "rolling up," as night wraps all things in a shady mantle.

• III. The First Day

3. אמר 'āmar, "say, bid." After this verb comes the thing said in the words of the speaker, or an equivalent expression. In this respect it corresponds with our English "say."

אור 'ôr, "light." Light is simply what makes a sensible impression on the organs of vision. It belongs to a class of things which occasionally produce the same effect.

ויאמר vayo'mer "then said." Here we have come to the narrative or the record of a series of events. The conjunction is prefixed to the verb, to indicate the connection of the event it records with what precedes. There is here, therefore, a sequence in the order of time. In a chain of events, the narrative follows the order of occurrence. Collateral chains of events must of necessity be recorded in successive paragraphs. The first paragraph carries on one line of incidents to a fit resting-place. The next may go back to take up the record of another line. Hence, a new paragraph beginning with a conjoined verb is to be connected in time, not with the last sentence of the preceding one, but with some sentence in the preceding narrative more or less distant from its terminating point (see on Genesis 1:5, and Genesis 2:3). Even a single verse may be a paragraph in itself referring to a point of time antecedent to the preceding sentence.

A verb so conjoined in narrative is in Hebrew put in the incipient or imperfect form, as the narrator conceives the events to grow each out of that already past. He himself follows the incidents step by step down the pathway of time, and hence the initial aspect of each event is toward him, as it actually comes upon the stage of existence.

Since the event now before us belongs to past time, this verb is well enough rendered by the past tense of our English verb. This tense in English is at present indefinite, as it does not determine the state of the event as either beginning, continuing, or concluded. It is not improbable, however, that it originally designated the first of these states, and came by degrees to be indefinite. The English present also may have denoted an incipient, and then an imperfect or indefinite.

3. ראה rā'âh, "see" ὁράω horaō, אור 'ôr, "emit light," ראה rā'âh, "see by light."

טיב ṭôb, "good." Opposite is: רע rā‛.

4. קרא qārā', "cry, call."

ערב ‛ereb, "evening, sunset." A space of time before and after sunset. ערבים ‛arebayı̂m, "two evenings," a certain time before sunset, and the time between sunset and the end of twilight. הערבים בין bēyn hā‛arbayı̂m "the interval between the two evenings, from sunset to the end of twilight," according to the Karaites and Samaritans; "from sun declining to sunset," according to the Pharisees and Rabbinists. It might be the time from the beginning of the one to the beginning of the other, from the end of the one to the end of the other, or from the beginning of the one to the end of the other. The last is the most suitable for all the passages in which it occurs. These are ten in number, all in the law Exodus 12:6; Exodus 16:12; Exodus 29:31, Exodus 29:41; Exodus 30:8; Leviticus 23:5; Numbers 9:3, Numbers 9:5,Numbers 9:8; Numbers 28:4. The slaying of the evening lamb and of the passover lamb, the eating of the latter and the lighting of the lamps, took place in the interval so designated.

At the end of this portion of the sacred text we have the first פ (p). This is explained in the Introduction, Section VII.

The first day's work is the calling of light into being. Here the design is evidently to remove one of the defects mentioned in the preceding verse, - "and darkness was upon the face of the deep." The scene of this creative act is therefore coincident with that of the darkness it is intended to displace. The interference of supernatural power to cause the presence of light in this region, intimates that the powers of nature were inadequate to this effect. But it does not determine whether or not light had already existed elsewhere, and had even at one time penetrated into this now darkened region, and was still prevailing in the other realms of space beyond the face of the deep. Nor does it determine whether by a change of the polar axis, by the rarefaction of the gaseous medium above, or by what other means, light was made to visit this region of the globe with its agreeable and quickening influences. We only read that it did not then illuminate the deep of waters, and that by the potent word of God it was then summoned into being. This is an act of creative power, for it is a calling into existence what had previously no existence in that place, and was not owing to the mere development of nature. Hence, the act of omnipotence here recorded is not at variance with the existence of light among the elements of that universe of nature, the absolute creation of which is affirmed in the first verse.

Genesis 1:3

Then said God. - In Genesis 1:3, God speaks. From this we learn that He not only is, but is such that He can express His will and commune with His intelligent creatures. He is manifest not only by His creation, but by Himself. If light had come into existence without a perceptible cause, we should still have inferred a first Causer by an intuitive principle which demands an adequate cause for anything making its appearance which was not before. But when God says, "Be light," in the audience of His intelligent creatures, and light forthwith comes into view, they perceive God commanding, as well as light appearing.

Speech is the proper mode of spiritual manifestation. Thinking, willing, acting are the movements of spirit, and speech is the index of what is thought, willed, and done. Now, as the essence of God is the spirit which thinks and acts, so the form of God is that in which the spirit speaks, and otherwise meets the observations of intelligent beings. In these three verses, then, we have God, the spirit of God, and the word of God. And as the term "spirit" is transferred from an inanimate thing to signify an intelligent agent, so the term "word" is capable of receiving a similar change of application.

Inadvertent critics of the Bible object to God being described as "speaking," or performing any other act that is proper only to the human frame or spirit. They say it is anthropomorphic or anthropopathic, implies a gross, material, or human idea of God, and is therefore unworthy of Him and of His Word. But they forget that great law of thought and speech by which we apprehend analogies, and with a wise economy call the analogues by the same name. Almost all the words we apply to mental things were originally borrowed from our vocabulary for the material world, and therefore really figurative, until by long habit the metaphor was forgotten, and they became to all intents and purposes literal. And philosophers never have and never will have devised a more excellent way of husbanding words, marking analogies, and fitly expressing spiritual things. Our phraseology for mental ideas, though lifted up from a lower sphere, has not landed us in spiritualism, but enabled us to converse about the metaphysical with the utmost purity and propriety.

And, since this holds true of human thoughts and actions, so does it apply with equal truth to the divine ways and works. Let there be in our minds proper notions of God, and the tropical language we must and ought to employ in speaking of divine things will derive no taint of error from its original application to their human analogues. Scripture communicates those adequate notions of the most High God which are the fit corrective of its necessarily metaphorical language concerning the things of God. Accordingly, the intelligent perusal of the Bible has never produced idolatry; but, on the other hand, has communicated even to its critics the just conceptions they have acquired of the spiritual nature of the one true God.

It ought to be remembered, also, that the very principle of all language is the use of signs for things, that the trope is only a special application of this principle according to the law of parsimony, and that the East is especially addicted to the use of tropical language. Let not western metaphysics misjudge, lest it be found to misunderstand eastern aesthetics.

It is interesting to observe in the self-manifesting God, the great archetypes of which the semblances are found in man. Here we have the sign-making or signifying faculty in exercise. Whether there were created witnesses present at the issue of this divine command, we are not here informed. Their presence, however, was not necessary to give significance to the act of speech, any more than to that of self-manifestation. God may manifest Himself and speak, though there be none to see and hear.

We see, too, here the name in existence before the thing, because it primarily refers to the thing as contemplated in thought.

The self-manifesting God and the self-manifesting act of speaking are here antecedent to the act of creation, or the coming of the thing into existence. This teaches us that creation is a different thing from self-manifestation or emanation. God is; He manifests Himself; He speaks; and lastly He puts forth the power, and the thing is done.

Let there be light. - The word "be" simply denotes the "existence" of the light, by whatever means or from whatever quarter it comes into the given locality. It might have been by an absolute act of pure creation or making out of nothing. But it may equally well be effected by any supernatural operation which removes an otherwise insurmountable hinderance, and opens the way for the already existing light to penetrate into the hitherto darkened region. This phrase is therefore in perfect harmony with preexistence of light among the other elementary parts of the universe from the very beginning of things. And it is no less consonant with the fact that heat, of which light is a species or form, is, and has from the beginning been, present in all those chemical changes by which the process of universal nature is carried on through all its innumerable cycles.

And God said, Let there be light - הי אור ויהי אור Yehi or, vaihi or. Nothing can be conceived more dignified than this form of expression. It argues at once uncontrollable authority, and omnific power; and in human language it is scarcely possible to conceive that God can speak more like himself. This passage, in the Greek translation of the Septuagint, fell in the way of Dionysius Longinus, one of the most judicious Greek critics that ever lived, and who is highly celebrated over the civilized world for a treatise he wrote, entitled Περι Ὑψους, Concerning the Sublime, both in prose and poetry; of this passage, though a heathen, he speaks in the following terms: - Ταυτῃ και ὁ των Ιουδαιων θεσμοθετης(ουχ ὁ τυχων ανηρ,) επειδη την του θειου δυναμιν κατα την αξιαν εχωρησε, καξεφηνεν· ευθυς εν τῃ εισβολη γραψας των νομων, ΕΙΠΕΝ Ὁ ΘΕΟΣ, φησι, τι; ΓΕΝΕΣΘΩ ΦΩΣ· και εγενετο. ΓΕΝΕΣΘΩ ΓΗ· και εγενετο."So likewise the Jewish lawgiver (who was no ordinary man) having conceived a just idea of the Divine power, he expressed it in a dignified manner; for at the beginning of his laws he thus speaks: God Said - What? Let There Be Light! and there was light. Let There Be Earth! and there was earth." - Longinus, sect. ix. edit. Pearce.

Many have asked, "How could light be produced on the first day, and the sun, the fountain of it, not created till the fourth day?" With the various and often unphilosophical answers which have been given to this question I will not meddle, but shall observe that the original word אור signifies not only light but fire, see Isaiah 31:9 Ezekiel 5:2. It is used for the Sun, Job 31:26. And for the electric fluid or Lightning, Job 37:3. And it is worthy of remark that It is used in Isaiah 44:16, for the heat, derived from אש esh, the fire. He burneth part thereof in the fire (במו אש bemo esh): yea, he warmeth himself, and saith, Aha! I have seen the fire, ראיתי אור raithi ur, which a modern philosopher who understood the language would not scruple to translate, I have received caloric, or an additional portion of the matter of heat. I therefore conclude, that as God has diffused the matter of caloric or latent heat through every part of nature, without which there could be neither vegetation nor animal life, that it is caloric or latent heat which is principally intended by the original word.

That there is latent light, which is probably the same with latent heat, may be easily demonstrated: take two pieces of smooth rock crystal, agate, cornelian or flint, and rub them together briskly in the dark, and the latent light or matter of caloric will be immediately produced and become visible. The light or caloric thus disengaged does not operate in the same powerful manner as the heat or fire which is produced by striking with flint and steel, or that produced by electric friction. The existence of this caloric-latent or primitive light, may be ascertained in various other bodies; it can be produced by the flint and steel, by rubbing two hard sticks together, by hammering cold iron, which in a short time becomes red hot, and by the strong and sudden compression of atmospheric air in a tube. Friction in general produces both fire and light. God therefore created this universal agent on the first day, because without It no operation of nature could be carried on or perfected.

Light is one of the most astonishing productions of the creative skill and power of God. It is the grand medium by which all his other works are discovered, examined, and understood, so far as they can be known. Its immense diffusion and extreme velocity are alone sufficient to demonstrate the being and wisdom of God. Light has been proved by many experiments to travel at the astonishing rate of 194,188 miles in one second of time! and comes from the sun to the earth in eight minutes 11 43/50 seconds, a distance of 95,513,794 English miles.

And God said,.... This phrase is used, nine times in this account of the creation; it is admired by Longinus the Heathen in his treatise "of the Sublime", as a noble instance of it; and it is most beautifully paraphrased and explained in Psa 33:6 as expressive of the will, power, authority, and efficacy of the divine Being; whose word is clothed with power, and who can do, and does whatever he will, and as soon as he pleases; his orders are always obeyed. Perhaps the divine Person speaking here is the Logos or Word of God, which was in the beginning with God, and was God, and who himself is the light that lightens every creature. The words spoke were, let there be light, and there was light: it at once appeared; "God commanded light to shine out of darkness"; as the apostle says, Co2 4:6 this was the first thing made out of the dark chaos; as in the new creation, or work of grace in the heart, light is the first thing produced there: what this light was is not easy to say. Some of the Jewish Rabbins, and also some Christian writers, think the angels are designed by it, which is not at all probable, as the ends and use of this light show: others of them are of opinion, that it is the same with the sun, of which a repetition is made on the fourth day, because of its use and efficacy to the earth, and its plants; but others more rightly take it to be different from the sun, and a more glimmering light, which afterwards was gathered into and perfected in the body of the sun (f). It is the opinion of Zanchius (g), and which is approved of by our countryman, Mr. Fuller (h), that it was a lucid body, or a small lucid cloud, which by its circular motion from east to west made day and night (i); perhaps somewhat like the cloudy pillar of fire that guided the Israelites in the wilderness, and had no doubt heat as well as light; and which two indeed, more or less, go together; and of such fiery particles this body may well be thought to consist. The word "Ur" signifies both fire and light. (f) Vid. Menasseh ben Israel conciliator in Gen. qu. 2. (g) De Operibus Dei, par. 3. l. 1. c. 2. col. 239. and l. 2. c. 1. (h) Miscell. Sacr. l. 1. c. 12. (i) Milton seems to be of the same mind:----- -----and forthwith light. Ethereal, first of things, quintessence pure, Sprung from the deep, and from her native east To journey thro' the airy gloom began, Sphered in a radiant cloud, for yet the sun Was not; she in a cloudy tabernacle Sojourned the while.----- Paradise Lost, B. 7. l. 243, &c.

He commanded, not by such a word or speech as we use, which agreeth not with the spiritual nature of God; but either by an act of his powerful will, called the word of his power, Heb 1:3 or, by his substantial Word, his Son, by whom he made the worlds, Heb 1:2 Psa 33:6, who is called: The Word, partly, if not principally, for this reason,

Joh 1:1-3, Joh 1:10.

There was light; which was some bright and lucid body, peradventure like the fiery cloud in the wilderness, giving a small and imperfect light, successively moving over the several parts of the earth; and afterwards condensed, increased, perfected, and gathered together in the sun.

Verses 3-5. - The evolution of the cosmos was accomplished by a series of Divine formative works which extended over a period of six successive days. In the character of those cosmic labors a progression is distinctly visible, though not continuous throughout Unless, with Aristotle, the celestial luminaries are regarded as ζῶα λογικά, and so classed in the category of organized and living beings, it is impossible to find in their production an advance upon the preceding vegetation. Arbitrary transpositions of the days, as of the third and fourth, in order to make the first half of the creative week an inorganic, and the second half an organic, era, are inadmissible. The arrangement of the days that accords most exactly with the requirements of the case, and most successfully preserves the order and connection of the record, is that which divides them into two triads (Lange, Kalisch, Dana, &c.), as exhibited underneath: -

1. Light.

2. Air, Water.

3. Dry Land and Plants.

4. Lights.

5. Fowl, Fish.

6. Animals and Man = - each triad Beginning with the Making of Light, and ending with a double creation, and the works performed On the Second having each a definite Relation to the labors executed On the First On the First creative Day the formative energy of the Divine Word, eliminates the light from the dark chaotic mass of earth, on the second uplifts the atmosphere above the waters, and on the third distinguishes the dry land from the sea - at a later period in this same day clothing the dry land with vegetation, as if to prophesy some correspondingly higher advance in the creation work at the close of the second series. At this stage, instead of pressing forward with its operations, the demiurgic potency of the invisible Artificer appears to pause, and, reverting to the point from which it started, enters on its second course of labors. On the fourth day the light developed on the first is concentrated and permanently fixed in the celestial luminaries; on the fifth the air and waters, which were separated on the second, are filled with fowl and fish, their respective inhabitants; and on the sixth the dry land of the third day is occupied by animals, the mute prediction of the third day's vegetation being fulfilled by the creation of man. Verse 3. - Day one. And God said. This phrase, which is ten times repeated in the narrative of the six days' work, is commonly regarded as an instance of anthropomorphism, a peculiarity of revelation, and of this chapter in particular, at which rationalism affects to be offended. But any other mode of representing the Deity would have failed to convey to finite minds an intelligent idea of his nature. "Touching the Almighty, who can find him out?" The most that God himself could do in communicating to his creature man a conception of his ineffable and unapproachable Godhead was to supply him with an anthropomorphic image of himself - "the Word made flesh." Deeper insight, however, into this sublime statement discerns that "anthropomorphism" does not exhaust its significance. God spoke; but to whom? "This was an omnipotent word," says Luther, "spoken in the Divine essence. No one heard this word uttered but God himself... The Father spoke within." It is observable too that every time the word goes forth from Elohim it is followed by instantaneous movement in the chaos, as if the word itself were inherently creative. Remembering, then, that the doctrine of a personal Logos was not unknown to the later theology of the Old Testament (cf. Psalm 33:6; Psalm 148:5), and is clearly revealed in the New (John 1:1; Hebrews 11:3), it is difficult to resist the inference that here we have its roots, and that a correct exegesis should find in the creative word of Elohim an adumbration of the Devar Jehovah of the Hebrew Psalter, the Logos of John's Gospel, and the Rema Theou of the writer to the Hebrews. Let there be light: and there was light. The sublimity of these words, which arrested the attention of the heathen Longinus ('De Sublimitate,' 9.), and which Milton ('Paradise Lost,' 7.) and Du Bartas, an elder poet (viz. Kitto in loco), have tried to reproduce, is in great measure lost in our English version. Γενηθήτω φῶς καὶ ἐγένετω φῶς (LXX.) and sit lux et fuit lux (Vulg.) are superior translations of יְהִי־אור וַיְהִי־אוד which might be rendered, "Light be, and light was."' With reference to their import, the least satisfactory explanation, notwithstanding the eminent names that have lent it their support (Bush, Kitto, Murphy, Wordsworth), is that which understands the sun to have been created a perfectly finished luminous body from the first, though hitherto its light had been intercepted by the earth's vapors, which were now dispersed by Divine command. But the language of Elohim is too exalted to be applied to so familiar a phenomenon as the dissipation of terrestrial mists, and, besides, expressly negatives the hypothesis in question by affirming that the light was summoned into being, and not simply into appearance. The historian, too, explicitly asserts that the light was, i.e. began to be, and not merely to be visible. A modification of this view, viz., that the sun and moon were now created, but did not become visible until the fourth day (Inglis), must likewise be rejected, as according neither with ver. 1, which says that the heavenly bodies were created in the beginning, nor with vers. 16, 17, which declare that not until the fourth day were they constituted sources of light for the earth. The exigencies of the text, as well as the ascertained facts of physical science, require the first day's work to be the original production of light throughout the universe, and in particular throughout our planetary system (Kalisch, Lange, Delitzsch, Dawson). Calvin, though much more deeply concerned about the refutation of Servetus, who maintained that the Word only began to be with the creation of light, was able to perceive that this light was independent of the sun and moon; in this agreeing with Augustine, who, however, conjectured it to be not material, but spiritual in its nature ('De Genesi ad Literam,' lib. 1, 100. 3). Nor does it in the slightest conflict with ver. 1 to suppose that light was now for the first time produced, light being a mode or condition of matter, and not a distinct element or substance, as was at one time believed. Luminosity is simply the result of incandescence, although what specific change is effected on the constitutions or adjustments of the molecules of a body by the process of heating which renders it luminous science is unable to explain. Any solid body can be rendered incandescent by being heated up to between 700° and 800° Fahrenheit. Any liquid that can absorb as great a quantity of heat likewise emits light. Gases do not appear to be capable of incandescence, though the phenomena attending their sudden condensation discover light-producing properties in their composition. As to how the light of incandescent bodies is transmitted to the eye, the Pythagorean and Newtonian theory of small, impalpable particles of luminous matter being constantly emitted from their surfaces towards the eye may be said to have been successfully displaced by that of Descartes, Huygens, and Euler, which accounts for the phenomena of vision by the existence throughout space, and in the interstitial spaces of bodies, of an infinitely attenuated ether, which is thrown into undulations by luminous bodies precisely as the atmosphere is made to vibrate by bodies which are sonorous. But whichever theory be adopted to solve the mystery of its transmission, that of emanation or of undulation, it is impossible to resist the conclusion that the creation of light, which formed the opus operatum of the first day, was in reality the evolution from the dark-robed, seething mass of our condensing planet (and probably from the other bodies in our solar system) of that luminous matter which supplies the light. It seems unnecessary to add that it could not have been either the subterranean fire which produced the igneous rocks of geology (Tayler) or caloric (Clarke); though, as aor is used in Scripture for heat (Isaiah 44:16), fire (Isaiah 31:9; Ezekiel 5:2), the sun (Job 31:26), lightning (Job 37:3), and there is every reason to believe that light, heat, and electricity are only modifications of the same force, we may be warranted in embracing all the three in its significance.

THE CREATIVE DAYS.

(3) And God said.—Voice and sound there could be none, nor was there any person to whom God addressed this word of power. The phrase, then, is metaphorical, and means that God enacted for the universe a law; and ten times we find the command similarly given. The beauty and sublimity of the language here used has often been noticed: God makes no preparation, He employs no means, needs no secondary agency. He speaks, and it is done. His word alone contains all things necessary for the fulfilment of His will. So in the cognate languages the word Emir, ruler, is literally, speaker. The Supreme One speaks: with the rest, of hear is to obey. God, then, by speaking, gives to nature a universal and enduring law. His commands are not temporary, but eternal; and whatever secondary causes were called into existence when the Elohim, by a word, created light, those same causes produce it now, and will produce it until God recalls His word. We have, then, here nature’s first universal law. What is it?

Let there be light: and there was light.—The sublimity of the original is lost in our language by the cumbrous multiplication of particles. The Hebrew is Yhi ôr wayhi ôr. Light is not itself a substance, but is a condition or state of matter; and this primæval light was probably electric, arising from the condensation and friction of the elements as they began to arrange themselves in order. And this, again, was due to what is commonly called the law of gravitation, or of the attraction of matter. If on the first day electricity and magnetism were generated, and the laws given which create and control them, we have in them the two most powerful and active energies of the present and of all time—or possibly two forms of one and the same busy and restless force. And the law thus given was that of gravitation, of which light was the immediate result.