圣经注释书

The whole visible creation asserted in general, Gen 1:1. Showed in particular the condition of the rude matter of it, Gen 1:2. The formation of the several creatures on the several days.

(1.) Light produced by the powerful word of God, Gen 1:3; approved and separated from the darkness, Gen 1:4; named, and the first day declared, Gen 1:5.

(2.) The firmament formed, its use, name, and time, Gen 1:6-8.

(3.) The waters separated from the earth; sea and dry land named and approved, Gen 1:9-10. The earth brings forth grass, herbs, and trees; approved, and time declared, Gen 1:11-13.

(4.) The firmament furnished with sun, moon, and stars; their uses assigned, their names, with approbation, and time of doing, declared, Gen 1:14-19.

(5.) Waters and air furnished, approved, blessed, and time of it declared, Gen 1:20-23.

(6.) The earth furnished with living creatures sensitive, and approved, Gen 1:24-25. Rational man in both sexes created upon consultation, according to God's image, with dominion over the other creatures; and blessed, Gen 1:26-28. Food appointed for man, Gen 1:29; for beasts, Gen 1:30: the whole approved on the sixth day.

BC 4004

In the beginning, to wit, of time and things, in the first place, before things were distinguished and perfected in manner hereafter expressed. Or the sense is this, The beginning of the world was thus. And this phrase further informeth us, that the world, and all things in it, had a beginning, and were not from eternity, as some philosophers dreamed.

God created the heaven and the earth; made out of nothing, either,

1. The heaven and earth as now they are with their inhabitants. So this verse is a summary or brief of what is particularly declared in the rest of this chapter. Or,

2. The substance and common matter of heaven and earth. Which seems more probably by comparing this verse with the next, where the earth here mentioned is declared to be without form, and the heavens without light; as also with Gen 2:1, where the heavens and the earth, here only said to be created, are said to be finished or perfected. Yet I conceive the third heaven to be included under the title of the heaven, and to have been created and perfected the first day, together with its blessed inhabitants the holy angels, as may be collected from Job 33:6-7. But the Scripture being written for men, and not for angels, the Holy Ghost thought it sufficient to comprehend them and their dwelling-place under that general term of the heavens, and proceedeth to give a more particular account of the visible heavens and earth, which were created for the use of man. In the Hebrew it is, the heavens and the earth. For there are three heavens mentioned in Scripture: the aerial; the place of birds, clouds, and meteors, Mat 26:64 Rev 19:17 Rev 20:9. The starry; the region of the sun, the moon, and stars, Gen 22:17. The highest or third heaven, 2Co 12:2; the dwelling of the blessed angels.

The same confused mass or heap is here called both

earth, from its most solid and substantial part; and the

deep, from its vast bulk and depth; and waters, from its outward face and covering. See Psa 104:6 2Pe 3:5.

Without form and void; without order and beauty, and without furniture and use.

Upon the face, the surface or uppermost part of it, upon which the light afterward shone. Thus not the earth only, but also the heaven above it, was without light, as is manifest from the following verses.

The Spirit of God; not the wind, which was not yet created, as is manifest, because the air, the matter or subject of it, was not yet produced; but the Third Person of the glorious Trinity, called the Holy Ghost, to whom the work of creation is attributed, Job 26:13, as it is ascribed to the Second Person, the Son, Joh 1:3 Col 1:16-17 Heb 1:3, and to the First Person, the Father, every where.

Upon the face of the waters, i.e. upon the waters, to cherish, quicken, and dispose them to the production of the things after mentioned. It is a metaphor from birds hovering and fluttering over, and sitting upon their eggs and young ones, to cherish, warm, and quicken them.

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.

He observed with approbation that it was pleasant and amiable, agreeable to God’s purpose and man’s use; and made a distinction or separation between them in place, time, and use, that the one should succeed and shut out the other, and so by their vicissitudes make the day and the night.

It is acknowledged by all, that the

evening and the morning are not here to be understood according to our common usage, but are put by a synecdoche each of them for one whole part of the natural day. But because it may be doubted which part each of them signifies, some understand by

evening, the foregoing day; and by

the morning, the foregoing night; and so the natural day begins with the morning or the light, as it did with the ancient Chaldeans. Others by

evening understand the first night or darkness which was upon the face of the earth, Gen 1:2, which probably continued for the space of about twelve hours, the beginning whereof might fitly be called

evening; and by

morning the succeeding light or day, which may reasonably be supposed to continue the other twelve hours, or thereabouts. And this seems the truer opinion,

1. Because the darkness was before the light, as the

evening is put before the

morning, Gen 1:5, Gen 1:8, and afterwards.

2. Because this best agrees both with the vulgar and with the Scripture use of the terms of

evening and morning.

3. Because the Jews, who had the best opportunity of knowing the mind of God in this matter by Moses and other succeeding prophets, begun both their common and sacred days with the evening, as is confessed, and may be gathered from Lev 23:32.

Were the first day; did constitute or make up the first day; day of being taken largely for the natural day, consisting of twenty-four hours: these were the parts the first day; and the like is to be understood of the succeeding days. Moreover, God, who could have made all things at once, was pleased to divide his work into six days, partly to give us occasion more distinctly and seriously to consider God's works, and principally to lay the foundation for the weekly sabbath, as is clearly intimated, Gen 2:2-3 Exo 20:9-11.

A firmament; or, an extension, or a space or

place extended or stretched out, and spread abroad like a tent or curtain, between the waters, though not exactly in the middle place; as Tyrus is said to sit, or be situated in the midst of the seas, Ezekiel 28:2, though it was but a little space within the sea. But of these things see more in Genesis 1:7.

The firmament here is either,

1. The starry heaven; so called, not from its solidity, but from its fixed, durable, and, in a sort, incorruptible and unchangeable nature. Or,

2. The air; called here, the expansion, or extension, because it is extended far and wide, even from the earth to the third heaven; called also the firmament, because it is fixed in its proper place, from whence it cannot be moved, unless by force.

The waters under the firmament are seas, rivers, lakes, fountains, and other waters in the bowels of the earth.

The waters above the firmament, or above the heavens, as they are called, Psa 148:4, are either,

1. A collection or sea of waters placed by God above all the visible heavens, and there reserved for ends known to himself. Or rather,

2. The waters in the clouds; for the clouds are called waters, Psa 18:11 Psa 104:3, and are said to be in heaven, 2Sa 21:10 Mat 24:30, and the production thereof is mentioned as an eminent work of God's creation, Job 35:5 Job 36:29 Psa 147:8 Pro 8:28; which therefore it is not credible that Moses in his history of the creation would admit, which he doth, if they be not here meant; and these are rightly said to be above the firmament, i.e. the air, because they are above a considerable part of it. As God commanded and ordered it, so it was done and settled.

The waters under the heaven; both the great abyss, or deep of water which is shut up in the bowels of the earth, Gen 7:11 Psa 24:2 Psa 33:7 Psa 136:6; as also the sea and rivers, all which are here said to be gathered together into one place, because of their communication and mixture one with another.

Let the dry land appear; for hitherto it was covered with water, Gen 1:2 2Pe 3:5.