Commentary Upon Genesis 1-3, Commentary on Genesis · Chapter 1 · Verse 1
Verſ. 1.
IN the beginning] Of time, as ſome ſupply it; or (as others) of the Creation. Or, to ſpeak more clearly, Of the Creatures: To make this the ſenſe: The firſt beginning which the Creatures had, when there was yet none of them, they received in this manner, which is afterwards expreſſed. A like phraſe of ſpeech, or rather to the ſame ſenſe, we read, Pſal. 139.16. where the Pſalmiſt tells us, that his members were faſhioned, by God, in continuance, when there was yet none of them.
God] The word, Elohim, which we render God, ſignifies properly the Almighties, or Mighty Powers, and ſeemes, in this place, to point at that wonderful Power, which God manifeſted in this glorious work, when he created the whole world out of nothing; the very conſideration whereof is ſufficient to aſtoniſh any one that thinks of it.
Created] That is, made of nothing, or without any matter at all; An act peculiar to God alone, wherein he gave all things that now are, or have been in the world, ſince the beginning thereof, a Being, when they were not at all; Now becauſe the word Bara, which we render Created, is in the Originall tongue put in the ſingular number, and joyned with Elohim, which is of the Plural Number, ſome have drawn thence an argument, to prove the Trinity of the Perſons in the Godhead, as implyed in the word Elohim, being of the Plurall Number; and the Unity of the Godhead, as intimated in the word Bara, which is of the Singular Number. But that fundamentall truth, is more fully ſtrengthened by many more clear and evident arguments, out of other places of Scripture; Although we deny not but that this alſo may be a probable collection, out of thoſe words, ſeeing we know the Holy Ghoſt cannot be conceived to take up any unuſuall phraſe, or form of ſpeech, but upon reaſon, and with a mind to conveigh thereby ſomething unto us for our obſervation.
The Heaven and Earth] Or (as the Apoſtle calls it) the world, and all things therein, Act. 17. v. 24. So then this verſe is the ſumme of this Chapter following, ſetting before us in one word, what was done: the manner How, and order Wherein, is particularly deſcribed in the verſes following. There are notwithſtanding ſome, who by Heaven, in this place, underſtand that glorious body, which the Apoſtle calls the third Heaven, 2, Cor. 12.2. the ſeat of the Bleſſed, and under the ſame name, include the Angels, which have their dwelling there, and came to have been made before the Creatures here below, Job 38.7. whoſe creation they conceive, Moſes could not omit: and therefore having not mentioned it elſewhere, they conjecture it muſt be pointed at in this word. But that Argument appears to be grounded upon a ſuppoſition that wants evidence, namely that Moſes intended, in this hiſtory, to give us the deſcription of all Gods creatures Viſible, and Inviſible, where as it ſeems much more probable, that he contains himſelf, to diſcover unto us, onelyonly the Creation of the viſible world. So that we may probably conceive, that in this place he intended only Indefinitely to ſignifie, that it was God alone that gave a Being to all things that are, which they had not before, without pointing at any particular; As for the Angels, this generall intimation muſt neceſſarily imply, that they alſo were Gods Creatures, although their creation be not deſcribed, or pointed at in particular, as not ſo needſul to be known by us, whom it concerns moſt, to underſtand the ſtate and condition of thoſe viſible things, with which we have moſt to do.
The firſt circumſtance which here offers it ſelf to our conſideration and obſervation is the phraſe and manner of ſpeech which the Holy Ghoſt makes choice of, in this narration, which we ſee, is as Plain as it is Brief without any manner of inſinuation, by way of preface, and without any garniſhing by art, or eloquence which men uſually make uſe of, for the ſetting out, and gracing of their writings: the Spirit of God ſuddenly, as it were, darting out the truth which he delivers like the Sun beams breaking in an inſtant as out of a cloud, as being a light viſible, and beautifull in it ſelf, and therefore needing no other ornament, or varniſhing to commend it to the world: Whence we may
1. Obſerve, Divine Truths ſufficiently commend themſelves, without the help of any Ornaments, of Art, or Eloquence.
Obſerv. 1 SO they do appear indeed, to all that underſtand them, as light is beautifull only to thoſe that have eyes to behold it, and to them it hath ſo glorious a luſtre, that it obſcures all kind of varniſhings; as the Sun, ſhining in his brightneſſe, doth the light of a Candle. A truth which is moſt clearly manifeſted by this, that thoſe divine truths ſhall never appear ſo glorious, as when they ſhall be fully revealed in heaven, as it were by the view of them, when Art and humane Eloquence ſhall be no more.
Let us then deſire, both to hear, and preach the Truth of God, as Saint Paul ſets it out to the Corinthians, in plain and clear expreſſions, demonſtrated, and diſplaied by the Spirit, rather than garniſhed with the entiſing ſpeeches of humane Eloquence, 1. Cor. 2.3.4. The great art in Preaching, is to make things clear, and evident, by expreſſing them ſpiritually, as they are ſpirituall in themſelves, which needs more help of Logick, than of Rhetorick, but more Experience than them both. Notwithſtanding, the uſe of Eloquence is not to be denied, even in the work of the Miniſtry, ſo it be neither affected, nor depended on, either by the Preacher, or by the Hearer.
The next obſervable circumſtance, in this brief Compendium, of the hiſtory of the Creation of the vvorld, the ſumme vvhereof is compriſed in this firſt verſe, is, the order here obſerved by the Holy Ghoſt; who firſt laies down unto us this ground of Truth, that God made the vvorld, and aftervvards expreſſeth hovv, and in vvhat order he created it, in every particular; by this order vvhichwhich he obſerves in this narration, pointing out unto us in a ſort, the right order in believing Gods Truth; ſo that vve may thence
2. Obſerve, We muſt first give our aſſent unto the Truth of God; and ſearch into the fuller underſtanding of them, afterward.
Obſerv. 2 THus Jeremy believeth and acknovvledgeth Gods Juſtice firſt, and then examineth hovv the proſpering of vvicked men may ſtand with that Juſtice of his afterwards, Jer. 12.1. And the bleſſed Virgin, firſt believeth the Angels meſſage, that ſhe ſhould conceive a ſon, Luk. 1.45. and then enquires how it ſhould be brought to paſſe, verſe 34. In this manner, reaſon muſt wait and attend upon faith, and not go before it. Reaſon 1. The Infallibility of Gods Teſtimony, who cannot lie, and therefore muſt be believed upon his own word, although we know no reaſon for it. 2. By this meanes only, we glorify God, when receiving his Teſtimony, becauſe he hath ſaid it, we thereby ſet to our ſeal that God is true, John 3.33.
Let it then be our labour to bring our hearts to a full aſſent unto Gods Truths upon his own Teſtimony, though we cannot ſound the depth of them, nor underſtand How, When, in what Manner, or by what Means they are, or ſhall be accompliſhed. That we ſhall riſe again from the dead, although we know not with what body, 1. Cor. 15.35. That we ſhall be like unto Chriſt, though we know not how, 1 John 3.2. That we ſhall be fed, as Elijah was, and did believe he ſhould be, though he knew not how, nor wherewith; As we believe natural things though we know not the ſecret waies by which they are brought to paſſe, by the power of him that makes them all, Ecle. 11.5. Whoſe waies are paſt finding out, Rom. 11.33.
After the Phraſe, and Order, which the Spirit of God uſeth in this expreſſion: we are in the next place to take into Conſideration, the Matter it ſelf which is expreſſed; and therein firſt, the time of the worlds Creation pointed out unto us in the firſt words, In the beginning of the world: or, of the Creatures, being (as we ſaid before): a Truth ſo much queſtioned amongſt the Heathens, whether the world had a beginning, and by the moſt of them, rather not denyed, then believed upon any good aſſurance; at the leaſt, the world was conceived by them, to be many ages elder than it is. Now the Holy Ghoſt here tells us, that, not only it had a beginning, but by the following narration, makes it evident, that it began to be, but a while ago. Whence
3. Obſerve, The world had a Beginning, nay it began but a while ago.
Obſerv. 3 OF all the Creatures in it, it may be truly ſaid, that they are but of yeſterday, Job. 8.9. if we meaſure them according to Gods (that is according to the True) Account, to whom a thouſand years are but as yeſterday, Pſal. 90.4. in which eſtimation the world is not yet ſix daies old.
1. Admire it not. What are five or ſix thouſand yeares to Eternity? which God enjoyes, who is from everlaſting to everlaſting, Pſal. 90.2. Much leſſe ſhould we make any reckoning of the age of men, of whom the world hath outworn ſo many generations
2. Truſt it not. That which hath a beginning muſt have an end, 2. Pet. 3.10. But reſt on him whoſe yeares fail not, but his Age, Reign, and Faithfulneſſe continue to all generations, Pſal. 146.10. & 119.90. And conſequently they that wait on him, ſhall never be made aſhamed, Jer. 17.8.
Next the Time, we have ſet before us the Author of the worlds Creation, the work man that made it, expreſſed by this Name Elohim, the Mighty God. Now of neceſſity, God muſt be before his work that he wrought, before the beginning, that is, before all time, which took beginning with the world which was made in it. Whence
4. Obſerve, Before the World was, God is.
Obſerv. 4 PSal. 90.2. Prov. 8.23. Iſa. 43.13. Heb. 1.10.11. Known therefore by his Name Jehovah, that is (I am) as he terms himſelf, Exod. 3.14. One, of whom it alwaies was, and ever will be true, that he Is.
Admire, Fear, and Depend upon him alone, who abiding, and continuing the ſame for ever, is conſequently able, both to ſave ſuch as ſeek, and love him, and to execute vengeance on thoſe that hate him, Exod. 20.5, 6. Heb. 7.25.
The name by which God is expreſſed in this place, may not be paſſed over: There ſeems to be ſome cauſe why the Holy Ghoſt, rather chooſeth the name, Elohim, to expreſſe him by, than the name Jehovah, which is more uſuall. It may be it is for the ſtrengthening of our faith, that we ſhould not think this great work, of the Creation of the world, impoſſible to him who is Almighty (as the word Elohim imports) and conſequently, able to give beings to things that had none before; Or perhaps, to ſtay us withall, upon the admiration of the work, being the effect of ſo great a Power, and conſequently in ſome ſort anſwerable thereunto. Howſoever
5. Obſerve. Creation is the work of a mighty Power.
Obſerv. THerefore the Lord produceth that, as a manifeſt evidence, to prove himſelf to be God, Iſa. 25.18. Able to do any thing, Iſa. 52.4.5, 6. Jer. 32.17. that cannot faint, nor be weary, that is, to be weak in power (as faint and weary men are) or unable to effect what he will, Iſa. 40.26.28.
Let us make Uſe of the meditation thereof, to amaze our ſelves, with the conſideration of Gods infinite Power. The ſtretching out of the heavens, the Founding and ſetling of the earth, the bounding of the Sea, commanding of the winds, caſting out of lightnings, and the like: being works beyond the power of men and Angels, are every where mentioned, as arguments of Gods infinite Power: but what are all theſe to the Creation, by vvhichwhich all things received their Being that had none before? the very meditation vvhereof is enough to ſvvallovv up any mans ſpirit. Let this meditation ſupport our vveak faith, and let the conſideration, of the ſupporting of the Creatures, by the ſame hand, that they continue according to his Ordinance, and are continued in the propagation of their kinds, vvhichwhich are but in a ſort a renued Creation, affect us daily vvhen vve behold them.
Next to the time of the worlds Creation, and the Work man that made it, followes the conſideration of the work it ſelf, which is termed a Creation, by which, that which vvas not before, received a being, and became that vvhichwhich it novv is. Aftervvards, even to this day, God ordinarily makes one thing out of another, but in the beginning he made the very being it ſelf, that very ſomething (as vve may tearm it) out of vvhichwhich the ſeverall Creatures vvere taken. Whence,
6. Obſerve, The World was Nothing till God gave it a Being.
Obſerv. 6 NOthing of all that which now appears, Heb. 11.3. No marvell then, though God account all Creatures as nothing, Iſa. 40.17. as indeed they are, conſidered in themſelves, apart from God, in whom they have their being, Act. 17.28.
Reaſon. It muſt needs be ſo, elſe it had been Eternal, of it ſelf, and conſequently a God. Now ſeeing there can be but one Being, or Jehovah, all things beſides him muſt needs be Nothing, Of themſelves, and In themſelves.
Depend not then on the world, or any Creature in it. Wilt thou ſet thine eyes upon that which is nothing? Prov. 23.5. What Creature ſoever it be, it was nothing at the firſt, and is nothing at preſent in it ſelf, farther then God upholds it, Heb. 1.3. nor in Gods account, before Whom all the Inhabitants of the Earth are reputed as nothing, Dan. 4.35. and ſhall be, after a little while, nothing of that which now it is, Iſa. 51.6.
Let men ſtay their hearts upon God, when Means fail: He that made all of nothing, can at his pleaſure provide means where there are none. Numb. 11.23. or do, and ſupply all without means: as he gave water without clouds, 2 King. 3.17. and as he ſuſtained Moſes, Elijah, and Chriſt 40 dayes without food.
The laſt couſiderable Circumſtance, in this brief ſumme of the Work of Creation, is the Subject, or Matter, that was made, the Heaven and Earth. He names the Heaven firſt, as being Firſt, if not in time, yet at leaſt in dignity, and therefore uſually acknowledged to be the chiefeſt amongſt Gods Works. From whence we may
7. Obſerve, Heaven is more excellent than the Earth.
Obſerv. 7 HIgher in Place, Larger in Extent, more pure in the Subſtance of it, more glorious in ſhew, more effectual in Operation, graced with the manifeſtation of Gods preſence there, inhabited by the Angels, and the ſpirits of juſt men made perfect, as they are termed, Heb. 12.23.
Let us then make Heaven our chiefeſt care and deſire, Matth. 6.33. the ſcope of all deſires, and negotiations, which the Apoſtle terms, the having of our converſation in heaven, Phil. 3.20. whither we make over our eſtates, Matth. 6.20. where we make us friends, Luke 16.9. and lay the foundation of our building, 1 Tim. 6.10. as being ſtrangers here on Earth, Heb. 11.13. heavenly in our better part, and partakers of the Divine nature, 2 Pet. 1.4. having an inheritance in heaven, Col. 1.5. and the earneſt of it already, Eph. 1.14. our head Chriſt in heaven, Heb. 4.14. from whence we look for him, Phil. 3.20. to take us up thither to himſelf, Joh. 14.3. to behold his glory, Joh. 17.24. that we may be ever with the Lord, 1 Theſſ. 4.17. and be ſatisfied with his likeneſſe, Pſal. 17.15.
Let us learn of the heavens to ſtoop to thoſe which are below us, as we are adviſed, Rom. 12.16. cheriſhing them with out influence of love, and the fruits thereof, and ſerving them with our abilities, as the Heavens do the Earth; nay, as Chriſt doth his Church, Mark 10.45. teaching us to do the like by his example, Joh. 13.15. though we receive nothing from them again, Luke 14.14. as the heavens afford their influences to the earth, though they receive nothing from it back again.
Now though the Heavens be firſt named, yet the Earth is not left out; that alſo, and all the ſtore of it, is affirmed to be Gods Workmanſhip, who created the one, as well as the other.
Whence,
8. Obſerve, Even the Earth and all the ſtore of it, is the Work of Gods hand.
Obſerv. 8 ISa. 45.12, 18. The Earth as well as the reſt of the World, he formed from the beginning, Pſal. 90.2. beares up the Pillart of it to this day, Pſal. 75.3. and renewes the face of it from time to time, Pſal. 104.30. and ſo will do, as long as it ſhall continue.
1. Let all men then depend on Gods Power, and faithful providence, for the ſupporting and guiding of things here below, which he can and will abaſe himſelf to look upon, though he dwell on high, Pſal. 113.5, 6. to take care of and make proviſion for them, Pſal. 145.15, 16. God is not like the Oſtrich, Job 39.14, 15. Whatſoever he hath made, he takes care of: 1. Becauſe he is a faithfull Creator, 1 Pet. 4.19. 2. And beſides, becauſe he hath made all things for himſelf, Prov. 16.4. that is, for his own glory, which although it be advanced above the earth, Pſal. 148.13. yet is manifeſt in the earth where all his Creatures praiſe him, Pſal. 148.7. & 145.10.
2. Acknowledge God alone, even in the Conſervation and Diſpenſation of earthly things, looking at him as the only true owner of them, Pſal. 24.1. ſeeking at his hands even our very bread, and allowance for every day, referring all to his glory, 1 Cor. 10.30. and uſing all things according to his direction.
3. Obſerve the hand, and work of God, in the ordering and diſpoſing even of the things here below, amongſt theſe viſible Creatures, which both in their Creation, Rom. 1.20. and much more in their adminiſtration, manifeſt the inviſible things of God, and were Created for none other end, but that in them he might manifeſt his Wiſdome, Power, Righteouſneſſe, Mercy, and Truth, and therefore to be ſearched into, by thoſe that fear him, Pſal. 111.2.