Commentary Upon Genesis 1-3, Commentary on Genesis · Chapter 1 · Verse 2
Verſ. 2.
Verſ. 2 WIthout form, and empty] That is, without Ornament, ſhape, or furniture, and void of any Inhabitant. The ſame phraſe we find uſed in the ſame ſenſe, Iſa. 34.11. (which we there render Confuſion and Emptineſſe) and Jer. 4.23. to repreſent and expreſſe an utter Deſolation, or Confuſion of all things, and emptineſſe thereby.
Darkneſſe was] That is, there was no light yet created, the abſence whereof is darkneſſe: how long that darkneſſe continued, that is, how long it was before this light, which was after created, appeared, after the creation of this rude maſſe, is not here expreſſed; ſure we are there was light the firſt day, and that this darkneſſe was no Creature, as being a meer Privation, and therefore could have no poſitive cauſe: Notwithſtanding as Darkneſſe is taken for Affliction, ſo God is ſaid to Create it.
Upon the Face] Or upper part, which firſt appears unto, and is ſeen by the eye, as being derived from a word, in the Hebrew Language, which ſignifies to look upon; the ſame word ſignifies ſometimes Preſence, and ſometimes Perſon.
Of the Deep] That rude, unformed Maſſe, a mixture of Earth and Waters, and covered by them like a Sea, Pſal. 104.6. But that place, 2 Pet. 3.5. which ſome apply to this purpoſe, where the Apoſtle ſaith, The earth conſiſted out of the water, and in the water, ſeems rather to note the preſent ſtate and form of the earth, Conſiſting and appearing out of the Waters, ſince God gathered them into their channels, and Subſiſting and abiding ſtill firm in the middeſt of them.
Spirit] The Third Perſon in the Trinity, to which all Operations are moſt properly aſcribed, and by which God ſtill renewes the face of the Earth, Pſal. 104.30.
Moving] Or, Hovering, as a bird doth over her Eggs or Young ones, as the ſame word is rendred, Deut. 32.11. intimating the cheriſhing of that Maſs by a ſecret influence of that quickening power of the Spirit, by which it drew all the Creatures, out of that groſs lump or maſs, into their ſeveral forms, and natures, in which they were all formed, and perfected ſucceſſively, and in which, themſelves, or the kinds of them do continue and remain unto this day.
Thus the Holy Ghoſt in the firſt place layes before us this miſhapen and confuſed Maſſe, which was the Matter out of which all theſe various and beautifull creatures (ſome whereof we do, and that deſervedly, behold not without admiration) were taken; that looking upon them and conſidering them in their firſt Original, we may be the more ſenſible both of our own and their vileneſſe; a meditation hinted by the order in which things are expreſſed in this Narration, which we may therefore think to be intended by the Holy Ghoſt: And may
1. Obſerve, The beſt way to judge of things aright, is to look back and conſider them in their firſt Original.
Obſerv. 1 THus God leads Adam back to the duſt out of which he was firſt formed, Gen. 3.19. The Children of Iſrael to the rock whence they were hewen, Iſa. 51.1. to a Syrian their Father ready to periſh, Deut. 26.5. and their Mother an Hittite, and to the blood in which they were born, Ezek. 16.3, 4. To the ſame end alſo we are often minded of that naturall Corrupt condition in which we were, as we were born, 1 Cor. 6.11. Epheſ. 2.1.
Let every man that deſires to judge unpartially of himſelf exerciſe himſelf ſeriouſly and often in that meditation; Our Bodies, in their Original baſe and vile every way, in their ſubſtance, place of Conception, manner of birth. Our Soules, which is our more excellent part, though not in themſelves, yet by the corruption that cleaves unto them more baſe then our bodies, a maſſe of ſin, which hath overſpread all the parts of them, in which there was nothing to be diſcerned but the hatefull and deformed Image of the Devil. A Meditation of ſingular uſe unto us, 1. To bring down our Pride. 2. To quicken our Endeavours. 3. To fill our mouthes with praiſes to him that hath made us what we now are, conſidering what we were at firſt, and by our own deſerts might have continued to be ſtill, without his free and infinite mercy.
But if we conſider this deſcription of the Original of the World and all things contained therein, as we find it poſitively laid down unto us by Moſes in this place; we may
2. Obſerve, All Creatures, how Glorious, and Beautifull ſoever they appear at preſent, were Baſe and deformed in their Original.
Obſerv. 2 FIrſt, Nothing: Next, a rude confuſed maſſe, without ſhape or form. And ſuch are they in their continued propagation, even Kings and Princes, the moſt eminent amongſt the ſons of men, at firſt a ſubſtance that one would loath to look on, ſhapen in a den of darkneſſe; at firſt a lump without parts, without ſhape, without life; and born in as baſe a manner, as the meaneſt beggars.
Let it bring down every high look, and take away all Vaunting from the ſons of men, who can challenge nothing as their own but baſeneſſe, and deformity; whatſoever they have more then that, is but borrowed, and is the beauty that God hath put upon them. And let it take off our hearts from admiring any Creatures as unworthy of honour and eſtimation in themſelves, if we conſider whence they came.
The Earth (as the Holy Ghoſt tells us) was not only without any form, but Empty too, that is, unfurniſhed of that variety of Creatures, wherewith every part was afterward, and is now ſtored, which the Pſalmiſt calls the fulneſſe of the Earth, Pſal. 24.1. Whence,
3. Obſerve, The Earth was Empty, till God furniſhed and ſtored it.
Obſerv. 3 IT is true, it was not made to be empty, Iſa. 45.18. but was ordained and fitted by God to be the habitation of men and other Creatures, but was Empty of it ſelf till he himſelf furniſhed both it, and the Seas out of his ſtore, ſo that both the one and the other are full of his riches, Pſal. 104.24, 25. ſo that he juſtly claimes both beaſts and fowles and all to be his own, Pſal. 50.10, 11.
Let all men admire Gods All-ſufficiency, who ſo eaſily, ſpeedily, and richly furniſhed the Heaven Earth and Seas with ſuch infinite variety of Creatures, which we cannot behold but with admiration, conſidering with what labour and difficulty we furniſh a poor Cottage that we have built; or ſtock a ſmall Farm that we have purchaſed, and that too with ſuch things as we do but borrow out of Gods Store.
Darkneſſe (ſaith Moſes) was indeed upon the face of the deep, but not made by God, as the Heaven, and Earth, and other Creatures were, as being only a meer privation, and want of light, and could not be the effect of any poſitive cauſe, as we have ſhewed. Whence,
4. Obſerve, Imperfections and Wants are no part of Gods Work.
Obſerv. 4 NOt Sinne; for God made man righteous, Eccleſ. 7.29. but ſin entred in by man, Rom. 5.12. allured by Satan and not by God: As for other wants, they came not in by any act or work of God, the effect whereof is ſufficiency and perfection, but by his ceaſing and forbearing to work any longer.
Let us, if there be any thing wanting to us, not lay the blame upon God, whether it be in Outward things; either within us, as ſtrength or uſefulneſſe of the parts of the body; or without us, as want of neceſſaries for the ſuſtaining of our lives: or in Inward defects of the mind, wants of Knowledge, Faith, Holineſſe, or the like; but blame our ſins, that hinder good things from us. Rather acknowledge his mercy and bounty, if we have any thing, in beſtowing what we have, which is more than either we had of our ſelves, or can any way deſerve, or do uſe as we ought.
Moſes, having ſet before us the condition of the Earth what it was at the firſt, and beginning now to ſhew us, how it became to be that which it now is, points out unto us firſt the Agent by whom it was brought to this perfection, the Spirit: and the manner how it wrought; it moved, or hovered upon the waters. So then all the Creatures which are afterwards deſcribed to be formed into their ſeveral kinds and natures muſt neceſſarily be the effect or work of that Spirit. Whence,
5. Obſerve, The formes and natures of all ſorts of Creatures are the work and effects of Gods Spirit.
Obſerv. 5 ANd that not only in their firſt Creation, but in their ſucceſſive Generation too. Elihu acknowledged that he was made by Gods Spirit, and that the Breath of the Almighty gave him life, Job. 33.4. Yea the Spirit ſent forth from God creates all things to this day, and renewes the face of the Earth, Pſal. 104.30. How much more then muſt mans Renovation, and the life of Grace wrought in him thereby, be the effect of the ſame Spirit?
1. Pray earneſtly for the power of that Spirit to faſhion our hearts anew, with the Prophet David, Pſal. 51.10. Even the Spirit of Sanctification, as it is termed (from that effect, 1 Pet. 1.2.) by which we muſt be born anew, John 3.5. and Eſtabliſhed and upheld, Pſal. 51.12. and by the power whereof we muſt mortifie the deeds of the fleſh, Rom. 8.13. And where the power of that Spirit is wanting, there the Word is a dead letter, the Sacraments dead Elements, and we dead Creatures; It is the Spirit that giveth life, 2 Cor. 3.6. and quickens, Joh. 6.63.
2. Let us aſcribe all unto the Spirit that we receive from God, whether it be in the works of Nature or Grace; whatſoever be the means, or inſtruments; the ſhape of our bodies, the abilities of our minds, much more all ſpiritual graces, as Knowledge, Faith, Holineſſe, and the like, which are all the effects of the Spirit which worketh all in all, 1 Cor. 12.8, 9, 11. Grieve not then that Spirit, Epheſ. 4.30. Reſiſt it not, Act. 7.51. but walk in it, Gal. 5.16.
The darkneſſe then which was upon the face of the deep, did not hide this rude maſſe from the eyes of God the Spirit, notwithſtanding that darkneſſe came down upon it, or hovered over it, and ſo was preſent there notwithſtanding the very darkneſſe it ſelf.
Whence,
6. Obſerve, The Spirit of God is preſent every where, yea even in the middeſt of the greateſt darkneſſe.
Obſerv. 6 UNto God the darkneſſe is as the noon-day, Pſal. 139.11, 12. The Land of darkneſſe, that is, the ſtate of the dead, Job 10.21. and Hell, the Kingdom of darkneſſe; theſe are naked before him, and have no covering; nay the very conſcience of a man, in lightened by the Spirit, is a light, in the moſt ſecret cloſet of the he rt, ſearching and diſcovering the very hidden parts of the belly, ſaith Solomon, Prov. 20.27.
Reaſon 1. God himſelf is light, 1 Joh. 1.5. and conſequently there can be no darkneſs to him, as there is none in him.
2. And it muſt be ſo, that the Judge of all the World may do right, judging the very ſecrets of men, Rom. 2.16.
Let all men then tremble and fear before him, even in their ſecret places, nay, in the very ſecret thoughts of their hearts, which he knowes afar off, Pſal. 139.20. whoſe eyes run to and fro through the whole earth, 2 Chro. 16.9. and ſearching the very reins, Jer. 11.20. much more obſerving the wayes of men, and their works, though done in the moſt ſecret corners, which he ſhall one day bring to light, even the moſt hidden things of darkneſſe, and make manifeſt even the very counſels of mens hearts, 1 Cor. 4.5.
The manner of this work of the Spirit followes in the next place, It is ſaid to move, or hover upon the face of the deep. Thus the Holy Ghoſt is pleaſed to ſtoop to mens weak capacity, to ſpeak to men in the phraſe and expreſſions of men, rather ſhadowing out unto us, than opening the manner of that Wonderfull, and ſecret work, which, when all is done, can neither be Expreſſed, nor Comprehended by us, as it is. Only we muſt ſuppoſe, that by the expreſſing of it in ſuch an obſcure form, there is implyed, both a ſecret, and yet withall an effectual working of the Spirit upon that unformed and rude maſs, to bring it into thoſe various ſhapes and forms, of ſeverall kinds of Creatures, which we do now behold. Whence,
7. Obſerve, The Way of Gods Working is ſecret, and undiſcernable, though the effect when it is wrought be manifest.
Obſerv. 7 THe Apoſtle tells us, that Gods wayes are paſt finding out, Rom. 11.33. The word, in the Original, hath very great force, and ſignifies, that God leaves no print of his ſteps behind him, by which men might trace him out, in his goings. Job tells us, that one cannot behold him, though he work faſt by us, upon the right, or left hand, Job 23.9. As we cannot behold the Workman, ſo we cannot the manner how he works; neither without us; we know not how the corn growes, though we can ſ…e that it is grown, Mark 4.27. nor how the wind blowes, John 3.8. although we hear the ſound of it; nor how the clouds are balanced, and the like, Job 37.16. Nor in our own bodies, the Mother knowes not how the child is faſhioned in her womb, Eccleſ. 11.5. nor any man how his meat nouriſheth, and quickens him, nor ſo much as how his cloathes keep him warm, when the South wind blowes, Job 37.7.
Reaſon 1. That we might admire God the more, in all his waies, and be the more abaſed in our ſelves, by the conſideration of our own ignorance.
2. The work it ſelf is ſufficient to diſcover unto us God himſelf, and to direct us in our duties, though we know not how it is wrought.
Let it ſilence our carnal reaſon, in enquiring curiouſly into that, which God hath purpoſely hidden from our eyes, that we might be ſenſible of our own weakneſſe, that cannot underſtand the wayes of God, in thoſe works that we behold with our eyes. It is true indeed, that the works of God Are, and Ought to be ſought out of thoſe that fear him, Pſal. 111.2. but that which they ſearch out in them, is the manifeſtation of his power, Wiſdom, Pſal. 104.24. Loving kindneſſe, Pſal. 107.43. Righteouſneſſe and Holineſſe, Pſal. 145.17. that we might honour, fear, and truſt in him. As for the manner of his working, we are at preſent unable to comprehend it, nor could profit by it, if we knew it.
We cannot but take notice of the degrees, by which the Creatures were brought on to perfection. Firſt, they were nothing at all; next, they are a rude lump. Laſtly, the Spirit moves upon them, and by degrees gives them their ſeveral ſhapes and natures, which now they have. Whence,
8. Obſerve, All Creatures are perfect by degrees.
AS they were in their firſt Creation, ſo are they much more in their ſucceſſive generation. Man himſelf hath his body faſhioned in time, Pſal. 139.16. And experience ſhewes us, that Corn growes up, firſt into a blade, then to an ear, and at laſt comes to be ripe corn, Mark 4.28.
Reaſon 1. That we might the more eaſily take notice of Gods workmanſhip, upon, and in them. For we are not able to obſerve thoſe things that are done in an Inſtant.
2. Becauſe if all things were made perfect, at the firſt, Perfection might be conceived to be natural to them, if they received that together with their being.
Let it quiet all our hearts, in obſerving the work of grace, which is wrought in them. Let us take notice of our preſent infirmities, with the Apoſtle, 1 Cor. 13.9. yea, be ſenſible of them, and groan under them, Rom. 7.24. ſtriving earneſtly to a farther degree of perfection, Phil. 3.12. Heb. 6.1. but without murmuring at our preſent condition, or deſpairing of attaining to farther perfection, having Gods promiſe to perfect that which is begun in us, Phil. 1.6. Eph. 5.27. Although at preſent, he think fit to leave us in much weakneſſe, and wants many wayes; and that, 1. To humble our hearts and keep them low. 2. To quicken us both to fervent prayers, and conſtant endeavours, to attain what we want. 3. To manifeſt our Faith, and dependance on Gods Povver, by which we are ſupported, in the middeſt of our wants, and weakneſſe. 4. To encreaſe our thankfulneſs, when we feel any farther enlargement, and growth in that grace, which we have received, and which vve find encreaſed in us in ſome meaſure at preſent, and are aſſured will be perfected hereafter.
We have conſidered the Agent, or Workman, with the manner of his ſecret working; the matter upon which he wrought followes; it is called the Deep, than which nothing could be more vile, no not the dirt it ſelf; a rude, unformed, unprofitable maſſe, or lump: this was it which the Spirit overſpread, or fomented, and left it not, till he brought it into ſeveral forms and ſhapes of infinite variety. Whence,
9. Obſerve, God is pleaſed to abaſe himſelf unto, and to take care of, and cheriſh the very meaneſt, and baſeſt of all his works.
Obſ 9 HE muſt indeed abaſe himſelf to look unto, and have reſpect to any creature, Pſal. 113.6. but yet he is pleaſed to take care both of man and beaſt, Pſal. 36.6. of Oxen, 1 Cor. 9.9. of the young ravens, Pſal. 147.9. yea of every living thing, Pſal. 145.16. and that ſo far as to ſupport and uphold them, Heb. 1.3. to ſatisfie their deſire, Pſal. 145.16. to provide them food, Job 38.41. to cloathe them, Matth. 6.30. nay, to obſerve, and direct all their wayes, Matth. 10.29.
Reaſon 1. They could not otherwiſe ſubſiſt, ſeeing in him all things live, and move, and have their being, Act. 17.28.
2. It magnifies his mercy the more, Pſal. 113.5, 6.
Let none deſpair, being in never ſo mean a Condition; Job's breath may be ſtrange to his Wife, and his Maids might account him as a ſtranger, Job 19.15, 17. but God heareth the poor, and deſpiſeth not his priſoners, Pſal. 69.33. gathereth the outcaſts of his people, Pſal. 147.2. looks upon the Church in her blood, when no eye pitied her, Ezek. 16.6. even upon men in ſin, Rom. 5.8. Nay, even for ſuch perſons, though more vile then the earth, God gives his own Son, beſtowes upon them his own Spirit, makes them up amongſt his own Jewels, Mal. 3.17. and reſerves them to eternal glory. Only the proud, and ſuch as rebel againſt him, he knowes afar off, Pſal. 138.6.