Commentary Upon Genesis 1-3, Commentary on Genesis · Chapter 1 · Verse 6
VERSE 6.
LEt there be a Firmament] Or Body ſpread out, like mettals that flow abroad, when they are melted: and as then, they waxing cool, grow firm, and ſtiffe withall. Some conceive this name (Rakiah) importeth the Firmneſſe of the Heavens; which opinion the Greeks ſeem to favour, who tranſlate it (Stereoma) which we, in our Language, render (Firmament) ſignifying, not ſo much the Groſſeneſſe, or Thickneſſe, as the Strength, and Compacted firmneſſe of the Heavens, unto which Elihu ſeems to allude, Job 37.18. when he ſtiles it ſtrong, and as a melted Lookingglaſſe. But it ſeems more probable, that Rakiah, implyes only the Extention, or ſpreading out, (as Pſal. 104.2.) not the compacted firmneſſe of the Heavens, ſeeing that under this name Firmament, we muſt neceſſarily compriſe, as well the aire which is ſpread out, over, and round about the earth, as that firmer body of the Heaven above; of which, more anon. That the heaven above is underſtood by the name of Firmament, it is evident, becauſe God ſet the Moon and the Sun and Starres in the Firmament, verſ. 14. And, that it includes the Aire alſo, is as Evident, ſeeing God appoints the birds to flye in the open Firmament, ver. 20. Now if we conceive the Planets and Stars to move in the Ayr, which many with very great ſhew of reaſon maintain, the opinion may ſeem to be favoured by the Holy Ghoſt in this Chapter, who calling both the Ayr where the birds flye, and the Heaven in which the Starres are carried, by one name, may ſeem to imply, that they are both carried in the ſame body of the Ayr, though at a great diſtance one from the other. Howſoever it is moſt probable, that the word Firmament, in this place, includes at the uttermoſt no more, then the ſphear in which the Stars are carried, which is the uttermoſt bound of the viſible world, the making whereof was that which Moſes only intended to deſcribe in this place, where we find nothing at all mentioned concerning the Third Heavens, or the Angels who have their reſidence therein.
In the middeſt of the Waters] That is, as it is expreſſed in the next verſe, to be between the waters, and to ſeparate the waters above, and below the Firmament. Now what theſe Waters be, that are below the Firmament, we ſee; but what is meant by the Waters that are above the Firmament, is much queſtioned. Some place them above the Starres, and imagine them to be either a kind of Chriſtal ſphaere, which is termed Waters, for the reſemblance which it hath unto waters congealed; or elſe that there are true real waters there indeed. Others by the Waters above, underſtand the waters which are carried in the Ayr, above the Earth, in the Clouds, and bound up in them, Job 26.8. Which opinion if we embrace, we muſt underſtand the word Firmament by a Synecdoche, for the lower part of the Firmament; in, and above the lower part whereof the clouds are carried.
And let it divide] That is, by receiving, and taking up part of the waters, which are to be carried in clowds in the ayr, and employed in watering the earth, by conſequent ſeparate and divide them from the waters which remain here below.
Thus we ſee the firſt of thoſe creatures which were formed out of that rude maſſe, this huge vaſte Firmament which our eyes can hardly meaſure, of an extent almoſt incredible. This is notwithſtanding a part of Gods work, created only by the Word of his mouth. Whence,
1. Obſerve, The vaſte and almoſt boundleſſe Body of the heavens is the Work of God.
Obſerv. 1 THe largeneſſe of this work, although we extend it no farther then may be diſcerned by us, that is, to the ſtarry sky, is ſo great and almoſt exceeding belief, that it cannot but aſtoniſh any man that thinks of it; eſpecially if we believe Aſtronomers dimenſions, according to which, the leaſt of the fixed ſtars exceeds the earth in bigneſſe nine times; and according to that account the whole earth in compariſon of the Heavens, is not ſo much, as the ſmalleſt hillock in compariſon of the whole Earth: and this is Gods Work, called therefore Gods Heavens, Pſal. 8.3. and the Heavens of the Lord, Lam. 3.66.
Let it ſet before us the infinite power of him that made it, nay ſtretched it out like a Curtain, Pſal. 14.2. and compare with this work Nebuchadnezars Babylon, Dan. 4.30. or Ahaſuerus hangings in the Pallace at Shuſhan, Heſt. 1.6. or Solomons Temple, or that which was after enlarged and beautified by Herod, ſo much admired, Matth. 13.1. and the reſt of the famous works, wrought by men, which they accompted the wonders of the world: and ſo whether they be if compared with this work, ſo much as a drop to the whole Ocean, and let it ſwallow up our Spirits with the admiration of the greatneſſe of him whoſe work it is, and whoſe immenſitie, notwithſtanding the large extent of the heavens, cannot be contained in them, 1 King. 4.27.
We have already ſhewed, that the Ayre is included under this name firmament, or body ſpread out, as well as the higher heavens. So that the Ayre alſo is a part of Gods Work, which we may not paſſe by, without taking ſpeciall notice thereof. Wherefore,
2. Obſervre, The Ayre in which we move and breath is Gods Creature.
Obſerv. 2 IT is true that the Ayre is no where expreſly, by name, reckoned amongſt Gods works, as the Earth and Seas, and other Creatures are: but is ſtill included under this generall name of the heavens, and ſo accounted as a part thereof, and thereby teſtified to be a part of Gods work.
Let us acknowledge the Ayre alſo, among none of the meaneſt of Gods bleſſings, taking notice of the manifold uſes thereof, unto the lives, and comfortable being, and ſubſiſting of our ſelves and other Creatures; as, 1. ſerving for Reſpiration, or breathing, the immediate meanes of preſerving our lives, as we know for to take away breath, is to take away life, Pſal. 104.29. And when God is ſaid to have power over our lives, he is ſaid to have our breath in his hand, Job. 12.10. Dan. 5.23. 1. It tranſmits the Light, and Influence of the Celeſtiall Bodies: and ſo furthers their uſe, and ſervice to the earth, and to the Creatures here below, which are cheriſhed and quickned thereby, and ſo becomes in a ſort a common band, and meanes of union between heaven and earth. 3. It makes way both to the motion of our ſelves, and every other moving Creature, by the yielding nature thereof; without which the places in which we, and other creatures are, would become our priſons: and conſequently would make both them and us utterly unfit for any ſervice at all. 4. It ſuſtaines the clouds, in which the rain is bound up, and maks way to their moving about the Earth, and lets down from them the ſoft rain: without which, all hearbs and plants muſt wither of neceſſity, and by conſequent, the Earth muſt become wholly barren and unfruitfull. The truth is thoſe common bleſſings, which all Creatures enjoy, the Light, Ayre, VVater, and the Earth whereon we walk, and by the fruites whereof we are ſuſtained, are of an infinite, and ineſtimable value, infinitely beyond gold and ſilver, which we ſet at ſo high a rate; and yet are deſpiſed, becauſe they are enjoyed in common; and therefore ought to be the more throughly enquired into, and obſerved by Gods Children, whoſe hearts ought to be enlarged unto thankfulneſſe, by the Conſideration, and taſte of Gods goodneſſe, communicated to us in every one of his Creatures.
The dividing of the waters from the waters (which is conceived to be one uſe of the Ayre) is a work worth the ſcanning, eſpecially if by the waters above we underſtand the clouds, vvhichwhich contain the rain which is raiſed in thin vapours, and conſequently ſevered thereby from the waters below: and carried about over our heads, and let down upon the Earth, without which a great part of it would be utterly unfruitfull; for God having gathered the water here below into one Chanel, that the Earth might be dry, and by that means habitable, howſoever in his Wiſdom and Providence he hath ſo ordered it, that waters iſſuing out from the Seas by ſecret paſſages, and breaking out into Fountaines, and Rivers, may thereby make fruitfull the vallies and lower parts of the Earth: yet we know they reach not to the higher grounds, much leſſe to the tops of the hills. It was therefore needful that ſome water ſhould be carried on high above the hills, and higher grounds; that from thence they might diſtil, and fall down in juſt ſhowers upon the mountaines and higher places of the Earth, to moiſten them too, that no part thereof might remain barrain and unprofitable: and might thereby further manifeſt the care and Providence of God, in cheriſhing thoſe parts from Heaven, which ſeem to be moſt unprovided, and in a ſort neglected, in the conſtitution of the World and the ſeveral parts thereof. Thus Moſes affirmes that Gods Eyes and Care, were more for Canaan, then for Egypt: becauſe that was overflowed by waters below, which might be carried hither and thither by the induſtry of men, to make their grounds fruitful; but Canaan was watered from Heaven, with ſeaſonable rains, Deut. 11.10, 11, 12. Whereupon the Prophet taxeth the Jewes of great unthankfulneſſe, for not fearing God, that gave them rain from Heaven; the former and the later, and thereby brought about the appointed weeks of harveſt, Jer. 5.24. So this diviſion of the waters, muſt needs be acknowledged, to be a ſpeciall work of Gods Wiſdome, diſpoſing them ſo, as they might be moſt uſeful to the Earth. Whence,
3. Obſerve, God ſo orders all things, as they may beſt ſerve for uſe.
Obſerv. 3 THus in the Creation, he drevv the waters into their Channels, that the earth, being by that means left dry, might be fit for habitation; compaſſed the earth with the Heavens, that they might cheriſh every part thereof, with their influence; hath ſo ordered the courſe of the Suune, that it might ſucceſſively give light, and heat unto the World: Set herbs and plants on the upper face of the earth, that they might be at hand for the food of men, and beaſts. In our bodies he hath ſet our eyes on high as it were in a Watch-tower; our feet below, to ſupport and carry the whole body; our hands in the middeſt, that they might be uſefull and ſerviceable to every part, and the like. And the ſame order we may eaſily ſee, he obſerves in the whole courſe of his Providence.
Reaſon 1. His Wiſdom and goodneſſe, which together both moved, and enabled him to diſpoſe of all things, for uſe and profit, which is not the leaſt part of his honour.
2. Gods end in all his works, was to make all for uſe and ſervice: for the mutual ſupport of Creatures one by another, that they might be all knit together in a ſtraight band of Love, grounded upon, or ſtrengthened by the mutuall help and ſupply which they have one from another, without which they could not ſubſiſt.
Let it quiet all mens hearts, which are ſo apt to quarrel, at the diſtribution of the Commodities of the Earth, the diviſion of mens habitations, and diſpoſition of their eſtates: which howſoever we conceive, out of a partiall reſpect to our ſelves, to be full of ertour, and inequality; yet we ſhall find upon due examination, to be equall and juſt, directed by the Wiſdom of God; to the ſend for which all things were made, the honour of himſelfe, and the general good of his Creatures. It ſhould indeed ſilence all our murmurings, that God may do with his own what he will; and if we underſtand not, in every particular, how he hath done things well, let us in modeſty blame our own ignorance, who cannot ſearch into the depth of his counſels, whoſe waies are paſt finding out, Rom. 11.33.
2. Let it move us to diſpoſe of our ſelves, as we may be moſt ſerviceable to others, and employ our abilities and means to the good of others, as having received whatſoever we have for that end.
The Creation and Uſe of the Firmament we have ſeen, the matter whereof could be none other then that which was taken out of that rude and confuſed maſſe, which before was deſcribed to be without ſhape, or form: out of that deformed and miſhapen heap, were taken thoſe glorious bodies of the Heavens, Sun, Moon, and Stars, the beauty whereof we now behold, with ſo much admiration. Whence,
4. Obſerve, God can put beauty and excellency on the baſeſt things that are, and raiſe Earth to Heaven if He pleaſe.
Obſerv. 4 THis is clearly manifeſted by the ſhapes of all Creatures, which are all of them comely in their kinds, and yet all of them deformed, and baſe in their Originals, as all experience ſhewes, not man himſelf excepted, although created after Gods own Image. Thus God puts beauty upon his Church, which he found weltring in her blood, caſt out to the contempt of her perſon, Ezek. 16.14.
Reaſon 1. God hath all beauty and excellency in himſelf, and therefore can eaſily beſtow it where he pleaſeth, even where it is not.
2. He delights to do it, that no fleſh might glory, but the eminency that appears in any Creature might be wholly aſcribed to him, when it appears, that in it ſelf it had nothing but baſeneſſe and deformity, and conſequently the excellency that is found upon it, muſt be acknowledged to be beſtowed by him that made it.
Let us then depend on God for the adorning and beautifying of our corrupt Soules made abominable in their own nature through the defilement of ſin, and deformed by the Image of Satan upon them, which he can and will make without ſpot or wrinckle, or any ſuch thing, Epheſ. 5.27. comely by his beauty, Ezek. 16.14. even the Image of the Son, which is renewed in us, in righteouſneſſe and holineſſe, and thereby made glorious in his eyes, without ſpot, Cant. 4.7. Nay, depend on him to cloath theſe baſe bodies of ours, ſo vile in their Original, ſo full of weakneſſe and Corruption at preſent, and ſo odious in and after their diſſolution, with honour and glory, even this Corruptible with Incorruption, 1 Cor. 15.42. Yea, to lift up both body and ſoul from theſe earthly tabernacles, and to place them in heavenly habitations, in which he hath made us ſit together with Chriſt, Epheſ. 2.6. who is gone before to take poſſeſſion for us, and to prepare us a place there, Joh. 14.2. that we may be where he is, Joh. 17.24.