h1. Genesis 1:1 * AN * EXPOSITION, W I T H P R A C T I C A L O B S E R V A T I O N S, OF THE FIRST BOOK OF MOSES, CALLED * G E N E S I S. * W E have now before us the holy Bible, or _ book,_ for so _ bible_ signifies. We call it _ the book,_ by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of Gods law and gospel are here _ written_ to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, [[28.8.12|Hos. viii. 12]]. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the _ light that shines in a dark place_ ([[61.1.19|2 Pet. i. 19]]), and a dark place indeed the world would be without the Bible. We have before us that part of the Bible which we call the _ Old Testament,_ containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years--the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a _ testament,_ or _ covenant_ ( *_ Diatheke_*), because it was a settled declaration of the _ will_ of God concerning man in a federal way, and had its force from the designed death of the great testator, _ the Lamb slain from the foundation of the world,_ ([[66.13.8|Rev. xiii. 8]].) It is called the _ Old Testament,_ with relation to the _ New,_ which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, ([[47.3.9|2 Cor. iii. 9]].) We have before us that part of the Old Testament which we call the _ Pentateuch,_ or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviours distribution of the books of the Old Testament into the _ law,_ the _ prophets,_ and the _ psalms,_ or _ Hagiographa,_ these are the _ law;_ for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any _ writing_ in all the book of Genesis, nor till God bade Moses write ([[2.17.14|Exod. xvii. 14]]); and some think Moses himself never learned to write till God set him his copy in the writing of the Ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things. We have before us the first and longest of those five books, which we call _ Genesis,_ written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. _ Genesis_ is a name borrowed from the Greek. It signifies the _ original,_ or _ generation:_ fitly is this book so called, for it is a history of originals--the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations--the generations of Adam, Noah, Abraham, &c., not endless, but useful genealogies. The beginning of the New Testament is called _ Genesis_ too ([[40.1.1|Matt. i. 1]],) *_ Biblos geneseos,_* the book of the _ genesis,_ or _ generation,_ of Jesus Christ. Blessed be God for that book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel! h1. Genesis 1 Summary G E N E S I S CHAP. I. The foundation of all religion being laid in our relation to God as our Creator, it was fit that the book of divine revelations which was intended to be the guide, support, and rule, of religion in the world, should begin, as it does, with a plain and full account of the creation of the world--in answer to that first enquiry of a good conscience, Where is God my Maker? (Job xxxv. 10). Concerning this the pagan philosophers wretchedly blundered, and became vain in their imaginations, some asserting the worlds eternity and self-existence, others ascribing it to a fortuitous concourse of atoms: thus the world by wisdom knew not God, but took a great deal of pains to lose him. The holy scripture therefore, designing by revealed religion to maintain and improve natural religion, to repair the decays of it and supply the defects of it, since the fall, for the reviving of the precepts of the law of nature, lays down, at first, this principle of the unclouded light of nature, That this world was, in the beginning of time, created by a Being of infinite wisdom and power, who was himself before all time and all worlds. The entrance into Gods word gives this light, [[19.119.130|Ps. cxix. 130.]]. The [[1.1.1|first verse]] of the Bible gives us a surer and better, a more satisfying and useful, knowledge of the origin of the universe, than all the volumes of the philosophers. The lively faith of humble Christians understands this matter better than the elevated fancy of the greatest wits, [[58.11.3|Heb. xi. 3]]. We have three things in this chapter:--I. A general idea given us of the work of creation [[1.1.1|Gen 1:1]]; [[1.1.2|Gen 1:2]] (refs2). II. A particular account of the several days work, registered, as in a journal, distinctly and in order. The creation of the light the first day, [[1.1.3-1.1.5|ver. 3-5]]; of the firmament the second day, [[1.1.6-1.1.8|ver. 6-8]]; of the sea, the earth, and its fruits, the third day, [[1.1.9-1.1.13|ver. 9-13]]; of the lights of heaven the fourth day, [[1.1.14-1.1.19|ver. 14-19]]; of the fish and fowl the fifth day, [[1.1.20-1.1.23|ver. 20-23]]; of the beasts, [[1.1.24|Gen 1:24]]; [[1.1.25|Gen 1:25]] (refs2); of man, [[1.1.26-1.1.28|ver. 26-28]]; and of food for both the sixth day, [[1.1.29|Gen 1:29]]; [[1.1.30|Gen 1:30]] (refs2). III. The review and approbation of the whole work, [[1.1.31|ver. 31]]. h1. Genesis 1:1-2 The Creation. B. C. 4004. 1 In the beginning God created the heaven and the earth. 2 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. In these verses we have the work of creation in its epitome and in its embryo. I. In its epitome, v.[[1.1.1|1]], where we find, to our comfort, the first article of our creed, that _ God the Father Almighty is the Maker of heaven and earth,_ and as such we believe in him. 1. Observe, in this verse, four things:-- (1.) The effect produced-- _ the heaven and the earth,_ that is, the world, including the whole frame and furniture of the universe, the _ world and all things therein, [[44.17.24|Acts xvii. 24]]_. The world is a great house, consisting of upper and lower stories, the structure stately and magnificent, uniform and convenient, and every room well and wisely furnished. It is the visible part of the creation that Moses here designs to account for; therefore he mentions not the creation of angels. But as the earth h as not only its surface adorned with grass and flowers, but also its bowels enriched with metals and precious stones (which partake more of its solid nature and more valuable, though the creation of them is not mentioned here), so the heavens are not only beautified to our eye with glorious lamps which garnish its outside, of whose creation we here read, but they are within replenished with glorious beings, out of our sight, more celestial, and more surpassing them in worth and excellency than the gold or sapphires surpass the lilies of the field. In the visible world it is easy to observe, [1.] Great variety, several sorts of beings vastly differing in their nature and constitution from each other. _ Lord, how manifold are thy works,_ and all good! [2.] Great beauty. The azure sky and verdant earth are charming to the eye of the curious spectator, much more the ornaments of both. How transcendent then must the beauty of the Creator be! [3.] Great exactness and accuracy. To those that, with the help of microscopes, narrowly look into the works of nature, they appear far more fine than any of the works of art. [4.] Great power. It is not a lump of dead and inactive matter, but there is virtue, more or less, in every creature: the earth itself has a magnetic power. [5.] Great order, a mutual dependence of beings, an exact harmony of motions, and an admirable chain and connection of causes. [6.] Great mystery. There are phenomena in nature which cannot be solved, secrets which cannot be fathomed nor accounted for. But from what we see of heaven and earth we may easily enough infer the eternal power and Godhead of the great Creator, and may furnish ourselves with abundant matter for his praises. And let our make and place, as men, remind us of our duty as Christians, which is always to keep heaven in our eye and the earth under our feet. (2.) The author and cause of this great work--GOD. The Hebrew word is _ Elohim,_ which bespeaks, [1.] The power of God the Creator. _ El_ signifies _ the strong God;_ and what less than almighty strength could bring all things out of nothing? [2.] The plurality of persons in the Godhead, Father, Son, and Holy Ghost. This plural name of God, in Hebrew, which speaks of him as many though he is one, was to the Gentiles perhaps a savour of death unto death, hardening them in their idolatry; but it is to us a savour of life unto life, confirming our faith in the doctrine of the Trinity, which, though but darkly intimated in the Old Testament, is clearly revealed in the New. The Son of God, the eternal Word and Wisdom of the Father, was with him when he made the world ([[20.8.30|Prov. viii. 30]]), nay, we are often told that the world was made by him, and nothing made without him, [[43.1.3|Joh 1:3]]; [[43.1.10|Joh 1:10]]; [[49.3.9|Eph 3:9]]; [[51.1.16|Col 1:16]]; [[58.1.2|Heb 1:2]] (refs5). O what high thoughts should this form in our minds of that great God whom we draw nigh to in religious worship, and that great Mediator in whose name we draw nigh! (3.) The manner in which this work was effected: _ God created it,_ that is, made it out of nothing. There was not any pre-existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters and the beasts and man out of the earth; but that earth and those waters were made out of nothing. By the ordinary power of nature, it is impossible that any thing should be made out of nothing; no artificer can work, unless he has something to work on. But by the almighty power of God it is not only possible that something should be made of nothing (the God of nature is not subject to the laws of nature), but in the creation it is impossible it should be otherwise, for nothing is more injurious to the honour of the Eternal Mind than the supposition of eternal matter. Thus the excellency of the power is of God and all the glory is to him. (4.) When this work was produced: _ In the beginning,_ that is, in the beginning of time, when that clock was first set a going: time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity? And he did make it in the beginning of time, according to his eternal counsels before all time. The Jewish Rabbies have a saying, that there were seven things which God created before the world, by which they only mean to express the excellency of these things:--The law, repentance, paradise, hell, the throne of glory, the house of the sanctuary, and the name of the Messiah. But to us it is enough to say, _ In the beginning was the Word, [[43.1.1|John i. 1]]_. 2. Let us learn hence, (1.) That atheism is folly, and atheists are the greatest fools in nature; for they see there is a world that could not make itself, and yet they will not own there is a God that made it. Doubtless, they are without excuse, but the god of this world has blinded their minds. (2.) That God is sovereign Lord of all by an incontestable right. If he is the Creator, no doubt he is the owner and possessor of heaven and earth. (3.) That with God all things are possible, and therefore happy are the people that have him for their God, and whose help and hope stand in his name, [[19.121.2|Psa 121:2]]; [[19.124.8|Psa 124:8]] (refs2). (4.) That the God we serve is worthy of, and yet is exalted far above, all blessing and praise, [[16.9.5|Neh 9:5]]; [[16.9.6|Neh 9:6]] (refs2). If he made the world, he needs not our services, nor can be benefited by them ([[44.17.24|Act 17:24]]; [[44.17.25|Act 17:25]] (refs2)), and yet he justly requires them, and deserves our praise, [[66.4.11|Rev. iv. 11]]. If all is of him, all must be to him. II. Here is the work of creation in its embryo, [[1.1.2| v.]][[1.1.2|2]], where we have an account of the first matter and the first mover. 1. A chaos was the first matter. It is here called the earth (though the earth, properly taken, was not made till the third day [[1.1.10| v.]][[1.1.10|10]]), because it did most resemble that which afterwards was called _ earth,_ mere earth, destitute of its ornaments, such a heavy unwieldy mass was it; it is also called _ the deep,_ both for its vastness and because the waters which were afterwards separated from the earth were now mixed with it. This immense mass of matter was it out of which all bodies, even the firmament and visible heavens themselves, were afterwards produced by the power of the Eternal Word. The Creator could have made his work perfect at first, but by this gradual proceeding he would show what is, ordinarily, the method of his providence and grace. Observe the description of this chaos. (1.) There was nothing in it desirable to be seen, for it was _ without form and void. Tohu_ and _ Bohu, confusion_ and _ emptiness;_ so these words are rendered, [[23.34.11|Isa. xxxiv. 11]]. It was shapeless, it was useless, it was without inhabitants, without ornaments, the shadow or rough draught of things to come, _ and not the image of the things, [[58.10.1|Heb. x. 1]]_. The earth is almost reduced to the same condition again by the sin of man, under which the creation groans. See [[24.4.23|Jer. iv. 23]], _ I beheld the earth, and lo it was without form, and void._ To those who have their hearts in heaven this lower world, in comparison with that upper, still appears to be nothing but confusion and emptiness. There is no true beauty to be seen, no satisfying fulness to be enjoyed, in this earth, but in God only. (2.) If there had been any thing desirable to be seen, yet there was no light to see it by; for _ darkness,_ thick darkness, _ was upon the face of the deep._ God did not create this darkness (as he is said to create the darkness of affliction, [[23.45.7|Isa. xlv. 7]]), for it was only the want of light, which yet could not be said to be wanted till something was made that might be seen by it; nor needs the want of it be much complained of, when there was nothing to be seen but confusion and emptiness. If the work of grace in the soul is a new creation, this chaos represents the state of an unregenerate graceless soul: _ there_ is disorder, confusion, and every evil work; it is empty of all good, for it is without God; it is dark, it is darkness itself. This is our condition by nature, till almighty grace effects a blessed change. 2. The Spirit of God was the first mover: He _ moved upon the face of the waters._ When we consider the earth without form and void, methinks it is like the valley full of dead and dry bones. Can these live? Can this confused mass of matter be formed into a beautiful world? Yes, if a spirit of life from God enter into it, [[26.37.9|Ezek. xxxvii. 9]]. Now there is hope concerning this thing; for the Spirit of God begins to work, and, if he work, who or what shall hinder? God is said to make the world by his Spirit, [[19.33.6|Psa 33:6]]; [[18.26.13|Job 26:13]] (refs2); and by the same mighty worker the new creation is effected. He moved upon the face of the deep, as Elijah stretched himself upon the dead child,--as the _ hen gathers her chickens under her wings,_ and hovers over them, to warm and cherish them, [[40.23.37|Matt. xxiii. 37]],--as the eagle stirs up her nest, and _ flutters_ over her young (it is the same word that is here used), [[5.32.11|Deut. xxxii. 11]]. Learn hence, That God is not only the author of all being, but the fountain of life and spring of motion. Dead matter would be for ever dead if he did not quicken it. And this makes it credible to us that God should raise the dead. That power which brought such a world as this out of confusion, emptiness, and darkness, at the beginning of time, can, at the end of time, bring our vile bodies out of the grave, though it is _ a land of darkness as darkness itself, and without any order_ ([[18.10.22|Job x. 22]]), and can make them glorious bodies.
Posted on: Sun, 17 Aug 2014 08:00:35 +0000
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