Genesis 1:28

Genesis 1:1-31 1. In the beginning God created the heaven and the earth. 1. In principio creavit Deus coelum et terram. 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. 2. Terra autem erat informis et inanis; tenebraeque erant in superficie voraginis, et Spiritus Dei agitabat se in superficie aquarum. 3. And God said, Let there be light: and there was light. 3. Et dixit Deus, Sit lux. Et fuit lux. 4. And God saw the light, that it was good: and God divided the light from the darkness. 4. Viditque Deus lucem quod bona esset; et devisit Deus lucem a tenebris. 5. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 5. Et vocavit Deus lucem, Diem: et tenebras vocavit Noctem. Fuitque vespera, et fuit mane dies primus. 6. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 6. Et dixit Deus, Sit extensio in medio aquarum, et devidat aquas ab aquis. 7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 7. Et fecit Deus expansionem: et divisit aquas quae erant sub expansione, ab aquis quae erant super expansionem. Et fuit ita. 8. And God called the firmament Heaven. And the and the morning were the second day. 8. Vocavitque Deus expansionem Coelum. Et fuit vespera, et fuit mane dies secundus. 9. And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 9. Postea dixit Deus, Congrentur aquae quae sunt sub coelo, in locum unum, et appareat arida. Et fuit ita. 10. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. 10. Et vocavit Dues aridam, Terram: congregationem vero aquarum appellavit Maria. Et vidit Deus quod esset bonum. 11. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 11. Postea dixit Deus, Germinet terra germen, herbam seminificantem semen, arboram fructiferam, facientem fructum juxta speciem suam cui insit semen suum super terram. Et fuit ita. 12. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 12. Et protulit terra germen, herbam seminificantem semen juxta speciem suam, et arborem facientem fructum cui semen suum inesset juxta speciem suam. Et vidit Deus quod esset bonum. 13. And the evening and the morning were the third day. 13. Et fuit vespera, et fuit mane dies tertius. 14. And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 14. Tunc dixit Deus, Sint luminaria in firmamentum coeli, ut dividant diem a nocte, et sint in signa, et stata tempora, et dies, et annos: 15. And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 15. Et sint in luminaria in expansione coeli, ut illuminent terram. Et fuit ita. 16. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. 16. Et fecit Deus duo luminaria magna: luminare majus in dominium diei, et luminare minu in dominium noctis, et stellas. 17. And God set them in the firmament of the heaven to give light upon the earth, 17. Posuitque ea Deus in expansione coeli, ut illuminarent terram: 18. And rule over the day and over the night, and to divide the light from the darkness: amd God saw that it was good. 18. Et ut dominarentur diei ac nocti, et dividerent lucem a tenebris: et vidit Deus quod esset bonum. 19. And the evening and the morning were the fourth day. 19. Et fuit vespera, et fuit mane dies quartus. 20. And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. 20. Postea dixit Deus, Repere faciant aquae reptile animae viventis, et volatile volet super terram in superficie expansionis coeli. 21. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 21. Et creavit Deus cetos magnos, et omnem animum viventem, repentem, quam repere fecerunt aquae juxta species suas: et omne volatile alatum secundum speciem cujusque. Et vidit Deus quod esset bonum. 22. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 22. Beneedixitque eis, dicendo, Crescite et multiplicate vos, et replete aquas in maribus; et volatile multiplicet se in terra. 23. And the evening and the morning were the fifth day. 23. Et fuit vespera, et fuit mane dies quintus. 24. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 24. Postea dixit Deus, Producat terra animam viventem secundum speciem suam, jumentum et reptile, et bestias terrae secundum speciem suam. Et fuit ita. 25. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 25. Fecitque Deus bestiam terrae secundum speciem suam, et jumentum secundum speciem suam, et omne reptile terrae secundum speciem suam: et vidit Deus quod esset bonum. 26. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 26. Et dixit Deus, Faciamus hominem in imagine nostra, secundum similitudinem nostram; et dominetur piscibus maris, et volatili coeli, et jumento, et omni terrae, et omni reptili reptanti super terram. 27. So God created man in his own image, in the image of God created he him; male and female created he them. 27. Creavit itaque Deus hominem ad imaginem suam, ad imaginem inquam Dei creavit illum: masculum et foeminam creavit eos. 28. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 28. Et benedixit illis Deus, dixitque ad eos Deus, Crescite, et multiplicate vos, et replete terram, et subjicite eam, et dominemini piscibus maris, et volatili coeli, et omni bestiae reptanti super terram. 29. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 29. Et dixit Deus, Ecce, dedi vobis omnum herbam seminificantem semen, quae est in superficie universa terrae, et omnem arborem in qua est fructus arboris seminificans semen: ut vobis sit in escam. 30. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. 30. Et omni bestiae terrae, et omni volatili coeli, et omni reptanti super terram in quo est anima vivans, omne olus herbae erit in escam. Et fuit ita. 31. And God saw every thing that he had made, an behold, it was very good. And the evening and the morning were the sixth day. 31. Et vidit Deus omne quod fecerat, et ecce bonum valde. Et fuit vespera, et fuit mane dies sextus. 1. In the beginning. To expound the term "beginning," of Christ, is altogether frivolous. For Moses simply intends to assert that the world was not perfected at its very commencement, in the manner in which it is now seen, but that it was created an empty chaos of heaven and earth. His language therefore may be thus explained. When God in the beginning created the heaven and the earth, the earth was empty and waste. [35] He moreover teaches by the word "created," that what before did not exist was now made; for he has not used the term ytsr, (yatsar,) which signifies to frame or forms but vr', (bara,) which signifies to create. [36] Therefore his meaning is, that the world was made out of nothing. Hence the folly of those is refuted who imagine that unformed matter existed from eternity; and who gather nothing else from the narration of Moses than that the world was furnished with new ornaments, and received a form of which it was before destitute. This indeed was formerly a common fable among heathens, [37] who had received only an obscure report of the creation, and who, according to custom, adulterated the truth of God with strange figments; but for Christian men to labor (as Steuchus does [38] ) in maintaining this gross error is absurd and intolerable. Let this, then be maintained in the first place, [39] that the world is not eternal but was created by God. There is no doubt that Moses gives the name of heaven and earth to that confused mass which he, shortly afterwards, ( Genesis 1:2 .) denominates waters. The reason of which is, that this matter was to be the seed of the whole world. Besides, this is the generally recognized division of the world. [40] God. Moses has it Elohim, a noun of the plural number. Whence the inference is drawn, that the three Persons of the Godhead are here noted; but since, as a proof of so great a matter, it appears to me to have little solidity, will not insist upon the word; but rather caution readers to beware of violent glosses of this kind. [41] They think that they have testimony against the Arians, to prove the Deity of the Son and of the Spirit, but in the meantime they involve themselves in the error of Sabellius, [42] because Moses afterwards subjoins that the Elohim had spoken, and that the Spirit of the Elohim rested upon the waters. If we suppose three persons to be here denoted, there will be no distinction between them. For it will follow, both that the Son is begotten by himself, and that the Spirit is not of the Father, but of himself. For me it is sufficient that the plural number expresses those powers which God exercised in creating the world. Moreover I acknowledge that the Scripture, although it recites many powers of the Godhead, yet always recalls us to the Father, and his Word, and spirit, as we shall shortly see. But those absurdities, to which I have alluded, forbid us with subtlety to distort what Moses simply declares concerning God himself, by applying it to the separate Persons of the Godhead. This, however, I regard as beyond controversy, that from the peculiar circumstance of the passage itself, a title is here ascribed to God, expressive of that powers which was previously in some way included in his eternal essence. [43] 2. And the earth was without form and void. I shall not be very solicitous about the exposition of these two epithets, tvhv, (tohu,) and vvhv, (bohu.) The Hebrews use them when they designate anything empty and confused, or vain, and nothing worth. Undoubtedly Moses placed them both in opposition to all those created objects which pertain to the form, the ornament and the perfection of the world. Were we now to take away, I say, from the earth all that God added after the time here alluded to, then we should have this rude and unpolished, or rather shapeless chaos. [44] Therefore I regard what he immediately subjoins that "darkness was upon the face of the abyss," [45] as a part of that confused emptiness: because the light began to give some external appearance to the world. For the same reason he calls it the abyss and waters, since in that mass of matter nothing was solid or stable, nothing distinct. And the Spirit of God Interpreters have wrested this passage in various ways. The opinion of some that it means the wind, is too frigid to require refutation. They who understand by it the Eternal Spirit of God, do rightly; yet all do not attain the meaning of Moses in the connection of his discourse; hence arise the various interpretations of the participle mrchpht, (merachepeth.) I will, in the first place, state what (in my judgment) Moses intended. We have already heard that before God had perfected the world it was an undigested mass; he now teaches that the power of the Spirit was necessary in order to sustain it. For this doubt might occur to the mind, how such a disorderly heap could stand; seeing that we now behold the world preserved by government, or order. [46] He therefore asserts that this mass, however confused it might be, was rendered stable, for the time, by the secret efficacy of the Spirit. Now there are two significations of the Hebrew word which suit the present place; either that the spirit moved and agitated itself over the waters, for the sake of putting forth vigor; or that He brooded over them to cherish them. [47] Inasmuch as it makes little difference in the result, whichever of these explanations is preferred, let the reader's judgment be left free. But if that chaos required the secret inspiration of God to prevent its speedy dissolution; how could this order, so fair and distinct, subsist by itself, unless it derived strength elsewhere? Therefore, that Scripture must be fulfilled, Send forth thy Spirit, and they shall be created, and thou shalt renew the face of the earth,' ( Psalm 104:30 ;) so, on the other hand, as soon as the Lord takes away his Spirit, all things return to their dust and vanish away, ( Psalm 104:29 .) 3. And God said Moses now, for the first time, introduces God in the act of speaking, as if he had created the mass of heaven and earth without the Word. [48] Yet John testifies that without him nothing was made of the things which were made,' ( John 1:3 .) And it is certain that the world had been begun by the same efficacy of the Word by which it was completed. God, however, did not put forth his Word until he proceeded to originate light; [49] because in the act of distinguishing [50] his wisdom begins to be conspicuous. Which thing alone is sufficient to confute the blasphemy of Servetus. This impure caviler asserts, [51] that the first beginning of the Word was when God commanded the light to be; as if the cause, truly, were not prior to its effect. Since however by the Word of God things which were not came suddenly into being, we ought rather to infer the eternity of His essence. Wherefore the Apostles rightly prove the Deity of Christ from hence, that since he is the Word of God, all things have been created by him. Servetus imagines a new quality in God when he begins to speak. But far otherwise must we think concerning the Word of God, namely, that he is the Wisdom dwelling in God, [52] and without which God could never be; the effect of which, however, became apparent when the light was created. [53] Let there be light It we proper that the light, by means of which the world was to be adorned with such excellent beauty, should be first created; and this also was the commencement of the distinction, (among the creatures. [54] ) It did not, however, happen from inconsideration or by accident, that the light preceded the sun and the moon. To nothing are we more prone than to tie down the power of God to those instruments the agency of which he employs. The sun an moon supply us with light: And, according to our notions we so include this power to give light in them, that if they were taken away from the world, it would seem impossible for any light to remain. Therefore the Lord, by the very order of the creation, bears witness that he holds in his hand the light, which he is able to impart to us without the sun and moon. Further, it is certain from the context, that the light was so created as to be interchanged with darkness. But it may be asked, whether light and darkness succeeded each other in turn through the whole circuit of the world; or whether the darkness occupied one half of the circle, while light shone in the other. There is, however, no doubt that the order of their succession was alternate, but whether it was everywhere day at the same time, and everywhere night also, I would rather leave undecided; nor is it very necessary to be known. [55] 4 And God saw the light Here God is introduced by Moses as surveying his work, that he might take pleasure in it. But he does it for our sake, to teach us that God has made nothing without a certain reason and design. And we ought not so to understand the words of Moses as if God did not know that his work was good, till it was finished. But the meaning of the passage is, that the work, such as we now see it, was approved by God. Therefore nothing remains for us, but to acquiesce in this judgment of God. And this admonition is very useful. For whereas man ought to apply all his senses to the admiring contemplation of the works of God, [56] we see what license he really allows himself in detracting from them. 5. And God called the light That is, God willed that there should be a regular vicissitude of days and nights; which also followed immediately when the first day was ended. For God removed the light from view, that night might be the commencement of another day. What Moses says however, admits a double interpretation; either that this was the evening and morning belonging to the first day, or that the first day consisted of the evening and the morning. Whichever interpretation be chosen, it makes no difference in the sense, for he simply understands the day to have been made up of two parts. Further, he begins the day, according to the custom of his nation, with the evening. It is to no purpose to dispute whether this be the best and the legitimate order or not. We know that darkness preceded time itself; when God withdrew the light, he closed the day. I do not doubt that the most ancient fathers, to whom the coming night was the end of one day and the beginning of another, followed this mode of reckoning. Although Moses did not intend here to prescribe a rule which it would be criminal to violate; yet (as we have now said) he accommodated his discourse to the received custom. Wherefore, as the Jews foolishly condemn all the reckonings of other people, as if God had sanctioned this alone; so again are they equally foolish who contend that this modest reckoning, which Moses approves, is preposterous. The first day Here the error of those is manifestly refuted, who maintain that the world was made in a moment. For it is too violent a cavil to contend that Moses distributes the work which God perfected at once into six days, for the mere purpose of conveying instruction. Let us rather conclude that God himself took the space of six days, for the purpose of accommodating his works to the capacity of men. We slightingly pass over the infinite glory of God, which here shines forth; whence arises this but from our excessive dullness in considering his greatness? In the meantime, the vanity of our minds carries us away elsewhere. For the correction of this fault, God applied the most suitable remedy when he distributed the creation of the world into successive portions, that he might fix our attention, and compel us, as if he had laid his hand upon us, to pause and to reflect. For the confirmation of the gloss above alluded to, a passage from Ecclesiasticus is unskilfully cited. He who liveth for ever created all things at once,' (Ecclesiasticus 18:1.) For the Greek adverb koinho which the writer uses, means no such thing, nor does it refer to time, but to all things universally. [57] 6 Let there be a firmament [58] The work of the second day is to provide an empty space around the circumference of the earth, that heaven and earth may not be mixed together. For since the proverb, to mingle heaven and earth,' denotes the extreme of disorder, this distinction ought to be regarded as of great importance. Moreover, the word rqy (rakia) comprehends not only the whole region of the air, but whatever is open above us: as the word heaven is sometimes understood by the Latins. Thus the arrangement, as well of the heavens as of the lower atmosphere, is called rqy(rakia) without discrimination between them, but sometimes the word signifies both together sometimes one part only, as will appear more plainly in our progress. I know not why the Greeks have chosen to render the word stereoma, which the Latins have imitated in the term, firmamentum; [59] for literally it means expanse. And to this David alludes when he says that the heavens are stretched out by God like a curtain,' ( Psalm 104:2 .) If any one should inquire whether this vacuity did not previously exist, I answer, however true it may be that all parts of the earth were not overflowed by the waters; yet now, for the first time, a separation was ordained, whereas a confused admixture had previously existed. Moses describes the special use of this expanse, to divide the waters from the waters from which word arises a great difficulty. For it appears opposed to common sense, and quite incredible, that there should be waters above the heaven. Hence some resort to allegory, and philosophize concerning angels; but quite beside the purpose. For, to my mind, this is a certain principle, that nothing is here treated of but the visible form of the world. He who would learn astronomy, [60] and other recondite arts, let him go elsewhere. Here the Spirit of God would teach all men without exception; and therefore what Gregory declares falsely and in vain respecting statues and pictures is truly applicable to the history of the creation, namely, that it is the book of the unlearned. [61] The things, therefore, which he relates, serve as the garniture of that theater which he places before our eyes. Whence I conclude, that the waters here meant are such as the rude and unlearned may perceive. The assertion of some, that they embrace by faith what they have read concerning the waters above the heavens, notwithstanding their ignorance respecting them, is not in accordance with the design of Moses. And truly a longer inquiry into a matter open and manifest is superfluous. We see that the clouds suspended in the air, which threaten to fall upon our heads, yet leave us space to breathe. [62] They who deny that this is effected by the wonderful providence of God, are vainly inflated with the folly of their own minds. We know, indeed that the rain is naturally produced; but the deluge sufficiently shows how speedily we might be overwhelmed by the bursting of the clouds, unless the cataracts of heaven were closed by the hand of God. Nor does David rashly recount this among His miracles, that God layeth the beams of his chambers in the waters, ( Psalm 104:3 ;) and he elsewhere calls upon the celestial waters to praise God, ( Psalm 148:4 .) Since, therefore, God has created the clouds, and assigned them a region above us, it ought not to be forgotten that they are restrained by the power of God, lest, gushing forth with sudden violence, they should swallow us up: and especially since no other barrier is opposed to them than the liquid and yielding, air, which would easily give way unless this word prevailed, Let there be an expanse between the waters.' Yet Moses has not affixed to the work of this day the note that God saw that it was good: perhaps because there was no advantage from it till the terrestrial waters were gathered into their proper place, which was done on the next day, and therefore it is there twice repeated. [63] 9. Let the waters... be gathered together This also is an illustrious miracle, that the waters by their departure have given a dwelling-place to men. For even philosophers allow that the natural position of the waters was to cover the whole earth, as Moses declares they did in the beginning; first, because being an element, it must be circular, and because this element is heavier than the air, and lighter than the earth, it ought cover the latter in its whole circumference. [64] But that the seas, being gathered together as on heaps, should give place for man, is seemingly preternatural; and therefore Scripture often extols the goodness of God in this particular. See Psalm 33:7 , He has gathered the waters together on a heap, and has laid them up in his treasures.' Also Psalm 78:13 , He has collected the waters as into a bottle.' [65] Jeremiah 5:22, Will ye not fear me? will ye not tremble at my presence, who have placed the sand as the boundary of the sea?' Job 38:8, Who has shut up the sea with doors? Have not I surrounded it with gates and bars? I have said, Hitherto shalt thou proceed; here shall thy swelling waves be broken.' Let us, therefore, know that we are dwelling on dry ground, because God, by his command, has removed the waters that they should not overflow the whole earth. 11. Let the earth bring forth grass Hitherto the earth was naked and barren, now the Lord fructifies it by his word. For though it was already destined to bring forth fruit, yet till new virtue proceeded from the mouth of God, it must remain dry and empty. For neither was it naturally fit to produce anything, nor had it a germinating principle from any other source, till the mouth of the Lord was opened. For what David declares concerning the heavens, ought also to be extended to the earth; that it was made by the word of the Lord, and was adorned and furnished by the breath of his mouth,' ( Psalm 33:6 .) Moreover, it did not happen fortuitously, that herbs and trees were created before the sun and moon. We now see, indeed, that the earth is quickened by the sun to cause it to bring forth its fruits; nor was God ignorant of this law of nature, which he has since ordained: but in order that we might learn to refer all things to him he did not then make use of the sun or moon. [66] He permits us to perceive the efficacy which he infuses into them, so far as he uses their instrumentality; but because we are wont to regard as part of their nature properties which they derive elsewhere, it was necessary that the vigor which they now seem to impart to the earth should be manifest before they were created. We acknowledge, it is true, in words, that the First Cause is self-sufficient, and that intermediate and secondary causes have only what they borrow from this First Cause; but, in reality, we picture God to ourselves as poor or imperfect, unless he is assisted by second causes. How few, indeed, are there who ascend higher than the sun when they treat of the fecundity of the earth? What therefore we declare God to have done designedly, was indispensably necessary; that we may learn from the order of the creation itself, that God acts through the creatures, not as if he needed external help, but because it was his pleasure. When he says, Let the earth bring forth the herb which may produce seed, the tree whose seed is in itself,' he signifies not only that herbs and trees were then created, but that, at the same time, both were endued with the power of propagation, in order that their several species might be perpetuated. Since, therefore, we daily see the earth pouring forth to us such riches from its lap, since we see the herbs producing seed, and this seed received and cherished in the bosom of the earth till it springs forth, and since we see trees shooting from other trees; all this flows from the same Word. If therefore we inquire, how it happens that the earth is fruitful, that the germ is produced from the seed, that fruits come to maturity, and their various kinds are annually reproduced; no other cause will be found, but that God has once spoken, that is, has issued his eternal decree; and that the earth, and all things proceeding from it, yield obedience to the command of God, which they always hear. 14. Let there be lights [67] Moses passes onwards to the fourth day, on which the stars were made. God had before created the light, but he now institutes a new order in nature, that the sun should be the dispenser of diurnal light, and the moon and stars should shine by night. And He assigns them this office, to teach us that all creatures are subject to his will, and execute what he enjoins upon them. For Moses relates nothing else than that God ordained certain instruments to diffuse through the earth, by reciprocal changes, that light which had been previously created. The only difference is this, that the light was before dispersed, but now proceeds from lucid bodies; which in serving this purpose, obey the command of God. To divide the day from the night He means the artificial day, which begins at the rising of the sun and ends at its setting. For the natural day (which he mentions above) includes in itself the night. Hence infer, that the interchange of days and nights shall be continual: because the word of God, who determined that the days should be distinct from the nights, directs the course of the sun to this end. Let them be for signs It must be remembered, that Moses does not speak with philosophical acuteness on occult mysteries, but relates those things which are everywhere observed, even by the uncultivated, and which are in common use. A twofold advantage is chiefly perceived from the course of the sun and moon; the one is natural, the other applies to civil institutions. [68] Under the term nature, I also comprise agriculture. For although sowing and reaping require human art and industry; this, nevertheless, is natural, that the sun, by its nearer approach, warms our earth, that he introduces the vernal season, that he is the cause of summer and autumn. But that, for the sake of assisting their memory, men number among themselves years and months; that of these, they form lustra and olympiads; that they keep stated days; this I say, is peculiar to civil polity. Of each of these mention is here made. I must, however, in a few words, state the reason why Moses calls them signs; because certain inquisitive persons abuse this passages to give color to their frivolous predictions: I call those men Chaldeans and fanatics, who divine everything from the aspects of the stars. [69] Because Moses declares that the sun and moon were appointed for signs, they think themselves entitled to elicit from them anything they please. But confutation is easy: for they are called signs of certain things, not signs to denote whatever is according to our fancy. What indeed does Moses assert to be signified by them, except things belonging to the order of nature? For the same God who here ordains signs testifies by Isaiah that he will dissipate the signs of the diviners,' ( Isaiah 44:25 ;) and forbids us to be dismayed at the signs of heaven,' ( Jeremiah 10:2 .) But since it is manifest that Moses does not depart from the ordinary custom of men, I desist from a longer discussion. The word mvdym (moadim,) which they translate certain times', is variously understood among the Hebrews: for it signifies both time and place, and also assemblies of persons. The Rabbis commonly explain the passage as referring to their festivals. But I extend it further to mean, in the first place, the opportunities of time, which in French are called saisons, (seasons;) and then all fairs and forensic assemblies. [70] Finally, Moses commemorates the unbounded goodness of God in causing the sun and moon not only to enlighten us, but to afford us various other advantages for the daily use of life. It remains that we, purely enjoying the multiplied bounties of God, should learn not to profane such excellent gifts by our preposterous abuse of them. In the meantime, let us admire this wonderful Artificer, who has so beautifully arranged all things above and beneath, that they may respond to each other in most harmonious concert. 15. Let them be for lights It is well again to repeat what I have said before, that it is not here philosophically discussed, how great the sun is in the heaven, and how great, or how little, is the moon; but how much light comes to us from them. [71] For Moses here addresses himself to our senses, that the knowledge of the gifts of God which we enjoy may not glide away. Therefore, in order to apprehend the meaning of Moses, it is to no purpose to soar above the heavens; let us only open our eyes to behold this light which God enkindles for us in the earth. By this method (as I have before observed) the dishonesty of those men is sufficiently rebuked, who censure Moses for not sp

And God {u} blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (u) The propagation.

And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. Subdue the earth, and have dominion. — Make it habitable by driving out the wild beasts that infest and annoy it. Make it arable also, and useful to yourselves and yours. The creatures are man’s servants and household stuff. "God hath put all things under his feet," Psalms 8:1-9 that be may raise himself thereby to God his maker. Qui dominari in caetera possit, natus homo est. A wise philosopher could say, that man is the end of all things in a semicircle; that is, all things in the world are made for him, and he is made for God; to know and acknowledge him, to serve and express him, to say to him as David, and that Son of David, Lord, "a body (a soul) hast thou given me; behold I come to do thy will, O God" Hebrews 10:5 Psalms 40:6 The very Manichees, that denied God to be the author of the body, fasted on Sundays, and in fasting, exercised a humiliation of the body. The Paternians are not worth speaking of, who held this heresy Alsted. Chron. p. 387. in the year of Christ 387, that the lower parts of man’s body were not made by God, but by the devil; and therefore allowing liberty of all wickedness to those parts, they lived most impurely. But if superstitious persons must reckon for it, that punish their bodies Colossians 2:22 without commandment from God, where shall those beasts appear that defile their bodies, and damn their soul? How shall all the creatures, instead of serving them, take up arms for God, and serve against them, yea, rise up in judgment and condemn them, for that when all other things keep their fit and proper places in the frame, and observe their peculiar ends and uses whereunto they were created, men only, as so many Heteroclites and Irregulars, should prove unprofitable, unuseful, nay, hurtful to the whole frame, causing vanity and misery to the poor creature which groans under it, and so defiling the very visible heavens, that they must be purged by the last fire, as those vessels were in the law that held the sin-offering! As for those that are in Christ, they are restored to the privileges of their first creation, as fellowship with God, dominion over the creatures, … Romans 8:1-39 , as appears by comparing Psalms 8:6 Hebrews 2:6-7 , …, where whatever is spoken of man is applied to Christ, and so is proper to the Church, which is Christ mystical, union being the ground of communion. Christ is married to his people in faithfulness, and as part of a jointure, he hath taken and bound over the best of the creatures to serve them, and bring them in provision Hosea 2:20-22

Having blessed them with excellent natures, and heavenly gifts and graces, he further blesseth them with a special and temporal blessing expressed in the following words. Replenish the earth, with inhabitants to be begotten by you. Question. Whether this be a command obliging all men to marriage and procreation? So the Hebrew doctors think. It may be thus resolved: 1. It is a command obliging all men so far as not to suffer the extinction of mankind: thus it did absolutely bind Adam and Eve, as also Noah, and his sons and their wives, after the Flood. 2. It doth not oblige every particular person to marry, as appears both from the example of the Lord Jesus, who lived and died in an unmarried state, and from his commendation of those who made themselves eunuchs for the kingdom of God, Matthew 19:12 ; and from St. Paul’s approbation of virginity, 1 Corinthians 7:1 , 1 Corinthians 7:8 , 1 Corinthians 7:26-27 , 1 Corinthians 7:32 , &c. 3. It is here rather a promise or benediction than a command, as appears both from Genesis 2:22 , where the same words are applied to the brute beasts, who are not subject to a command; and because if this were a command, it would equally oblige every man to exercise dominion over fishes and fowls, &c., which is absurd. It is therefore a permission rather than a command, though it be expressed in the form of a command, as other permissions frequently are, as Genesis 2:16 Deu 14:4 .

And God blessed them,.... The man and the woman he had made, with all the blessings of nature and Providence; with all the good things of life; with his presence, and with communion with himself in a natural way, through the creatures; and particularly with a power of procreating their species, as follows, and God said unto them, be fruitful, and multiply, and replenish the earth: if this is not an express command, as the Jews understand it, for marriage and procreation of children, it seems to be more than a bare permission; at least it is a direction and an advice to what was proper and convenient for the increase of mankind, and for the filling of the earth with inhabitants, which was the end of its being made, Isaiah 45:18 . This shows that marriage is an ordinance of God, instituted in paradise, and is honourable; and that procreation is a natural action, and might have been, and may be performed without sin, and subdue it; the earth; not that it was in the hands of others, who had no right to it, and to be conquered and taken out of their hands; but is to be understood of their taking possession, and making use of it; of their tilling the land, and making it subservient to their use: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the face of the earth; which was giving them an universal and unlimited dominion over all the creatures; of which see an enumeration in Psalm 8:6 .

Man was made last of all the creatures: this was both an honour and a favour to him. Yet man was made the same day that the beasts were; his body was made of the same earth with theirs; and while he is in the body, he inhabits the same earth with them. God forbid that by indulging the body, and the desires of it, we should make ourselves like the beasts that perish! Man was to be a creature different from all that had been hitherto made. Flesh and spirit, heaven and earth, must be put together in him. God said, Let us make man. Man, when he was made, was to glorify the Father, Son, and Holy Ghost. Into that great name we are baptized, for to that great name we owe our being. It is the soul of man that especially bears God's image. Man was made upright, Ec 7:29. His understanding saw Divine things clearly and truly; there were no errors or mistakes in his knowledge; his will consented at once, and in all things, to the will of God. His affections were all regular, and he had no bad appetites or passions. His thoughts were easily brought and fixed to the best subjects. Thus holy, thus happy, were our first parents in having the image of God upon them. But how is this image of God upon man defaced! May the Lord renew it upon our souls by his grace!

28. Be fruitful, &c.—The human race in every country and age has been the offspring of the first pair. Amid all the varieties found among men, some black, some copper-colored, others white, the researches of modern science lead to a conclusion, fully accordant with the sacred history, that they are all of one species and of one family (Ac 17:26). What power in the word of God! "He spake and it was done. He commanded and all things stood fast" [Ps 33:9]. "Great and manifold are thy works, Lord God Almighty! in wisdom hast thou made them all" [Ps 104:24]. We admire that wisdom, not only in the regular progress of creation, but in its perfect adaptation to the end. God is represented as pausing at every stage to look at His work. No wonder He contemplated it with complacency. Every object was in its right place, every vegetable process going on in season, every animal in its structure and instincts suited to its mode of life and its use in the economy of the world. He saw everything that He had made answering the plan which His eternal wisdom had conceived; and, "Behold it was very good" [Ge 1:31].

The divine blessing is now pronounced upon man. It differs from that of the lower animals chiefly in the element of supremacy. Power is presumed to belong to man's nature, according to the counsel of the Maker's will Genesis 1:26 . But without a special permission he cannot exercise any lawful authority. For the other creatures are as independent of him as he is of them. As creatures he and they are on an equal footing, and have no natural fight either over the other. Hence, it is necessary that he should receive from high heaven a formal charter of right over the things that were made for man. He is therefore authorized, by the word of the Creator, to exercise his power in subduing the earth and ruling over the animal kingdom. This is the meet sequel of his being created in the image of God. Being formed for dominion, the earth and its various products and inhabitants are assigned to him for the display of his powers. The subduing and ruling refer not to the mere supply of his natural needs, for which provision is made in the following verse, but to the accomplishment of his various purposes of science and beneficence, whether towards the inferior animals or his own race. It is the part of intellectual and moral reason to employ power for the ends of general no less than personal good. The sway of man ought to be beneficent.