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Expositor's Bible Commentary Genesis 1:1 In the beginning God created the heaven and the earth. THE CREATION Genesis 1:1-31 ; Genesis 2:1-25 IF anyone is in search of accurate information regarding the age of this earth, or its relation to the sun, moon, and stars, or regarding the order in which plants and animals have appeared upon it, he is referred to recent textbooks in astronomy, geology, and palaeontology. No one for a moment dreams of referring a serious student of these subjects to the Bible as a source of information. It is not the object of the writers of Scripture to impart physical instruction or to enlarge the bounds of scientific knowledge. But if any one wishes to know what connection the world has with God, if he seeks to trace back all that now is to the very fountain-head of life, if he desires to discover some unifying principle, some illuminating purpose in the history of this earth, then we confidently refer him to these and the subsequent chapters of Scripture as his safest, and indeed his only, guide to the information he seeks. Every writing must be judged by the object the writer has in view. If the object of the writer of these chapters was to convey physical information, then certainly it is imperfectly fulfilled. But if his object was to give an intelligible account of God’s relation to the world and to man, then it must be owned that he has been successful in the highest degree. It is therefore unreasonable to allow our reverence for this writing to be lessened because it does not anticipate the discoveries of physical science; or to repudiate its authority in its own department of truth because it does not give us information which it formed no part of the writer’s object to give. As well might we deny to Shakespeare a masterly knowledge of human life, because his dramas are blotted by historical anachronisms. That the compiler of this book of Genesis did not aim at scientific accuracy in speaking of physical details is obvious, not merely from the general scope and purpose of the Biblical writers, but especially from this, that in these first two chapters of his book he lays side by side two accounts of man’s creation which no ingenuity can reconcile. These two accounts, glaringly incompatible in details, but absolutely harmonious in their leading ideas, at once warn the reader that the writer’s aim is rather to convey certain ideas regarding man’s spiritual history and his connection with God, than to describe the process of creation. He does describe the process of creation, but he describes it only for the sake of the ideas regarding man’s relation to God and God’s relation to the world which he can thereby convey. Indeed what we mean by scientific knowledge was not in all the thoughts of the people for whom this book was written. The subject of creation, of the beginning of man upon earth, was not approached from that side at all; and if we are to understand what is here written we must burst the trammels of our own modes of thought and read these chapters not as a chronological, astronomical, geological, biological statement, but as a moral or spiritual conception. It will, however, be said, and with much appearance of justice, that although the first object of the writer was not to convey scientific information, yet he might have been expected to be accurate in the information he did advance regarding the physical universe. This is an enormous assumption to make on a priori grounds, but it is an assumption worth seriously considering because it brings into view a real and important difficulty which every reader of Genesis must face. It brings into view the twofold character of this account of creation. On the one hand it is irreconcilable with the teachings of science. On the other hand it is in striking contrast to the other cosmogonies which have been handed down from prescientific ages. These are the two patent features of this record of creation and both require to be accounted for. Either feature alone would be easily accounted for; but the two co-existing in the same document are more baffling. We have to account at once for a want of perfect coincidence with the teachings of science, and for a singular freedom from those errors which disfigure all other primitive accounts of the creation of the world. The one feature of the document is as patent as the other and presses equally for explanation. Now many persons cut the knot by simply denying that both these features exist. There is no disagreement with science, they say. I speak for many careful enquirers when I say that this cannot serve as a solution of the difficulty. I think it is to be freely admitted that, from whatever cause and however justifiably, the account of creation here given is not in strict and detailed accordance with the teaching of science. All attempts to force its statements into such accord are futile and mischievous. They are futile because they do not convince independent enquirers, but only those who are unduly anxious to be convinced. And they are mischievous because they unduly prolong the strife between Scripture and science, putting the question on a false issue. And above all, they are to be condemned because they do violence to Scripture, foster a style of interpretation by which the text is forced to say whatever the interpreter desires, and prevent us from recognising the real nature of these sacred writings. The Bible needs no defence such as false constructions of its language bring to its aid. They are its worst friends who distort its words that they may yield a meaning more in accordance with scientific truth. If, for example, the word "day" in these chapters, does not mean a period of twenty-four hours, the interpretation of Scripture is hopeless. Indeed if we are to bring these chapters into any comparison at all with science, we find at once various discrepancies. Of a creation of sun, moon, and stars, subsequent to the creation of this earth, science can have but one thing to say. Of the existence of fruit trees prior to the existence of the sun, science knows nothing. But for a candid and unsophisticated reader without a special theory to maintain, details are needless. Accepting this chapter then as it stands, and believing that only by looking at the Bible as it actually is can we hope to understand God’s method of revealing Himself, we at once perceive that ignorance of some departments of truth does not disqualify a man for knowing and imparting truth about God. In order to be a medium of revelation a man does not need to be in advance of his age in secular learning. Intimate communion with God, a spirit trained to discern spiritual things, a perfect understanding of and zeal for God’s purpose, these are qualities quite independent of a knowledge of the discoveries of science. The enlightenment which enables men to apprehend God and spiritual truth has no necessary connection with scientific attainments. David’s confidence in God and his declarations of His faithfulness are none the less valuable, because he was ignorant of a very great deal which every schoolboy now knows. Had inspired men introduced into their writings information which anticipated the discoveries of science, their state of mind would be inconceivable, and revelation would be a source of confusion. God’s methods are harmonious with one another, and as He has given men natural faculties to acquire scientific knowledge and historical information, He did not stultify this gift by imparting such knowledge in a miraculous and unintelligible manner. There is no evidence that inspired men were in advance of their age in the knowledge of physical facts and laws. And plainly, had they been supernaturally instructed in physical knowledge they would so far have been unintelligible to those to whom they spoke. Had the writer of this book mingled with his teaching regarding God, an explicit and exact account of how this world came into existence-had he spoken of millions of years instead of speaking of days-in all probability he would have been discredited, and what he had to say about God would have been rejected along with his premature science. But speaking from the point of view of his contemporaries, and accepting the current ideas regarding the formation of the world, he attached to these the views regarding God’s connection with the world which are most necessary to be believed. What he had learned of God’s unity and creative power and connection with man, by "the inspiration of the Holy Ghost," he imparts to his contemporaries through the vehicle of an account of creation they could all understand. It is not in his knowledge of physical facts that he is elevated above his contemporaries, but in his knowledge of God’s connection with all physical facts. No doubt, on the other hand, his knowledge of God reacts upon the entire contents of his mind and saves him from presenting such accounts of creation as have been common among polytheists. He presents an account purified by his conception of what was worthy of the supreme God he worshipped. His idea of God has given dignity and simplicity to all he says about creation, and there is an elevation and majesty about the whole conception, which we recognise as the reflex of his conception of God. Here then instead of anything to discompose us or to excite unbelief, we recognise one great law or principle on which God proceeds in making Himself known to men. This has been called the Law of Accommodation. It is the law which requires that the condition and capacity of those to whom the revelation is made must be considered. If you wish to instruct a child, you must speak in language the child can understand. If you wish to elevate a savage, you must do it by degrees, accommodating yourself to his condition, and winking at much ignorance while you instil elementary knowledge. You must found all you teach on what is already understood by your pupil, and through that you must convey further knowledge and train his faculties to higher capacity. So was it with God’s revelation. The Jews were children who had to be trained with what Paul somewhat contemptuously calls "weak and beggarly elements," the A B C of morals and religion. Not even in morals could the absolute truth be enforced. Accommodation had to be practised even here. Polygamy was allowed as a concession to their immature stage of development: and practices in war and in domestic law were permitted or enjoined which were inconsistent with absolute morality. Indeed the whole Jewish system was an adaptation to an immature state. The dwelling of God in the Temple as a man in his house, the propitiating of God with sacrifice as of an Eastern king with gifts; this was a teaching by picture, a teaching which had as much resemblance to the truth and as much mixture of truth as they were able then to receive. No doubt this teaching did actually mislead them in some of their ideas; but it kept them on the whole in a right attitude toward God, and prepared them for growing up to a fuller discernment of the truth. Much more was this law observed in regard to such matters as are dealt with in these chapters. It was impossible that in their ignorance of the rudiments of scientific knowledge, the early Hebrews should understand an absolutely accurate account of how the world came into being; and if they could have understood it, it would have been useless, dissevered as it must have been from the steps of knowledge by which men have since arrived at it. Children ask us questions in answer to which we do not tell them the exact full truth, because we know they cannot possibly understand it. All that we can do is to give them some provisional answer which conveys to them some information they can understand, and which keeps them in a right state of mind, although this information often seems absurd enough when compared with the actual facts and truth of the matter. And if some solemn pedant accused us of supplying the child with false information, we would simply tell him he knew nothing about children. Accurate information on these matters will infallibly come to the child when he grows up; what is wanted meanwhile is to give him information which will help to form his conduct without gravely misleading him as to facts. Similarly, if any one tells me he cannot accept these chapters as inspired by God, because they do not convey scientifically accurate information regarding this earth, I can only say that he has yet to learn the first principles of revelation, and that he misunderstands the conditions on which all instruction must be given. My belief then is, that in these chapters we have the ideas regarding the origin of the world and of man which were naturally attainable in the country where they were first composed, but with those important modifications which a monotheistic belief necessarily suggested. So far as merely physical knowledge went, there is probably little here that was new to the contemporaries of the writer; but this already familiar knowledge was used by him as the vehicle for conveying his faith in the unity, love, and wisdom of God the creator. He laid a firm foundation for the history of God’s relation to man. This was his object, and this he accomplished. The Bible is the book to which we turn for information regarding the history of God’s revelation of Himself, and of His will towards men; and in these chapters we have the suitable introduction to this history. No changes in our knowledge of physical truth can at all affect the teaching of these chapters. What they teach regarding the relation of man to God is independent of the physical details in which this teaching is embodied, and can as easily be attached to the most modern statement of the physical origin of the world and of man. What then are the truths taught us in these chapters? The first is that there has been a creation, that things now existing have not just grown of themselves, but have been called into being by a presiding intelligence and an originating will. No attempt to account for the existence of the world in any other way has been successful. A great deal has in this generation been added to our knowledge of the efficiency of material causes to produce what we see around us; but when we ask what gives harmony to these material causes, and what guides them to the production of certain ends, and what originally produced them, the answer must still be, not matter but intelligence and purpose. The best informed and most penetrating minds of our time affirm this. John Stuart Mill says: "It must be allowed that in the present state of our knowledge the adaptations in nature afford a large balance of probability in favor of creation by intelligence." Professor Tyndall adds his testimony and says: "I have noticed during years of self-observation that it is not in hours of clearness and vigor that [the doctrine of material atheism] commends itself to my mind-that in the hours of stronger and healthier thought it ever dissolves and disappears, as offering no solution of the mystery in which we dwell and of which we form a part." There is indeed a prevalent suspicion, that in presence of the discoveries made by evolutionists the argument from design is no longer tenable. Evolution shows us that the correspondence of the structure of animals, with their modes of life, has been generated by the nature of the case; and it is concluded that a blind mechanical necessity and not an intelligent design rules all. But the discovery of the process by which the presently existing living forms have been evolved, and the perception that this process is governed by laws which have always been operating, do not make intelligence and design at all less necessary, but rather more so. As Professor Huxley himself says: "The teleological and mechanical views of nature are not necessarily exclusive. The teleologist can always defy the evolutionist to disprove that the primordial molecular arrangement was not intended to evolve the phenomena of the universe." Evolution, in short, by disclosing to us the marvellous power and accuracy of natural law, compels us more emphatically than ever to refer all law to a supreme, originating intelligence. This then is the first lesson of the Bible; that at the root and origin of all this vast material universe, before whose laws we are crushed as the moth, there abides a living conscious Spirit, who wills and knows and fashions all things. The belief of this changes for us the whole face of nature, and instead of a chill, impersonal world of forces to which no appeal can be made, and in which matter is supreme, gives us the home of a Father. If you are yourself but a particle of a huge and unconscious universe-a particle which, like a flake of foam, or a drop of rain, or a gnat, or a beetle, lasts its brief space and then yields up its substance to be moulded into some new creature; if there is no power that understands you and sympathises with you and makes provision for your instincts, your aspirations, your capabilities; if man is himself the highest intelligence, and if all things are the purposeless result of physical forces; if, in short, there is no God, no consciousness at the beginning as at the end of all things, then nothing can be more melancholy than our position. Our higher desires which seem to separate us so immeasurably from the brutes, we have, only that they may be cut down by the keen edge of time, and wither in barren disappointment; our reason we have, only to enable us to see and measure the brevity of our span, and so live our little day, not joyously as the unforeseeing beasts, but shadowed by the hastening gloom of anticipated, inevitable, and everlasting night; our faculty for worshipping and for striving to serve and to resemble the perfect living One, that faculty which seems to be the thing of greatest promise and of finest quality in us, and to which is certainly due the largest part of what is admirable and profitable in human history, is the most mocking and foolishest of all our parts. But, God be thanked, He has revealed himself to us; has given us in the harmonious and progressive movement of all around us, sufficient indication that, even in the material world, intelligence and purpose reign; an indication which becomes immensely clearer as we pass into the world of man; and which, in presence of the person and life of Christ, attains the brightness of a conviction which illuminates all besides. The other great truth which this writer teaches is, that man was the chief work of God, for whose sake all else was brought into being. The work of creation was not finished till he appeared: all else was preparatory to this final product. That man is the crown and lord of this earth is obvious. Man instinctively assumes that all else has been made for him, and freely acts upon this assumption. But when our eyes are lifted from this little ball on which we are set and to which we are confined, and when we scan such other parts of the universe as are within our ken, a keen sense of littleness oppresses us; our earth is after all so minute and apparently inconsiderable a point, when compared with the vast suns and planets that stretch system on system into illimitable space. When we read even the rudiments of what astronomers have discovered regarding the inconceivable vastness of the universe, the huge dimensions of the heavenly bodies, and the grand scale on which everything is framed, we find rising to our lips, and with tenfold reason, the words of David: "When I consider Thy heavens, the work of Thy fingers: the moon and the stars which Thou hast ordained; what is man that Thou art mindful of him, or the son of man that Thou visitest him?" Is it conceivable that on this scarcely discernible speck in the vastness of the universe, should be played out the chiefest act in the history of God? Is it credible that He whose care it is to uphold this illimitable universe, should be free to think of the wants and woes of the insignificant creatures who quickly spend their little lives in this inconsiderable earth? But reason seems all on the side of Genesis. God must not be considered as sitting apart in a remote position of general superintendence, but as present with all that is. And to Him who maintains these systems in their respective relations and orbits, it can be no burden to relieve the needs of individuals. To think of ourselves as too insignificant to be attended to is to derogate from God’s true majesty and to misunderstand His relation to the world. But it is also to misapprehend the real value of spirit as compared with matter. Man is dear to God because he is like Him. Vast and glorious as it is, the sun cannot think God’s thoughts; can fulfil but cannot intelligently sympathise with God’s purpose. Man, alone among God’s works, can enter into and approve of God’s purpose in the world and can intelligently fulfil it. Without man the whole material universe would have been dark and unintelligible, mechanical and apparently without any sufficient purpose. Matter, however fearfully and wonderfully wrought, is but the platform and material in which spirit, intelligence, and will may fulfil themselves and find development. Man is incommensurable with the rest of the universe. He is of a different kind and by his moral nature is more akin to God than to His works. Here the beginning and the end of God’s revelation join hands and throw light on one another. The nature of man was that in which God was at last to give His crowning revelation, and for that no preparation could seem extravagant. Fascinating and full of marvel as is the history of the past which science discloses to us; full as these slow-moving millions of years are in evidences of the exhaustless wealth of nature, and mysterious as the delay appears, all that expenditure of resources is eclipsed and all the delay justified when the whole work is crowned by the Incarnation, for in it we see that all that slow process was the preparation of a nature in which God could manifest Himself as a Person to persons. This is seen to be an end worthy of all that is contained in the physical history of the world: this gives completeness to the whole and makes it a unity. No higher, other end need be sought, none could be conceived. It is this which seems worthy of those tremendous and subtle forces which have been set at work in the physical world, this which justifies the long lapse of ages filled with wonders unobserved, and teeming with ever new life, this above all which justifies these latter ages in which all physical marvels have been outdone by the tragical history of man upon earth. Remove the Incarnation and all remains dark, purposeless, unintelligible: grant the Incarnation, believe that in Jesus Christ the Supreme manifested Himself personally, and light is shed upon all that has been and is. Light is shed on the individual life. Are you living as if you were the product of blind mechanical laws, and as if there were no object worthy of your life and of all the force you can throw into your life? Consider the Incarnation of the Creator, and ask yourself if sufficient object is not given to you in His call that you be conformed to His image and become the intelligent executor of His purposes? Is life not worth having even on these terms? The man that can still sit down and bemoan himself as if there were no meaning in existence, or lounge languidly through life as if there were no zest or urgency in living, or try to satisfy himself with fleshly comforts, has surely need to turn to the opening page of Revelation and learn that God saw sufficient object in the life of man, enough to compensate for millions of ages of preparation. If it is possible that you should share in the character and destiny of Christ, can a healthy ambition crave anything more or higher? If the future is to be as momentous in results as the past has certainly been filled with preparation, have you no caring to share in these results? Believe that there is a purpose in things; that in Christ, the revelation of God, you can see what. that purpose is, and that by wholly uniting yourself to Him and allowing yourself to be penetrated by His Spirit you can participate with Him in the working out of that purpose. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

In the beginning God created the heavens and the earth. Genesis 1:1 The Christian doctrine of creation D. Greig, M. A. In considering the subject of creation we see, first of all, that a distinction must be drawn between what I would call primary and secondary creation. Primary creation is creation proper. It is that grand act whereby Almighty God in the beginning called into being the finite world. Secondary creation, on the other hand, belongs to the sphere of Providence, or to the sphere of the history of the finite world. If we look at the history of the finite world, we see that during its course a vast series of beings have been called into existence. All the generations of mankind have come into existence during ages gone by. In like manner all the countless hosts of living creatures, the animals and plants that inhabit the world. Nor is this all. Men of science now tell us, that even the earth itself, the sun, the moon, and the planets, have come into existence during the history of the world. There was a time in the history of the finite world when there was neither sun, nor moon, nor earth, when the matter of which all these bodies are composed was diffused in a previous state. They have, therefore, like ourselves, received their existence during the history of the world. Now, the origination or bringing into existence of all these things I call a creation. Creation is that which is the work of an intelligent being. It is the giving of existence, by an intelligent being, to that which had previously none. And since all these things have received existence, and have received it at the hand of God, their origination is a creation. I. In regard to SECONDARY CREATION, the great difficulty is this — If you will think over what I have been saying to you about it, you will see that the truth of my view all depends upon this, that the laws of nature alone and unaided are not sufficient to govern the course of nature. The view which I have given requires us to suppose that, in addition to the laws of nature, there is needed the Divine Intelligence to combine and direct them. In a word, we must suppose that the Divine Intelligence never leaves nature, but continually guides and directs its course to those great ends and purposes which God has in view. Now here it is that the difficulty comes in. It is held, by a large class of reasoners, that the laws of nature alone and unaided are perfectly sufficient for the purpose indicated. But is this view true? I think not. In fact there are many ways in which I could show its inadequacy were this the place to discuss the question. I shall not attempt any such discussion, but shall content myself with simply pointing out one fact which makes it impossible; I mean the fact that the course of nature is a history. If the course of nature were governed solely by the laws of nature, it must, as a necessary consequence, flow in grooves or cycles. But, in point of fact, it does neither. If we look at the course of nature, we see that it is a varied and ever-varying stream. From the beginning of the world up to the present moment, no two events, and no two objects, however similar, have been exactly the same in all respects. The course of nature is a free, orderly, progressive sequence, or series of events flowing towards, and attaining high ends and purposes. The course of nature being thus confessedly a history, what principle is it, which alone can account for it? You may ponder over the matter as much as you please, you may turn it and twist it in every possible way, but you will in the end be obliged to confess that the only principle sufficient for the purpose, is Intelligence. No other principle but Intelligence can account for the order of a free, varied, and progressive whole such as the course of nature actually is. Why is it that the conviction of a never-ceasing Providence in the affairs of the world is written in such living characters on the hearts of all men? It is from the perception that the course of nature is a history, and the inference which is instantaneously drawn, that it must be ordered by intelligence. The result then is, that the course of nature cannot be conceived by us as possible apart from the Divine Intelligence. We must suppose that the Divine Intelligence presided over it in the beginning and has ever since continuously guided its course. Now what follows from this? It follows that the first chapter of Genesis is literally true, in the sense in which the ordinary English reader understands it. It is still literally true that God created the sun, the moon, the sea, the dry land, the various species of plants and animals. For God prepared the conditions under which all these things came into existence. He guided the course of nature so that it should aid or abut in their production. They are, therefore, His creations; and owe their existence to His creative fiat. I wish I could stay to point out the many striking consequences which flow from this view — the air of grandeur and living interest it imparts to nature, the Divine light it sheds into every corner and crevice of it. But I must content myself with merely indicating one point, viz., how this view satisfies all our religious aspirations. It brings us very near to God. It brings God all round us and within us. But what comes home especially to the religious mind is the assurance which this view gives us, that we, as individuals, owe our existence not to dead and unintelligent laws, but to the will and purpose of the living God. Our individual existence was prepared and intended by God. We are His creation. II. We have next to consider PRIMARY CREATION, which is far more difficult. Primary creation, as I have said, is that grand act whereby God called into being the finite world. It differs from secondary creation in these two respects: first, that there were no pre-existent materials out of which the finite world was formed, and secondly, in that the process whereby it was made was not one of natural law, but a process of intelligence. The difficulties which have been raised in modern times against this cardinal doctrine have been very great, and in dealing with them I do not well know how to make myself intelligible to some of you. One of the most perplexing of these difficulties is the view which regards creation as a breach of the law of continuity. The law of continuity obliges us to suppose that each state of the material world was preceded by a previous state. Hence, according to this law, it is impossible that the material world could ever have had a beginning. For the law compels us to add on to each state of things, a previous state, without ever coming to a stop. If we do stop short we break the law. And hence those who take this view would exclude creation, as being nothing else but a stopping short, and consequent breaking of the law. Creation, they say, is the doctrine that there is an absolutely first link in this grand chain, and if we are to adhere to the law of continuity we must exclude it. But this whole view of the matter is radically wrong. In supposing creation to be the first link in the chain of continuity, we necessarily suppose that, like all the other links, it took place in time. There was a time before, and a time after it. But if you will think over the matter, you will see that this could not be; for time only came into existence when the creative process was completed. In fact, space and time, the laws of nature, and the law of continuity, are all relations of the finite world; and they could not possibly have any existence till. the finite world itself existed, that is, till the creative act was completed. Hence, if we would grasp in thought the creative act, we must transcend the law of continuity; we must transcend all the laws of nature; we must transcend and forget even space and time. If we would understand aright the creative act, we must view the finite world solely in relation 'to the Divine Intelligence, of which it is the product. The great question in regard to primary creation is, Is it conceivable by us? There is a sect of people called agnostics, who say that it is utterly inconceivable, that no intelligible meaning can be attached to the word. They have wrongly compared creation to a process of natural law, and finding no analogy in this comparison, they have rashly set it down as unthinkable by us. But I have shown you that creation is not a process of natural law; I have shown you that it transcends natural law; I have shown you that it is purely a process of intelligence. Regarded in this point of view, I will now show you that it is intelligible to us, not, perhaps, perfectly intelligible, but still so much so, as to afford us a very tangible notion. The Bible conception of creation is simply this. The finite world as a whole, and in each one of its details, was formed as an image or idea in the Divine Intelligence, and in and by that act of formation it obtained objective or substantial reality. God had not, like us, to seek for paper whereon to describe His plan, nor for materials wherein to embody it. By His absolute power, the image of the world formed in the Divine Intelligence became the actual, substantial, external world. It obtained, as we say, objective reality. Thus the finite world was not a creation out of nothing, neither was it the fall of the finite out of the infinite, nor a necessary evolution out of the Divine Essence, it was the objectified product of the Divine Intelligence. It may, however, be said that this goes a very little way in making the act of creation conceivable to us, for we have no experience of the immediate and unconditioned externalization of a mere mental idea, and we cannot imagine how it could be possible. I admit that we have not the experience indicated. And yet, I would ask you, which is the most marvellous point in the whole process — the act by which the image of the finite world was constituted in the Divine Intelligence, or the act by which it obtained objective reality? Plainly it is the former. It is far more marvellous that the finite world in its first beginning, and in its whole subsequent development, should be imaged forth in the Divine Intelligence, than that this image should crystallize into concrete objective existence. Thus the very point of creation which is the most difficult is made conceivable to us by being reflected in the processes of our own minds. We can create to the extent of forming the mental image. It is only in the externalization of our idea that we are hemmed in and hampered by conditions. I maintain, therefore, that the Bible doctrine, whether we believe it or not, is conceivable by us. We have, first of all, a clear notion of the human intelligence, which is infinite and absolute in one of its aspects; this gives us a notion, inadequate no doubt, but still a tangible notion of the Divine Intelligence which is infinite and absolute in every aspect. Then we have a clear notion of the origination or creation of mental images or plans of things by the human intelligence; this enables us to understand how the plan or pattern of the finite world originated in the Divine Intelligence. The last point, viz., the externalization of the Divine idea, is the most difficult. But though a hard one to you and me, you see it did not present the same elements of difficulty to those great men who had made the powers and processes of intelligence their peculiar study. But I will say more for the Bible doctrine. It is the only philosophical account of the finite world that does not throw human knowledge into irretrievable confusion. The bearing of the question is simply this. If we view the finite world apart from intelligence, the moment we begin to reason on it, we fall into contradiction and absurdity. The consequence of this is, that we land ourselves first of all in agnosticism, and then in utter scepticism; disbelieving in God, in the moral world, nay, even in the most assured results of physical science. Hence, if we would save human knowledge, the finite world must be viewed in relation to intelligence; and the whole question lies between the Bible and a doctrine such as that of Fichte. Is the finite world the product of our intelligence? or is it the product of the Divine Intelligence? We cannot hesitate between the two. Indeed the logic of facts has already decided for us. ( D. Greig, M. A. ) Import of faith in a Creator Canon Liddon. When man looks out from himself upon the wonderful home in which he is placed, upon the various orders of living things around him, upon the solid earth which he treads, upon the heavens into which he gazes, with such ever-varying impressions, by day and by night; when he surveys the mechanism of his own bodily frame; when he turns his thought, as he can turn it, in upon itself, and takes to pieces by subtle analysis the beautiful instrument which places him in conscious relation to the universe around him; his first and last anxiety is to account for the existence of all that thus interests him; he must answer the question, How and why did this vast system of being come to be? Science may unveil in nature regular modes of working, and name their laws. But the great question still awaits her — the problem of the origin of the universe. This question is answered by the first verse in the Bible: "In the beginning God created," etc. And that answer is accepted by every believer in the Christian Creed: "I believe in one God," etc. I. WHAT IS MEANT BY CREATION? The giving being to that which before was not. Creation is a mystery eminently satisfactory to reason, but strictly beyond it. We men can do much in the way of modifying existing matter, but we cannot create the minutest particle of it. That God summoned it into being is a truth which we believe on God's authority, but which we can never verify. II. BELIEF IN THE CREATION OF THE UNIVERSE OUT OF NOTHING IS THE ONLY ACCOUNT OF ITS ORIGIN WHICH IS COMPATIBLE WITH BELIEF IN A PERSONAL AND MORAL GOD. 1. Men have conceived of the relation between the universe and a higher power in four different ways. Either God is a creation of the world, that is to say, of the thinking part of it; or God and the world are really identical; or God and the world, although distinct, are co-existent; or God has created the world out of nothing.(1) If God is a product of human thought, it follows that the universe is self-existent, and that it alone exists. A purely subjective deity is in truth no deity at all.(2) If God and the world are two names for the same thing, though the name of God be retained, the reality has vanished as truly as in the blankest atheism. For such a deity is neither personal nor moral. Murder and adultery become manifestations of the Infinite One as truly and in the same sense as benevolence or veracity.(3) If, to avoid this revolting blasphemy, we suppose God and the world to be distinct, yet eternally co-existent, do we thereby secure in human thought a place for a moral and personal God? Surely not. God has ceased to be if we are right in imagining that there never was a time when something else did not exist independently of Him.(4) It is necessary, then, to believe in the creation out of nothing, if we are to believe also in God's self-existent, personal, moral life. 2. Again, belief in the creation of the universe by God out of nothing naturally leads to belief in God's continuous providence; and providence, in turn, considering the depth of man's moral misery, suggests redemption. If love or goodness was the true motive for creation, it implies God's continuous interest in created life. 3. Belief in creation, indeed, must govern the whole religious thought of a consistent believer. It answers many a priori difficulties as to the existence of miracle, since the one supreme inexplicable miracle, compared with which all others are insignificant, is already admitted. 4. Once more, belief in creation is of high moral value. It keeps a man in his right place. "It is He that hath made us, and not we ourselves." At first sight, man is insignificant when confronted with external nature. Yet we know that this is not so. The heavens and the earth will pass away. But the soul will still remain, face to face with God. ( Canon Liddon. ) The Creator and the creation J. Vaughan, M. A. I. THE WHOLE TRINITY, each in His separate office, though all in unity, addressed themselves to the work of creation. 1. The Holy Spirit brooded over the watery chaos. 2. The Son, the Lord Jesus Christ, was that power, or "Arm of the Lord," by which the whole work was executed. "In the beginning was the Word." 3. The Father's mind willed all, planned all, and did all. II. God created ONLY "the heaven and the earth." He provided a heaven, but He did not provide a hell. That was provided, not for our world at all, but for the devil and his angels. III. If we ask WHY God created this universe of ours, three purposes suggest themselves. 1. It was the expression and out-going of His wisdom, power, and love. 2. It was for the sake of His noblest work, His creature, man. 3. The heaven and the earth were meant to be the scene of the exhibition of His own dear Son. Remember, that marvellously grand as it was, that first creation was only a type and earnest of a better. ( J. Vaughan, M. A. ) The Creator and His work J. S. Exell, M. A. I. THEN ATHEISM IS A FOLLY. Atheism is proved absurd — 1. By the history of the creation of the world. It would be impossible for a narrative to be clearer, more simple, or more divinely authenticated than this of the creation. The very existence of things around us is indisputable evidence of its reality. 2. By the existence of the beautiful world around us. The world standing up around us in all its grandeur — adaptation — evidence of design — harmony — is a most emphatic assertion of the Being of God. Every flower is a denial of atheism. Every star is vocal with Deity. 3. By the moral convictions of humanity. There is probably not an intelligent man in the wide universe, who does not believe in, and pay homage to, some deity or other. II. THEN PANTHEISM IS AN ABSURDITY. We are informed by these verses that the world was a creation, and not a spontaneous, or natural emanation from a mysterious something only known in the vocabulary of a sceptical philosophy. Thus the world must have had a personal Creator, distinct and separate from itself. III. THEN MATTER IS NOT ETERNAL. "In the beginning." Thus it is evident that matter had a commencement. It was created by Divine power. It had a birthday. IV. THEN THE WORLD WAS NOT THE RESULT OF A FORTUITOUS COMBINATION OF ATOMS. "In the beginning God created." Thus the world was a creation. There was the exercise of supreme intelligence. There was the expression in symbol of great thoughts, and also of Divine sympathies. V. THEN CREATION IS THE OUTCOME OF SUPERNATURAL POWER. "In the beginning God created." There must of necessity ever be much of mystery connected with this subject. Man was not present to witness the creation, and God has only given us a brief and dogmatic account of it. God is mystery. The world is a mystery. But there is far less mystery in the Mosaic account of the creation than in any other, as it is the most natural, the most likely, and truly the most scientific, as it gives us an adequate cause for the effect. The re-creation of the soul is the best explanation of the creation of the universe, and in fact of all the other mysteries of God. ( J. S. Exell, M. A. ) The theology of creation J. Parker, D. D. Man naturally asks for some account of the world in which he lives. Was the world always in existence? If not, how did it begin to be? Did the sun make itself? These are not presumptuous questions. We have a right to ask them — the right which arises from our intelligence. The steam engine did not make itself; did the sun? In the text we find an answer to all our questions. I. THE ANSWER IS SIMPLE. There is no attempt at learned analysis or elaborate exposition. A child may understand the answer. It is direct, positive, complete. Could it have been more simple? Try any other form of words, and see if a purer simplicity be possible. Observe the value of simplicity when regarded as bearing upon the grandest events. The question is not who made a house, but who made a world, and not who made one world, but who made all worlds; and to this question the answer is, God made them. There is great risk in returning a simple answer to a profound inquiry, because when simplicity is not the last result of knowledge, it is mere imbecility. II. THE ANSWER IS SUBLIME. God! God created! 1. Sublime because far reaching in point of time: in the beginning. Science would have attempted a fact, religion has given a truth. If any inquirer can fix a date, he is not forbidden to do so. Dates are for children. 2. Sublime because connecting the material with the spiritual. There is, then, something more than dust in the universe. Every atom bears a superscription. The wind is the breath of God. The thunder is a note from the music of his speech. 3. Sublime, because revealing, as nothing else could have done, the power and wisdom of the Most High. III. THE ANSWER IS SUFFICIENT. It might have been both simple and sublime, and yet not have reached the point of adequacy. Draw a straight line, and you may describe it as simple, yet who would think of calling it sublime? We must have simplicity which reaches the point of sublimity, and sublimity which sufficiently covers every demand of the case. The sufficiency of the answer is manifest: Time is a drop of eternity; nature is the handiwork of God; matter is the creation of mind; God is over all, blessed for evermore. This is enough. In proportion as we exclude God from the operation, we increase difficulty. Atheism never simplifies. Negation works in darkness. The answer of the text to the problem of creation is simple, sublime, and sufficient, in relation — 1. To the inductions of geology. 2. To the theory of evolution.Practical inferences: 1. If God created all things, then all things are under His government. 2. Then the earth may be studied religiously. 3. Then it is reasonable that He should take an interest in nature. ( J. Parker, D. D. ) What we learn here about God J. White. 1. His being. 2. His eternity. 3. His omnipotence. 4. His absolute freedom. 5. His infinite wisdom. 6. His essential goodness. ( J. White. ) A revelation of God and of nature Pulpit Analyst. I. A REVELATION OF GOD. 1. His name: names have meaning. 2. His nature: spirituality, personality. 3. His mode of existence: manifold unity. II. A REVELATION OF NATURE. 1. Matter not eternal. 2. The antiquity of the earth. 3. The order of creation. ( Pulpit Analyst. ) Love in the fact of creation Dean Alford. I. WHAT IS CREATION? Creation is a work of free condescension on the part of God. There was a time when it was not, and God willed that it should be. It was by Him called into existence out of nothing. It is not only not God, but it is not Divine — partakes in no way of His essence, nor (except in one, its spiritual department, where He has specially willed it) of His nature; has in itself no principle of permanence, cannot uphold itself, but depends altogether for its being, and well being, on the good pleasure of Him, whose Divine love created and upholds it. The world is a standing proof of God's condescension — that He lowers Himself to behold the things which are in heaven and in earth, which He needeth not. Creation, viewed in its true light, is as really a proof of the self-forgetting, self-humbling love of our God, as redemption; for in it He left His glory which He had, the Father with the Son, and the Holy Spirit with both, before the worlds began, and descended to converse with and move among the works of His own hands; to launch the planets on their courses through space, and uphold in them all things living by His ever-abiding Spirit. II. WHY IS CREATION? May we presume to ask, What moved Him who was perfect in Himself, who needed nothing beyond Himself, whose character of love was fulfilled in the unity of the Three Persons in the God-head — what moved Him to lower Himself to the creation and upholding of matter, and of life organized in matter? We have already attributed the act to free condescending love; but what love — love for whom? Here again Scripture gives us an answer. "The Father loveth the Son, and hath given all things into His hand." "By Him (the Son) were all things created, that are in heaven and that are in earth, visible and invisible — all things were created by Him and for Him." I hesitate not then in saying that all creation was the result of the love of the Father for the Son; the result of His Almighty will to carry forward, and to glorify, His Divine character of love, by the glorification of His beloved and only-begotten Son. This world is Christ's world — made by and made for Christ — made as the theatre whereon, to all created beings, and even to the Father Himself, was to be shown forth the glorious self-denying love of the Son of God. Thus the world is to the Christian a fact in the very path and process of his faith, and hope, and love. Thus creation is to him part of redemption; the first free act of love of his God, which provided for his being called into existence, as the next free act of love provided for his being called to be a partaker of the Divine nature. ( Dean Alford. ) Creation C. P. Eden, M. A. I. GOD. No attempt made to prepare mind of reader for idea of God; as though every human being had this naturally; and so they all have. II. CREATED. God made world out of nothing; then He must have absolute power over it and all in it. Nothing can hurt those whom God loves, and protects. Events of world are still in His hands. All must work for Him. III. COURSE AND PROGRESS OF CREATION'S WORK. 1. Gradual, in measured stages, deliberate. But, observe, never lingering or halting; no rest until complete. Each day has its work; and each day's work, done for God, and as God appoints, has its reward. Result may not always be seen; as seed is not seen unfolding beneath ground, yet as truly growing there as when it shoots up green in face of day. So in a good man's life. He looks onward. 2. Orderly. ( C. P. Eden, M. A. ) Creation A. Monod, D. D. The language of man follows things and imitates them; the Word of God precedes and creates them. Man speaks because things are; but these are because God hath spoken. Let Him speak again, and things will revert together with man who speaks of them, to nothing. Let us be content to perceive in creation a character which belongs only to God, and which distinguishes His work from that of His creatures. The human mind works only with the materials with which God supplies it; it observes, imitates, combines, but does not create. The best painter in the world, composing the most beautiful picture that ever proceeded from the hand of man, creates nothing: neither the canvas, nor the colours, nor the brushes, nor his own hands, nor even the conception of his work, since that conception is the fruit of his genius, which he has not given unto himself. Trace to the origin of each of the several things which have combined to form this picture, and you will find that all the channels from which they came, converge towards, and meet in the Creator, who is God. In thus showing us from its first page that the visible world has had such a wonderful beginning, the Bible informs us that it is also as a Creator that God saves souls. He not only develops the natural dispositions of our hearts, but creates in them new ones, "For we are labourers together with God"; but labourers working like the painter, with what God has given to us. We hear, read, seek, believe, pray, but even these come from God. "For it is God which worketh in you both to will and to do of His good pleasure"; and if we seek the principle of our salvation we shall find that we owe all to God from the beginning, and from the beginning of the beginning. "For we are His workmanship created in Jesus unto good works, which God hath before ordained that we should walk in them." "You have been taught in Christ," writes St. Paul to the Ephesians, "to put off the old man, to be renewed in the spirit of your mind, and to put on the new man, which after God is created in righteousness and true holiness." "In Jesus Christ neither circumcision availeth anything, nor uncircumcision, but a new creature." Thus speaks the New Testament. The Old uses the same language. Not only does David, rising from his fall, pray in these words by the Spirit: "Create in me a clean heart, O God, and renew a right spirit within me" ( Psalm 51:12 ); but all the Lord's dealings towards the people of Israel, that type of the future Church, are compared by Isaiah to a creation — "I am the Lord, your Holy One, the Creator of Israel, your King" ( Isaiah 43:15 ). If He alternately deals out to them good and bad fortune — He creates. "I am the Lord, and there is none else. I form the light, and create darkness: I make peace, and create evil: I, the Lord, do all these things" ( Isaiah 45:6, 7 ). If He tries them for a time by chastising them through the hands of their enemies, He creates: "Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument of destruction for his work" ( Isaiah 54:16 ). If He raises up prophets to them, He creates: "I create the fruit of the lips; Peace, peace, to him that is far off, and to him that is near" ( Isaiah 57:19 ); and if ultimately He give to that people, after many vicissitudes, happier days and an eternal rest, He will create: "For, behold, I create new heavens and a new earth: but be ye glad and rejoice forever in that which I create; for, behold, I create Jerusalem a rejoicing" ( Isaiah 65:17, 18 ). The creation of the world affords us a new lesson as to the manner in which God acts in the dispensation of grace. There again, all that God makes is good, and very good; what is evil proceeds from another source. For all that is good and holy, let us ascribe the glory to God; for what is evil let us accuse ourselves. This doctrine, too, is necessary in order that you should not make a false application of what you have just heard respecting the sovereignty of God. He acts as Creator, we should say in things which belong to His government, but He only uses this sovereign power for good; He only gives birth to good thoughts, holy desires and dispositions, consistent with salvation. God creates, but how does He create? At first view we only see here the sovereign Lord, alone at first in His eternity, alone afterwards in the work of creation. But a more deliberate contemplation leads us to discern in this singleness a certain mysterious union of persons previously hidden in the depths of the Divine nature, and displaying itself at the creation, as it was to be manifested at a later period in the redemption of our race. And have you the Father, the Son, and the Holy Ghost? The Three unite in the creation of the world; they unite in the redemption of man; are they also united within you? Are you born of the Father, and become His children? Are you washed in the blood, of the Son, and become members of His body? Are you baptized with the Spirit, and become His temples? Ponder upon these things; for it is not a vain thing for you, because it is your life. Finally, God creates, but for what purpose? does He only wish to spread before you an enchanting exhibition? No, He has nobler designs. The Lord has created all things for His glory, and His first object is to render visible the invisible things hidden within Himself, by giving them a body, and, if one may so speak, by exhibiting them in the form of flesh. ( A. Monod, D. D. ) Chance cannot explain order in creation Archbishop Tillotson. How often might a man, after he had jumbled a set of letters in a bag, fling them upon the ground before they would fall into an exact poem, yea, or so much as make a good discourse in prose! And may not a little book be as easily made by chance as this great volume of the world? How long might a man be in sprinkling colours upon a canvas with a careless hand before they could happen to make the exact picture of a man? And is a man easier made by chance than his picture? How long might twenty thousand blind men, which should be sent out from the several remote parts of England, wander up and down before they would all meet in Salisbury Plains, and fall into rank and file in the exact order of an army? And yet this is muc

1:1,2 The first verse of the Bible gives us a satisfying and useful account of the origin of the earth and the heavens. The faith of humble Christians understands this better than the fancy of the most learned men. From what we see of heaven and earth, we learn the power of the great Creator. And let our make and place as men, remind us of our duty as Christians, always to keep heaven in our eye, and the earth under our feet. The Son of God, one with the Father, was with him when he made the world; nay, we are often told that the world was made by him, and nothing was made without him. Oh, what high thoughts should there be in our minds, of that great God whom we worship, and of that great Mediator in whose name we pray! And here, at the beginning of the sacred volume, we read of that Divine Spirit, whose work upon the heart of man is so often mentioned in other parts of the Bible. Observe, that at first there was nothing desirable to be seen, for the world was without form, and void; it was confusion, and emptiness. In like manner the work of grace in the soul is a new creation: and in a graceless soul, one that is not born again, 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 works a change in us. 1:3-5 God said, Let there be light; he willed it, and at once there was light. Oh, the power of the word of God! And in the new creation, the first thing that is wrought in the soul is light: the blessed Spirit works upon the will and affections by enlightening the understanding. Those who by sin were darkness, by grace become light in the Lord. Darkness would have been always upon fallen man, if the Son of God had not come and given us understanding, 1Jo 5:20. The light which God willed, he approved of. God divided the light from the darkness; for what fellowship has light with darkness? In heaven there is perfect light, and no darkness at all; in hell, utter darkness, and no gleam of light. The day and the night are the Lord's; let us use both to his honour, by working for him every day, and resting in him every night, meditating in his law both day and night. 1:6-13 The earth was emptiness, but by a word spoken, it became full of God's riches, and his they are still. Though the use of them is allowed to man, they are from God, and to his service and honour they must be used. The earth, at his command, brings forth grass, herbs, and fruits. God must have the glory of all the benefit we receive from the produce of the earth. If we have, through grace, an interest in Him who is the Fountain, we may rejoice in him when the streams of temporal mercies are dried up. 1:14-19 In the fourth day's work, the creation of the sun, moon, and stars is accounted for. All these are the works of God. The stars are spoken of as they appear to our eyes, without telling their number, nature, place, size, or motions; for the Scriptures were written, not to gratify curiosity, or make us astronomers, but to lead us to God, and make us saints. The lights of heaven are made to serve him; they do it faithfully, and shine in their season without fail. We are set as lights in this world to serve God; but do we in like manner answer the end of our creation? We do not: our light does not shine before God, as his lights shine before us. We burn our Master's candles, but do not mind our Master's work. 1:20-25 God commanded the fish and fowl to be produced. This command he himself executed. Insects, which are more numerous than the birds and beasts, and as curious, seem to have been part of this day's work. The Creator's wisdom and power are to be admired as much in an ant as in an elephant. The power of God's providence preserves all things, and fruitfulness is the effect of his blessing. 1:26-28 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! 1:29,30 Herbs and fruits must be man's food, including corn, and all the products of the earth. Let God's people cast their care upon him, and not be troubled about what they shall eat, and what they shall drink. He that feeds his birds will not starve his babes. 1:31 When we come to think about our works, we find, to our shame, that much has been very bad; but when God saw his work, all was very good. Good, for it was all just as the Creator would have it to be. All his works, in all places of his dominion, bless him; and therefore, bless thou the Lord, O my soul. Let us bless God for the gospel of Christ, and when we consider his almighty power, let us sinners flee from the wrath to come. If new-created unto the image of God in holiness, we shall at length enter the new heavens and new earth, wherein dwelleth righteousness.