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Expositor's Bible Commentary Genesis 2:1 Thus the heavens and the earth were finished, and all the host of them. 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.

Thus the heavens and the earth were finished, and all the host of them. Genesis 2:1 The completed creation G. Gilfillan. I. THE CREATION WAS A GRADUAL PROCESS. The reasons might be —(1) To show that God's works were not the offspring of hasty impulse, but planned from everlasting, and executed with minute and lingering care;(2) To discover the variety of methods which a God infinitely rich in resources can employ in effecting His great purposes. II. THE CREATIVE PROCESS AT LAST CAME TO A POINT IN MAN. ( G. Gilfillan. ) Lessons from the Mosaic account of creation F. W. Robertson, M. A. 1. That the universe as it exists now is different from the universe as it existed once. 2. That the creation of the world was not the work of many gods, but of One. 3. That it was a Person that effected this vast work, and not some law of the universe gradually educing all things from a power that was inherent in matter. 4. Respecting the character of the Creator, the Israelite was taught that He had formed all things good. 5. The Israelite was taught also the divinity of order: that it is the law of man's existence; that the unregulated or unruly heart is like the ship with an insubordinate crew which is wrecked on the ocean; that order is to pervade the church, to rule the state, to regulate the family, to influence man's personal happiness, his affections, his desires. 6. The Israelite was taught also this: that it was gradation that regulated God's creation, to be traced not only in this that the more perfect forms of life were created last, but also in the fact that more work was done at the close than at the beginning of the creative period. And this is true of every work which will stand the test of time. It must not be hastily done, but thoughtfully planned and carried out with steady and increasing energy. God who works for eternity lays His foundations deep, He does not extemporize. It matters not whether it be in things great or small: quick, mere outside work is done for time; meant for show, it falls speedily to nothing, there is in it nothing belonging to eternity. If then a man would follow God, he must be content to toil and toil to the last. 7. Once more, the principle of the providence of the Almighty emerges from the history of the creation. We read of man's creation and the creation of the beasts. The vegetables He did not create till the earth was dry; the animals not till the vegetables were prepared for their sustenance; and man not till the kingdom was put in order which man should rule. Now this is what we call providence in God, foresight or prudence in man. Thus we see how a mere earthly virtue may in another sense be a spiritual excellence, and it is the duty of man to rise into this higher view. ( F. W. Robertson, M. A. ) The second account of creation F. W. Robertson, M. A. This is, observe, a second account, not a continuation of the first. Yet let us not suppose for one moment that these are two separate accounts thrown together with no object. They are manifestly linked together, each is supplemental to the other. In the first, we have these spiritual truths — the unity of God, His personality, His order: in the second, His dealings with nature and with the mind of man. God gives man law, and annexes to his obedience and disobedience reward and punishment. We make three remarks on this second account. 1. The first is with reference to the reason given for man's creation, that there was a man wanted to till the ground. We should not have said that of man. We should have held another view, and looked upon ourselves as the rulers of this world for whom all things were created, were it not for this verse which teaches us the truth. In the order of creation man is the highest; but the object for which man is created is that he should, like all the rest, minister to the advance of all things. That is our position here; we are here to do the world's work. 2. The next thing we have to observe is the unity of the human race. All that we are told in the first account is that God, in the beginning, created them male and female. All that we are told in the second is that He placed Adam and Eve in paradise. Theologically, the unity of the human race is of great importance. Between the highest and the lowest animals there is an everlasting difference, but none between the highest and lowest men; and it is only as this is realized that we can ever feel the existence of our common humanity in Jesus Christ. 3. The next thing to observe is this, that we have here a hint respecting immortality. It must have struck every attentive reader of the Scriptures, that in the Old Testament there is so little allusion to futurity. We are told, in a phrase that declares the dignity of man's nature, that God breathed into his nostrils the breath of life. And when the mind of the Israelite began to brood on this he would remember that there was also a sad, dark intimation, "Dust thou art, and unto dust thou shalt return," apparently a denial of immortality. But then there were aspirations in the soul that never could be quenched; and this yearning aspiration would bring him back again to ask: "Dust is not all; the breath of God, what has become of that?" ( F. W. Robertson, M. A. ) Creation E. Stock. First, God says, I made all these earthly treasures which you see; value them for My sake, and do not misuse them. A child on its birthday finds a present on its plate at breakfast time. Who could have put it there? Presently, the father says, "I put it there, my child: it is my gift to you." Has not that gift, however small it be, a value over and above its intrinsic worth as bought in a shop? And still more, if the father says, "I did not buy it, I made it for you myself." Let us all so regard God's gifts to us! Secondly, God says, I made you: I made that wonderful body of yours out of the material elements, the "dust of the ground," and I breathed into it that "living soul" which makes the body alive. So says Genesis 2:7 . But look also at Genesis 1:26 . There God seems to say, I did more than this: I made you in My image, like Myself; are you like Me? No, indeed, we are not; but then comes in the new creation in Christ Jesus. Christ is "the image of the invisible God," and He took our human nature. If we yield ourselves to Him, He will make us "partakers of the Divine nature" ( 2 Peter 1:4 ), and hereafter "we shall be like Him, for we shall see Him as He is." ( E. Stock. ) The theology of creation J. Parker, D. D. I. THAT CREATION IS AN EXPRESSION OF GOD'S MIND. It is the embodiment of an idea; the form of a thought. Theology says that creation had a beginning, and that it began at the bidding of God. II. THAT CREATION, BEING AN EXPRESSION OF GOD'S MIND, MAY FORM THE BASIS FOR THE CONSIDERATION OF GOD'S PERSONALITY AND CHARACTER. If we see something of the artist in his work, we may see something of the Creator in creation. 1. The works of God proclaim His eternal and incommunicable sovereignty. Man cannot approach the dignity of having himself created anything. He is an inquirer, a speculator, a calculator, a talker — but not a creator. He can reckon the velocity of light, and the speed of a few stars. He can go out for a day to geologize and botanize; but all the while a secret has mocked him, and an inscrutable power has defied the strength of his arm. The theologian says, that secret is God — that power is Omnipotence. 2. There is more than sovereignty, there is beneficence. "Thou openest Thine hand; they are filled with good." "He giveth to the beast his food, and to the young ravens which cry." This is a step downwards, yet a step upwards. Over all is the dread sovereignty of God — that sovereignty stoops to us in love to save our life, to spread our table and to dry our tears; it comes down, yet in the very condescension of its majesty it adds a new ray to its lustre. The theologian says, This is God's care; this is the love of the Father; this bounty is an expression of the heart of God. It is not a freak of what is called nature; it is not a sunny chance; it is a purpose, a sign of love, a direct gift from God's own heart. III. THAT GOD'S WORD IS ITS OWN SECURITY FOR FULFILMENT. God said, Let there be — and there was. "He spake, and it was done; He commanded, and it stood fast." "By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth." This is the word which alone can ultimately prevail. This is of infinite importance — (1) As the hope of righteousness; (2) As the inevitable doom of wickedness. IV. THAT THE WORD WHICH ACCOUNTS FOR THE EXISTENCE OF NATURE ACCOUNTS ALSO FOR THE EXISTENCE OF MAN. "Know ye not that the Lord He is God? It is He that made us, and not we ourselves." "O Lord, Thou art our Father; we are the clay, and Thou our potter; and we are the work of Thy hand." "Have we not all one Father? hath not one God created us?" "We are the offspring of God": "In Him we live, and move, and have our being." See what a great system of unity is hereby established. He who made the sun made me! V. ALL THINGS CONTROLLED BY THE CREATOR. VI. ALL THINGS JUDGED BY THE CREATOR. ( J. Parker, D. D. ) The work of creation N. Emmons, D. D. I. We are to consider WHAT THINGS GOD DID CREATE IN THE PERIOD OF SIX DAYS. II. THAT THOSE THINGS, WHICH WERE CREATED AT THAT ONE PERIOD OF TIME, COMPRISED, OR INCLUDED ALL THINGS THAT EVER WERE CREATED. 1. There is reason to think that when God began to create, He would not rest, until He had completely finished His whole work of creation. This Moses represents Him to have done in the text. 2. All the works of God must compose but one whole, or perfect system. This we may safely conclude from the perfect wisdom of God. He could not consistently begin, or continue to operate, before He had formed a wise and benevolent design to be answered by creation. 3. Those things which we know God did create in six days, compose a whole, or form a complete system. The lower heaven is intimately connected with the earth. The sun, the moon, the stars, the firmament, the atmosphere, the heat, the cold, the clouds and the rain, were all made for the service and benefit of mankind; and are so necessary, that they could not subsist without the kindly influence of these things, which belong to the lower heaven. And it is no less evident that there is a constituted connection between the inhabitants of the upper heaven and the inhabitants of this lower world. 4. Those things which were created in six days, not only form a whole, or system, but the most perfect system conceivable. All the parts, taken together, appear to be completely suited to answer the highest and best possible end that God could propose to answer by creation. 5. It appears from the process of the great day, that angels and men are the only rational creatures who will then be called to give an account of their conduct.Improvement: 1. It appears from what has been said, that the enemies of Divine revelation have no just ground to object against the Bible because it does not give a true and full account of the work of creation. 2. If angels and men are all the intelligent beings that God created in six days, then there is no reason to think that this world, after the day of judgment, will be a place of residence for either the happy or miserable part of mankind. 3. If God acted systematically in the work of creation, and formed every individual in connection with and in relation to the whole, then we may justly conclude that He always acts systematically in governing the world. 4. If God created all things at once, and as one whole connected system, then He can remove all the darkness which now rests, or ever has rested, on His providence. It is only to bring all His intelligent creatures together, and show them their relations to and connection with each other; and that will discover the various reasons of His conduct towards every individual, and convince them all that He has been holy, wise, and just, in all the dispensations of His providence and grace. When they see the same reasons that He saw for His conduct, it will carry irresistible evidence to every created being, that He has treated him perfectly right. 5. If God created all things at once, to answer a certain great and good purpose, then that day will be a glorious day, when this purpose shall be completely accomplished. And it will be completely accomplished at the end of the world. So that the end of the world will be a far more glorious day than the day of creation. 6. If the end of the world will exhibit such a blaze of perfect light, then we may be sure that it will fix all intelligent creatures in their final and unalterable state. Those who are happy in the light of the last day, must necessarily be happy forever; and those who are unhappy in Chat light, must be unhappy and completely miserable forever. ( N. Emmons, D. D. ) The form of the record of creation Archdeacon Hannah. The first narrative commences, "In the beginning God created the heaven and the earth": and then follows the detail of God's work through the six days of creation, concluding with His rest on the Sabbath of the seventh. This carries us to the third verse of the second chapter. But with the fourth verse we make a new commencement. "These are the generations of the heavens and of the earth when they were created": words which appear to refer solely to what follows them, and to contain no recognition of the narrative which has just preceded. This second account traverses a new and more deeply interesting field, as far as the end of the fourth chapter. But with the fifth chapter again we seem to encounter a third commencement: "This is the book of the generations of Adam"; a clause which is followed up, after a very brief summary of creation containing no direct allusion to the fall, by the genealogy of the earliest line of Patriarchs. 1. The first chapter, as contrasted with the others, relates especially to the physical aspect of creation. It deals more with powers than with persons: more with the establishment of law, than with the gift of will. 2. But the second narrative at once enters on the moral record. Man is now charged with personal duties, and holds individual relations to the Personal Jehovah. There is a moral law, a moral probation, a punishment which it would need a moral principle to understand. While man's dominion is defined and explained, as the beasts are summoned to their master to receive their names, yet he is taught that he must obey as well as rule: that if he is higher than the brute creation, there is a law, again, which is higher than himself; which he cannot break without descending from his sovereignty, and submitting to the forfeiture of death. And then follows the minute history of his fatal trial, fall, expulsion from Eden. To this division belongs the whole fourth chapter, which does but lead us from that point of expulsion, through the original quarrel between Abel and Cain, up to the actual establishment of a Church, and the consequent establishment, by exclusion, of an ungodly world, when men began to call upon the name of Jehovah, and so again to recognize a personal God. 3. Then this scene also closes. It had unveiled relations which exist upon this world no longer. It had spoken of higher communion, and of purer glory, than the fallen mind can maintain, or than the eyes of the fallen can behold. Adam now stands only as the highest term in these our mortal genealogies. There is no further notice of the innocence which he had lost; of that open intercourse with God which he had forfeited; of the mode in which sin had found an entrance into this world; of the establishment of a Church, as defining and completing the separation, between those who were satisfied with their evil, and those who were struggling to recover their good. And this is the account of creation, which especially connects it with our present history.(1) The object of revelation is to deal with man's moral and religious, but not with his material interests. It is obvious, therefore, that the physical account of creation must come first, though it was not necessary that we should be told more about it than would be sufficient to mark man's precise place in the creation, of which he forms so prominent a part. This, and no more than this, is the duty discharged by the first of these narratives. Next, the necessity of explaining how man fell, that is, how God's image came to be defaced, how man's eye came to be darkened, and his will corrupted, governs the arrangement of the second narrative. This is pursued simply to its natural completion; and then it gives place to the record of succeeding history. No order could be more perfect, none could more accurately follow out the very course which a clear view of the needs of the narrative would have led us to anticipate, than the precise order in which these chapters are arranged.(2) The same is evident if we regard the subject from the other side. God's revelations of Himself have always been gradual. Ever since the fall this has been the law of His communications. We can trace it throughout the sacred records, through every point in which the Old Testament furnished any type or prophecy or symbol which had to wait for its explanation in the New. Now the Divine names which are used in these chapters furnish the strongest confirmation of the account which I have given, and of the propriety of the order on which the record proceeds. In the first narrative, the Creator describes Himself only as Elohim, that is, God. We can conceive that He might even here have been spoken of as Jehovah. He bears that name in other parts of Scripture in reference to this very act of creation: and the nearest name, when we know it, must surely be applicable even to His grandest operations. But the name of power, rather than the name of individuality, seems to have been intentionally chosen, for the very same reason that placed first the merely physical narrative of creation, and thus gradually introduced us to the moral attributes of God. In the next section, in perfect conformity with what might have been looked for, we read of Jehovah, the Lord: or rather we find the compound expression, Jehovah Elohim, the Lord God. The Personal Jehovah appears to us, with all His moral attributes, as soon as the personal Adam is disclosed. But that man may no more doubt His power than His goodness, the name of creation is retained, in combination with this nearer and more personal name. ( Archdeacon Hannah. ) Observations J. White, M. A. I. IT MUST BE OUR CARE TO OBSERVE, NOT ONLY WHAT GOD WORKS, BUT WITHAL HOW HE DISPOSETH, AND ORDERETH THAT WHICH HE HATH WROUGHT. 1. Because the excellency and perfection of every work is in the end whereunto it is directed and applied. 2. Because the wisdom of God is most discovered in the ordering and disposing of His works, as His power is most seen in creating of them: as usually the workman's skill is more commended in the use of an instrument than in the making and framing of it. II. THE CREATURES THAT GOD HATH MADE ARE TO BE LOOKED ON AS AN ARMY ARRAYED IN AN EXCELLENT AND WELL COMPOSED ORDER. 1. Let all men carefully search into the order, mutual correspondence, and scope, whereunto all the ways of God, in the administration of the creatures, tend.(1) Judging of His works, in and by them, not apart, but laid all together.(2) Looking to, and waiting for, the end of the work which He hath in hand, as we are advised to do (Psalm 27:37). 2. Tremble before that God, and trust in Him that hath power in His hand to command all the creatures in heaven and earth, and to arm them at His pleasure for the defence of those that fear Him, and against such as hate Him. III. GOD PERFECTETH AND FULLY FINISHETH EVERY WORK THAT HE TAKES IN HAND. 1. In their measure, which is proportioned to the end, whereunto they were appointed. 2. And in their time, for they are brought to perfection by degrees, as David professeth of the framing of His own body ( Psalm 139:16 ).(1) Let us in imitation of God, work till we bring things to perfection; as Naomi assures Ruth that Boaz would do ( Ruth 3:18 ). Especially in the works that more immediately concern God's honour and our own salvation; not contenting ourselves with laying the foundation, but labouring to go on to perfection ( Hebrews 6:1 ). Adding still one grace to another ( 2 Peter 1:5 ), and growing strong in every grace, that we may perfect holiness ( 2 Corinthians 7:1 ). And abounding in every good work ( Hebrews 13:21 ). Lest we prove like the foolish builder ( Luke 14:30 ), or the ostrich (Isaiah 39:14, 15).(2) Let it be a means to strengthen our hearts, in the assurance of the perfecting the work —( a ) Of sanctification. God, according to His promises, will not leave purging us till He have made us without spot or wrinkle ( Ephesians 5:17-20 ).( b ) Of our salvation ( Philippians 1:6 ). He that suffered for us, till all was finished (Job 19:30), will not leave till He have brought us into the full possession of the glory which He hath purchased for us. ( J. White, M. A. ) The completed creation H. Bonar, D. D. God now proclaims the completion of His creation work. It was no mere sketch or outline: it was no half-finished plan: it was a "finished" work. A goodly and glorious work! Not merely on account of what we see and touch in it, but on account of what we cannot see or touch. For creation is full of secrets. Science, in these last days, has extracted not a few, but how many remain secrets still! What a multitude of hidden wonders does each part of creation contain! Outwardly, how marvellous for the order, beauty, utility of all its parts; inwardly, how much more marvellous for the secret springs of life, motion, order, health, fruitfulness, and power! Each part, how wondrous in itself, as perfect in its kind; yet no less wondrous, as wrapping up within itself the seeds of ten thousand other creations, as perfect, hereafter to spring from them! God proclaims the perfection of His works, not as man does, in vainglory, but that He may fix our eye on their excellency, and let us know that He, the Former of them, is fully satisfied, and that His work is now ready for its various functions and uses. The great machine is completed, and now about to begin its operations. ( H. Bonar, D. D. ) He rested on the seventh day. Genesis 2:2, 3 The Divine Sabbath Homilist. I. THE DIVINE COMPLETION OF HIS CREATIVE WORK. No further creations. II. THE DIVINE CONTEMPLATION OF HIS CREATIVE WORK. Everything complete. Everything in subordination. Everything ready for the higher and more glorious exercise of the Divine activity in providence and grace. All prepared for the kingdom of probation, by which the last created of the world was to be tried, disciplined, and perfected. We may learn here — 1. Evil has no natural place in the universe. 2. Matter is not necessarily hostile to God. The Bible, in this picture of Divine contemplation, cuts away the ground from certain forms of false religion and philosophy. Divine life is not the destruction of matter, nor the rising out of the region of the sensuous; but so restoring the harmony, that God may again look upon the world, and say it is "very good." 3. The present condition of things, so changed from that which God first looked upon, must be the result of some catastrophe. III. THE DIVINE REST AFTER HIS CREATIVE WORK. The rest began when the work was done. The contemplation was a part of the Sabbatic blessedness. The Sabbath: 1. It was a season of rest. It does not imply that there was weariness, but cessation from creative activity. 2. The rest was blessed by God. As He saw His work good, so He saw His rest good. 3. There was an appointment of a similar blessed rest for His creatures. "He sanctified the seventh day." It is not for us to discuss the relations of God to labour and repose. The fact may be beyond our comprehension. It has lessons for us: 1. There is a place and time for rest. 2. The condition on which rest may be claimed is that men work. 3. This rest should be happy. Much of the modern idea of a Sabbath is not that which God would say was blessed. The Sabbath is not a time of gloom. 4. This rest should be religious. 5. This rest is unlimited to any particular portion of the race. ( Homilist. ) Sabbath rest J. Vaughan, M. A. An allegory lies in this history. Every week has its Sabbath, and every Sabbath is to be a parenthesis between two weeks' work. From the beginning of the world, a seventh of time was set apart for rest. The rest of the Sabbath must be (1) real, (2) worthy, (3) complete.It must be refreshment to body, mind, and soul; and it must not infringe upon the rest of others. The rest of a holy peace must be combined with the loving energies of an active body and an earnest mind. ( J. Vaughan, M. A. ) The original Sabbath A. McAuslane, D. D. I. THAT THE WORK OF CREATION WAS COMPLETED ON THE SIXTH DAY. God could have done His creative work in a moment. Why, then, did He take six days? (1) To show that His work is the result of a deliberate purpose. (2) That His work might be instructive to others. II. THAT THE SEVENTH DAY WAS THE FIRST SABBATH. (1) Divine rest. (2) Divine benediction. (3) Divine hallowing. ( A. McAuslane, D. D. ) The Sabbath H. Bonar. 1. A memorial of past labour. 2. A pillar of testimony to God as Creator. 3. A proclamation of rest. 4. A type of coming rest. ( H. Bonar. ) The Sabbath sanctified W. Burrows, M. A. I. THE FACT STATED. God blessed, etc. II. THE REASON ASSIGNED. He rested, etc. III. THE END IN VIEW. ( W. Burrows, M. A. ) The Christian Sabbath H. Stowell, M. A. Paradise, with its calm, its purity, and its beauty, is gone; but the Sabbath has not with Paradise passed away. It has accompanied man in his sorrows, as it accompanied him in his joys. I. THE CONSECRATION OF THE SABBATH. Fenced off by God as His own peculiar property. "Holiness to the Lord" is written upon it by the finger of our Creator. And the consecration of the Sabbath must be for such purposes as these. 1. Primarily and preeminently, for the consideration of the wondrous work of creation; that man, the intelligent creature, may behold, in the glorious workmanship of God, traces of the Divine power, and wisdom, and love, and that he may render to his Creator the homage that is due to Him. 2. It was further consecrated for services fitted to increase the holiness of man while he remained in innocency, and to restore fallen man to the holiness which he had lost. It was intended, therefore, for man not less than for God. II. THE PERPETUITY OF THE SABBATH. Instituted long before Judaism, long before Abraham's time even; therefore, of perpetual obligation. God has appointed a holy rest for His people in every age, and though the day may be changed, yet the institution remains the same. III. THE BLESSINGS OF THE SABBATH. 1. God designed it as a blessing to man. 2. God annexed a special blessing to the day. ( H. Stowell, M. A. ) The Sabbath C. Molyneux, M. A. That the Sabbath was originally a Divine institution, nobody can doubt. It originated with God: and now God has either abrogated the Sabbath, or He has not. If God has not abrogated the Sabbath, the matter is quite clear: it comes commended to us with all that Divine authority itself can rest upon. But if God has abrogated the Sabbath, I ask, who is the man that would dare to reinstitute it? I. THE OBLIGATION OF THE SABBATH. First, I say that the fourth commandment is absolutely obligatory on Christian men. If not, one or other of these alternatives must be adopted: either the whole of the ten commandments are abrogated and abolished, or the fourth is an exception out of the ten. There is no escape from one or other of these alternatives. But now suppose for a moment, for argument's sake, you were to allow that the fourth commandment, as far as it is found in the Mosaic economy, is abrogated. What then? Is the law of the Sabbath destroyed? Now, here is the proper argument for the Sabbath. "Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made." What has that to do with the Mosaic economy? Why, here is the institution of the Sabbath more than two thousand years before the Mosaic economy is introduced! Suppose you allow all the Mosaic law to be abrogated, here stands the original institution. And if any man says, "But that refers to Eden," I grant it, Was it abolished when our first parents were cast out of Eden? Then I will give you a proof for once to the contrary, in the sixteenth chapter of Exodus, the twenty-third and twenty-ninth verses. Listen to these words. "And he said unto them, This is that which the Lord hath said, Tomorrow is the rest of the holy Sabbath unto the Lord; bake that which ye will bake," and so forth. Again, in the twenty-ninth verse: "See, for that the Lord hath given you the Sabbath." This is the sixteenth chapter of Exodus. How did they come to have the Sabbath day here? You know the law was not given till some considerable time after this: yet here you have the observance of the Sabbath, not based on the tea commandments at all — it is before they are uttered: here you have God recognizing the same thing. But now notice another remarkable fact. Why does the fourth commandment begin with the word, "Remember"? There is not another of the commandments that begins with the word "Remember." They are all positive institutions at that very time. But here is the fourth commandment notably commencing with the word "Remember." Why? Because it was an original institution, and the word points back to that. Another very remarkable fact in regard to the institution of the Sabbath, so far as it is connected With the Mosaic economy, is, that God institutes it in connection with the deliverance of the Israelites from Egypt. In the fifth chapter of Deuteronomy, at the fourteenth verse, it is said — "The seventh day is the Sabbath of the Lord thy God," and so on. Now observe. "Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore" — I beseech you to notice this — "therefore the Lord thy God commanded thee to keep the Sabbath day." You observe, that the reason why God commanded Israel to keep the Sabbath there is because they were brought out of the land of Egypt; but when God gave the fourth commandment in connection with the ten from Sinai, evidently intending it to have a general application, He makes no mention of this particular deliverance, but merely states the reason we find in the second chapter of Genesis — because God had rested Himself on the seventh day. So that if we admit, as I will do, that there was a peculiarity in the reason for the institution of the Sabbath in connection with the Israelites, yet God marks a distinction between that peculiarity and the general application in the passages I have referred to: giving as the peculiarity in their case the deliverance from Egypt, but in the other case giving as a reason that He Himself rested from His work, that the institution might be known to be applicable to all men. One further proof let us for a moment notice. The object of the Sabbath — let us see what that involves. There is a two-fold object alluded to in my text — with reference to God, and with reference to man. First, with reference to God. God rested on the seventh day, in commemoration of the finishing of His work. Now, whatever that may involve, I suppose it will be admitted that it is applicable to all men, and that it does not apply to the Jews or to one age only. If God thought fit to commemorate the fact of His resting from His labours by setting apart one day in seven, you and I are as much concerned in it as the Israelite was. But this will be still further enforced, when we come to consider the reason for which the Sabbath was instituted with reference to man. This was a two-fold reason. It was in order to his physical rest, and in order to his spiritual profit; the one subservient to the other. His physical rest: is not that equally necessary at all times? What gave rise to this reason for the institution of the Sabbath? On what ground was it necessary that there should be one day in seven set apart? I tell you: the law of rest was based on the law of labour. That was true in Eden. In Eden man was to till the ground; and even in Eden, in his unfallen state, there was a day of rest appointed. If that was true i

2:1-3 After six days, God ceased from all works of creation. In miracles, he has overruled nature, but never changed its settled course, or added to it. God did not rest as one weary, but as one well pleased. Notice the beginning of the kingdom of grace, in the sanctification, or keeping holy, of the sabbath day. The solemn observing of one day in seven as a day of holy rest and holy work, to God's honour, is the duty of all to whom God has made known his holy sabbaths. At this time none of the human race were in being but our first parents. For them the sabbath was appointed; and clearly for all succeeding generations also. The Christian sabbath, which we observe, is a seventh day, and in it we celebrate the rest of God the Son, and the finishing the work of our redemption. 2:4-7 Here is a name given to the Creator, Jehovah. Where the word LORD is printed in capital letters in our English Bibles, in the original it is Jehovah. Jehovah is that name of God, which denotes that he alone has his being of himself, and that he gives being to all creatures and things. Further notice is taken of plants and herbs, because they were made and appointed to be food for man. The earth did not bring forth its fruits of itself: this was done by Almighty power. Thus grace in the soul grows not of itself in nature's soil, but is the work of God. Rain also is the gift of God; it came not till the Lord God caused it. Though God works by means, yet when he pleases he can do his own work without them; and though we must not tempt God in the neglect of means, we must trust God, both in the use and in the want of means. Some way or other, God will water the plants of his own planting. Divine grace comes down like the dew, and waters the church without noise. Man was made of the small dust, such as is on the surface of the earth. The soul was not made of the earth, as the body: pity then that it should cleave to the earth, and mind earthly things. To God we must shortly give an account, how we have employed these souls; and if it be found that we have lost them, though it were to gain the world, we are undone for ever! Fools despise their own souls, by caring for their bodies before their souls. 2:8-14 The place fixed upon for Adam to dwell in, was not a palace, but a garden. The better we take up with plain things, and the less we seek things to gratify pride and luxury, the nearer we approach to innocency. Nature is content with a little, and that which is most natural; grace with less; but lust craves every thing, and is content with nothing. No delights can be satisfying to the soul, but those which God himself has provided and appointed for it. Eden signifies delight and pleasure. Wherever it was, it had all desirable conveniences, without any inconvenience, though no other house or garden on earth ever was so. It was adorned with every tree pleasant to the sight, and enriched with every tree that yielded fruit grateful to the taste and good for food. God, as a tender Father, desired not only Adam's profit, but his pleasure; for there is pleasure with innocency, nay there is true pleasure only in innocency. When Providence puts us in a place of plenty and pleasure, we ought to serve God with gladness of heart in the good things he gives us. Eden had two trees peculiar to itself. 1. There was the tree of life in the midst of the garden. Of this man might eat and live. Christ is now to us the Tree of life, Re 2:7; 22:2; and the Bread of life, Joh 6:48,51. 2. There was the tree of the knowledge of good and evil, so called because there was a positive revelation of the will of God about this tree, so that by it man might know moral good and evil. What is good? It is good not to eat of this tree. What is evil? It is evil to eat of this tree. In these two trees God set before Adam good and evil, the blessing and the curse. 2:15 After God had formed Adam, he put him in the garden. All boasting was thereby shut out. Only he that made us can make us happy; he that is the Former of our bodies, and the Father of our spirits, and none but he, can fully provide for the happiness of both. Even in paradise itself man had to work. None of us were sent into the world to be idle. He that made our souls and bodies, has given us something to work with; and he that gave us this earth for our habitation, has made us something to work upon. The sons and heirs of heaven, while in this world, have something to do about this earth, which must have its share of their time and thoughts; and if they do it with an eye to God, they as truly serve him in it, as when they are upon their knees. Observe that the husbandman's calling is an ancient and honourable calling; it was needful even in paradise. Also, there is true pleasure in the business God calls us to, and employs us in. Adam could not have been happy if he had been idle: it is still God's law, He that will not work has no right to eat, 2Th 3:10. 2:16,17 Let us never set up our own will against the holy will of God. There was not only liberty allowed to man, in taking the fruits of paradise, but everlasting life made sure to him upon his obedience. There was a trial appointed of his obedience. By transgression he would forfeit his Maker's favour, and deserve his displeasure, with all its awful effects; so that he would become liable to pain, disease, and death. Worse than that, he would lose the holy image of God, and all the comfort of his favour; and feel the torment of sinful passions, and the terror of his Maker's vengeance, which must endure for ever with his never dying soul. The forbidding to eat of the fruit of a particular tree was wisely suited to the state of our first parents. In their state of innocence, and separated from any others, what opportunity or what temptation had they to break any of the ten commandments? The event proves that the whole human race were concerned in the trial and fall of our first parents. To argue against these things is to strive against stubborn facts, as well as Divine revelation; for man is sinful, and shows by his first actions, and his conduct ever afterwards, that he is ready to do evil. He is under the Divine displeasure, exposed to sufferings and death. The Scriptures always speak of man as of this sinful character, and in this miserable state; and these things are true of men in all ages, and of all nations. 2:18-25 Power over the creatures was given to man, and as a proof of this he named them all. It also shows his insight into the works of God. But though he was lord of the creatures, yet nothing in this world was a help meet for man. From God are all our helpers. If we rest in God, he will work all for good. God caused deep sleep to fall on Adam; while he knows no sin, God will take care that he shall feel no pain. God, as her Father, brought the woman to the man, as his second self, and a help meet for him. That wife, who is of God's making by special grace, and of God's bringing by special providence, is likely to prove a help meet for a man. See what need there is, both of prudence and prayer in the choice of this relation, which is so near and so lasting. That had need to be well done, which is to be done for life. Our first parents needed no clothes for covering against cold or heat, for neither could hurt them: they needed none for ornament. Thus easy, thus happy, was man in his state of innocency. How good was God to him! How many favours did he load him with! How easy were the laws given to him! Yet man, being in honour, understood not his own interest, but soon became as the beasts that perish.