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14 And God said, “Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, 15and let them be lights in the dome of the sky to give light upon the earth.” And it was so. 16God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. 17God set them in the dome of the sky to give light upon the earth, 18to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. 19And there was evening and there was morning, the fourth day.

20 And God said, “Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome of the sky.” 21So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good. 22God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” 23And there was evening and there was morning, the fifth day.

24 And God said, “Let the earth bring forth living creatures of every kind: cattle and creeping things and wild animals of the earth of every kind.” And it was so. 25God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good.

26 Then God said, “Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.”

27

So God created humankind in his image,

in the image of God he created them;

male and female he created them.

28 God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.” 29God said, “See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. 30And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. 31God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day.


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The Creation. (b. c. 4004.)

14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:   15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.   16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.   17 And God set them in the firmament of the heaven to give light upon the earth,   18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.   19 And the evening and the morning were the fourth day.

This is the history of the fourth day's work, the creating of the sun, moon, and stars, which are here accounted for, not as they are in themselves and in their own nature, to satisfy the curious, but as they are in relation to this earth, to which they serve as lights; and this is enough to furnish us with matter for praise and thanksgiving. Holy Job mentions this as an instance of the glorious power of God, that by the Spirit he hath garnished the heavens (Job xxvi. 13); and here we have an account of that garniture which is not only so much the beauty of the upper world, but so much the blessing of this lower; for though heaven is high, yet has it respect to this earth, and therefore should have respect from it. Of the creation of the lights of heaven we have an account,

I. In general, v. 14, 15, where we have 1. The command given concerning them: Let there be lights in the firmament of heaven. God had said, Let there be light (v. 3), and there was light; but this was, as it were, a chaos of light, scattered and confused: now it was collected and modelled, and made into several luminaries, and so rendered both more glorious and more serviceable. God is the God of order, and not of confusion; and, as he is light, so he is the Father and former of lights. Those lights were to be in the firmament of heaven, that vast expanse which encloses the earth, and is conspicuous to all; for no man, when he has lighted a candle, puts it under a bushel, but on a candlestick (Luke viii. 16), and a stately golden candlestick the firmament of heaven is, from which these candles give light to all that are in the house. The firmament itself is spoken of as having a brightness of its own (Dan. xii. 3), but this was not sufficient to give light to the earth; and perhaps for this reason it is not expressly said of the second day's work, in which the firmament was made, that it was good, because, till it was adorned with these lights on the fourth day, it had not become serviceable to man. 2. The use they were intended to be of to this earth. (1.) They must be for the distinction of times, of day and night, summer and winter, which are interchanged by the motion of the sun, whose rising makes day, his setting night, his approach towards our tropic summer, his recess to the other winter: and thus, under the sun, there is a season to every purpose, Eccl. iii. 1. (2.) They must be for the direction of actions. They are for signs of the change of weather, that the husbandman may order his affairs with discretion, foreseeing, by the face of the sky, when second causes have begun to work, whether it will be fair or foul, Matt. xvi. 2, 3. They do also give light upon the earth, that we may walk (John xi. 9), and work (John ix. 4). according as the duty of every day requires. The lights of heaven do not shine for themselves, nor for the world of spirits above, who need them not; but they shine for us, for our pleasure and advantage. Lord, what is man, that he should be thus regarded! Ps. viii. 3, 4. How ungrateful and inexcusable are we, if, when God has set up these lights for us to work by, we sleep, or play, or trifle away the time of business, and neglect the great work we were sent into the world about! The lights of heaven are made to serve us, and they do it faithfully, and shine in their season, without fail: but we are set as lights in this world to serve God; and do we in like manner answer the end of our creation? No, we do not, our light does not shine before God as his lights shine before us, Matt. v. 14. We burn our Master's candles, but do not mind our Master's work.

II. In particular, v. 16-18.

1. Observe, The lights of heaven are the sun, moon, and stars; and all these are the work of God's hands. (1.) The sun is the greatest light of all, more than a million times greater than the earth, and the most glorious and useful of all the lamps of heaven, a noble instance of the Creator's wisdom, power, and goodness, and an invaluable blessing to the creatures of this lower world. Let us learn from 8 Ps. xix. 1-6 how to give unto God the glory due unto his name, as the Maker of the sun. (2.) The moon is a less light, and yet is here reckoned one of the greater lights, because though, in regard to its magnitude and borrowed light, it is inferior to many of the stars, yet, by virtue of its office, as ruler of the night, and in respect of its usefulness to the earth, it is more excellent than they. Those are most valuable that are most serviceable; and those are the greater lights, not that have the best gifts, but that humbly and faithfully do the most good with them. Whosoever will be great among you, let him be your minister, Matt. xx. 26. (3.) He made the stars also, which are here spoken of as they appear to vulgar eyes, without distinguishing between the planets and the fixed stars, or accounting for their number, nature, place, magnitude, motions, or influences; for the scriptures were written, not to gratify our curiosity and make us astronomers, but to lead us to God, and make us saints. Now these lights are said to rule (v. 16, 18); not that they have a supreme dominion, as God has, but they are deputy-governors, rulers under him. Here the less light, the moon, is said to rule the night; but in Ps. cxxxvi. 9 the stars are mentioned as sharers in that government; The moon and stars to rule by night. No more is meant than that they give light, Jer. xxxi. 35. The best and most honourable way of ruling is by giving light and doing good: those command respect that live a useful life, and so shine as lights.

2. Learn from all this, (1.) The sin and folly of that ancient idolatry, the worshipping of the sun, moon, and stars, which, some think, took rise, or countenance at least, from some broken traditions in the patriarchal age concerning the rule and dominion of the lights of heaven. But the account here given of them plainly shows that they are both God's creatures and man's servants; and therefore it is both a great affront to God and a great reproach to ourselves to make deities of them and give them divine honours. See Deut. iv. 19. (2.) The duty and wisdom of daily worshipping that God who made all these things, and made them to be that to us which they are. The revolutions of the day and night oblige us to offer the solemn sacrifice of prayer and praise every morning and evening.

The Creation. (b. c. 4004.)

20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.   21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.   22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.   23 And the evening and the morning were the fifth day.

Each day, hitherto, has produced very noble and excellent beings, which we can never sufficiently admire; but we do not read of the creation of any living creature till the fifth day, of which these verses give us an account. The work of creation not only proceeded gradually from one thing to another, but rose and advanced gradually from that which was less excellent to that which was more so, teaching us to press towards perfection and endeavour that our last works may be our best works. It was on the fifth day that the fish and fowl were created, and both out of the waters. Though there is one kind of flesh of fishes, and another of birds, yet they were made together, and both out of the waters; for the power of the first Cause can produce very different effects from the same second causes. Observe, 1. The making of the fish and fowl, at first, v. 20, 21. God commanded them to be produced. He said, Let the waters bring forth abundantly; not as if the waters had any productive power of their own, but, "Let them be brought into being, the fish in the waters and the fowl out of them." This command he himself executed: God created great whales, &c. Insects, which perhaps are as various and as numerous as any species of animals, and their structure as curious, were part of this day's work, some of them being allied to the fish and others to the fowl. Mr. Boyle (I remember) says he admires the Creator's wisdom and power as much in an ant as in an elephant. Notice is here taken of the various sorts of fish and fowl, each after their kind, and of the great numbers of both that were produced, for the waters brought forth abundantly; and particular mention if made of great whales, the largest of fishes, whose bulk and strength, exceeding that of any other animal, are remarkable proofs of the power and greatness of the Creator. The express notice here taken of the whale, above all the rest, seems sufficient to determine what animal is meant by the Leviathan, Job xli. :1. The curious formation of the bodies of animals, their different sizes, shapes, and natures, with the admirable powers of the sensitive life with which they are endued, when duly considered, serve, not only to silence and shame the objections of atheists and infidels, but to raise high thoughts and high praises of God in pious and devout souls, Ps. civ. 25, &c. 2. The blessing of them, in order to their continuance. Life is a wasting thing. Its strength is not the strength of stones. It is a candle that will burn out, if it be not first blown out; and therefore the wise Creator not only made the individuals, but provided 9 for the propagation of the several kinds; God blessed them, saying, Be fruitful and multiply, v. 22. God will bless his own works, and not forsake them; and what he does shall be for a perpetuity, Eccl. iii. 14. The power of God's providence preserves all things, as at first his creating power produced them. Fruitfulness is the effect of God's blessing and must be ascribed to it; the multiplying of the fish and fowl, from year to year, is still the fruit of this blessing. Well, let us give to God the glory of the continuance of these creatures to this day for the benefit of man. See Job xii. 7, 9. It is a pity that fishing and fowling, recreations innocent in themselves, should ever be abused to divert any from God and their duty, while they are capable of being improved to lead us to the contemplation of the wisdom, power, and goodness, of him that made all these things, and to engage us to stand in awe of him, as the fish and fowl do of us.

The Creation. (b. c. 4004.)

24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.   25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.

We have here the first part of the sixth day's work. The sea was, the day before, replenished with its fish, and the air with its fowl; and this day were made the beasts of the earth, the cattle, and the creeping things that pertain to the earth. Here, as before, 1. The Lord gave the word; he said, Let the earth bring forth, not as if the earth had any such prolific virtue as to produce these animals, or as if God resigned his creating power to it; but, "Let these creatures now come into being upon the earth, and out of it, in their respective kinds, conformable to the ideas of them in the divine counsels concerning their creation." 2. He also did the work; he made them all after their kind, not only of divers shapes, but of divers natures, manners, food, and fashions—some to be tame about the house, others to be wild in the fields—some living upon grass and herbs, others upon flesh—some harmless, and others ravenous—some bold, and others timorous—some for man's service, and not his sustenance, as the horse—others for his sustenance, and not his service, as the sheep—others for both, as the ox—and some for neither, as the wild beasts. In all this appears the manifold wisdom of the Creator.

The Creation. (b. c. 4004.)

26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.   27 So God created man in his own image, in the image of God created he him; male and female created he them.   28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

We have here the second part of the sixth day's work, the creation of man, which we are, in a special manner, concerned to take notice of, that we may know ourselves. Observe,

I. That man was made last of all the creatures, that it might not be suspected that he had been, any way, a helper to God in the creation of the world: that question must be for ever humbling and mortifying to him, Where wast thou, or any of thy kind, when I laid the foundations of the earth? Job xxxviii. 4. Yet it was both an honour and a favour to him that he was made last: an honour, for the method of the creation was to advance from that which was less perfect to that which was more so; and a favour, for it was not fit he should be lodged in the palace designed for him till it was completely fitted up and furnished for his reception. Man, as soon as he was made, had the whole visible creation before him, both to contemplate and to take the comfort of. Man was made the same day that the beasts were, because 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!

II. That man's creation was a more signal and immediate act of divine wisdom and power than that of the other creatures. The narrative of it is introduced with something of solemnity, and a manifest distinction from the rest. Hitherto, it had been said, "Let there be light," and "Let there be a firmament," and "Let the earth, or waters, bring forth" such a thing; but now the word of command is turned into a word of consultation, "Let us make man, for whose sake the rest of the creatures were made: this is a work we must take into our own hands." In the former he speaks as one having authority, in this as one having affection; for his delights were with the sons of men, Prov. viii. 31. It should seem as if this were the work which he longed to be at; as if he had said, "Having at last settled the preliminaries, let us now apply ourselves to the business, Let us make man." Man was to be a creature different from all that had been 10 hitherto made. Flesh and spirit, heaven and earth, must be put together in him, and he must be allied to both worlds. And therefore God himself not only undertakes to make him, but is pleased so to express himself as if he called a council to consider of the making of him: Let us make man. The three persons of the Trinity, Father, Son, and Holy Ghost, consult about it and concur in it, because man, when he was made, was to be dedicated and devoted to Father, Son and Holy Ghost. Into that great name we are, with good reason, baptized, for to that great name we owe our being. Let him rule man who said, Let us make man.

III. That man was made in God's image and after his likeness, two words to express the same thing and making each other the more expressive; image and likeness denote the likest image, the nearest resemblance of any of the visible creatures. Man was not made in the likeness of any creature that went before him, but in the likeness of his Creator; yet still between God and man there is an infinite distance. Christ only is the express image of God's person, as the Son of his Father, having the same nature. It is only some of God's honour that is put upon man, who is God's image only as the shadow in the glass, or the king's impress upon the coin. God's image upon man consists in these three things:—1. In his nature and constitution, not those of his body (for God has not a body), but those of his soul. This honour indeed God has put upon the body of man, that the Word was made flesh, the Son of God was clothed with a body like ours and will shortly clothe ours with a glory like that of his. And this we may safely say, That he by whom God made the worlds, not only the great world, but man the little world, formed the human body, at the first, according to the platform he designed for himself in the fulness of time. But it is the soul, the great soul, of man, that does especially bear God's image. The soul is a spirit, an intelligent immortal spirit, an influencing active spirit, herein resembling God, the Father of Spirits, and the soul of the world. The spirit of man is the candle of the Lord. The soul of man, considered in its three noble faculties, understanding, will, and active power, is perhaps the brightest clearest looking-glass in nature, wherein to see God. 2. In his place and authority: Let us make man in our image, and let him have dominion. As he has the government of the inferior creatures, he is, as it were, God's representative, or viceroy, upon earth; they are not capable of fearing and serving God, therefore God has appointed them to fear and serve man. Yet his government of himself by the freedom of his will has in it more of God's image than his government of the creatures. 3. In his purity and rectitude. God's image upon man consists in knowledge, righteousness, and true holiness, Eph. iv. 24; Col. iii. 10. He was upright, Eccl. vii. 29. He had an habitual conformity of all his natural powers to the whole will of God. His understanding saw divine things clearly and truly, and there were no errors nor mistakes in his knowledge. His will complied readily and universally with the will of God, without reluctancy or resistance. His affections were all regular, and he had no inordinate appetites or passions. His thoughts were easily brought and fixed to the best subjects, and there was no vanity nor ungovernableness in them. All the inferior powers were subject to the dictates and directions of the superior, without any mutiny or rebellion. Thus holy, thus happy, were our first parents, in having the image of God upon them. And this honour, put upon man at first, is a good reason why we should not speak ill one of another (Jam. iii. 9), nor do ill one to another (Gen. ix. 6), and a good reason why we should not debase ourselves to the service of sin, and why we should devote ourselves to God's service. But how art thou fallen, O son of the morning! How is this image of God upon man defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it upon our souls by his sanctifying grace!

IV. That man was made male and female, and blessed with the blessing of fruitfulness and increase. God said, Let us make man, and immediately it follows, So God created man; he performed what he resolved. With us saying and doing are two things; but they are not so with God. He created him male and female, Adam and Eve—Adam first, out of earth, and Eve out of his side, ch. ii. It should seem that of the rest of the creatures God made many couples, but of man did not he make one? (Mal. ii. 15), though he had the residue of the Spirit, whence Christ gathers an argument against divorce, Matt. xix. 4, 5. Our first father, Adam, was confined to one wife; and, if he had put her away, there was no other for him to marry, which plainly intimated that the bond of marriage was not to be dissolved at pleasure. Angels were not made male and female, for they were not to propagate their kind (Luke xx. 34-36); but man was made so, that the nature might be propagated and the race continued. Fires and candles, the luminaries of this lower world, because they waste, and go out, have a power to light more; but it is not so with the lights of heaven: stars do not kindle stars. God made but one male and one female, that all the nations of men might know themselves to be made of one blood, descendants from one common stock, and might thereby be induced to love one another. God, having made them capable of transmitting the nature they had received, said to them, Be fruitful, and multiply, and replenish the earth. Here he gave them, 1. A large inheritance: Replenish the earth; it is this that is bestowed upon the children of men. 11 They were made to dwell upon the face of all the earth, Acts xvii. 26. This is the place in which God has set man to be the servant of his providence in the government of the inferior creatures, and, as it were, the intelligence of this orb; to be the receiver of God's bounty, which other creatures live upon, but do not know it; to be likewise the collector of his praises in this lower world, and to pay them into the exchequer above (Ps. cxlv. 10); and, lastly, to be a probationer for a better state. 2. A numerous lasting family, to enjoy this inheritance, pronouncing a blessing upon them, in virtue of which their posterity should extend to the utmost corners of the earth and continue to the utmost period of time. Fruitfulness and increase depend upon the blessing of God: Obed-edom had eight sons, for God blessed him, 1 Chron. xxvi. 5. It is owing to this blessing, which God commanded at first, that the race of mankind is still in being, and that as one generation passeth away another cometh.

V. That God gave to man, when he had made him, a dominion over the inferior creatures, over the fish of the sea and over the fowl of the air. Though man provides for neither, he has power over both, much more over every living thing that moveth upon the earth, which are more under his care and within his reach. God designed hereby to put an honour upon man, that he might find himself the more strongly obliged to bring honour to his Maker. This dominion is very much diminished and lost by the fall; yet God's providence continues so much of it to the children of men as is necessary to the safety and support of their lives, and God's grace has given to the saints a new and better title to the creature than that which was forfeited by sin; for all is ours if we are Christ's, 1 Cor. iii. 22.

The Creation. (b. c. 4004.)

29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.   30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.

We have here the third part of the sixth day's work, which was not any new creation, but a gracious provision of food for all flesh, Ps. cxxxvi. 25. He that made man and beast thus took care to preserve both, Ps. xxxvi. 6. Here is,

I. Food provided for man, v. 29. Herbs and fruits must be his meat, including corn and all the products of the earth; these were allowed him, but (it should seem) not flesh, till after the flood, ch. ix. 3. And before the earth was deluged, much more before it was cursed for man's sake, its fruits, no doubt, were more pleasing to the taste and more strengthening and nourishing to the body than marrow and fatness, and all the portion of the king's meat, are now. See here, 1. That which should make us humble. As we were made out of the earth, so we are maintained out of it. Once indeed men did eat angels' food, bread from heaven; but they died (John vi. 49); it was to them but as food out of the earth, Ps. civ. 14. There is meat that endures to everlasting life; the Lord evermore give us this. 2. That which should make us thankful. The Lord is for the body; from him we receive all the supports and comforts of this life, and to him we must give thanks. He gives us all things richly to enjoy, not only for necessity, but plenty, dainties, and varieties, for ornament and delight. How much are we indebted! How careful should we be, as we live upon God's bounty, to live to his glory! 3. That which should make us temperate and content with our lot. Though Adam had dominion given him over fish and fowl, yet God confined him, in his food, to herbs and fruits; and he never complained of it. Though afterwards he coveted forbidden fruit, for the sake of the wisdom and knowledge he promised himself from it, yet we never read that he coveted forbidden flesh. If God give us food for our lives, let us not, with murmuring Israel, ask food for our lusts, Ps. lxxviii. 18; see Dan. i. 15.

II. Food provided for the beasts, v. 30. Doth God take care for oxen? Yes, certainly, he provides food convenient for them, and not for oxen only, which were used in his sacrifices and man's service, but even the young lions and the young ravens are the care of his providence; they ask and have their meat from God. Let us give to God the glory of his bounty to the inferior creatures, that all are fed, as it were, at his table, every day. He is a great housekeeper, a very rich and bountiful one, that satisfies the desire of every living thing. Let this encourage God's people to cast their care upon him, and not to be solicitous respecting what they shall eat and what they shall drink. He that provided for Adam without his care, and still provides for all the creatures without their care, will not let those that trust him want any good thing, Matt. vi. 26. He that feeds his birds will not starve his babes.

The Creation. (b. c. 4004.)

31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

We have here the approbation and conclusion of the whole work of creation. As for God, his work is perfect; and if he begin he will also make an end, in providence and grace, as well as here in creation. Observe,

12

I. The review God took of his work: He saw every thing that he had made. So he does still; all the works of his hands are under his eye. He that made all sees all; he that made us sees us, Ps. cxxxix. 1-16. Omniscience cannot be separated from omnipotence. Known unto God are all his works, Acts xv. 18. But this was the Eternal Mind's solemn reflection upon the copies of its own wisdom and the products of its own power. God has hereby set us an example of reviewing our works. Having given us a power of reflection, he expects we should use that power, see our way (Jer. ii. 23), and think of it, Ps. cxix. 59. When we have finished a day's work, and are entering upon the rest of the night, we should commune with our own hearts about what we have been doing that day; so likewise when we have finished a week's work, and are entering upon the sabbath-rest, we should thus prepare to meet our God; and when we are finishing our life's work, and are entering upon our rest in the grave, that is a time to bring to remembrance, that we may die repenting, and so take leave of it.

II. The complacency God took in his work. When we come to review our works we find, to our shame, that much has been very bad; but, when God reviewed his, all was very good. He did not pronounce it good till he had seen it so, to teach us not to answer a matter before we hear it. The work of creation was a very good work. All that God made was well-made, and there was no flaw nor defect in it. 1. It was good. Good, for it is all agreeable to the mind of the Creator, just as he would have it to be; when the transcript came to be compared with the great original, it was found to be exact, no errata in it, not one misplaced stroke. Good, for it answers the end of its creation, and is fit for the purpose for which it was designed. Good, for it is serviceable to man, whom God had appointed lord of the visible creation. Good, for it is all for God's glory; there is that in the whole visible creation which is a demonstration of God's being and perfections, and which tends to beget, in the soul of man, a religious regard to him and veneration of him. 2. It was very good. Of each day's work (except the second) it was said that it was good, but now, it is very good. For, (1.) Now man was made, who was the chief of the ways of God, who was designed to be the visible image of the Creator's glory and the mouth of the creation in his praises. (2.) Now all was made; every part was good, but all together very good. The glory and goodness, the beauty and harmony, of God's works, both of providence and grace, as this of creation, will best appear when they are perfected. When the top-stone is brought forth we shall cry, Grace, grace, unto it, Zech. iv. 7. Therefore judge nothing before the time.

III. The time when this work was concluded: The evening and the morning were the sixth day; so that in six days God made the world. We are not to think but that God could have made the world in an instant. He said that, Let there be light, and there was light, could have said, "Let there be a world," and there would have been a world, in a moment, in the twinkling of an eye, as at the resurrection, 1 Cor. xv. 52. But he did it in six days, that he might show himself a free-agent, doing his own work both in his own way and in his own time,—that his wisdom, power, and goodness, might appear to us, and be meditated upon by us, the more distinctly,—and that he might set us an example of working six days and resting the seventh; it is therefore made the reason of the fourth commandment. So much would the sabbath conduce to the keeping up of religion in the world that God had an eye to it in the timing of his creation. And now, as God reviewed his work, let us review our meditations upon it, and we shall find them very lame and defective, and our praises low and flat; let us therefore stir up ourselves, and all that is within us, to worship him that made the heaven, earth, and sea, and the fountains of waters, according to the tenour of the everlasting gospel, which is preached to every nation, Rev. xiv. 6, 7. All his works, in all places of his dominion, do bless him; and, therefore, bless thou the Lord, O my soul!




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