Table of Contents
An Exposition on the
FIRST TEN CHAPTERS OF GENESIS
And Part of the Eleventh
by John Bunyan
In the first edition of this commentary, a series of numbers from 1 to 294 were placed
in the margin, the use of which the editor could not discover; probably the work was
written on as many scraps of paper, thus numbered to direct the printer. They are omitted,
lest, among divisions and subdivisions, they should puzzle the reader.
CHAPTER I
I. Of God.
God is a Spirit (John 4:24), eternal (Deu 33:27), infinite (Rom 1:17-20),
incomprehensible (Job 11:7), perfect, and unspeakably glorious in his being, attributes,
and works (Gen 17:51; Isa 6:3; Exo 33:20). 'The eternal God.' 'Do not I fill heaven and
earth? saith the Lord' (Jer 23:24). 'Neither is there any creature that is not manifest in
his sight' (Heb 4:13; Pro 15:11).
In his attributes of wisdom, power, justice, holiness, mercy, &c., he is also
inconceivably perfect and infinite, not to be comprehended by things in earth, or things
in heaven; known in the perfection of his being only to himself. The seraphims cannot
behold him, but through a veil; no man can see him in his perfection and live.
His attributes, though apart laid down in the word of God, that we, being weak, might
the better conceive of his eternal power and godhead; yet in him they are without
division; one glorious and eternal being. Again, though sometimes this, as of wisdom, or
that, as of justice and mercy, is most manifest in his works and wonders before men; yet
every such work is begun and completed by the joint concurrence of all his attributes. No
act of justice is without his will, power, and wisdom; no act of mercy is against his
justice, holiness and purity.
Besides, no man must conceive of God, as if he consisted of these attributes, as our
body doth of its members, one standing here, another there, for the completing personal
subsistence. For though by the word we may distinguish, yet may we not divide them, or
presume to appoint them their places in the Godhead. Wisdom is in his justice, holiness is
in his power, justice is in his mercy, holiness is in his love, power is in his goodness
(1 John 1:9, Num 14:17,18).
Wherefore, he is in all his attributes almighty, all-wise, holy and powerful. Glory is
in his wisdom, glory is in his holiness, glory is in his mercy, justice, and strength; and
'God is love' (1 John 4:16).*
* Although no mortal mind can by searching find
out the Almighty to perfection, yet Bunyan's views of the Divine Being is an approach to
perfection. It is worthy the pen of the most profound Christian philosopher.--Ed.
II. Of the Persons or Subsistances in the Godhead.
The Godhead is but one, yet in the Godhead there are three. 'There are three that can
bear record in heaven' (1 John 5:7-9). These three are called 'the Father, the Son [Word],
and the Holy Spirit'; each of which is really, naturally and eternally God: yet there is
but one God. But again, because the Father is of himself, the Son by the Father, and the
Spirit from them both, therefore to each, the scripture not only applieth, and that truly,
the whole nature of the Deity, but again distinguisheth the Father from the Son, and the
Spirit from them both; calling the Father HE, by himself; the Son HE, by himself; the
Spirit HE, by himself. Yea, the Three of themselves, in their manifesting to the church
what she should believe concerning this matter, hath thus expressed the thing: 'Let us
make man in OUR image, after OUR likeness' (Gen 1:26). Again, 'The man is become as one of
US' (Gen 3:22). Again, 'Let US go down, and there confound their language' (Gen 11:6,7).
And again, 'Whom shall I send, and who will go for US?' (Isa 6:8). To these general
expressions might be added, That Adam heard the voice of the Lord God walking in the midst
of the garden: Genesis 3:8. Which voice John will have, to be one of the Three, calling
that which Moses here saith is the voice, the word of God: 'In the beginning,' saith he,
'was the word': the voice which Adam heard walking in the midst of the garden. This word,
saith John, 'was with God,' this 'word was God. The same was in the beginning with God'
(John 1:1,2). Marvellous language! Once asserting the unity of essence, but twice
insinuating a distinction of substances therein. 'The word was with God, the word was God,
the same was in the beginning with God.' Then follows, 'All things were made by him,' the
word, the second of the three.
Now the godly in former ages have called these three, thus in the Godhead, Persons or
Subsistances; the which, though I condemn not, yet choose rather to abide by scripture
phrase, knowing, though the other may be good and sound, yet the adversary must needs more
shamelessly spurn and reject, when he doth it against the evident text.
To proceed the, First, There are Three. Second, These three are distinct.
First, By this word Three, is intimated the Father, the Word, and the Holy
Ghost, and they are said to be three, 1. Because those appellations that are given them in
scripture, demonstrate them so to be, to wit, Father, Son and Holy Ghost. 2. Because their
acts one towards another discover them so to be.
Secondly, These three are distinct. 1. So distinct as to be more than one, only:
There are three. 2. So distinct as to subsist without depending. The Father is true God,
the Son is true God, the Spirit is true God. Yet the Father is one, the Son is one, the
Spirit is one: The Father is one of himself, the Son is one by the Father, the Spirit is
one from them both. Yet the Father is not above the Son, nor the Spirit inferior to
either: The Father is God, the Son is God, the Spirit is God.
Among the three then there is not superiority. 1. Not as to time; the Father is from
everlasting, so is the Son, so is the Spirit. 2. Not as to nature, the Son being of the
substance of the Father, and the Spirit of the substance of them both. 3. The fulness of
the Godhead is in the Father, is in the Son, and is in the Holy Ghost.
The Godhead then, though it can admit of a Trinity, yet it admitteth not of inferiority
in that Trinity: if otherwise, then less or more must be there, and so either plurality of
gods, or something that is not God: so then, Father, Son and Spirit are in the Godhead,
yet but one God; each of these is God over all, yet no Trinity of Gods, but one God in the
Trinity.
Explication.--The Godhead then is common to the three, but the three themselves
abide distinct in that Godhead: Distinct, I say, as Father, and Son, and Holy Spirit. This
is manifest further by these several positions.
First, Father and Son are relatives, and must needs therefore have their
relation as such: A Father begetteth, a Son is begotten.
Proof.--'Who hath ascended up into heaven, or descended? Who hath gathered the
wind in his fists? Who hath bound the waters in a garment? What is his name, and
what is his son's name, if thou canst tell?' (Pro 30:4).
'God so loved the world, that he gave his only begotten Son,' &c. (John 3:16).
'The Father sent the Son to be the Saviour of the world' (1 John 4:14).
Secondly, The Father then cannot be that Son he begat, nor the Son that Father
that begat him, but must be distinct as such.
Proof.--'I am one that bear witness of myself, and the Father that sent me
beareth witness of me' (John 8:17,18).
'I came forth from the Father, and am come into the world'; again, 'I leave the world,
and go to the Father' (John 16:28).
'The Father judgeth no man, but hath committed all judgment unto the Son: That all men
should honour the Son, even as they honour the Father' (John 5:22,23).
Thirdly, The Father must have worship as a Father, and the Son as a Son.
Proof.--They that worship the Father must worship him 'in spirit and in truth:
for the Father seeketh such to worship him' (John 4:23,24).
And of the Son he saith, and 'when he bringeth in the first begotten into the world, he
saith, And let all the angels of God worship him' (Heb 1:6).
Fourthly, The Father and Son have really these distinct, but heavenly, relative
properties, that discover them, as such, to be two as well as one.
Proof.--'The Father loveth the Son, and sheweth him all things' (John 5:20).
'Therefore doth my Father love me, because I lay down my life, that I might take it
again' (John 10:17). The Father sent the Son; the Father commanded the Son; the Son prayed
to the Father, and did always the things that pleased him.
The absurdities that flow from the denial of this are divers, some of which
hereunder follow.
1. Absurdity.--It maketh void all those scriptures that do affirm the doctrine;
some of which you have before.
2. Absurdity.--If in the Godhead there be but one, not three, then the Father,
Son, or the Spirit, must needs be that one, if any one only: so then the other two are
nothing. Again, If the reality of a being be neither in the Father, Son, nor Spirit, as
such, but in the eternal deity, without consideration of Father, Son, and Spirit as three;
then neither of the three are anything but notions in us, or manifestations of the
Godhead; or nominal distinctions; so related by the word; but if so, then when the Father
sent the Son, and the Father and Son the Spirit, one notion sent another, one
manifestation sent another. This being granted, this unavoidably follows, there was no
Father to beget a Son, no Son to be sent to save us, no Holy Ghost to be sent to comfort
us, and to guide us into all the truth of the Father and Son, &c. The most amounts but
to this, a notion sent a notion, a distinction sent a distinction, or one manifestation
sent another. Of this error these are the consequences, we are only to believe in notions
and distinctions, when we believe in the Father and the Son; and so shall have no other
heaven and glory, than notions and nominal distinctions can furnish us withal.
3. Absurdity.--If Father and Son, &c., be no otherwise three, than as
notions, names, or nominal distinctions; then to worship these distinctly, or together, as
such, is to commit most gross and horrible idolatry: For albeit we are commanded to fear
that great and dreadful name, The Lord our God; yet to worship a Father, a Son, and Holy
Spirit in the Godhead, as three, as really three as one, is by this doctrine to imagine
falsely of God, and so to break the second commandment: but to worship God under the
consideration of Father, and Son, and Holy Ghost, and to believe them as really three as
one when I worship, being the sum and substance of the doctrine of the scriptures of God,
there is really substantially three in the eternal Godhead.
But to help thee a little in thy study on this deep.
1. Thou must take heed when thou readest, there is in the Godhead, Father, and Son,
&c., that thou do not imagine about them according to thine own carnal and foolish
fancy; for no man can apprehend this doctrine but in the light of the word and Spirit of
God. 'No man knoweth the Son, but the Father; neither knoweth any man the Father, save the
Son; and he to whom the Son will reveal him' (Matt 11:27). If therefore thou
be destitute of the Spirit of God, thou canst not apprehend the truth of this mystery as
it is in itself, but will either by thy darkness be driven to a denial thereof; or if thou
own it, thou wilt (that thy acknowledgment notwithstanding) falsely imagine about it.
2. If thou feel thy thoughts begin to wrestle about this truth, and to struggle
concerning this one against another; take heed of admitting of such a question, How can
this thing be? For here is no room for reason to make it out, here is only room to believe
it is a truth. You find not one of the prophets propounding an argument to prove it; but
asserting it, they let it lie, for faith to take it up and embrace it.
'The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy
Ghost, be with you all. Amen' (2 Cor 13:14).
III. Of the Creation of the World (Gen 1).
The Apostle saith, That 'to us there is but one God, the Father, of whom are
all things, and we in him, and one Lord Jesus Christ, by whom are all things, and
we by him' (1 Cor 8:6). 'God that made the world' (Acts 17:24). 'All things were made by
him; and without him was not any thing made that was made' (John 1:3). This world
therefore had a beginning, and was created by the God of heaven. Which work, because it is
wonderful, and discovereth much of the greatness, of the wisdom and power of the eternal
Godhead, it behoveth such poor mortals as we to behold these works of the mighty God, that
thereby we may see how great he is, and be made to cry out, What is man! (Psa 8:3,4).*
* The more extensive our inquiries are into the
wonders of creation, the more deeply will our souls be humbled. The answer to the inquiry,
'What is man?' can then, and only then, be made in the language of Isaiah,
'Nothing--vanity--a drop of a bucket--the small dust of the balance,' 40:15.--Ed.
Now in the creation of the world we may consider several things; as, What was the order
of God in this work? And, whether there was a secret or mystery in this work containing
the truth of some higher thing? For the first of these:
Of the Order of God in Making the World.
[THE HEAVEN.]
Although God be indeed omnipotent, and not only can, but doth do whatsoever he will;
and though to do his works he needeth not length of time; yet it pleased him best, in the
creation of the world (though it could, had it pleased him, have done all by one only
word) to proceed by degrees from one thing to another, to the completing of six days' work
in the making thereof.
And forasmuch as this work went on by degrees, now this thing, and then another, it may
not be amiss, if in our discourse on this wonderful work, we begin where God began; and if
we can, go wondering after him who hath thus wrought.
1. The first thing that God made was time; I say, it was time: All the plain in which
he would build this beautiful world; he made nothing before, but in the beginning: 'In the
beginning God created the heaven and the earth' (Gen 1:1). In the beginning of time. 'For in
six days the LORD made heaven and earth, the sea, and all that in them is' (Exo
20:11). Therefore the first day must first have a beginning to be. Whatsoever was before
time, was eternal; but nothing but God himself is eternal, therefore no creature was
before time. Time, therefore, which was indeed the beginning, was the first of the
creatures of God.
2. I think, the second of creatures that the Lord created, were the holy angels of God,
they being called the morning stars, as created and shining in the morning of the world;
and therefore they are said to be by, when the corner-stone of the universe was laid; that
is, when he 'laid the foundations' of the world: Then 'the morning stars sang together,
and all the sons of God shouted for joy' (Job 5:4-7).
3. I think the third thing that the Lord created, was these large and copious heavens;
for they are mentioned with respect to their being before the earth, or any visible
creature. 'In the beginning God created the heavens' (Gen 1:1), &c. Neither do I think
that the heavens were made of that confused chaos that afterwards we read of. It is said,
he stretched out the heavens as a curtain, and with his hand he hath spanned the heavens
(Psa 104:2; Isa 40:22; 48:13).; intimating, that they were not taken out of that formless
heap, but were immediately formed by his power. Besides, the Holy Ghost, treating of the
creating of heaven and earth, he only saith, The earth was void, and without form; but no
such thing of the heavens.
[THE EARTH.]
4. The fourth thing that God created, it was (in mine opinion) that chaos, or first
matter, with which he in the six days framed this earth, with its appurtenances; for the
visible things that are here below, seem to me to be otherwise put into being and order,
than time, the angels, and the heavens, they being created in their own simple essence by
themselves: But the things that are visibly here below, whatever their essence and nature
be, they were formed of that first deformed chaos. 'In the beginning God created the
heaven and the earth, and the earth was without form and void' (Gen 1:1,2). He saith not
so of the heavens; they, as I said, were at first stretched forth as a curtain; indeed
they were afterwards garnished with the beauty which we now behold; but otherwise they
had, at their first instant of being, that form which now they have. This seems clear by
the antithesis which the Holy Ghost put between them, God created the heaven and the
earth, but 'the earth was without form and void' (Gen 1:2). The earth was without form,
&c., without order; things were together on a confused heap; the waters were not
divided from the earth, neither did those things appear which are now upon the face of the
earth; as man, and beast, fish, fowls, trees, and herbs; all these did afterwards shew
themselves, as the word of God gave them being, by commanding their appearance, in what
form, order, place and time he in himself had before determined; but all, I say, took
their matter and substance of that first chaos, which he in the first day of the world had
commanded to appear, and had given being to: And therefore 'tis said, God said, Let the
earth bring forth grass, herbs, trees, &c., (v 12) and that the waters brought forth
the fish, and fowl, yea, even to the mighty whales (vv 21,22). Also the earth brought
forth cattle, and creeping things (v 24). And that God made man of the dust of the ground
(3:19). All these things therefore were made of, or caused by his word distinctly to
appear, and be after its kind, of that first matter which he had before created by his
word. Observe therefore, That the matter of all earthly things was made at the same
instant, but their forming, &c., was according to the day in which God gave them their
being, in their own order and kind. And hence it is said, that after that first matter was
created, and found without form and void, that the Spirit of God moved upon the face of
the waters; that is to work, and cause those things to appear in their own essence and
form, which, as to matter and substance, was before created: Wherefore it follows, And God
said, Let there be light; and God divided the light from the darkness, &c. Now he set
to putting in frame that which before lay in disorder and confusion: And this was a great
part of the six days' work; I say, a great part, but not all; for (as I said) before that
time, the angels, and the heavens were made; yea, after the beginning of the morning of
the first day. I am of the belief, that other things also, that were formed after, were
not made of that first chaos, as the sun, the moon, the stars, the light, the souls of
men, and possibly the air, &c. The sun, and moon, and stars, are said to be made the
fourth day, yet not of the body of heaven itself, much less, in my opinion, of any earthly
matter: God made them, and set them in the firmament of heaven (vv 16,17). So the light
that was made before, it seems to be a thing created after the heavens and the earth were
created: Created, I say, as a thing that wanted a being before, any otherwise, than in the
decree of God: and God said, Let there be light; Let it have a being (v 3). And so, though
the body of man was made of the substance of earth, yet as to his soul, it is said, God
breathed into his nostrils the breath of life, and man became a living soul (2:7).
Whether there was a secret or mystery in this work, containing the truth of some
higher thing.
Though God in very deed, by his eternal power, created heaven and earth of things that
do not appear, we that are Christians believe: yet in this his wonderful work, neither his
will or understanding did here terminate, or make a stop; but being infinite in wisdom, he
made them, that both as to matter and manner, they might present unto us, as in a mystery,
some higher and more excellent thing; in this wisdom he made them all. And hence it is
that other things are also called a creation: As, 1. The essential conversion of a sinner
(2 Cor 5:17). 2. The recovery of the church from a degenerate state (Rev 21:5).
And therefore, as Moses begins with the creation of the world, so John begins with the
gospel of salvation (Gen 1:1; John 1:1). There is also besides many excellent things in
the manner and order of the creation of the world, held forth to those that have
understanding: Some of which I may touch upon by way of observation. But to begin with the
first:
The first appearance of this earthy part of the world, is recorded to be but a formless
and void heap or chaos; and such is man before a new creation: formless, I mean, as to the
order of the Testament of Christ, and void of the holy order thereof: And hence Jeremiah,
when he would set forth the condition of a wicked people, he doth it under this metaphor:
'I beheld [saith he] the earth, and, lo, it was without form and void' (Jer 4:23).
Indeed, the world would make this a type of Christ; to wit, a man of no form or comeliness
(Isa 53:2). But 'tis only true of themselves; they are without a New Testament impression
upon them; they are void of the sovereign grace of God. So then the power of God gave the
world a being, but by his word he set it in form and beauty; even as by his power he gives
a being to man, but by his word he giveth him New Testament framing and glory (Eph
2:10-13). This is still followed by that which follows:
And darkness was upon the face of the deep (v 2).
The Deep here, might be a type of the heart of man before conversion; and so Solomon
seems to intimate. Now as the darkness of this world did cover the face of this first
chaos; so spiritual darkness the heart of the sons of men: and hence they are said to be
darkened, to be in darkness, yea, to be very darkness itself.
'And the Spirit of God moved upon the face of the waters.'
A blessed emblem of the word of God in the matter of regeneration; for as the first
chaos remained without form, and void, until the Spirit of God moved to work upon it, and
by working, to put this world into frame and order; so man, as he comes into the world,
abides a confused lump, an unclean thing; a creature without New Testament order, until by
the Spirit of the Lord he is transformed into the image of Jesus Christ (Gal 1:15).
'And the Spirit of God moved upon the face.'
Solomon compares the heart to a man's face; because as in the face may be discerned
whether there is anger or otherwise; so by the inclinations of the heart are discovered
the truth of the condition of the man, as to his state either for heaven or hell. And
besides, as the Spirit of God moved upon the face of the waters; so in the work of our
conversion, the Spirit of God beginneth with the heart of the sons of men; because the
heart is the main fort (Acts 2:37). Now if the main fort be not taken, the adversary is
still capable of making continual resistance. Therefore God first conquers the heart;
therefore the Spirit of God moveth upon the face of our heart, when he cometh to convert
us from Satan to God.
'And God said, Let there be light.'
This is the first thing with which God began the order of the creation; to wit, light,
'Let there be light': From which many profitable notes may be gathered, as to the order of
God in the salvation of the soul. As,
1. When the Holy Ghost worketh upon us, and in us, in order to a new creation; he first
toucheth our understanding, that great peace of the heart, with his spiritual illumination
(Matt 4:16). His first word, in order to our conversion, is, Let there be light: light, to
see their state by nature; light, to see the fruits and effects of sin; light, to see the
truth and worth of the merits of Jesus Christ; light, to see the truth and faithfulness of
God, in keeping promise and covenant with them that embrace salvation upon the blessed
terms of the gospel of peace (Heb 10:32). Now that this word, Let there be light, was a
semblance of the first work of the Holy Ghost upon the heart, compare it with that of Paul
to the Corinthians; 'For God, who commanded the light to shine out of darkness,' that is,
at the beginning of the world, 'hath shined in our hearts to give the light of the
knowledge of the glory of God in the face of Jesus Christ' (2 Cor 4:6).
2. 'And God said, Let there be light.' As here, the light of this world; so in
conversion, the light of the New Testament of Christ, it comes by the word of God. No
word, no light: therefore the apostle saith, He 'hath brought life and immortality to
light through the gospel' (2 Tim 1:10). And therefore Paul saith again, That salvation is
manifest through preaching, through the expounding or opening of the word of faith.
3. 'And God said, Let there be light; and there was light': He spake the word, and it
was done; all that darkness that before did cover the face of the deep, could not now
hinder the being of light. So neither can all the blindness and ignorance that is in the
heart of man, hinder the light of the knowledge of the glory of God in the face of Jesus
Christ (Rev 3:7). When it pleaseth God to reveal, it is revealed; when he openeth, none
can shut: He said, Let there be light, and there was light.
And God saw that the light was good. Truly the light is good (saith Solomon) and a
pleasant thing it is for the eye to behold the sun. It was good, because it was God's
creature; and so in the work of grace that is wrought in our hearts, that light of the new
covenant, it is good, because it is God's work, the work of his good pleasure (2 Thess
1:11); that good work which he hath not only begun, but promised to fulfil until the day
of Jesus Christ (Phil 1:6).
God saw that the light was good. The darkness that before did cover the face of the
waters, was not a creature of God, but a privation, or that which was caused by reason
that light was not as yet in the world: so sin, that darkness that might be felt, is not
the workmanship of God in the soul, but that which is the work of the devil; and that
taketh occasion to be, by reason that the true light, as yet, doth not shine in the soul.
'And God divided the light from the darkness.' As Paul saith, What communion hath light
with darkness? they cannot agree to dwell together (2 Cor 6:14). We see the night still
flies before the day, and dareth not come upon us again, but as the light diminisheth and
conveyeth itself away. So it is in the new creation; before the light of the glorious
gospel of Christ appears, there is night, all night, in the soul (Eph 5:8): but when that
indeed doth shine in the soul, then for night there is day in the soul: 'Ye were darkness
[saith Paul] but now are ye light in the Lord' (v 9): And, 'The darkness is past
[saith John] and the true light now shineth' (1 John 2:8).
'And God divided the light from the darkness.'
God took part with the light, and preserved it from the darkness. By these words, it
seems that darkness and light began the quarrel, before that bloody bout of Cain and Abel
(Gal 5:17). The light and the darkness struggled together, and nothing could divide or
part them but God. Darkness is at implacable enmity with light in the creation of the
world; and so it is in that rare work of regeneration, the flesh lusteth against the
spirit, and the spirit against the flesh; as Peter saith, Fleshly lusts, they war against
the soul. This every Christian feels, and also that which I mentioned before, namely, That
before he be capable of opposing antichrist, with Abel, in the world, he findeth a
struggling in his own soul between the light and the darkness that is there.
'And God called the light Day, and the darkness he called Night.'
God doth not only distinguish by separating, but also by certain characters; that
things which are distinguished and separate, may to us be the better known; he did so here
in the work of creating the world, and he doth so also in the great concern of man's
eternal happiness. The place of felicity is called heaven: The place of torment is called
hell: that which leads to hell is called sin, transgression, iniquity, and wickedness;
that which leads to heaven, righteousness, holiness, goodness and uprightness: even as in
these types God called the light day, of which the godly are the children (1 Thess 5:5);
but the darkness he called night, of which all ungodly men are the inhabiters and children
also. Thus after the Spirit of God had moved upon the face of the waters; after God had
commanded the light to shine, and had divided between the light and the darkness, and had
characterized them by their proper names, he concludes the first day's work, 'And the
evening and the morning were the first day.' In which conclusion there is wrapped up a
blessed gospel-mystery; for God, by concluding the first day here, doth shew us how we
ought to determine that one is made indeed a Christian: Even then when the Spirit of God
hath moved upon the face of the heart, when he hath commanded that light should be there,
when he divideth between, or setteth the light at variance with the darkness; and when the
soul doth receive the characters of both, to observe them, and carry it to each according
to the mouth of God.
'And God saith, Let there be a firmament' (v 6).
This firmament he calleth heaven (v 8). Now this firmament, or heaven, was to make a
separation, or to divide between the waters and the waters (v 7); To separate, I say, the
waters from the waters; the waters which were under the firmament, from the waters which
were above the firmament. Now by waters is signified in the scriptures many things, as
afflictions, worldly people (Psa 69:1,2), and particularly the saints (Rev 19:6); but in
this place is figured forth, all the people in the world, but so as consisting of two
parts, the children of God, and the children of the wicked one: They under the heaven,
figure out the world, or ungodly: they above the firmament, the elect and chosen of God.
And hence in scripture the one is called heaven, and the other is called earth, to signify
the separation and difference that there is between the one and the other.
'And God made the firmament, and divided the waters - from the waters.'
Indeed the world think that this separation comes, or is made, through the captiousness
of the preacher: But in truth it is the handy work of God; And God made the firmament, and
God divided, &c. 'I,' saith he, 'will put enmity between thee and the woman, and
between thy seed and her seed' (Gen 3:15). The good seed are the children of the kingdom
of God, but the bad are the children of the wicked one (Matt 13:38).
'And God made the firmament, and divided the waters which were under the
firmament, from the waters which were above the firmament: and it was so' (v 7).
Whatsoever the Lord doth, it abideth for ever (Eccl 3:14). And again, What he hath made
crooked, who can make straight? (Eccl 1:15). He said it in the beginning, and behold how
it hath continued! Yea, though there hath been endeavours on Satan's part, to mingle his
children with the seed of men; yet it hath not been possible they should ever cleave one
to another, 'even as iron is not mixed with clay' (Dan 2:43). Yea, let me add further,
What laws have been made, what blood hath been shed, what cruelty hath been used, and what
flatteries and lies invented, and all to make these two waters and people one? And yet all
hath failed, and fallen short of producing the desired effect; for the Lord hath made a
firmament, even heaven itself hath divided between them.
'And God called the firmament heaven. And the evening and the morning were the second
day' (v 8).
After the waters were divided from the waters, God called the cause of dividing,
heaven; and so concluded the second day's work. And indeed it was a very great work, as in
the antitype we feel it to this very day. Dividing work is difficult work, and he that
can, according to God, completely end and finish it, he need do no more that day of his
life.
'And God said, Let the waters under the heaven be gathered together unto one place, and
let the dry land appear: and it was so' (v 9).
Although in the second day's work, the waters above the firmament, and those that be
under, are the two peoples, or great families of the world (Pro 8:31); yet because God
would shew us by things on earth, the flourishing state of those that are his (Hosea
10:12; Joel 2:21-23; Psa 91:1; Heb 6:7), therefore he here doth express his mind by
another kind of representation of things (Jer 4:3,4): 'And God said, Let the waters under
the heaven be gathered together unto one place; and let the dry land appear.' The
waters here signifying the world; but the fruitful earth, the thrifty church of God. That
the fruitful earth is a figure of the thriving church of God in this world, is evident
from many scriptures, (and there was nothing but thriftiness till the curse came). And
hence it is said of the church, That she should break the clods of the ground; that she
should sow righteousness, and reap it; that she should not sow among thorns; that if this
be done, the heart is circumcised, and spiritual fruit shall flow forth, and grow
abundantly: And hence again it is that the officers and eminent ones in the church, are
called vines, trees, and other fruitful plants. And hence it is said again, When the Lord
reigneth, let the earth (that is, the church) rejoice. That earth which bringeth forth
fruit meet for him by whom it is dressed, receiveth blessing from God. In all which
places, and many more that might be named, the earth is made a figure of the church of
God; and so I count it here in this place.
'And God said, Let the waters under the heaven be gathered into one place.'
Let them be together: It is not thus of all waters, but of the sea, which is still here
a type of the world. Let them be so together, that the earth may appear; that the church
may be rid of their rage and tumult, and then she will be fruitful, as it follows in this
first book of Genesis. The church is then in a flourishing state, when the world is
farthest off from her, and when the roaring of their waves are far away. Now therefore let
all the wicked men be far from thence (Ezra 6:6): The Lord gather these waters, which in
another place are called the doleful creatures, and birds of prey; Let these, O Lord, be
gathered together to their own places, and be settled in the land of Shinar upon their own
base (Zech 5:11): Then the wilderness and the solitary places shall be glad for them; that
is, for that they are departed thence, the desert shall rejoice and blossom as a rose (Isa
34 and 35).
'And God called the dry land Earth; and the gathering together of the waters
called he seas: and God saw that it was good' (v 10).
God saw, that to separate the waters from the earth was good: And so it is, for then
have the churches rest. Then doth this earth bring forth her fruit, as in the 11th and
12th verses may here be seen.
'And God said, Let there be lights in the firmament of the heaven' (v 14).
The wisdom of God, is there to make use of figures and shadows, even where most fit
things, the things under consideration, may be most fitly demonstrated. The dividing the
waters from the waters, most fitly doth show the work of God in choosing and refusing; by
dividing the waters from the earth, doth show how fruitful God's earth, the church is,
when persecutors are made to be far from thence.
Wherefore he speaketh not of garnishing of his church until he comes to this fourth
day's work: by his Spirit he hath garnished the heavens, that most fitly showing the glory
of the church.
Let there be lights; to wit, the sun, the moon, and the stars.
The sun is in this place a type of Christ, the Sun of Righteousness: The moon is a type
of the church, in her uncertain condition in this world: The stars are types of the
several saints and officers in this church. And hence it is that the sun is said not only
to rule, but it, with the moon and stars, to be set for signs, and for seasons, and for
days, and for years, &c. (Rev 1:20). But if we take the heaven for the church, then
how is she beautified, when the Son of God is placed in the midst of her! (Rev 1:12,13).
And how plainly is her condition made out, even by the changing, increasing, and
diminishing of the moon! And how excellent is that congregation of men, that for light and
glory are figured by the stars! (Matt 28:20).
From this day's work much might be observed.
First, That forasmuch as the sun was not made before the fourth day, it is
evident there was light in the world before the sun was created; for in the first day God
said, Let there be light, and there was light. This may also teach us thus much, That
before Christ came in person, there was spiritual light in the saints of God. And again,
That as the sun was not made before the fourth day of the creation, so Christ should not
be born before the fourth mystical day of the world; for it is evident, that Christ, the
true light of the world, was not born till about four thousand years after the world was
made.
Second, As to the moon, there are four things attending her, which fitly may
hold forth the state of the church. (1.) In that she changeth from an old to a new, we may
conceive, that God by making her so, did it to show he would one day make a change of his
church, from a Jewish to a Gentile congregation. (2.) In that she increaseth, she showeth
the flourishing state of the church. (3.) In her diminishing, the diminishing state of the
church. (4.) The moon is also sometimes made to look as red as blood, to show how dreadful
and bloody the suffering of the church is at some certain times.
Third, By the stars, we understand two things. (1.) How innumerable the saints,
those spiritual stars shall be (Heb 11:12). (2.) How they shall differ each from other in
glory (1 Cor 15:41).
'And God said, Let there be lights in the firmament of the heaven, to divide the day
from the night.'
For though before the light was divided from the darkness, yet the day and night was
not so kept within their bounds, as now by these lights they were: probably signifying,
that nothing should be so clearly distinguished and made appear, as by the sun light of
the gospel of Christ: for by that it is that 'the shadows flee away' (Song 2:17). The
light of the sun gathers the day to its hours, both longer and shorter, and forceth also
the night to keep within his bounds.
'And God made two great lights; the greater light to rule the day, and the lesser light
to rule the night' (v 16).
Signifying, That Christ should be the light and governor of his church, which are the
children of the day; but the church, a light to the children of the night, that by them
they might learn the mysteries of the kingdom. Saith Christ to his own, 'Ye are the light
of the world': And again, 'Let your light so shine, - that men may see,' &c., for
though they that only walk in the night, cannot see to walk by the sun, yet by the moon
they may. Thus the heaven is a type of the church, the moon a type of her uncertain state
in this world; the stars are types of her immovable converts; and their glory, of the
differing degrees of theirs, both here, and in the other world. Much more might be said,
but I pass this.
'And God said, Let the waters bring forth abundantly the moving creature that hath
life' (v 20).
The sea, as I said, is a figure of the world; wherefore the creatures that are in it,
of the men of the world (Zech 13:8; Isa 60:5). This sea bringeth forth small and great
beasts, even as the world doth yield both small and great persecutors, who like the fishes
of prey, eat up and devour what they can of those fish that are of another condition. Now
also out of the world that mystical sea, as fishers do out of the natural; both Christ and
his servants catch mystical fish, even fish as of the great sea.
In the sea God created great whales, he made them to play therein.
Which whales in the sea are types of the devils in the world: Therefore as the devil is
called, the prince of this world; so the whale is called, king over all the children of
pride (Job 41:33,34).
'And God said, Let the earth bring forth the living creature after his kind' (v 24).
Of the beginning of this sixth day's work that may be said which is said of the fishes,
and the rest of the sea; for as there is variety of fish in the one, so of beasts and
cattle in the other, who also make a prey of their fellows, as the fishes do; a most apt
representation of the nature and actions of bloody and deceitful men: Hence persecutors
are called bulls, bears, lions, wolves, tigers, dragons, dogs, foxes, leopards, and the
like.*
* How sad, but true, is this type of many
governments, especially of the olden times; the strong devour the weak--strong in person
or by subtilty, or by combination. Should this earth ever be blessed with a Christian
government, the governors will exclusively seek the welfare and happiness of the
governed.--Ed.
'And God said, Let us make man' (v 26).
I observe, that in the creation of the world, God goeth gradually on, from things less,
to things more abundantly glorious; I mean, as to the creation of this earth; and the
things that thereto appertain. First he bringeth forth a confused chaos, then he commands
matter to appear distinct, then the earth bringeth forth trees, and herbs, and grass;
after that beasts; and the sea, fowls; and last of all, Let us make man. Now passing by
the doctrine of the trinity, because spoken to before, I come to make some observation
upon this wonderful piece of the workmanship of God.
'Let us make man.' Man in whom is also included the woman, was made the last of the
creatures. From whence we may gather,
God's respect to this excellent creature, in that he first provideth for him, before he
giveth him his being: He bringeth him not to an empty house, but to one well furnished
with all kind of necessaries, having beautified the heaven and the earth with glory, and
all sorts of nourishment, for his pleasure and sustenance.8
* This is one of those beautiful discoveries
which modern geology fully confirms. The earth is created, matured, prepared and fitted
for him, before man is created. That modern popular work, 'The Vestiges of Creation,'
elucidates the same fact from the phenomena of nature: but the philosopher who wrote that
curious book little thought that these sublime truths were published more than a century
and a half ago, by an unlettered mechanic, whose sole source of knowledge was his being
deeply learned in the holy oracles. They discover in a few words that which defies
centuries of philosophic researches of the most learned men. A wondrous book is God's
Book!--Ed.
'Let us make man in our image, after our likeness.'
An image, or the likeness of any thing, is not the thing of which it is a figure; so
here, Adam is an image, or made in the likeness of God. Now as Adam is the image of God,
it must either respect him, as he consisteth of the soul, as a part; or as he consists of
a body and soul together: If as he is made a reasonable soul, then he is an excellent
image of the eternal Godhead, the attributes of the one being shadowed out by the
qualities and passions of the other; for as there is in the Godhead, power, knowledge,
love, and righteousness; so a likeness of these is in the soul of man, especially of man
before he had sinned: And as there is passions of pity, compassion, affections, and bowels
in man; so there are these in a far more infinite way in God.
Again, If this image respect the whole man, then Adam was a figure of God, as
incarnate; or of God, as he was to be made afterwards man. And hence it is, that as Adam
is called the image of God (Rom 5:14); so also is Christ himself called and reckoned as
the answering antitype of such an image.
But again, Though Adam be here called the image or similitude of God; yet but so as
that he was the shadow of a more excellent image. Adam was a type of Christ, who only is
'the express image' of his Father's person, and the likeness of his excellent glory (Heb
1:3). For those things that were in Adam, were but of a humane, but of a created
substance; but those that were in Christ, of the same divine and eternal excellency with
the Father.
Is Christ then the image of the Father, simply, as considered of the same divine and
eternal excellency with him? Certainly, No: for an image is doubtless inferior to that of
which it is a figure. Understand then, that Christ is the image of the Father's glory, as
born of the Virgin Mary, yet so, as being very God also: Not that his Godhead in itself
was a shadow or image, but by the acts and doing of that man, every act being infinitely
perfect by virtue of his Godhead, the Father's perfections were made manifest to flesh. An
image is to be looked upon, and by being looked upon, another thing is seen; so by the
person and doings of the Lord Jesus, they that indeed could see him as he was, discovered
the perfection and glory of the Father.--'Philip, He that hath seen me hath seen the
Father; and how sayest thou then, Shew us the Father?' (John 14:9). Neither the
Father nor the Son can by us at all be seen, as they are simply and entirely in their own
essence. Therefore the person of the Father must be seen by us, through the Son, as
consisting of God and man; the Godhead, by working effectually in the manhood, shewing
clearly there through the infinite perfection and glory of the Father: 'The word was made
flesh, and - [then] we beheld his glory, the glory as of the only begotten of the Father,
[He being in his personal excellencies, infinitely and perfectly, what is recorded of his
Father,] full of grace and truth' (John 1:14). So again, he 'is the image of the invisible
God' (Col 1:15). The Godhead is indeed invisible; how then is Christ the image of it? Not
by being invisible also; for so is he as much hid as the Father; but being clothed with
flesh, that the works of the Son might by us be seen, he thereby presenteth to us, as in a
figure, the eternal excellency of the Father. And hence as he is called 'an image,' he is
also called 'the first-born' of every creature (Col 1:18). His being a creature,
respecting his manhood, and his birth, and his rising again from the dead. Therefore a
little after, he is called, 'the first-born from the dead' (v 19): And in another place,
'the first-begotten of the dead' (Rev 1:5): And 'the first-fruits of them that slept' (1
Cor 15:20). So then, though Adam was the image of God, yet God's image but as a mere
creature: But Christ though a creature as touching his manhood; yet being also God, as the
Father, he shewed forth expressly, in capital characters, by all his works and doings in
the world, the beauty and glory of the Father: 'The light of the knowledge of the glory of
God,' is given 'in the face of Jesus Christ' (2 Cor 4:6). Where by face, we must
understand that which is visible, that being open when all else is covered, and that by
which most principally we are discovered to others, and known. Now as to the case in hand,
this face must signify to us the personal virtues and doings of Christ, by which the glory
of the Father is exposed; the glory of his justice, by Christ's exactness of life; the
glory of his love, by Christ's compassion to sinners, &c.
Ver. 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.'
As Adam was a type of Christ, as the image and glory of God; so by these words he
further showeth, that he was a type of his sovereign power; for to him be dominion and
power everlasting (Heb 2:8,9), 'to whom be praise and dominion for ever' (1 Peter 4:11;
Jude 25). Now by the fish of the sea, the beasts of the earth, the fowls of the air, and
every creeping thing, we may understand all creatures, visible and invisible, whether they
be men, angels, or devils; in heaven, earth, or under the earth: also all thrones,
authorities and powers, whether in heaven, in earth, or hell: Christ is made head over
all; He hath also a name above every name, 'not only in this world, but in that which is
to come' (Eph 1:25).
Ver. 28. 'And God blessed them; and God said unto them, [that is, to the man and his
wife] Be fruitful, and multiply, and replenish the earth, and subdue it,' &c.
This in the type doth show, in the antitype, how fruitful Christ and his church shall
be; and how he at last shall, all over the earth, have a seed to replenish and subdue it
by the power of the immortal seed of the word of God: how his name shall be reverenced
from one end of the earth to the other: how the kingdoms of the earth shall ALL at last
become the kingdoms of our Lord, and of his Christ.
'And subdue it.' God did put that majesty and dread upon Adam, at his creation, that
all the beasts of the field submitted themselves unto him. As God also said to Noah, 'The
fear of you and the dread of you shall be upon every beast of the earth, and upon every
fowl of the air, upon all that moveth upon the earth, and upon all the fishes of
the sea; into your hand are they delivered' (Gen 9:2).
'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' (Gen 1:29).
These herbs and trees are types of the wholesome word of the gospel, on which both
Christ, his church, and unconverted sinners, ought to feed and be refreshed; and without
which thee is no subsisting either of one or the other: 'He causeth the grass to grow for
the cattle, and herb for the service of man: that he may bring forth food out of the
earth; and wine that maketh glad the heart of man, and oil to make his
face to shine, and bread which strengtheneth man's heart' (Psa 104:14,15).
'And God saw every thing that he had made, and, behold, it was very good' (v
31).
All things have their natural goodness by creation. Things are not good, because they
have a being only, but because God gave them such a being. Neither did God make them,
because he saw they would attract a goodness to themselves; but he made them in such kind,
as to bring forth that goodness he before determined they should. 'And the evening and the
morning were the sixth day.'
