| Barnes' Notes on the Bible To rule. - From their lofty eminence they regulate the duration and the business of each period. The whole is inspected and approved as before. Now let it be remembered that the heavens were created at the absolute beginning of things recorded in the first verse, and that they included all other things except the earth. Hence, according to this document, the sun, moon, and stars were in existence simultaneously with our planet. This gives simplicity and order to the whole narrative. Light comes before us on the first and on the fourth day. Now, as two distinct causes of a common effect would be unphilosophical and unnecessary, we must hold the one cause to have been in existence on these two days. But we have seen that the one cause of the day and of the year is a fixed source of radiating light in the sky, combined with the diurnal and annual motions of the earth. Thus, the recorded preexistence of the celestial orbs is consonant with the presumptions of reason. The making or reconstitution of the atmosphere admits their light so far that the alternations of day and night can be discerned. The making of the lights of heaven, or the display of them in a serene sky by the withdrawal of that opaque canopy of clouds that still enveloped the dome above, is then the work of the fourth day. All is now plain and intelligible. The heavenly bodies become the lights of the earth, and the distinguishers not only of day and night, but of seasons and years, of times and places. They shed forth their unveiled glories and salutary potencies on the budding, waiting land. How the higher grade of transparency in the aerial region was effected, we cannot tell; and, therefore, we are not prepared to explain why it is accomplished on the fourth day, and not sooner. But from its very position in time, we are led to conclude that the constitution of the expanse, the elevation of a portion of the waters of the deep in the form of vapor, the collection of the sub-aerial water into seas, and the creation of plants out of the reeking soil, must all have had an essential part, both in retarding until the fourth day, and in then bringing about the dispersion of the clouds and the clearing of the atmosphere. Whatever remained of hinderance to the outshining of the sun, moon, and stars on the land in all their native splendor, was on this day removed by the word of divine power. Now is the approximate cause of day and night made palpable to the observation. Now are the heavenly bodies made to be signs of time and place to the intelligent spectator on the earth, to regulate seasons, days, months, and years, and to be the luminaries of the world. Now, manifestly, the greater light rules the day, as the lesser does the night. The Creator has withdrawn the curtain, and set forth the hitherto undistinguishable brilliants of space for the illumination of the land and the regulation of the changes which diversify its surface. This bright display, even if it could have been effected on the first day with due regard to the forces of nature already in operation, was unnecessary to the unseeing and unmoving world of vegetation, while it was plainly requisite for the seeing, choosing, and moving world of animated nature which was about to be called into existence on the following days. The terms employed for the objects here brought forward - "lights, the great light, the little light, the stars;" for the mode of their manifestation, "be, make, give;" and for the offices they discharge, "divide, rule, shine, be for signs, seasons, days, years" - exemplify the admirable simplicity of Scripture, and the exact adaptation of its style to the unsophisticated mind of primeval man. We have no longer, indeed, the naming of the various objects, as on the former days; probably because it would no longer be an important source of information for the elucidation of the narrative. But we have more than an equivalent for this in variety of phrase. The several words have been already noticed: it only remains to make some general remarks. (1) The sacred writer notes only obvious results, such as come before the eye of the observer, and leaves the secondary causes, their modes of operation, and their less obtrusive effects, to scientific inquiry. The progress of observation is from the foreground to the background of nature, from the physical to the metaphysical, and from the objective to the subjective. Among the senses, too, the eye is the most prominent observer in the scenes of the six days. Hence, the "lights," they "shine," they are for "signs" and "days," which are in the first instance objects of vision. They are "given," held or shown forth in the heavens. Even "rule" has probably the primitive meaning to be over. Starting thus with the visible and the tangible, the Scripture in its successive communications advance with us to the inferential, the intuitive, the moral, the spiritual, the divine. (2) The sacred writer also touches merely the heads of things in these scenes of creation, without condescending to minute particulars or intending to be exhaustive. Hence, many actual incidents and intricacies of these days are left to the well-regulated imagination and sober judgment of the reader. To instance such omissions, the moon is as much of her time above the horizon during the day as during the night. But she is not then the conspicuous object in the scene, or the full-orbed reflector of the solar beams, as she is during the night. Here the better part is used to mark the whole. The tidal influence of the great lights, in which the moon plays the chief part, is also unnoticed. Hence, we are to expect very many phenomena to be altogether omitted, though interesting and important in themselves, because they do not come within the present scope of the narrative. (3) The point from which the writer views the scene is never to be forgotten, if we would understand these ancient records. He stands on earth. He uses his eyes as the organ of observation. He knows nothing of the visual angle, of visible as distinguishable from tangible magnitude, of relative in comparison with absolute motion on the grand scale: he speaks the simple language of the eye. Hence, his earth is the meet counterpart of the heavens. His sun and moon are great, and all the stars are a very little thing. Light comes to be, to him, when it reaches the eye. The luminaries are held forth in the heavens, when the mist between them and the eye is dissolved. (4) Yet, though not trained to scientific thought or speech, this author has the eye of reason open as well as that of sense. It is not with him the science of the tangible, but the philosophy of the intuitive, that reduces things to their proper dimensions. He traces not the secondary cause, but ascends at one glance to the great first cause, the manifest act and audible behest of the Eternal Spirit. This imparts a sacred dignity to his style, and a transcendent grandeur to his conceptions. In the presence of the high and lofty One that inhabiteth eternity, all things terrestrial and celestial are reduced to a common level. Man in intelligent relation with God comes forth as the chief figure on the scene of terrestrial creation. The narrative takes its commanding position as the history of the ways of God with man. The commonest primary facts of ordinary observation, when recorded in this book, assume a supreme interest as the monuments of eternal wisdom and the heralds of the finest and broadest generalizations of a consecrated science. The very words are instinct with a germinant philosophy, and prove themselves adequate to the expression of the loftiest speculations of the eloquent mind.
Gill's Exposition of the Entire BibleAnd to rule over the day, and over the night,.... The one, namely the sun, or greater light, to rule over the day, and the moon and stars, the lesser lights, to rule over the night: this is repeated from Genesis 1:16 to show the certainty of it, and that the proper uses of these lights might be observed, and that a just value might be put upon them, but not carried beyond due bounds: and to divide the light from the darkness; as the day from the night, which is done by the sun, Genesis 1:14 and to dissipate and scatter the darkness of the night, and give some degree of light, though in a more feeble manner, which is done by the moon and stars: and God saw that it was good; or foresaw it would be, that there should be such lights in the heaven, which would be exceeding beneficial to the inhabitants of the earth, as they find by good experience it is, and therefore have great reason to be thankful, and to adore the wisdom and goodness of God; see Psalm 136:1. See Gill on Genesis 1:4.
Geneva Study BibleAnd to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.
Wesley's Notes 1:14-19 This is the history of the fourth day's work, the creating the sun, moon and stars. Of this we have an account, In general, verse 14, 15. where we have, The command given concerning them. Let there be lights in the firmament of heaven - God had said, Ge 1:3 Let there be light, and there was light; but that was, as it were, a chaos of light, scattered and confused; now it was collected and made into several luminaries, and so rendered both more glorious and more serviceable. The use they were intended to be of to this earth. They must be for the distinction of times, of day and night, summer and winter. 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. They do also give light upon the earth - That we may walk John 11:9 and work John 9:4 according as the duty of every day requires. The lights of heaven do not shine for themselves, nor for the world of spirits above, they need them not; but they shine for us, and for our pleasure and advantage. Lord, what is man that he should be thus regarded, Ps 8:3,4. In particular, Ge 1:16,17,18, The lights of heaven are the sun, moon and stars, and these all are the work of God's hands. The sun is the greatest light of all, 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. The moon is a lesser light, and yet is here reckoned one of the greater lights, because, though in regard of its magnitude, it is inferior to many of the stars, yet in respect of its usefulness to the earth, it is more excellent than they. He made the stars also - Which are here spoken of only in general; for the scriptures were written not to gratify our curiosity, but to lead us to God. Now, these lights are said to rule, Ge 1:16,18; not that they have a supreme dominion as God has, but they are rulers under him. Here the lesser light, the moon, is said to rule the night; but Ps 136:9 the stars are mentioned as sharers in that government, the moon and stars to rule by night. No more is meant, but that they give light, Jer 31:35. The best and most honourable way of ruling is, by giving light, and doing good.
Matthew Henry's Concise Commentary1:14-19 In the fourth day's work, the creation of the sun, moon, and stars is accounted for. All these are the works of God. The stars are spoken of as they appear to our eyes, without telling their number, nature, place, size, or motions; for the Scriptures were written, not to gratify curiosity, or make us astronomers, but to lead us to God, and make us saints. The lights of heaven are made to serve him; they do it faithfully, and shine in their season without fail. We are set as lights in this world to serve God; but do we in like manner answer the end of our creation? We do not: our light does not shine before God, as his lights shine before us. We burn our Master's candles, but do not mind our Master's work.
Matthew Henry's Whole Bible CommentaryVerses 14-19 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 26:13); 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 (Lu. 8:16), 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. 12:3), 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. 3:1. (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, Mt. 16:2, 3. They do also give light upon the earth, that we may walk (Jn. 11:9), and work (Jn. 9:4), 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. 8:3, 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, Mt. 5:14. 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 Ps. 19:1-6 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, Mt. 20:26. (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. 136:9 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. 31:35. 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 Deu. 4:19. (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. |
