Буття 1:16

The Creation of the World - Genesis 1:1-2:3 The account of the creation, its commencement, progress, and completion, bears the marks, both in form and substance, of a historical document in which it is intended that we should accept as actual truth, not only the assertion that God created the heavens, and the earth, and all that lives and moves in the world, but also the description of the creation itself in all its several stages. If we look merely at the form of this document, its place at the beginning of the book of Genesis is sufficient to warrant the expectation that it will give us history, and not fiction, or human speculation. As the development of the human family has been from the first a historical fact, and as man really occupies that place in the world which this record assigns him, the creation of man, as well as that of the earth on which, and the heaven for which, he is to live, must also be a work of God, i.e., a fact of objective truth and reality. The grand simplicity of the account is in perfect harmony with the fact. "The whole narrative is sober, definite, clear, and concrete. The historical events described contain a rich treasury of speculative thoughts and poetical glory; but they themselves are free from the influence of human invention and human philosophizing" (Delitzsch). This is also true of the arrangement of the whole. The work of creation does not fall, as Herder and others maintain, into two triads of days, with the work of the second answering to that of the first. For although the creation of the light on the first day seems to correspond to that of the light-bearing stars on the fourth, there is no reality in the parallelism which some discover between the second and third days on the one hand, and the third and fourth on the other.…

The foundation of all religion being laid in our relation to God as our Creator, it was fit that the book of divine revelations which was intended to be the guide, support, and rule, of religion in the world, should begin, as it does, with a plain and full account of the creation of the world - in answer to that first enquiry of a good conscience, "Where is God my Maker?" (Job 35:10). Concerning this the pagan philosophers wretchedly blundered, and became vain in their imaginations, some asserting the world's eternity and self-existence, others ascribing it to a fortuitous concourse of atoms: thus "the world by wisdom knew not God," but took a great deal of pains to lose him. The holy scripture therefore, designing by revealed religion to maintain and improve natural religion, to repair the decays of it and supply the defects of it, since the fall, for the reviving of the precepts of the law of nature, lays down, at first, this principle of the unclouded light of nature, That this world was, in the beginning of time, created by a Being of infinite wisdom and power, who was himself before all time and all worlds. The entrance into God's word gives this light, Psa 119:130. The first verse of the Bible gives us a surer and better, a more satisfying and useful, knowledge of the origin of the universe, than all the volumes of the philosophers. The lively faith of humble Christians understands this matter better than the elevated fancy of the greatest wits, Heb 11:3. We have three things in this chapter: - I. A general idea given us of the work of creation (Gen 1:1, Gen 1:2). II. A particular account of the several days' work, registered, as in a journal, distinctly and in order. The creation of the light the first day (Gen 1:3-5); of the firmament the second day (Gen 1:6-8);…

1:16 In the surrounding pagan cultures, the two great lights were worshiped as deities, but in Genesis they serve God and humanity (see Ps 136:7-9; Jer 31:35). The sun and moon are not named; they are simply called the larger one and the smaller one. Not including their names may have reminded Israel that they were not gods. • govern: Cp. 1:26, 28; Ps 136:9. • the stars: The starry heavens testify to God’s creative power as they proclaim his glory (Pss 19:1; 148:3). They do not predict the future, as Israel’s neighbors believed (see Jer 10:2).