Genesis 1:31
Verse
Context
The Sixth Day
30And to every beast of the earth and every bird of the air and every creature that crawls upon the earth—everything that has the breath of life in it—I have given every green plant for food.” And it was so. 31And God looked upon all that He had made, and indeed, it was very good. And there was evening, and there was morning—the sixth day.
Sermons
Zac PoonenZac Poonen
J. Vernon McGeeZac Poonen
Leonard RavenhillSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And, behold, it was very good - טוב מאד tob meod, Superlatively, or only good; as good as they could be. The plan wise, the work well executed, the different parts properly arranged; their nature, limits, mode of existence, manner of propagation, habits, mode of sustenance, etc., etc., properly and permanently established and secured; for every thing was formed to the utmost perfection of its nature, so that nothing could be added or diminished without encumbering the operations of matter and spirit on the one hand, or rendering them inefficient to the end proposed on the other; and God has so done all these marvellous works as to be glorified in all, by all, and through all. And the evening and the morning were the sixth day - The word ערב ereb, which we translate evening, comes from the root ערב arab, to mingle; and properly signifies that state in which neither absolute darkness nor full light prevails. It has nearly the same grammatical signification with our twilight, the time that elapses from the setting of the sun till he is eighteen degrees below the horizon and the last eighteen degrees before he arises. Thus we have the morning and evening twilight, or mixture of light and darkness, in which neither prevails, because, while the sun is within eighteen degrees of the horizon, either after his setting or before his rising, the atmosphere has power to refract the rays of light, and send them back on the earth. The Hebrews extended the meaning of this term to the whole duration of night, because it was ever a mingled state, the moon, the planets, or the stars, tempering the darkness with some rays of light. From the ereb of Moses came the Ερεβος Erebus, of Hesiod, Aristophanes, and other heathens, which they deified and made, with Nox or night, the parent of all things. The morning - בקר boker; From בקר bakar, he looked out; a beautiful figure which represents the morning as looking out at the east, and illuminating the whole of the upper hemisphere. The evening and the morning were the sixth day - It is somewhat remarkable that through the whole of this chapter, whenever the division of days is made, the evening always precedes the morning. The reason of this may perhaps be, that darkness was pre-existent to light, (Gen 1:2, And darkness was upon the face of the deep), and therefore time is reckoned from the first act of God towards the creation of the world, which took place before light was called forth into existence. It is very likely for this same reason, that the Jews began their day at six o'clock in the evening in imitation of Moses's division of time in this chapter. Caesar in his Commentaries makes mention of the same peculiarity existing among the Gauls: Galli se omnes ab Dite patre prognatas praedicant: idque ab Druidibus proditum dicunt: ab eam causam spatia omnis temporis, non numero dierum, sed noctium, finiunt; et dies natales, et mensium et annorum initia sic observant, ut noctem dies subsequatur; De Bell. Gall. lib. vi. Tacitus likewise records the same of the Germans: Nec dierum numerum, ut nos, sed noctium computant: sic constituent, sic condicunt, nox ducere diem videtur; De Mor. Germ. sec. ii. And there are to this day some remains of the same custom in England, as for instance in the word se'nnight and fortnight. See also Aeschyl. Agamem. ver. 273, 287. Thus ends a chapter containing the most extensive, most profound, and most sublime truths that can possibly come within the reach of the human intellect. How unspeakably are we indebted to God for giving us a revelation of his Will and of his Works! Is it possible to know the mind of God but from himself? It is impossible. Can those things and services which are worthy of and pleasing to an infinitely pure, perfect, and holy Spirit, be ever found out by reasoning and conjecture? Never! for the Spirit of God alone can know the mind of God; and by this Spirit he has revealed himself to man; and in this revelation has taught him, not only to know the glories and perfections of the Creator, but also his own origin, duty, and interest. Thus far it was essentially necessary that God should reveal his Will; but if he had not given a revelation of his Works, the origin, constitution, and nature of the universe could never have been adequately known. The world by wisdom knew not God; this is demonstrated by the writings of the most learned and intelligent heathens. They had no just, no rational notion of the origin and design of the universe. Moses alone, of all ancient writers, gives a consistent and rational account of the creation; an account which has been confirmed by the investigation of the most accurate philosophers. But where did he learn this? "In Egypt." That is impossible; for the Egyptians themselves were destitute of this knowledge. The remains we have of their old historians, all posterior to the time of Moses, are egregious for their contradictions and absurdity; and the most learned of the Greeks who borrowed from them have not been able to make out, from their conjoint stock, any consistent and credible account. Moses has revealed the mystery that lay hid from all preceding ages, because he was taught it by the inspiration of the Almighty. Reader, thou hast now before thee the most ancient and most authentic history in the world; a history that contains the first written discovery that God has made of himself to man-kind; a discovery of his own being, in his wisdom, power, and goodness, in which thou and the whole human race are so intimately concerned. How much thou art indebted to him for this discovery he alone can teach thee, and cause thy heart to feel its obligations to his wisdom and mercy. Read so as to understand, for these things were written for thy learning; therefore mark what thou readest, and inwardly digest - deeply and seriously meditate on, what thou hast marked, and pray to the Father of lights that he may open thy understanding, that thou mayest know these holy Scriptures, which are able to make thee wise unto salvation. God made thee and the universe, and governs all things according to the counsel of his will; that will is infinite goodness, that counsel is unerring wisdom. While under the direction of this counsel, thou canst not err; while under the influence of this will, thou canst not be wretched. Give thyself up to his teaching, and submit to his authority; and, after guiding thee here by his counsel, he will at last bring thee to his glory. Every object that meets thy eye should teach thee reverence, submission, and gratitude. The earth and its productions were made for thee; and the providence of thy heavenly Father, infinitely diversified in its operations, watches over and provides for thee. Behold the firmament of his power, the sun, moon, planets, and stars, which he has formed, not for himself, for he needs none of these things, but for his intelligent offspring. What endless gratification has he designed thee in placing within thy reach these astonishing effects of his wisdom and power, and in rendering thee capable of searching out their wonderful relations and connections, and of knowing himself, the source of all perfection, by having made thee in his own image, and in his own likeness! It is true thou art fallen; but he has found out a ransom. God so loved thee in conjunction with the world that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life. Believe on Him; through him alone cometh salvation; and the fair and holy image of God in which thou wast created shall be again restored; he will build thee up as at the first, restore thy judges and counsellors as at the beginning, and in thy second creation, as in thy first, will pronounce thee to be very good, and thou shalt show forth the virtues of him by whom thou art created anew in Christ Jesus. Amen.
John Gill Bible Commentary
And God saw everything that he had made,.... Either all that he had made on the several six days of the creation, he took a survey of them, looked over them again, as workmen do when they have finished their work, to see if anything is amiss or wanting; not that anything of this nature can be supposed in the works of God, but such a survey is attributed to him after the manner of men, to show the completeness of his works, and the excellency of them. Picherellus (q) limits this to what had been done on this day, with respect to man, who alone, as he thinks, was the subject of this day's work; and so it respects the creation of man after the image and likeness of God; the forming of the woman out of his rib, and so providing a suitable helper for him; giving them dominion over all the creatures, and suitable food for the support of the animal life; and God reflected on this, and foresaw it would be good in the issue, as it was in itself, And behold, it was very good; it had been said of everything else, at the close of each day's work, excepting the second, that it was good; but here the expression is stronger upon the creation of man, the chief and principal work of God, that it was "very good"; he being made upright and holy, bearing the image of his Creator upon him, and in such circumstances as to be happy and comfortable himself, and to glorify God: the phrase may be expressive not only of the goodness of everything God had made, as it was in itself, and in its use; but of his complacency, and delight therein, every thing being made for himself and for, his pleasure, Rev 4:11. and the evening and the morning were the sixth day; by that time all these works on this day were finished; the sun had gone round the earth, or the earth about that, for the space of twenty four hours, which completed the sixth day, within which term of time God had determined to finish all his works, as he did. This day, according to Capellus, was the twenty third of April, and, according, to Archbishop Usher, the twenty eighth of October, or, as others, the sixth of September. Mr. Whiston, as has been before observed, is of opinion, that the six days of the creation were equal to six years: and the Persians have a tradition, which they pretend to have received from Zoroastres, that God created the world, not in six natural days, but in six times or spaces of different length, called in their tongue "Ghahan barha". The first of these spaces, in which the heavens were created, was a space of forty five days; the second, in which the waters were created, sixty days; the third, in which the earth was created, seventy five days; the fourth, in which grass and trees were created, thirty days; the fifth, in which all creatures were made, eighty days; the sixth, in which man was created, seventy five days; in all three hundred sixty five days, or a full year (r). The first of the six principal good works they are taught to do is to observe the times of the creation (s). And the ancient Tuscans or Etrurians allot six thousand years to the creation; the order of which, with them, is much the same with the Mosaic account, only making a day a thousand years: in the first thousand, they say, God made the heaven and the earth; in the next, the firmament, which appears to us, calling it heaven; in the third, the sea, and all the waters that are in the earth; in the fourth, the great lights, the sun and moon, and also the stars; in the fifth, every volatile, reptile, and four footed animal, in the air, earth and water, (which agrees with Picherellus); see Gill on Gen 1:25, and in the sixth, man; and whereas they say God employed twelve thousand years in all his creation, and the first six being passed at the creation of man, it seems, according to them, that mankind are to continue for the other six thousand years (t). And it is a notion that obtains among the Jews, that, answerable to the six days of creation, the world will continue six thousand years. It is a tradition of Elias (u), an ancient Jewish doctor, that "the world shall stand six thousand years, two thousand void, two thousand under the law, and two thousand, the days of the Messiah.'' And Baal Hatturim (w) observes, there are six "alephs" in the first verse of this chapter, answerable to the six thousand years the world is to continue: and R. Gedaliah says (x), at the end of the sixth millennium the world shall return without form and void, (to its former condition, "tohu" and "bohu",) and the whole shall be a sabbath: and very particular is another writer (y) of theirs concerning these six days of the creation, who having spoken of the day of judgment, the resurrection of the dead, and the world to come, observes, that the six days' work is an intimation and sign of these things: on the sixth day man was created, and the work was perfected on the seventh; so the kings of the nations shall be in the world five thousand years, answerable to the five days in which the fowls, and creeping things of the waters, and the rest, were created; and the holding of their kingdoms will be a little within the sixth millennium, answerable to the creation of cattle and beasts, who were now created on the beginning of it, the "sixth day"; and the kingdom of the house of David will be in the sixth millennium, answerable to the creation of man, who knew his Creator, and ruled over them all; and at the end of that millennium will be the day of judgment, answerable to man's being judged at the end of it, "the sixth day; and the seventh millennium will be the sabbath". And a like notion obtains among the Persian Magi; it is said that Zerdusht, or Zoroastres, was born in the middle age of the world, so it was told him from the age of Keiomaras (the first man) unto thy age are 3000 years, and from this thy age unto the resurrection are 3000 years (z). (q) In Cosmopoeiam, p. 2841. (r) Hyde Hist. Relig. vet. Pers. p. 164, 166, 168, 483, 484. (s) Lib. Sad-der, port. 6. 94. apud Hyde, ib. p. 439, 483. (t) See Universal History, vol. 1. p. 64. (u) T. Bab. Sanhedrin, fol. 97. 1. Avoda Zara, fol. 9. 1. (w) Comment. in Gen. i. 1. (x) Shalshelet Hakabala, fol. 36. 1. (y) Comment. in Maimon. Hilch. Teshuva, c. 9. sect. 2. (z) Lib. Sad-der, port. 11. Vid. Hyde, ut supra, (Hist. Relig. vet. Pers. p. 481.) Next: Genesis Chapter 2
Matthew Henry Bible Commentary
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, 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. 139:1-16. Omniscience cannot be separated from omnipotence. Known unto God are all his works, Act 15:18. 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 2:23), and think of it, Psa 119:59. 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, Zac 4:7. 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, Co1 15:52. 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 14:6, Rev 14:7. All his works, in all places of his dominion, do bless him; and, therefore, bless thou the Lord, O my soul!
Tyndale Open Study Notes
1:31 The Creator declares his work good seven times in ch 1; following the creation of human beings, God declares it all very good.
Genesis 1:31
The Sixth Day
30And to every beast of the earth and every bird of the air and every creature that crawls upon the earth—everything that has the breath of life in it—I have given every green plant for food.” And it was so. 31And God looked upon all that He had made, and indeed, it was very good. And there was evening, and there was morning—the sixth day.
- Scripture
- Sermons
- Commentary
You Can Fulfill God's Perfect Plan
By Zac Poonen9.7K54:54Will Of GodGEN 1:31MAT 6:33EPH 2:82TI 4:7In this sermon, the speaker emphasizes the importance of seeking and following God's plan for our lives. He uses the example of the apostle Paul, who faced numerous challenges and hardships but remained faithful to God's calling. The speaker also highlights the message in the first chapter of Genesis, which shows that God can take a messed up situation or life and transform it into something very good. He encourages believers to learn from their failures and trust in God's ability to bring success. The sermon concludes with the reminder that God opens doors in His perfect timing, and when He does, believers can confidently walk through them.
(Basics) 10. God's Word Is Our Food
By Zac Poonen7.1K13:11GEN 1:2GEN 1:312CO 4:161PE 1:23In this sermon, the speaker emphasizes the importance of responding to the word of God. He refers to Genesis chapter 1, where the earth responded to the word of God and something happened. The speaker explains that if Christians respond to the word of God by accepting, believing, and obeying it, their lives will be transformed. He highlights that God works in our lives slowly, day by day, to remove chaos and shapelessness, and to make us more like Christ. The speaker also emphasizes the role of the Holy Spirit and the word of God working together to bring about change.
(2006 Conference) 1.beauty and Perfection in Balance
By Zac Poonen6.6K59:11GEN 1:31LUK 18:131CO 14:332CO 12:21
This sermon emphasizes the importance of maintaining a balance of truth in our lives, churches, and ministries, drawing insights from Genesis 1. It highlights the need to examine ourselves daily, acknowledge our shortcomings, and seek God's order and harmony in all aspects of our lives. The speaker challenges parents, church leaders, and individuals to humbly assess their actions, repent where needed, and strive for completeness and balance in their walk with God.
(Genesis) Genesis 1:26-31
By J. Vernon McGee2.9K18:25GenesisGEN 1:31PSA 19:1PRO 14:1MAT 6:33In this sermon, the preacher discusses the law of recurrence or recapitulation in the preaching of the word of God. He explains that this law involves stating important facts and truths in a concise manner. The preacher uses examples from the Bible, such as the six days of creation and the book of Deuteronomy, to illustrate this law. He emphasizes that God is mentioned 32 times in the creation account and highlights the significance of God creating man in His own image. The sermon also touches on the principles of order, progress, promptness, and perfection found in the creation narrative.
The Shadow and the Reality
By Zac Poonen2.4K58:02RealityGEN 1:31MAT 6:33LUK 6:372CO 9:6HEB 4:8In this sermon, the preacher emphasizes the importance of obeying the Sabbath and the consequences of disobedience. He refers to an incident in Numbers chapter 15 where a man was caught gathering wood on the Sabbath and was brought to Moses and Aaron. The preacher explains that God commanded those who disobey the Sabbath to be killed. However, he also highlights the principle of giving and generosity, citing Matthew 10:8 and Acts 20:35. The preacher emphasizes that God loves a cheerful giver and encourages forgiveness and mercy towards others as a form of giving.
The Cost That Counts
By Leonard Ravenhill2.1K1:15:24CostGEN 1:24GEN 1:312SA 24:24MAT 6:33JHN 8:29In this sermon, Dr. Tozer shares a story about a little man he encountered whose face was disfigured from suffering. The man said, "thy dross to consume and thy gold to refine," emphasizing the importance of going through trials and refining in our spiritual lives. Dr. Tozer reminds the audience that Jesus guaranteed that we will face tribulations in the world, but also assures them that God works all things together for good. He encourages the listeners to remember the suffering world and to be grateful for their blessings. The sermon concludes with a reference to King David's willingness to offer a sacrifice that cost him something, highlighting the importance of genuine sacrifice in our worship to God.
God's Dwelling Place - the Foundation, God's Perfect Love
By Zac Poonen2.1K57:01Love Of GodGEN 1:31EXO 39:5In this sermon, the speaker emphasizes the message of Genesis chapter 1, which is that if we allow the Holy Spirit to move upon us and submit to the word of God, our chaotic and messy lives can be transformed into something beautiful. The speaker compares the process of God creating a beautiful heaven and earth in Genesis to the transformation that can happen in our lives when we submit to God's word. The sermon also highlights the importance of God speaking every day and how the earth and heavens respond to His word. The speaker then shifts to discussing God's desire for a dwelling place among His people, as seen in Exodus chapter 25, and how the nation of Israel was prepared to understand God's ways before Christ came.
Dimension Theory/time Theory
By Dr. A.E. Wilder-Smith2.1K1:18:28ScienceGEN 1:31GEN 2:2GEN 2:21MAT 6:33MAT 28:6LUK 24:30JHN 14:2In the video, Tim Hathaway and a group of scientists attempt to solve a scientific problem related to causality. They use a special tool to open a maximum security prison and find Sherlock Holmes and his wife inside. Sherlock Holmes explains that he grabbed a reduced entropy shape, which weakened him. He also mentions that he had a brain operation and received a message from his son-in-law. The video then transitions to the preacher discussing the creation of life and its connection to time, using a fairy tale about a two-dimensional country called Flatland.
Ye Are Come to Zion - Part 3
By T. Austin-Sparks1.7K36:35ZionGEN 1:31GEN 2:15PSA 87:2HEB 1:1HEB 11:4HEB 11:26HEB 12:22In this sermon, the speaker emphasizes the importance of the message being shared during their gatherings. They express concern that the teachings should not just be ideas or concepts, but rather a deep and meaningful exercise before the Lord. The speaker highlights the need for a crisis-like urgency in delivering the message that is relevant to the current times. They emphasize that Zion, representing something precious, cannot be obtained easily and should be cherished and protected. The sermon concludes with a reference to the book of Revelation, where a lamb is seen on Mount Zion, symbolizing complete victory through the blood of Jesus.
The Turtle God's Handiwork
By Dr. A.E. Wilder-Smith1.6K43:27ScienceGEN 1:31PSA 16:11PSA 150:6MAT 6:33GAL 6:15EPH 5:25COL 2:9In this sermon, the speaker discusses the importance of instrumentation in our lives, using the example of sea turtles and their ability to navigate the open sea. He emphasizes that even though machines cannot accurately translate languages, individuals with their own volition and understanding of idioms can do so effectively. The speaker also highlights the incredible design and capabilities of various creatures, such as sea turtles and albatrosses, and how they reflect the Lord's delight in creation. Ultimately, the sermon emphasizes the need to recognize that there is a person, God, behind the universe and to have a personal relationship with Him rather than praising dead law.
The Christian Work Ethic
By Eric Ludy1.1K1:12:17Christian LifeGEN 1:31MAT 6:33EPH 4:29EPH 6:7PHP 2:14COL 3:231PE 1:19In this sermon, the speaker emphasizes the importance of having a strong work ethic as Christians. He highlights four key principles: having faith in Jesus as our Savior, joyfully serving in God's kingdom, being submissive to God's word and leading, and staying focused and alert in our tasks. The speaker also references the story of Andrew Summers Rowan, who was given a difficult mission but accomplished it without questioning or complaining. The sermon encourages believers to approach their work with excellence, integrity, and gratitude, whether it is in the business world, ministry, or family life.
God's First Messages to Man - (1) Forty Messages From Genesis Chapters 1 to 11
By Zac Poonen1.0K56:07GEN 1:1GEN 1:26GEN 1:28GEN 1:31JHN 15:5ROM 6:142CO 2:142CO 4:16PHP 4:19
This sermon emphasizes the importance of studying the Scriptures in a transformative way, focusing on key lessons from Genesis chapter 1. It highlights the need to be honest about our spiritual condition, submit to the Holy Spirit's work, listen to God's word daily, separate from darkness, understand sanctification as a daily process, allow God to reproduce His image in us, be rulers over our passions, trust in God's provision, rely on His blessing for fruitfulness, and believe that God can make something beautiful out of our lives.
The Sun Is Setting - Part 1
By K.P. Yohannan76013:31FellowshipGEN 1:31JDG 6:12LUK 10:41In this sermon, Brother K. P. O'Hannon shares a personal experience where he felt the Lord asking him to walk with Him. They walked to a beautiful grass field and looked at the sunset, which reminded Brother K. P. of his childhood. He emphasizes that fulfilling the call of God is a personal and subjective journey, and he is still learning about it himself. He also highlights the importance of making the most of the few days we have left and getting to know the Lord intimately.
(Debate) Genetics, Biology, Evolution and the Bible
By Shane Idleman55002:50GEN 1:31PSA 139:14ROM 1:20COL 1:162PE 3:5
This sermon discusses the misconception of 'junk DNA' in science, highlighting how it actually serves as switches in the DNA system, aligning with the concept of purposeful design in the Bible. It also addresses the idea of random mutation in evolutionary theory, emphasizing the need for order and design in creation. The speaker challenges the lack of transitional fossils supporting evolution and presents the presence of seashells on mountains as evidence for the biblical flood account.
Embodied Liturgy - Practices as Catechesis
By Michael Flowers44126:36CatechesisGEN 1:31ROM 6:13ROM 12:1ROM 12:9In this sermon, the speaker emphasizes the importance of repetition in Christian growth and formation. They highlight the idea that sin has caused a break in communion between humanity and God. The speaker also discusses the need for intentional and liturgical worship, where believers offer their bodies and minds as living sacrifices. They encourage obedience to God's commands, even when emotions may not align, and emphasize the power of community and love for one another in the presence of the Holy Spirit.
On Eagles' Wings Pt 103
By Don Courville28326:46Radio ShowGEN 1:4GEN 1:31EXO 34:4EXO 34:6In this sermon, the speaker uses a personal anecdote about helping his four-year-old son build a Lego airplane to illustrate the idea that life can seem overwhelming and confusing, but God has a plan and everything works out for good. The speaker emphasizes the goodness of God and how it is reflected in His actions. He references Exodus 34:6-7, where God proclaims His name and attributes, including being merciful, gracious, and abundant in goodness and truth. The speaker encourages the audience to seek a deeper understanding of God's goodness and to trust in His plan for their lives.
The Final Victory - Matter Matters
By Michael Flowers12430:00VictoryGEN 1:31PSA 13:11CO 15:20In this sermon, Paul emphasizes that victory is a gift from God and not something that can be achieved through our own efforts. He highlights the importance of recognizing the grace and work of Jesus in paving the way for our victory. Paul urges believers to take their mission on earth seriously, as everything they do matters and will be accounted for in the future. He concludes by discussing the final victory and the transformation of the body in the resurrection, emphasizing that flesh and blood cannot inherit the kingdom of God.
(God-Centered Praying) 6. Our Physical Needs
By Zac Poonen1God's ProvisionPhysical NeedsGEN 1:31NUM 10:332CH 16:12JOB 42:10MAT 25:31MRK 6:311CO 6:13PHP 4:6PHP 4:191TH 5:23Zac Poonen emphasizes the importance of acknowledging our physical needs in prayer, as demonstrated by the petition 'Give us this day our daily bread.' He explains that while God is deeply interested in our bodily needs, it is crucial to prioritize Him first to avoid spiritual ruin. Poonen highlights the balance between asceticism and materialism, advocating for a healthy view of our bodies as temples of the Holy Spirit. He encourages believers to seek God's provision for their daily needs while also caring for others, illustrating that true fulfillment comes from serving both God and our community.
(Living as Jesus Lived) 3. Living in Holiness
By Zac Poonen0GEN 1:31PRO 14:27JHN 12:26ROM 8:31TI 4:81TI 6:16HEB 4:15HEB 10:19HEB 12:10JAS 1:21PE 4:12PE 1:31JN 1:51JN 4:8Zac Poonen preaches on the holiness of God and the call for believers to also walk in holiness. Through the example of Jesus, who faced and overcame every temptation without sin, believers are encouraged to follow His path of obedience and self-denial. Jesus, as our Forerunner, paved the way for us to run the race of faith with endurance, relying on the power of the Holy Spirit to overcome sin and live in victory. The life of Jesus demonstrates that through obedience to God's Word and a life of godliness, believers can partake in the divine nature and experience the joy of walking as Jesus walked.
This World He Made for Himself, to Be His Joy and His Glory.
By Andrew Murray0God's LoveDivine PurposeGEN 1:31PSA 136:1ISA 53:4MAT 11:28JHN 3:16ROM 5:8EPH 2:42PE 1:41JN 3:11JN 4:9Andrew Murray emphasizes that God created the world for His own joy and glory, and the sin and suffering within it deeply grieve Him. Despite the pain caused by human free will, God's love is unwavering, demonstrated through the sacrifice of His Son, Jesus Christ. This profound love is beyond human understanding, yet it is available to all who seek to experience it. Murray encourages believers to open their hearts to God's compassion and to recognize their part in His divine nature. Ultimately, the sermon calls for a deeper connection with God's love and a commitment to share it with others.
Creation Versus Evolution
By E.W. Bullinger0GEN 1:1GEN 1:7GEN 1:17GEN 1:22GEN 1:31GEN 2:2DEU 32:4PSA 111:2REV 15:3E.W. Bullinger emphasizes in The Companion Bible the direct acts and volitions of God as the Creator in Genesis 1:1-2:3, highlighting the perfection, goodness, and wondrous nature of all God's works. He contrasts the principle of evolution seen in human affairs with the lack of evolution in God's works, showcasing growth and development within God's sphere. Bullinger addresses the challenge of Higher Criticism and the impact of evolutionary concepts on society, attributing present-day wickedness to satanic influences.
Things That Please God
By Raymond Golsworthy0GEN 1:31ISA 53:10MAT 17:5JHN 1:161CO 1:30COL 1:19COL 2:9Raymond Golsworthy preaches about God's pleasure in creation, in His Son, and in having all His fullness dwell in Christ. He emphasizes the importance of finding satisfaction in Christ alone, as it pleases God to have all His fullness permanently residing in Christ for the benefit of believers. Golsworthy highlights the need for Christians to continually go to Christ for all their needs, rather than seeking fulfillment in Christian things, doctrines, or other alternatives.
Looking Beyond the Created World to the Creator
By A.W. Tozer0WorshipCreationGEN 1:31JOB 12:7PSA 19:1PSA 104:24ECC 3:11ISA 40:26MAT 6:28ROM 1:20COL 1:16REV 4:11A.W. Tozer emphasizes the importance of recognizing the Creator behind the beauty of the created world, contrasting the worship of nature seen in pagan cultures with the Christian perspective that values nature as a gift from God. He argues that while the unregenerate may idolize nature, enlightened Christians can appreciate and love the beauty of creation as a reflection of God's glory. Tozer encourages believers to enjoy the natural world not for its own sake, but as a means to honor and love God more deeply, aligning with the sentiments expressed in the psalms and the prophets.
The Ultimate Criterion
By T. Austin-Sparks0The Church as God's DwellingGod's PresenceGEN 1:31EXO 25:9EZK 47:9EZK 48:35HAG 2:3MAL 3:1MAT 28:20JHN 1:14JHN 3:3ACT 17:31T. Austin-Sparks emphasizes that God's ultimate desire is to dwell among His people, as seen from the beginning of creation when He declared it 'very good'. He traces the history of God's presence from the Garden of Eden to the Tabernacle and Temple, highlighting the failures of Israel to fulfill their purpose as God's habitation. The sermon reveals that the Incarnation of Christ and the coming of the Holy Spirit mark significant expressions of God's intention to dwell with humanity. Sparks stresses that the true criterion for any church or gathering is the presence of God, which is contingent upon the exaltation of Christ, the centrality of the Cross, and the measure of Christ in believers. Ultimately, he calls for a preparation of hearts and communities to ensure that God can fully manifest His presence among them.
The Birth of Jesus
By John Gifford Bellett0GEN 1:31GEN 6:6LUK 2:141CO 15:52REV 1:17John Gifford Bellett delves into the exquisitely beautiful scripture of Luke 2, highlighting how the new creation in the Child of Bethlehem fulfills God's purposes more abundantly than the old creation, displaying God's glory perfectly in Jesus Christ. The blessing, peace, and life that Jesus imparts are infallible and eternal, contrasting with the potential for loss in the old creation. The presence of God's glory no longer alarms but emboldens, as seen with the shepherds and in the book of Revelation, teaching that joy and praise should accompany encounters with heavenly beings.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And, behold, it was very good - טוב מאד tob meod, Superlatively, or only good; as good as they could be. The plan wise, the work well executed, the different parts properly arranged; their nature, limits, mode of existence, manner of propagation, habits, mode of sustenance, etc., etc., properly and permanently established and secured; for every thing was formed to the utmost perfection of its nature, so that nothing could be added or diminished without encumbering the operations of matter and spirit on the one hand, or rendering them inefficient to the end proposed on the other; and God has so done all these marvellous works as to be glorified in all, by all, and through all. And the evening and the morning were the sixth day - The word ערב ereb, which we translate evening, comes from the root ערב arab, to mingle; and properly signifies that state in which neither absolute darkness nor full light prevails. It has nearly the same grammatical signification with our twilight, the time that elapses from the setting of the sun till he is eighteen degrees below the horizon and the last eighteen degrees before he arises. Thus we have the morning and evening twilight, or mixture of light and darkness, in which neither prevails, because, while the sun is within eighteen degrees of the horizon, either after his setting or before his rising, the atmosphere has power to refract the rays of light, and send them back on the earth. The Hebrews extended the meaning of this term to the whole duration of night, because it was ever a mingled state, the moon, the planets, or the stars, tempering the darkness with some rays of light. From the ereb of Moses came the Ερεβος Erebus, of Hesiod, Aristophanes, and other heathens, which they deified and made, with Nox or night, the parent of all things. The morning - בקר boker; From בקר bakar, he looked out; a beautiful figure which represents the morning as looking out at the east, and illuminating the whole of the upper hemisphere. The evening and the morning were the sixth day - It is somewhat remarkable that through the whole of this chapter, whenever the division of days is made, the evening always precedes the morning. The reason of this may perhaps be, that darkness was pre-existent to light, (Gen 1:2, And darkness was upon the face of the deep), and therefore time is reckoned from the first act of God towards the creation of the world, which took place before light was called forth into existence. It is very likely for this same reason, that the Jews began their day at six o'clock in the evening in imitation of Moses's division of time in this chapter. Caesar in his Commentaries makes mention of the same peculiarity existing among the Gauls: Galli se omnes ab Dite patre prognatas praedicant: idque ab Druidibus proditum dicunt: ab eam causam spatia omnis temporis, non numero dierum, sed noctium, finiunt; et dies natales, et mensium et annorum initia sic observant, ut noctem dies subsequatur; De Bell. Gall. lib. vi. Tacitus likewise records the same of the Germans: Nec dierum numerum, ut nos, sed noctium computant: sic constituent, sic condicunt, nox ducere diem videtur; De Mor. Germ. sec. ii. And there are to this day some remains of the same custom in England, as for instance in the word se'nnight and fortnight. See also Aeschyl. Agamem. ver. 273, 287. Thus ends a chapter containing the most extensive, most profound, and most sublime truths that can possibly come within the reach of the human intellect. How unspeakably are we indebted to God for giving us a revelation of his Will and of his Works! Is it possible to know the mind of God but from himself? It is impossible. Can those things and services which are worthy of and pleasing to an infinitely pure, perfect, and holy Spirit, be ever found out by reasoning and conjecture? Never! for the Spirit of God alone can know the mind of God; and by this Spirit he has revealed himself to man; and in this revelation has taught him, not only to know the glories and perfections of the Creator, but also his own origin, duty, and interest. Thus far it was essentially necessary that God should reveal his Will; but if he had not given a revelation of his Works, the origin, constitution, and nature of the universe could never have been adequately known. The world by wisdom knew not God; this is demonstrated by the writings of the most learned and intelligent heathens. They had no just, no rational notion of the origin and design of the universe. Moses alone, of all ancient writers, gives a consistent and rational account of the creation; an account which has been confirmed by the investigation of the most accurate philosophers. But where did he learn this? "In Egypt." That is impossible; for the Egyptians themselves were destitute of this knowledge. The remains we have of their old historians, all posterior to the time of Moses, are egregious for their contradictions and absurdity; and the most learned of the Greeks who borrowed from them have not been able to make out, from their conjoint stock, any consistent and credible account. Moses has revealed the mystery that lay hid from all preceding ages, because he was taught it by the inspiration of the Almighty. Reader, thou hast now before thee the most ancient and most authentic history in the world; a history that contains the first written discovery that God has made of himself to man-kind; a discovery of his own being, in his wisdom, power, and goodness, in which thou and the whole human race are so intimately concerned. How much thou art indebted to him for this discovery he alone can teach thee, and cause thy heart to feel its obligations to his wisdom and mercy. Read so as to understand, for these things were written for thy learning; therefore mark what thou readest, and inwardly digest - deeply and seriously meditate on, what thou hast marked, and pray to the Father of lights that he may open thy understanding, that thou mayest know these holy Scriptures, which are able to make thee wise unto salvation. God made thee and the universe, and governs all things according to the counsel of his will; that will is infinite goodness, that counsel is unerring wisdom. While under the direction of this counsel, thou canst not err; while under the influence of this will, thou canst not be wretched. Give thyself up to his teaching, and submit to his authority; and, after guiding thee here by his counsel, he will at last bring thee to his glory. Every object that meets thy eye should teach thee reverence, submission, and gratitude. The earth and its productions were made for thee; and the providence of thy heavenly Father, infinitely diversified in its operations, watches over and provides for thee. Behold the firmament of his power, the sun, moon, planets, and stars, which he has formed, not for himself, for he needs none of these things, but for his intelligent offspring. What endless gratification has he designed thee in placing within thy reach these astonishing effects of his wisdom and power, and in rendering thee capable of searching out their wonderful relations and connections, and of knowing himself, the source of all perfection, by having made thee in his own image, and in his own likeness! It is true thou art fallen; but he has found out a ransom. God so loved thee in conjunction with the world that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life. Believe on Him; through him alone cometh salvation; and the fair and holy image of God in which thou wast created shall be again restored; he will build thee up as at the first, restore thy judges and counsellors as at the beginning, and in thy second creation, as in thy first, will pronounce thee to be very good, and thou shalt show forth the virtues of him by whom thou art created anew in Christ Jesus. Amen.
John Gill Bible Commentary
And God saw everything that he had made,.... Either all that he had made on the several six days of the creation, he took a survey of them, looked over them again, as workmen do when they have finished their work, to see if anything is amiss or wanting; not that anything of this nature can be supposed in the works of God, but such a survey is attributed to him after the manner of men, to show the completeness of his works, and the excellency of them. Picherellus (q) limits this to what had been done on this day, with respect to man, who alone, as he thinks, was the subject of this day's work; and so it respects the creation of man after the image and likeness of God; the forming of the woman out of his rib, and so providing a suitable helper for him; giving them dominion over all the creatures, and suitable food for the support of the animal life; and God reflected on this, and foresaw it would be good in the issue, as it was in itself, And behold, it was very good; it had been said of everything else, at the close of each day's work, excepting the second, that it was good; but here the expression is stronger upon the creation of man, the chief and principal work of God, that it was "very good"; he being made upright and holy, bearing the image of his Creator upon him, and in such circumstances as to be happy and comfortable himself, and to glorify God: the phrase may be expressive not only of the goodness of everything God had made, as it was in itself, and in its use; but of his complacency, and delight therein, every thing being made for himself and for, his pleasure, Rev 4:11. and the evening and the morning were the sixth day; by that time all these works on this day were finished; the sun had gone round the earth, or the earth about that, for the space of twenty four hours, which completed the sixth day, within which term of time God had determined to finish all his works, as he did. This day, according to Capellus, was the twenty third of April, and, according, to Archbishop Usher, the twenty eighth of October, or, as others, the sixth of September. Mr. Whiston, as has been before observed, is of opinion, that the six days of the creation were equal to six years: and the Persians have a tradition, which they pretend to have received from Zoroastres, that God created the world, not in six natural days, but in six times or spaces of different length, called in their tongue "Ghahan barha". The first of these spaces, in which the heavens were created, was a space of forty five days; the second, in which the waters were created, sixty days; the third, in which the earth was created, seventy five days; the fourth, in which grass and trees were created, thirty days; the fifth, in which all creatures were made, eighty days; the sixth, in which man was created, seventy five days; in all three hundred sixty five days, or a full year (r). The first of the six principal good works they are taught to do is to observe the times of the creation (s). And the ancient Tuscans or Etrurians allot six thousand years to the creation; the order of which, with them, is much the same with the Mosaic account, only making a day a thousand years: in the first thousand, they say, God made the heaven and the earth; in the next, the firmament, which appears to us, calling it heaven; in the third, the sea, and all the waters that are in the earth; in the fourth, the great lights, the sun and moon, and also the stars; in the fifth, every volatile, reptile, and four footed animal, in the air, earth and water, (which agrees with Picherellus); see Gill on Gen 1:25, and in the sixth, man; and whereas they say God employed twelve thousand years in all his creation, and the first six being passed at the creation of man, it seems, according to them, that mankind are to continue for the other six thousand years (t). And it is a notion that obtains among the Jews, that, answerable to the six days of creation, the world will continue six thousand years. It is a tradition of Elias (u), an ancient Jewish doctor, that "the world shall stand six thousand years, two thousand void, two thousand under the law, and two thousand, the days of the Messiah.'' And Baal Hatturim (w) observes, there are six "alephs" in the first verse of this chapter, answerable to the six thousand years the world is to continue: and R. Gedaliah says (x), at the end of the sixth millennium the world shall return without form and void, (to its former condition, "tohu" and "bohu",) and the whole shall be a sabbath: and very particular is another writer (y) of theirs concerning these six days of the creation, who having spoken of the day of judgment, the resurrection of the dead, and the world to come, observes, that the six days' work is an intimation and sign of these things: on the sixth day man was created, and the work was perfected on the seventh; so the kings of the nations shall be in the world five thousand years, answerable to the five days in which the fowls, and creeping things of the waters, and the rest, were created; and the holding of their kingdoms will be a little within the sixth millennium, answerable to the creation of cattle and beasts, who were now created on the beginning of it, the "sixth day"; and the kingdom of the house of David will be in the sixth millennium, answerable to the creation of man, who knew his Creator, and ruled over them all; and at the end of that millennium will be the day of judgment, answerable to man's being judged at the end of it, "the sixth day; and the seventh millennium will be the sabbath". And a like notion obtains among the Persian Magi; it is said that Zerdusht, or Zoroastres, was born in the middle age of the world, so it was told him from the age of Keiomaras (the first man) unto thy age are 3000 years, and from this thy age unto the resurrection are 3000 years (z). (q) In Cosmopoeiam, p. 2841. (r) Hyde Hist. Relig. vet. Pers. p. 164, 166, 168, 483, 484. (s) Lib. Sad-der, port. 6. 94. apud Hyde, ib. p. 439, 483. (t) See Universal History, vol. 1. p. 64. (u) T. Bab. Sanhedrin, fol. 97. 1. Avoda Zara, fol. 9. 1. (w) Comment. in Gen. i. 1. (x) Shalshelet Hakabala, fol. 36. 1. (y) Comment. in Maimon. Hilch. Teshuva, c. 9. sect. 2. (z) Lib. Sad-der, port. 11. Vid. Hyde, ut supra, (Hist. Relig. vet. Pers. p. 481.) Next: Genesis Chapter 2
Matthew Henry Bible Commentary
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, 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. 139:1-16. Omniscience cannot be separated from omnipotence. Known unto God are all his works, Act 15:18. 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 2:23), and think of it, Psa 119:59. 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, Zac 4:7. 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, Co1 15:52. 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 14:6, Rev 14:7. All his works, in all places of his dominion, do bless him; and, therefore, bless thou the Lord, O my soul!
Tyndale Open Study Notes
1:31 The Creator declares his work good seven times in ch 1; following the creation of human beings, God declares it all very good.