Genesis 1:5
Verse
Context
Sermons
Chuck Smith
Erlo Stegen
Anton Bosch
F.B. Meyer
Keith MalcomsonSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
first day--a natural day, as the mention of its two parts clearly determines; and Moses reckons, according to Oriental usage, from sunset to sunset, saying not day and night as we do, but evening and morning.
John Gill Bible Commentary
And God called the light day, and the darkness he called night,.... Either by the circulating motion of the above body of light, or by the rotation of the chaos on its own axis towards it, in the space of twenty four hours there was a vicissitude of light and darkness; just as there is now by the like motion either of the sun, or of the earth; and which after this appellation God has given, we call the one, day, and the other, night: and the evening and the morning were the first day: the evening, the first part of the night, or darkness, put for the whole night, which might be about the space of twelve hours; and the morning, which was the first part of the day, or light, put also for the whole, which made the same space, and both together one natural day, consisting of twenty four hours; what Daniel calls an "evening morning", Dan 8:26 and the apostle a "night day", Co2 11:25. Thales being asked which was first made, the night or the day, answered, the night was before one day (m). The Jews begin their day from the preceding evening; so many other nations: the Athenians used to reckon their day from sun setting to sun setting (n); the Romans from the middle of the night, to the middle of the night following, as Gellius (o) relates; and Tacitus (p) reports of the ancient Germans, that they used to compute not the number of days, but of nights, reckoning that the night led the day. Caesar (q) observes of the ancient Druids in Britain, that they counted time not by the number of days, but nights; and observed birthdays, and the beginnings of months and years, so as that the day followed the night; and we have some traces of this still among us, as when we say this day se'nnight, or this day fortnight. This first day of the creation, according to James Capellus, was the eighteenth of April; but, according to Bishop Usher, the twenty third of October; the one beginning the creation in the spring, the other in autumn. It is a notion of Mr. Whiston's, that the six days of the creation were equal to six years, a day and a year being one and the same thing before the fall of man, when the diurnal rotation of the earth about its axis, as he thinks, began; and in agreement with this, very remarkable is the doctrine Empedocles taught, that when mankind sprung originally from the earth, the length of the day, by reason of the slowness of the sun's motion, was equal to ten of our present months (r). The Hebrew word "Ereb", rendered "evening", is retained by some of the Greek poets, as by Hesiod (s), who says, out of the "chaos" came "Erebus", and black night, and out of the night ether and the day; and Aristophanes (t), whose words are, chaos, night, and black "Erebus" were first, and wide Tartarus, but there were neither earth, air, nor heaven, but in the infinite bosom of Erebus, black winged night first brought forth a windy egg, &c. And Orpheus (u) makes night to be the beginning of all things. (Hugh Miller (1802-1856) was the first person to popularise the "Day-Age" theory. In his book, "Testimony of the Rocks", that was published in the year after his untimely death, he speculated that that the days were really long ages. He held that Noah's flood was a local flood and the rock layers were laid down long periods of time. (v) This theory has been popularised by the New Scofield Bible first published in 1967. (m) Laert. in Vita Thaletis. p. 24. (n) Plin. Nat. Hist. l. 2. c. 77. (o) Noct. Attic. l. 3. c. 2. (p) De Mor. German. c. 11. (q) Commentar. l. 6. p. 141. (r) Vid. Universal History, vol. 1. p. 79. (s) ', &c. Hesiod. Theogonia. (t) &c. Aristophanes in Avibus. (u) Hymn. 2. ver. 2. (v) Ian Taylor, p. 360-362, "In the Minds of Men", 1984, TEV Publishing, P.O. Box 5015, Stn. F, Toronto, Ontario, M4Y 2T1.
Tyndale Open Study Notes
1:5 God called (or named): To name something is to exercise authority over it (see also 2:19-20). • day: The Hebrew yom can refer to daylight (1:5a), to a 24-hour period (1:5b), or to an unspecified time period (2:4b, “When,” literally in the day; cp. Exod 20:8-11). • evening . . . morning: The Hebrew day began at sundown, just as the first day began with darkness and brought the first morning light.
Genesis 1:5
The First Day
4And God saw that the light was good, and He separated the light from the darkness. 5God called the light “day,” and the darkness He called “night.” And there was evening, and there was morning—the first day.
- Scripture
- Sermons
- Commentary
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
Purge Out the Old Leaven
By Erlo Stegen1.3K1:14:37Dealing With SinGEN 1:5MAT 6:33MAT 28:19LUK 19:40ROM 6:41CO 5:72CO 5:6In this sermon, the preacher emphasizes the importance of sharing the message of Jesus with others, drawing inspiration from the example of Dale Moody. The preacher also highlights the significance of the resurrection of Jesus and its power to overcome sin and death. The sermon references Hosea's prophecy and describes Jesus as a hero who conquered death and hell. The preacher calls on the listeners to repent and turn away from sin, and concludes with a prayer for God's grace and the working of the Holy Spirit in their lives.
Answers to the Skeptical Questions of the Age
By Ken Ham9271:40:18GEN 1:5ROM 12:2COL 2:82TI 3:161PE 3:15
This sermon focuses on apologetics, providing answers to defend our faith. It delves into topics like the Creation Museum, genetic variability, the concept of days in Genesis, and the battle between God's Word and man's word, particularly in relation to evolution and moral relativism.
(Debate) Did God Create the World in Millions of Years?
By Shane Idleman51102:15GEN 1:5PSA 90:4ISA 45:12COL 1:162PE 3:8
This sermon delves into the debate between the age of the Earth as perceived by neurologists in Kenya, estimated at 6,000 years, and evolutionists/geologists who suggest a billion years. The speaker discusses the interpretation of 'yom' in the biblical creation account, pointing to a possible 6,000-year timeframe. The sermon also touches on the concept of creation appearing 'old' due to immediate creation by God, despite its young age, emphasizing that the key point is acknowledging God as the Creator.
Six Literal Days - Really?
By Anton Bosch0GEN 1:5PSA 14:1PSA 19:1ROM 1:20ROM 3:41JN 5:9Anton Bosch addresses the conflict between the Genesis account of creation and the theories of science, emphasizing the importance of trusting God's Word over man's interpretations. He highlights the flawed approach of many scientists who begin with the assumption that there is no God, leading to biased conclusions. Bosch challenges Christians not to compromise the literal truth of the Bible to fit in with scientific theories, stressing the significance of believing in the infallible testimony of God as the Creator.
Our Daily Homily - Genesis
By F.B. Meyer0ObedienceFaithGEN 1:5GEN 2:15GEN 3:9GEN 4:9GEN 5:24GEN 6:9GEN 7:9GEN 8:1GEN 9:13GEN 12:1F.B. Meyer emphasizes the profound lessons found in Genesis, illustrating how God's ways often differ from human expectations. He highlights the importance of faith, obedience, and the transformative power of God's presence in our lives, drawing parallels between biblical figures and our own spiritual journeys. Meyer encourages believers to recognize God's faithfulness, even in times of darkness and trial, and to seek a deeper relationship with Him through prayer and obedience. He reminds us that, like Abraham and Jacob, we are called to walk with God and trust in His promises, regardless of our circumstances.
Jesus - the Greatest Preacher
By Keith Malcomson0GEN 1:5GEN 3:9MRK 1:14LUK 4:17LUK 24:47Keith Malcomson delves into the significance of Jesus as a preacher, emphasizing the public proclamation and widespread message of the Gospel. He explores the lineage of preachers in the Old Testament, leading to the era heralded by John the Baptist and the apostolic preachers around Christ. Jesus, ordained by God as a Preacher, fulfilled the prophecy of the coming Messiah anointed to preach the gospel to the poor and bring deliverance to the captives.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
first day--a natural day, as the mention of its two parts clearly determines; and Moses reckons, according to Oriental usage, from sunset to sunset, saying not day and night as we do, but evening and morning.
John Gill Bible Commentary
And God called the light day, and the darkness he called night,.... Either by the circulating motion of the above body of light, or by the rotation of the chaos on its own axis towards it, in the space of twenty four hours there was a vicissitude of light and darkness; just as there is now by the like motion either of the sun, or of the earth; and which after this appellation God has given, we call the one, day, and the other, night: and the evening and the morning were the first day: the evening, the first part of the night, or darkness, put for the whole night, which might be about the space of twelve hours; and the morning, which was the first part of the day, or light, put also for the whole, which made the same space, and both together one natural day, consisting of twenty four hours; what Daniel calls an "evening morning", Dan 8:26 and the apostle a "night day", Co2 11:25. Thales being asked which was first made, the night or the day, answered, the night was before one day (m). The Jews begin their day from the preceding evening; so many other nations: the Athenians used to reckon their day from sun setting to sun setting (n); the Romans from the middle of the night, to the middle of the night following, as Gellius (o) relates; and Tacitus (p) reports of the ancient Germans, that they used to compute not the number of days, but of nights, reckoning that the night led the day. Caesar (q) observes of the ancient Druids in Britain, that they counted time not by the number of days, but nights; and observed birthdays, and the beginnings of months and years, so as that the day followed the night; and we have some traces of this still among us, as when we say this day se'nnight, or this day fortnight. This first day of the creation, according to James Capellus, was the eighteenth of April; but, according to Bishop Usher, the twenty third of October; the one beginning the creation in the spring, the other in autumn. It is a notion of Mr. Whiston's, that the six days of the creation were equal to six years, a day and a year being one and the same thing before the fall of man, when the diurnal rotation of the earth about its axis, as he thinks, began; and in agreement with this, very remarkable is the doctrine Empedocles taught, that when mankind sprung originally from the earth, the length of the day, by reason of the slowness of the sun's motion, was equal to ten of our present months (r). The Hebrew word "Ereb", rendered "evening", is retained by some of the Greek poets, as by Hesiod (s), who says, out of the "chaos" came "Erebus", and black night, and out of the night ether and the day; and Aristophanes (t), whose words are, chaos, night, and black "Erebus" were first, and wide Tartarus, but there were neither earth, air, nor heaven, but in the infinite bosom of Erebus, black winged night first brought forth a windy egg, &c. And Orpheus (u) makes night to be the beginning of all things. (Hugh Miller (1802-1856) was the first person to popularise the "Day-Age" theory. In his book, "Testimony of the Rocks", that was published in the year after his untimely death, he speculated that that the days were really long ages. He held that Noah's flood was a local flood and the rock layers were laid down long periods of time. (v) This theory has been popularised by the New Scofield Bible first published in 1967. (m) Laert. in Vita Thaletis. p. 24. (n) Plin. Nat. Hist. l. 2. c. 77. (o) Noct. Attic. l. 3. c. 2. (p) De Mor. German. c. 11. (q) Commentar. l. 6. p. 141. (r) Vid. Universal History, vol. 1. p. 79. (s) ', &c. Hesiod. Theogonia. (t) &c. Aristophanes in Avibus. (u) Hymn. 2. ver. 2. (v) Ian Taylor, p. 360-362, "In the Minds of Men", 1984, TEV Publishing, P.O. Box 5015, Stn. F, Toronto, Ontario, M4Y 2T1.
Tyndale Open Study Notes
1:5 God called (or named): To name something is to exercise authority over it (see also 2:19-20). • day: The Hebrew yom can refer to daylight (1:5a), to a 24-hour period (1:5b), or to an unspecified time period (2:4b, “When,” literally in the day; cp. Exod 20:8-11). • evening . . . morning: The Hebrew day began at sundown, just as the first day began with darkness and brought the first morning light.