Genesis 2:1
Verse
Context
Sermons
J. Glyn Owen
Zac PoonenZac Poonen
Chuck SmithChuck Smith
John Gill
Horatius BonarSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And all the host of them - The word host signifies literally an army, composed of a number of companies of soldiers under their respective leaders; and seems here elegantly applied to the various celestial bodies in our system, placed by the Divine wisdom under the influence of the sun. From the original word צבא tsaba, a host, some suppose the Sabeans had their name, because of their paying Divine honors to the heavenly bodies. From the Septuagint version of this place, πας ὁ κοσμος αυτων, all their ornaments, we learn the true meaning of the word κοσμος, commonly translated world, which signifies a decorated or adorned whole or system. And this refers to the beautiful order, harmony, and regularity which subsist among the various parts of creation. This translation must impress the reader with a very favorable opinion of these ancient Greek translators; had they not examined the works of God with a philosophic eye, they never could have given this turn to the original.
John Gill Bible Commentary
Thus the heavens and the earth were finished,.... Perfected and completed in the space of six days, gradually, successively, in the manner before related; by the word and power of God they were on the first day created out of nothing, but they were not perfected, beautified, and adorned, and filled, until all the creatures in the were made: and all the host them, of the heavens and the earth; the host of heavens are the sun, moon, and stars, often so called in Scripture, and also the angels; see Luk 2:13 wherefore this may be considered as a proof of their creation within the above space of time, probably on the first day, though the Jews commonly say on the second; for if all the host of heaven were made at this time, and angels are at least a part of that host, then they must be then made, or otherwise all the host of heaven were not then and there made, as here affirmed: and the host of the earth, or terraqueous globe, are the plants, herbs, and trees, the fowls, fishes, animals, and man; and these are like hosts or armies, very numerous, and at the command of God, and are marshalled and kept in order by him; even some of the smallest of creatures are his army, which are at his beck, and he can make use of to the annoyance of others, as particularly the locusts are called, Joe 2:11.
Matthew Henry Bible Commentary
We have here, I. The settlement of the kingdom of nature, in God's resting from the work of creation, Gen 2:1, Gen 2:2. Here observe, 1. The creatures made both in heaven and earth are the hosts or armies of them, which denotes them to be numerous, but marshalled, disciplined, and under command. How great is the sum of them! And yet every one knows and keeps his place. God uses them as his hosts for the defence of his people and the destruction of his enemies; for he is the Lord of hosts, of all these hosts, Dan 4:35. 2. The heavens and the earth are finished pieces, and so are all the creatures in them. So perfect is God's work that nothing can be added to it nor taken from it, Ecc 3:14. God that began to build showed himself well able to finish. 3. After the end of the first six days God ceased from all works of creation. He has so ended his work as that though, in his providence, he worketh hitherto (Joh 5:17), preserving and governing all the creatures, and particularly forming the spirit of man within him, yet he does not make any new species of creatures. In miracles, he has controlled and overruled nature, but never changed its settled course, nor repealed nor added to any of its establishments. 4. The eternal God, though infinitely happy in the enjoyment of himself, yet took a satisfaction in the work of his own hands. He did not rest, as one weary, but as one well-pleased with the instances of his own goodness and the manifestations of his own glory. II. The commencement of the kingdom of grace, in the sanctification of the sabbath day, Gen 2:3. He rested on that day, and took a complacency in his creatures, and then sanctified it, and appointed us, on that day, to rest and take a complacency in the Creator; and his rest is, in the fourth commandment, made a reason for ours, after six days' labour. Observe, 1. The solemn observance of one day in seven, as a day of holy rest and holy work, to God's honour, is the indispensable duty of all those to whom God has revealed his holy sabbaths. 2. The way of sabbath-sanctification is the good old way, Jer 6:16. Sabbaths are as ancient as the world; and I see no reason to doubt that the sabbath, being now instituted in innocency, was religiously observed by the people of God throughout the patriarchal age. 3. The sabbath of the Lord is truly honourable, and we have reason to honour it - honour it for the sake of its antiquity, its great Author, the sanctification of the first sabbath by the holy God himself, and by our first parents in innocency, in obedience to him. 4. The sabbath day is a blessed day, for God blessed it, and that which he blesses is blessed indeed. God has put an honour upon it, has appointed us, on that day, to bless him, and has promised, on that day, to meet us and bless us. 5. The sabbath day is a holy day, for God has sanctified it. He has separated and distinguished it from the rest of the days of the week, and he has consecrated it and set it apart to himself and his own service and honour. Though it is commonly taken for granted that the Christian sabbath we observe, reckoning from the creation, is not the seventh but the first day of the week, yet being a seventh day, and we in it, celebrating the rest of God the Son, and the finishing of the work of our redemption, we may and ought to act faith upon this original institution of the sabbath day, and to commemorate the work of creation, to the honour of the great Creator, who is therefore worthy to receive, on that day, blessing, and honour, and praise, from all religious assemblies.
Tyndale Open Study Notes
2:1-3 Humankind is the high point of God’s creative acts (1:26-31), while day 7 is the climax of the creation week. When God rested, he endorsed all of creation—there was nothing more to do! This seven-day framework structured Israel’s week, with the seventh day as the precedent for their weekly Sabbath. The Sabbath was intended to celebrate God’s finished work; the seventh day would be set apart as holy and dedicated to the Creator, who also rested (see Exod 20:8-11; 31:12-17; cp. Matt 12:1-8; Rom 14:5-6; Col 2:16-17; Heb 4:1-11).
Genesis 2:1
The Seventh Day
1Thus the heavens and the earth were completed in all their vast array. 2And by the seventh day God had finished the work He had been doing; so on that day He rested from all His work.
- Scripture
- Sermons
- Commentary
Prescription for Anxiety
By J. Glyn Owen2.7K54:15AnxietyGEN 2:1GEN 45:12PSA 46:7MAT 6:33In this sermon, the speaker reflects on the devastation in Lebanon and Beirut, expressing the horror of witnessing such tragedy. He also highlights the suffering of children in other parts of the world, emphasizing the need to confront the reality of their plight. The speaker then shifts focus to Charles Wesley, a man known for his impeccable character, who humbly acknowledges his own sinfulness. The sermon concludes by emphasizing the importance of a personal relationship with God, stating that the answer to the challenges of life lies in being connected to the objective God and finding refuge in Him, just as the psalmist and Jacob did.
(Genesis) - Part 3
By Zac Poonen2.1K1:01:08GenesisGEN 1:1GEN 2:1GEN 2:3MAT 11:28HEB 4:4HEB 4:10In this sermon, the preacher focuses on the first two chapters of Genesis and draws parallels between the creation of the earth and the process of sanctification in believers. He emphasizes that just as God remade the earth in stages, God also works in us gradually to transform us from our fallen condition. The preacher highlights the importance of putting God first in every aspect of our lives and encourages daily self-examination of our actions, thoughts, and motives. He contrasts the grace of Jesus with the law, emphasizing that in grace, we are justified and forgiven before we even begin to serve God.
The Spirit and the Cross
By Zac Poonen1.9K56:58CrossGEN 2:1PSA 119:105PSA 119:130MAT 6:33JHN 1:4HEB 4:4In this sermon, the preacher discusses the concept of detachment from the attractions of the world and the importance of realizing that this world is not our permanent home. He uses the analogy of traveling in a train to emphasize that we should not invest all our resources and efforts in worldly pursuits. The preacher also highlights the danger of becoming worldly and losing the glory of God in our lives. He contrasts the Old Testament life, characterized by ups and downs, with the New Testament life, which is described as a shining light that grows brighter and brighter. The sermon also touches on the significance of sin entering the world in Genesis 3 and how it changed the nature of the earth.
Through the Bible - Genesis 2-3
By Chuck Smith0RedemptionCreationFree WillGEN 2:1Chuck Smith explores the creation narrative in Genesis 2-3, emphasizing God's completion of creation and the establishment of the Sabbath as a day of rest. He discusses the significance of free will, highlighting how Adam and Eve's choice to eat from the tree of knowledge led to humanity's fall and the introduction of sin into the world. Smith explains that while the Sabbath was a covenant for Israel, Jesus Christ is our true rest, and believers are called to find their rest in Him. He also addresses the importance of choice in our relationship with God, underscoring that our decisions shape our destinies. Ultimately, Smith reassures that through Christ, we can regain the fellowship lost in the Garden of Eden.
Psalms 46:7
By Chuck Smith0Divine AssistanceGod's SovereigntyGEN 2:1EXO 14:14JOS 10:12JDG 5:20PSA 46:1PSA 91:11ISA 41:10LUK 2:13ROM 8:31HEB 13:5Chuck Smith emphasizes that God is our refuge and strength, contrasting the peace and confidence that faith brings with the fear and anxiety that doubt fosters. He explores the concept of 'The Lord of Hosts,' highlighting God's sovereignty over the universe, including the stars, angels, and nations. Smith also reflects on the personal nature of God as the 'God of Jacob,' illustrating that despite our flaws, God is still with us and actively supports us. The sermon reassures believers that God's vastness does not diminish His care for individuals, as He commands His hosts to assist us in our struggles.
Of the Creation of Angels.
By John Gill0Divine AssistanceCreation of AngelsGEN 2:1JOB 38:7PSA 104:5DAN 4:35MAT 26:53LUK 2:13LUK 24:4COL 1:16HEB 12:22REV 19:10John Gill discusses the creation of angels, emphasizing their significance as the chief of God's works in the heavens. He notes that while the creation of angels is not explicitly mentioned in Genesis, it is implied within the creation narrative, as they are part of the heavenly host created by God. Gill elaborates on the nature, qualities, and roles of angels, highlighting their holiness, wisdom, and power, as well as their ministerial functions towards God, Christ, and humanity. He concludes that angels, being created beings, should not be worshipped but valued for their divine roles and assistance in the lives of believers.
A Happy World
By Horatius Bonar0CreationGod's Love and HolinessGEN 2:1Horatius Bonar reflects on the beauty and completeness of God's creation as described in Genesis 2, emphasizing that God finishes what He begins and delights in His work. He highlights the significance of the Sabbath as a day of rest and blessing, illustrating God's love and authority through the creation of man and the garden of Eden. Bonar points out that man's formation from both earth and heaven signifies a unique relationship with God, and the provision of a companion underscores the importance of community. He concludes that evil is not of God, and that God's works are rooted in love and holiness, which He desires to see in His creation.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And all the host of them - The word host signifies literally an army, composed of a number of companies of soldiers under their respective leaders; and seems here elegantly applied to the various celestial bodies in our system, placed by the Divine wisdom under the influence of the sun. From the original word צבא tsaba, a host, some suppose the Sabeans had their name, because of their paying Divine honors to the heavenly bodies. From the Septuagint version of this place, πας ὁ κοσμος αυτων, all their ornaments, we learn the true meaning of the word κοσμος, commonly translated world, which signifies a decorated or adorned whole or system. And this refers to the beautiful order, harmony, and regularity which subsist among the various parts of creation. This translation must impress the reader with a very favorable opinion of these ancient Greek translators; had they not examined the works of God with a philosophic eye, they never could have given this turn to the original.
John Gill Bible Commentary
Thus the heavens and the earth were finished,.... Perfected and completed in the space of six days, gradually, successively, in the manner before related; by the word and power of God they were on the first day created out of nothing, but they were not perfected, beautified, and adorned, and filled, until all the creatures in the were made: and all the host them, of the heavens and the earth; the host of heavens are the sun, moon, and stars, often so called in Scripture, and also the angels; see Luk 2:13 wherefore this may be considered as a proof of their creation within the above space of time, probably on the first day, though the Jews commonly say on the second; for if all the host of heaven were made at this time, and angels are at least a part of that host, then they must be then made, or otherwise all the host of heaven were not then and there made, as here affirmed: and the host of the earth, or terraqueous globe, are the plants, herbs, and trees, the fowls, fishes, animals, and man; and these are like hosts or armies, very numerous, and at the command of God, and are marshalled and kept in order by him; even some of the smallest of creatures are his army, which are at his beck, and he can make use of to the annoyance of others, as particularly the locusts are called, Joe 2:11.
Matthew Henry Bible Commentary
We have here, I. The settlement of the kingdom of nature, in God's resting from the work of creation, Gen 2:1, Gen 2:2. Here observe, 1. The creatures made both in heaven and earth are the hosts or armies of them, which denotes them to be numerous, but marshalled, disciplined, and under command. How great is the sum of them! And yet every one knows and keeps his place. God uses them as his hosts for the defence of his people and the destruction of his enemies; for he is the Lord of hosts, of all these hosts, Dan 4:35. 2. The heavens and the earth are finished pieces, and so are all the creatures in them. So perfect is God's work that nothing can be added to it nor taken from it, Ecc 3:14. God that began to build showed himself well able to finish. 3. After the end of the first six days God ceased from all works of creation. He has so ended his work as that though, in his providence, he worketh hitherto (Joh 5:17), preserving and governing all the creatures, and particularly forming the spirit of man within him, yet he does not make any new species of creatures. In miracles, he has controlled and overruled nature, but never changed its settled course, nor repealed nor added to any of its establishments. 4. The eternal God, though infinitely happy in the enjoyment of himself, yet took a satisfaction in the work of his own hands. He did not rest, as one weary, but as one well-pleased with the instances of his own goodness and the manifestations of his own glory. II. The commencement of the kingdom of grace, in the sanctification of the sabbath day, Gen 2:3. He rested on that day, and took a complacency in his creatures, and then sanctified it, and appointed us, on that day, to rest and take a complacency in the Creator; and his rest is, in the fourth commandment, made a reason for ours, after six days' labour. Observe, 1. The solemn observance of one day in seven, as a day of holy rest and holy work, to God's honour, is the indispensable duty of all those to whom God has revealed his holy sabbaths. 2. The way of sabbath-sanctification is the good old way, Jer 6:16. Sabbaths are as ancient as the world; and I see no reason to doubt that the sabbath, being now instituted in innocency, was religiously observed by the people of God throughout the patriarchal age. 3. The sabbath of the Lord is truly honourable, and we have reason to honour it - honour it for the sake of its antiquity, its great Author, the sanctification of the first sabbath by the holy God himself, and by our first parents in innocency, in obedience to him. 4. The sabbath day is a blessed day, for God blessed it, and that which he blesses is blessed indeed. God has put an honour upon it, has appointed us, on that day, to bless him, and has promised, on that day, to meet us and bless us. 5. The sabbath day is a holy day, for God has sanctified it. He has separated and distinguished it from the rest of the days of the week, and he has consecrated it and set it apart to himself and his own service and honour. Though it is commonly taken for granted that the Christian sabbath we observe, reckoning from the creation, is not the seventh but the first day of the week, yet being a seventh day, and we in it, celebrating the rest of God the Son, and the finishing of the work of our redemption, we may and ought to act faith upon this original institution of the sabbath day, and to commemorate the work of creation, to the honour of the great Creator, who is therefore worthy to receive, on that day, blessing, and honour, and praise, from all religious assemblies.
Tyndale Open Study Notes
2:1-3 Humankind is the high point of God’s creative acts (1:26-31), while day 7 is the climax of the creation week. When God rested, he endorsed all of creation—there was nothing more to do! This seven-day framework structured Israel’s week, with the seventh day as the precedent for their weekly Sabbath. The Sabbath was intended to celebrate God’s finished work; the seventh day would be set apart as holy and dedicated to the Creator, who also rested (see Exod 20:8-11; 31:12-17; cp. Matt 12:1-8; Rom 14:5-6; Col 2:16-17; Heb 4:1-11).