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Six Days of Creation and the Sabbath

In the beginning when God created the heavens and the earth, ²the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. ³Then God said, “Let there be light”; and there was light. ⁴And God saw that the light was good; and God 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.

⁶ And God said, “Let there be a dome in the midst of the waters, and let it separate the waters from the waters.” ⁷So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. ⁸God called the dome Sky. And there was evening and there was morning, the second day.

⁹ And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. ¹⁰God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. ¹¹Then God said, “Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. ¹²The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. ¹³And there was evening and there was morning, the third day.

¹⁴ And God said, “Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, ¹⁵and let them be lights in the dome of the sky to give light upon the earth.” And it was so. ¹⁶God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. ¹⁷God set them in the dome of the sky to give light upon the earth, ¹⁸to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. ¹⁹And there was evening and there was morning, the fourth day.

²⁰ And God said, “Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome of the sky.” ²¹So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good. ²²God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” ²³And there was evening and there was morning, the fifth day.

²⁴ And God said, “Let the earth bring forth living creatures of every kind: cattle and creeping things and wild animals of the earth of every kind.” And it was so. ²⁵God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good.

²⁶ Then God said, “Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.”

So God created humankind in his image,

in the image of God he created them;

male and female he created them.

²⁸ God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.” ²⁹God said, “See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. ³⁰And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. ³¹God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

6 Let there be a firmament⁵⁸⁵⁸ “Sit extensio.” In the next verse he changes the word to “expansio”. “Fecit expansionem.” — “He made an expanse.” The work of the second day is to provide an empty space around the circumference of the earth, that heaven and earth may not be mixed together. For since the proverb, ‘to mingle heaven and earth,’ denotes the extreme of disorder, this distinction ought to be regarded as of great importance. Moreover, the word רקיע (rakia) comprehends not only the whole region of the air, but whatever is open above us: as the word heaven is sometimes understood by the Latins. Thus the arrangement, as well of the heavens as of the lower atmosphere, is called רקיע(rakia) without discrimination between them, but sometimes the word signifies both together sometimes one part only, as will appear more plainly in our progress. I know not why the Greeks have chosen to render the word ςτερέωμα, which the Latins have imitated in the term, firmamentum;⁵⁹⁵⁹ See the Septuagint and Vulgate, which have both been followed by our English translators. Doubtless Calvin is correct in supposing the true meaning of the Hebrew word to be expanse; but the translators of the Septuagint, the Vulgate, and our own version, were not without reasons for the manner in which they rendered the word. The root, רקע, signifies, according to Gesenius, Lee, Cocceius, etc., to stamp with the foot, to beat or hammer out any malleable substance; and the derivative, רקיע, is the outspreading of the heavens, which, “according to ordinary observation, rests like the half of a hollow sphere over the earth.” To the Hebrews, as Gesenius observes, it presented a crystal or sapphire-like appearance. Hence it was thought to be something firm as well as expanded — a roof of crystal or of sapphire. The reader may also refer to the note of Johannes Clericus, in his commentary on Genesis, who retains the word firmament, and argues at length in vindication of the term. — Ed for literally it means expanse. And to this David alludes when he says that ‘the heavens are stretched out by God like a curtain,’ (Psalm 104:2.) If any one should inquire whether this vacuity did not previously exist, I answer, however true it may be that all parts of the earth were not overflowed by the waters; yet now, for the first time, a separation was ordained, whereas a confused admixture had previously existed. Moses describes the special use of this expanse, to divide the waters from the waters from which word arises a great difficulty. For it appears opposed to common sense, and quite incredible, that there should be waters above the heaven. Hence some resort to allegory, and philosophize concerning angels; but quite beside the purpose. For, to my mind, this is a certain principle, that nothing is here treated of but the visible form of the world. He who would learn astronomy,⁶⁰⁶⁰ Astrologia. This word includes, but is not necessarily confined to that empirical and presumptuous science, (falsely so-called,) which we now generally designate by the term astrology. As the word originally means nothing but the science of the stars, so it was among our own earlier writers applied in the same manner. Consequently, it comprehended the sublime and useful science of astronomy. From the double meaning of the word, Calvin sometimes speaks of it with approbation, and sometimes with censure. But attention to his reasoning will show, that what he commends is astronomy, and what he censures is astrology in the present acceptation of the word. — Ed. and other recondite arts, let him go elsewhere. Here the Spirit of God would teach all men without exception; and therefore what Gregory declares falsely and in vain respecting statues and pictures is truly applicable to the history of the creation, namely, that it is the book of the unlearned.⁶¹⁶¹ The following are the words of Pope Gregory I: “Idcirco enim pictura in ecclesiis adhibeter, ut hi qui literas nesciunt, saltem in parietibu videndo legant quae legere in codicibus non valent.” Epis. cix. ad Lerenum. The things, therefore, which he relates, serve as the garniture of that theater which he places before our eyes. Whence I conclude, that the waters here meant are such as the rude and unlearned may perceive. The assertion of some, that they embrace by faith what they have read concerning the waters above the heavens, notwithstanding their ignorance respecting them, is not in accordance with the design of Moses. And truly a longer inquiry into a matter open and manifest is superfluous. We see that the clouds suspended in the air, which threaten to fall upon our heads, yet leave us space to breathe.⁶²⁶² “Capitibus nostris sic minari, ut spirandi locus nobis relinquant.” The French is more diffuse: “Nous menacent, comme si elles devoyent tomber sur nos testes; et toutesfois elle nous laissent ici lieu our respirer.” “They threaten us, as if they would fall upon our heads; and, nevertheless, they leave us here space to breathe.” They who deny that this is effected by the wonderful providence of God, are vainly inflated with the folly of their own minds. We know, indeed that the rain is naturally produced; but the deluge sufficiently shows how speedily we might be overwhelmed by the bursting of the clouds, unless the cataracts of heaven were closed by the hand of God. Nor does David rashly recount this among His miracles, that God layeth the beams of his chambers in the waters, (Psalm 104:3;) and he elsewhere calls upon the celestial waters to praise God, (Psalm 148:4.) Since, therefore, God has created the clouds, and assigned them a region above us, it ought not to be forgotten that they are restrained by the power of God, lest, gushing forth with sudden violence, they should swallow us up: and especially since no other barrier is opposed to them than the liquid and yielding, air, which would easily give way unless this word prevailed, ‘Let there be an expanse between the waters.’ Yet Moses has not affixed to the work of this day the note that God saw that it was good: perhaps because there was no advantage from it till the terrestrial waters were gathered into their proper place, which was done on the next day, and therefore it is there twice repeated.⁶³⁶³ The Septuagint here inserts the clause, “God saw that it was good;” but, as it is found neither in the Hebrew nor in any other ancient version, it must be abandoned. The Rabbis say that the clause was omitted, because the angels fell on that day; but this is to cut the knot rather than to untie it. There is more probability in the conjecture of Picherellus, who supposes that what follows in the ninth and tenth verses all belonged to the work of the second day, though mentioned after it; and, in the same way, he contends that the formation of the beasts, recorded in the 24th verse, belonged to the fifth day, though mentioned after it. Examples of this kind, of Hysteron proteron, are adduced in confirmation of this interpretation. See Poole’s Synopsis in loco. — Ed.

⁵⁸ “Sit extensio.” In the next verse he changes the word to “expansio”. “Fecit expansionem.” — “He made an expanse.”

⁵⁹ See the Septuagint and Vulgate, which have both been followed by our English translators. Doubtless Calvin is correct in supposing the true meaning of the Hebrew word to be expanse; but the translators of the Septuagint, the Vulgate, and our own version, were not without reasons for the manner in which they rendered the word. The root, רקע, signifies, according to Gesenius, Lee, Cocceius, etc., to stamp with the foot, to beat or hammer out any malleable substance; and the derivative, רקיע, is the outspreading of the heavens, which, “according to ordinary observation, rests like the half of a hollow sphere over the earth.” To the Hebrews, as Gesenius observes, it presented acrystal or sapphire-like appearance. Hence it was thought to be something firm as well as expanded — a roof of crystal or of sapphire. The reader may also refer to the note of Johannes Clericus, in his commentary on Genesis, who retains the word firmament, and argues at length in vindication of the term. — Ed

⁶⁰ Astrologia. This word includes, but is not necessarily confined to that empirical and presumptuous science, (falsely so-called,) which we now generally designate by the term astrology. As the word originally means nothing but the science of the stars, so it was among our own earlier writers applied in the same manner. Consequently, it comprehended the sublime and useful science ofastronomy. From the double meaning of the word, Calvin sometimes speaks of it with approbation, and sometimes with censure. But attention to his reasoning will show, that what he commends is astronomy, and what he censures is astrology in the present acceptation of the word. — Ed.

⁶¹ The following are the words of Pope Gregory I: “Idcirco enim pictura in ecclesiis adhibeter, ut hi qui literas nesciunt, saltem in parietibu videndo legant quae legere in codicibus non valent.” Epis. cix. ad Lerenum.

⁶² “Capitibus nostris sic minari, ut spirandi locus nobis relinquant.” The French is more diffuse: “Nous menacent, comme si elles devoyent tomber sur nos testes; et toutesfois elle nous laissent ici lieu our respirer.” “They threaten us, as if they would fall upon our heads; and, nevertheless, they leave us here space to breathe.”

⁶³ The Septuagint here inserts the clause, “God saw that it was good;” but, as it is found neither in the Hebrew nor in any other ancient version, it must be abandoned. The Rabbis say that the clause was omitted, because the angels fell on that day; but this is to cut the knot rather than to untie it. There is more probability in the conjecture of Picherellus, who supposes that what follows in the ninth and tenth versesall belonged to the work of the second day, though mentioned after it; and, in the same way, he contends that the formation of the beasts, recorded in the 24th verse, belonged to the fifth day, though mentioned after it. Examples of this kind, of Hysteron proteron, are adduced in confirmation of this interpretation. See Poole’s Synopsis in loco. — Ed.