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the work of a new creation, and a work wrought also by the Word.

      But here reason impiously busies itself with foolish questions. It argues, if the Word ever existed, why did not God create the heavens and the earth before by that Word? And again, Since the heavens and the earth were first made, when God began to speak, it seems to follow that the Word then first had existence, when the creatures began to exist, etc. But these impious cogitations are to be cast from us for concerning these things we can determine nothing nor think aright. For beyond that "beginning" of the creation is nothing but naked and divine essence; naked deity! And since God is incomprehensible that also is incomprehensible which was before the world; because it is nothing less than naked God!

      We believe it right therefore to speak only of "the beginning," because we cannot advance beyond the beginning. But since John and Moses affirm that the Word was "in the beginning," and before every creature, it of necessity follows that the Word was ever in the Creator and in the naked essence of God. Therefore he is the true God; yet so, that the Father begets and the Son is begotten. For Moses establishes this difference when he names God, who spoke and the word which was spoken. And this was enough for Moses to do; for the clearer explanation of this mystery properly belongs to the New Testament and to the Son, who is in the bosom of the Father. In the New Testament therefore we hear the literal names of the sacred persons, the Father, the Son and the Holy Ghost. These indeed are indicated in certain psalms, and in the prophets but not so distinctly expressed.

      Augustine explains the word somewhat otherwise. For he interprets the expression "said" in this manner. "Said;" that is, it was so defined from all eternity by the word of the Father; it was so appointed of God. Because the Son is the mind, the image and the wisdom of God. But the true and simple meaning is to be retained. "God said;" that is, God by the Word made and created all things. This meaning the apostle also confirms when he says, "By whom also he made the worlds," Heb. 1:2. And again, "All things were made by Him and for Him," Col. 1:16. And within these limits ought to be confined every thought of the creation; our duty is to proceed no further; if we do, we fall headlong into certain darkness and destruction.

      Let these facts therefore be sufficient for us in any question concerning the world and its creation. With respect to the material of the world that it was made out of nothing; as the light was made out of that which was not light, so the whole heavens and the whole earth were made out of nothing; as the Apostle says, "He calleth those things that are not, as though they were," Rom. 4:17.

      With respect to the instrument or medium which God used, it was his omnipotent word which was with God from the beginning, and as Paul speaks, "before the foundation of the world," Eph. 1:4. Therefore when Paul says in Col. 1:16, "All things were made by him," for he uses the preposition, after the Hebrew manner, for per; the Hebrews thus use their letter BETH; this and all similar passages are taken from this verse of Moses, who is here speaking of the Word uttered, by which anything is commanded or demanded.

      This Word was God, and was an omnipotent Word, spoken in the divine essence. No one heard this Word uttered but God himself; that is, God the Father, God the Son and God the Holy Ghost. While it was uttered the light was generated; not out of the material of the Word nor out of the material of the speaker, but out of darkness itself. The Father spoke within, the work was immediately wrought without, and the light existed. In the same manner also were all things afterwards created. These facts, I say, concerning the manner of the creation are amply sufficient for us.

      IV. But here again a well known question is perpetually agitated, namely, of what kind was that light by which the original unformed mass of heaven and earth was illumined, seeing that neither the sun, nor the stars, were then created; and yet the text shows that this light was real and material. This fact has given occasion to some to have recourse to an allegory, who would explain the matter thus: "Let there be light;" that is, the angelic nature. And again, "God divided the light from the darkness;" that is, he separated the holy angels from the wicked angels. But this is to trifle with allegories, utterly out of place and not to interpret Scripture. Moses is here historically recording facts. He is moreover writing and penning a record for unlettered men; that they may have the plainest possible testimonies concerning the great creation. Such absurdities therefore are not here to be tolerated.

      A second question is here also agitated, namely, whether this light moved itself with a circular motion. I confess that I for my part know not the truth of the matter. But if any one desires to know what I consider the nearest to the truth my opinion is, that this light was movable, so that its motion from east to west, or from its rising to its setting formed the natural day. Although it is difficult to describe the kind of light it was, yet I am by no means inclined to think that we should depart, without cause, from the plain grammar of the subject; or that we should use any violence by wresting from their common meaning the plainest terms. For Moses distinctly affirms that "there was light;" and he reckons this as the "first day" of the creation.

      My opinion is therefore that this was true and real light; and that it revolved with a circular motion as the light of the sun revolves. I believe however that this light was not so clear and splendent as it afterwards was, when augmented, ornamented and beautified by the light of the sun. Even as the sacred Scriptures testify that in the last day God will make the present light of the sun, now unclean, in comparison with its future brightness, far more splendid and glorious; as therefore the present light is as it were a thick and imperfect mass of light, when compared with that light which shall be, so that original light was imperfect when compared with the light that now shines. Such are my sentiments concerning these two questions. Moses then proceeds to say:

      V. 5. And there was evening and there was morning one day.

      We must here first observe that the Jews begin their day differently from us. With them the day commences from the evening and the setting sun and terminates on the evening following. We begin our day with the rising sun. And it is very remarkable that the Jews derive their term evening, which they call AEREF, from ARAF which signifies "to mingle or confound." In the same manner from the term AREF they form their expression AROF, which our countryman renders by Cynomia, "dogfly," which may signify "a confused fly." Because in the evening, the appearances of things are confused and indistinct, and when the light is removed cannot be clearly discerned.

      V. Moses has taught us concerning the first day. We shall see however that Moses retains this same expression "God said" in the creation of all the other creatures. "And God said let there be a firmament," etc. The very repetition of this same expression ought to be most delightful to us, because as I said, it brings to us a mighty testimony for the confirmation of our faith; that the Son, in these eternal things, is very God; and that in the unity of the divinity there is a plurality of Persons; because the speaker is one Person and the Word spoken another Person.

      In this manner also the Psalmist speaks, "By the Word of Jehovah were the heavens made," etc., Ps. 33:6. And Solomon implies the force of this wonderful phrase of Moses, when he writes that the divine wisdom was as it were the handmaid of the Creation. "I was set up from everlasting, from the beginning, before the earth was, etc.; when he established the heavens, I was there; when he set a circle upon the face of the deep," Prov. 8:23, 27. Here Solomon shows that he fully understood this doctrine of our religion, so plainly set forth by Moses; and that he understood it in a manner beyond the knowledge of the ignorant multitude, who heard these things, and read them, but understood them not. For had not Solomon fully understood this mystery, he could not have spoken thus. But he drew all these things from this verse of Moses, as from a deep and holy fountain. Another proof of this his divine knowledge is Prov. 30:3, "What is his name, and what is his Son's name, if thou knowest?"

      I believe also that there were similar writings of other holy men, such as of Enoch, Elijah, etc., in which there existed many testimonies of the same kind. But as even at the present day, these things though plainly revealed in the New Testament remain hidden, and are by many not only not received, but fiercely opposed, so to a much greater extent did it happen among the Jewish people, while the holy fathers set these mysteries before the wise in divine things, with the greatest skill and wisdom.

      To us it is great consolation to know that these divine mysteries were thus shadowed forth by Moses from the beginning of the world; that in these divine

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