Works of John Bunyan Volume II Part 96

"And G.o.d saith, Let there be a firmament" (v 6).

This firmament he calleth heaven (v 8). Now this firmament, or heaven, was to make a separation, or to divide between the waters and the waters (v 7); To separate, I say, the waters from the waters; the waters which were under the firmament, from the waters which were above the firmament. Now by waters is signified in the scriptures many things, as afflictions, worldly people (Psa 69:1,2), and particularly the saints (Rev 19:6); but in this place is figured forth, all the people in the world, but so as consisting of two parts, the children of G.o.d, and the children of the wicked one: They under the heaven, figure out the world, or unG.o.dly: they above the firmament, the elect and chosen of G.o.d. And hence in scripture the one is called heaven, and the other is called earth, to signify the separation and difference that there is between the one and the other.

"And G.o.d made the firmament, and divided the waters--from the waters."

Indeed the world think that this separation comes, or is made, through the captiousness of the preacher: But in truth it is the handy work of G.o.d; And G.o.d made the firmament, and G.o.d divided, &c. "I," saith he, "will put enmity between thee and the woman, and between thy seed and her seed" (Gen 3:15). The good seed are the children of the kingdom of G.o.d, but the bad are the children of the wicked one (Matt 13:38).

"And G.o.d made the firmament, and divided the waters which were under the firmament, from the waters which were above the firmament: and it was so" (v 7).

Whatsoever the Lord doth, it abideth for ever (Eccl 3:14). And again, What he hath made crooked, who can make straight? (Eccl 1:15). He said it in the beginning, and behold how it hath continued! Yea, though there hath been endeavours on Satan's part, to mingle his children with the seed of men; yet it hath not been possible they should ever cleave one to another, "even as iron is not mixed with clay" (Dan 2:43). Yea, let me add further, What laws have been made, what blood hath been shed, what cruelty hath been used, and what flatteries and lies invented, and all to make these two waters and people one? And yet all hath failed, and fallen short of producing the desired effect; for the Lord hath made a firmament, even heaven itself hath divided between them.

"And G.o.d called the firmament heaven. And the evening and the morning were the second day" (v 8).

After the waters were divided from the waters, G.o.d called the cause of dividing, heaven; and so concluded the second day's work. And indeed it was a very great work, as in the ant.i.type we feel it to this very day. Dividing work is difficult work, and he that can, according to G.o.d, completely end and finish it, he need do no more that day of his life.

"And G.o.d said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so" (v 9).

Although in the second day's work, the waters above the firmament, and those that be under, are the two peoples, or great families of the world (Pro 8:31); yet because G.o.d would shew us by things on earth, the flourishing state of those that are his (Hosea 10:12; Joel 2:21-23; Psa 91:1; Heb 6:7), therefore he here doth express his mind by another kind of representation of things (Jer 4:3,4): "And G.o.d said, Let the waters under the heaven be gathered together unto one place; and let the dry land appear." The waters here signifying the world; but the fruitful earth, the thrifty church of G.o.d. That the fruitful earth is a figure of the thriving church of G.o.d in this world, is evident from many scriptures, (and there was nothing but thriftiness till the curse came). And hence it is said of the church, That she should break the clods of the ground; that she should sow righteousness, and reap it; that she should not sow among thorns; that if this be done, the heart is circ.u.mcised, and spiritual fruit shall flow forth, and grow abundantly: And hence again it is that the officers and eminent ones in the church, are called vines, trees, and other fruitful plants. And hence it is said again, When the Lord reigneth, let the earth (that is, the church) rejoice. That earth which bringeth forth fruit meet for him by whom it is dressed, receiveth blessing from G.o.d. In all which places, and many more that might be named, the earth is made a figure of the church of G.o.d; and so I count it here in this place.

"And G.o.d said, Let the waters under the heaven be gathered into one place."

Let them be together: It is not thus of all waters, but of the sea, which is still here a type of the world. Let them be so together, that the earth may appear; that the church may be rid of their rage and tumult, and then she will be fruitful, as it follows in this first book of Genesis. The church is then in a flourishing state, when the world is farthest off from her, and when the roaring of their waves are far away. Now therefore let all the wicked men be far from thence (Ezra 6:6): The Lord gather these waters, which in another place are called the doleful creatures, and birds of prey; Let these, O Lord, be gathered together to their own places, and be settled in the land of Shinar upon their own base (Zech 5:11): Then the wilderness and the solitary places shall be glad for them; that is, for that they are departed thence, the desert shall rejoice and blossom as a rose (Isa 34 and 35).

"And G.o.d called the dry land Earth; and the gathering together of the waters called he seas: and G.o.d saw that it was good" (v 10).

G.o.d saw, that to separate the waters from the earth was good: And so it is, for then have the churches rest. Then doth this earth bring forth her fruit, as in the 11th and 12th verses may here be seen.

"And G.o.d said, Let there be lights in the firmament of the heaven"

(v 14).

The wisdom of G.o.d, is there to make use of figures and shadows, even where most fit things, the things under consideration, may be most fitly demonstrated. The dividing the waters from the waters, most fitly doth show the work of G.o.d in choosing and refusing; by dividing the waters from the earth, doth show how fruitful G.o.d's earth, the church is, when persecutors are made to be far from thence.

Wherefore he speaketh not of garnishing of his church until he comes to this fourth day's work: by his Spirit he hath garnished the heavens, that most fitly showing the glory of the church.

Let there be lights; to wit, the sun, the moon, and the stars.

The sun is in this place a type of Christ, the Sun of Righteousness: The moon is a type of the church, in her uncertain condition in this world: The stars are types of the several saints and officers in this church. And hence it is that the sun is said not only to rule, but it, with the moon and stars, to be set for signs, and for seasons, and for days, and for years, &c. (Rev 1:20). But if we take the heaven for the church, then how is she beautified, when the Son of G.o.d is placed in the midst of her! (Rev 1:12,13).

And how plainly is her condition made out, even by the changing, increasing, and diminishing of the moon! And how excellent is that congregation of men, that for light and glory are figured by the stars! (Matt 28:20).

From this day's work much might be observed.

First, That forasmuch as the sun was not made before the fourth day, it is evident there was light in the world before the sun was created; for in the first day G.o.d said, Let there be light, and there was light. This may also teach us thus much, That before Christ came in person, there was spiritual light in the saints of G.o.d. And again, That as the sun was not made before the fourth day of the creation, so Christ should not be born before the fourth mystical day of the world; for it is evident, that Christ, the true light of the world, was not born till about four thousand years after the world was made. Second, As to the moon, there are four things attending her, which fitly may hold forth the state of the church. (1.) In that she changeth from an old to a new, we may conceive, that G.o.d by making her so, did it to show he would one day make a change of his church, from a Jewish to a Gentile congregation. (2.) In that she increaseth, she showeth the flourishing state of the church. (3.) In her diminishing, the diminishing state of the church. (4.) The moon is also sometimes made to look as red as blood, to show how dreadful and b.l.o.o.d.y the suffering of the church is at some certain times.

Third, By the stars, we understand two things. (1.) How innumerable the saints, those spiritual stars shall be (Heb 11:12). (2.) How they shall differ each from other in glory (1 Cor 15:41).

"And G.o.d said, Let there be lights in the firmament of the heaven, to divide the day from the night."

For though before the light was divided from the darkness, yet the day and night was not so kept within their bounds, as now by these lights they were: probably signifying, that nothing should be so clearly distinguished and made appear, as by the sun light of the gospel of Christ: for by that it is that "the shadows flee away"

(Song 2:17). The light of the sun gathers the day to its hours, both longer and shorter, and forceth also the night to keep within his bounds.

"And G.o.d made two great lights; the greater light to rule the day, and the lesser light to rule the night" (v 16).

Signifying, That Christ should be the light and governor of his church, which are the children of the day; but the church, a light to the children of the night, that by them they might learn the mysteries of the kingdom. Saith Christ to his own, "Ye are the light of the world": And again, "Let your light so shine,--that men may see," &c., for though they that only walk in the night, cannot see to walk by the sun, yet by the moon they may. Thus the heaven is a type of the church, the moon a type of her uncertain state in this world; the stars are types of her immovable converts; and their glory, of the differing degrees of theirs, both here, and in the other world. Much more might be said, but I pa.s.s this.

"And G.o.d said, Let the waters bring forth abundantly the moving creature that hath life" (v 20).

The sea, as I said, is a figure of the world; wherefore the creatures that are in it, of the men of the world (Zech 13:8; Isa 60:5). This sea bringeth forth small and great beasts, even as the world doth yield both small and great persecutors, who like the fishes of prey, eat up and devour what they can of those fish that are of another condition. Now also out of the world that mystical sea, as fishers do out of the natural; both Christ and his servants catch mystical fish, even fish as of the great sea.

In the sea G.o.d created great whales, he made them to play therein.

Which whales in the sea are types of the devils in the world: Therefore as the devil is called, the prince of this world; so the whale is called, king over all the children of pride (Job 41:33,34).

"And G.o.d said, Let the earth bring forth the living creature after his kind" (v 24).

Of the beginning of this sixth day's work that may be said which is said of the fishes, and the rest of the sea; for as there is variety of fish in the one, so of beasts and cattle in the other, who also make a prey of their fellows, as the fishes do; a most apt representation of the nature and actions of b.l.o.o.d.y and deceitful men: Hence persecutors are called bulls, bears, lions, wolves, tigers, dragons, dogs, foxes, leopards, and the like.[3]

"And G.o.d said, Let us make man" (v 26).

I observe, that in the creation of the world, G.o.d goeth gradually on, from things less, to things more abundantly glorious; I mean, as to the creation of this earth; and the things that thereto appertain. First he bringeth forth a confused chaos, then he commands matter to appear distinct, then the earth bringeth forth trees, and herbs, and gra.s.s; after that beasts; and the sea, fowls; and last of all, Let us make man. Now pa.s.sing by the doctrine of the trinity, because spoken to before, I come to make some observation upon this wonderful piece of the workmanship of G.o.d.

"Let us make man." Man in whom is also included the woman, was made the last of the creatures. From whence we may gather,

G.o.d's respect to this excellent creature, in that he first provideth for him, before he giveth him his being: He bringeth him not to an empty house, but to one well furnished with all kind of necessaries, having beautified the heaven and the earth with glory, and all sorts of nourishment, for his pleasure and sustenance.[4]

"Let us make man in our image, after our likeness."

An image, or the likeness of any thing, is not the thing of which it is a figure; so here, Adam is an image, or made in the likeness of G.o.d. Now as Adam is the image of G.o.d, it must either respect him, as he consisteth of the soul, as a part; or as he consists of a body and soul together: If as he is made a reasonable soul, then he is an excellent image of the eternal G.o.dhead, the attributes of the one being shadowed out by the qualities and pa.s.sions of the other; for as there is in the G.o.dhead, power, knowledge, love, and righteousness; so a likeness of these is in the soul of man, especially of man before he had sinned: And as there is pa.s.sions of pity, compa.s.sion, affections, and bowels in man; so there are these in a far more infinite way in G.o.d.

Again, If this image respect the whole man, then Adam was a figure of G.o.d, as incarnate; or of G.o.d, as he was to be made afterwards man. And hence it is, that as Adam is called the image of G.o.d (Rom 5:14); so also is Christ himself called and reckoned as the answering ant.i.type of such an image.

But again, Though Adam be here called the image or similitude of G.o.d; yet but so as that he was the shadow of a more excellent image. Adam was a type of Christ, who only is "the express image"

of his Father's person, and the likeness of his excellent glory (Heb 1:3). For those things that were in Adam, were but of a humane, but of a created substance; but those that were in Christ, of the same divine and eternal excellency with the Father.

Is Christ then the image of the Father, simply, as considered of the same divine and eternal excellency with him? Certainly, No: for an image is doubtless inferior to that of which it is a figure.

Understand then, that Christ is the image of the Father's glory, as born of the Virgin Mary, yet so, as being very G.o.d also: Not that his G.o.dhead in itself was a shadow or image, but by the acts and doing of that man, every act being infinitely perfect by virtue of his G.o.dhead, the Father's perfections were made manifest to flesh. An image is to be looked upon, and by being looked upon, another thing is seen; so by the person and doings of the Lord Jesus, they that indeed could see him as he was, discovered the perfection and glory of the Father.--"Philip, He that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?" (John 14:9). Neither the Father nor the Son can by us at all be seen, as they are simply and entirely in their own essence.

Therefore the person of the Father must be seen by us, through the Son, as consisting of G.o.d and man; the G.o.dhead, by working effectually in the manhood, shewing clearly there through the infinite perfection and glory of the Father: "The word was made flesh, and--[then] we beheld his glory, the glory as of the only begotten of the Father, [He being in his personal excellencies, infinitely and perfectly, what is recorded of his Father,] full of grace and truth" (John 1:14). So again, he "is the image of the invisible G.o.d" (Col 1:15). The G.o.dhead is indeed invisible; how then is Christ the image of it? Not by being invisible also; for so is he as much hid as the Father; but being clothed with flesh, that the works of the Son might by us be seen, he thereby presenteth to us, as in a figure, the eternal excellency of the Father. And hence as he is called "an image," he is also called "the first-born" of every creature (Col 1:18). His being a creature, respecting his manhood, and his birth, and his rising again from the dead. Therefore a little after, he is called, "the first-born from the dead" (v 19): And in another place, "the first-begotten of the dead" (Rev 1:5): And "the first-fruits of them that slept"

(1 Cor 15:20). So then, though Adam was the image of G.o.d, yet G.o.d's image but as a mere creature: But Christ though a creature as touching his manhood; yet being also G.o.d, as the Father, he shewed forth expressly, in capital characters, by all his works and doings in the world, the beauty and glory of the Father: "The light of the knowledge of the glory of G.o.d," is given "in the face of Jesus Christ" (2 Cor 4:6). Where by face, we must understand that which is visible, that being open when all else is covered, and that by which most princ.i.p.ally we are discovered to others, and known. Now as to the case in hand, this face must signify to us the personal virtues and doings of Christ, by which the glory of the Father is exposed; the glory of his justice, by Christ's exactness of life; the glory of his love, by Christ's compa.s.sion to sinners, &c.

Ver. 26. "And G.o.d said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth."

As Adam was a type of Christ, as the image and glory of G.o.d; so by these words he further showeth, that he was a type of his sovereign power; for to him be dominion and power everlasting (Heb 2:8,9), "to whom be praise and dominion for ever" (1 Peter 4:11; Jude 25).

Now by the fish of the sea, the beasts of the earth, the fowls of the air, and every creeping thing, we may understand all creatures, visible and invisible, whether they be men, angels, or devils; in heaven, earth, or under the earth: also all thrones, authorities and powers, whether in heaven, in earth, or h.e.l.l: Christ is made head over all; He hath also a name above every name, "not only in this world, but in that which is to come" (Eph 1:25).

Ver. 28. "And G.o.d blessed them; and G.o.d said unto them, [that is, to the man and his wife] Be fruitful, and multiply, and replenish the earth, and subdue it," &c.

This in the type doth show, in the ant.i.type, how fruitful Christ and his church shall be; and how he at last shall, all over the earth, have a seed to replenish and subdue it by the power of the immortal seed of the word of G.o.d: how his name shall be reverenced from one end of the earth to the other: how the kingdoms of the earth shall ALL at last become the kingdoms of our Lord, and of his Christ.

"And subdue it." G.o.d did put that majesty and dread upon Adam, at his creation, that all the beasts of the field submitted themselves unto him. As G.o.d also said to Noah, "The fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered" (Gen 9:2).