15 passages from writers of 4 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Philo of Alexandriac. 20 BC–c. AD 50JewishOn the Creation of the World · on Genesis 1:1–5And he says that the world was made in six days, not because the Creator stood in need of a length of time (for it is natural that God should do everything at once, not merely by uttering a command, but by even thinking of it); but because the things created required arrangement; and number is akin to arrangement; … And he allotted each of the six days to one of the portions of the whole, taking out the first day, which he does not even call the first day, that it may not be numbered with the others, but entitling it one, he names it rightly, perceiving in it, and ascribing to it the nature and appellation of the limit.
And he says that the world was made in six days, not because the Creator stood in need of a length of time (for it is natural that God should do everything at once, not merely by uttering a command, but by even thinking of it); but because the things created required arrangement; and number is akin to arrangement; … And he allotted each of the six days to one of the portions of the whole, taking out the first day, which he does not even call the first day, that it may not be numbered with the others, but entitling it one, he names it rightly, perceiving in it, and ascribing to it the nature and appellation of the limit.
Philo of Alexandria, On the Creation of the World, section 3; translated by C. D. Yonge (London, 1854). The printed page
A Jewish philosopher of Alexandria, in Egypt, in Jesus’ own lifetime, who read the books of Moses through Greek philosophy.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 1:1–5In the beginning God created the heaven and the earth. But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light: and when that was made, he considered the whole mass, and separated the light and the darkness; and the name he gave to one was Night, and the other he called Day: and he named the beginning of light, and the time of rest, the Evening and the Morning. And this was indeed the first day. But Moses said it was one day; the cause of which I am able to give even now, but because I have promised to give such reasons for all things in a treatise by itself, I shall put off its exposition till that time.
In the beginning God created the heaven and the earth. But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light: and when that was made, he considered the whole mass, and separated the light and the darkness; and the name he gave to one was Night, and the other he called Day: and he named the beginning of light, and the time of rest, the Evening and the Morning. And this was indeed the first day. But Moses said it was one day; the cause of which I am able to give even now, but because I have promised to give such reasons for all things in a treatise by itself, I shall put off its exposition till that time.
Josephus, Antiquities of the Jews, book 1, chapter 1, section 1; translated by William Whiston (1737; the printing of 1792). The printed page
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Basil the Greatc. 330–379Early church, EastHexaemeron (sermons on the six days) · on Genesis 1:1Perhaps these words “In the beginning God created” signify the rapid and imperceptible moment of creation. The beginning, in effect, is indivisible and instantaneous. The beginning of the road is not yet the road, and that of the house is not yet the house; so the beginning of time is not yet time and not even the least particle of it. … Thus then, if it is said, “In the beginning God created,” it is to teach us that at the will of God the world arose in less than an instant, and it is to convey this meaning more clearly that other interpreters have said: “God made summarily” that is to say all at once and in a moment.
Perhaps these words “In the beginning God created” signify the rapid and imperceptible moment of creation. The beginning, in effect, is indivisible and instantaneous. The beginning of the road is not yet the road, and that of the house is not yet the house; so the beginning of time is not yet time and not even the least particle of it. … Thus then, if it is said, “In the beginning God created,” it is to teach us that at the will of God the world arose in less than an instant, and it is to convey this meaning more clearly that other interpreters have said: “God made summarily” that is to say all at once and in a moment.
Basil the Great, Hexaemeron (sermons on the six days), homily 1, section 6; translated by Blomfield Jackson, Nicene and Post-Nicene Fathers, second series, volume 8 (1895). The printed page
Bishop of Caesarea in Cappadocia (in today’s Turkey), one of the Fathers of the Eastern church.
Basil the Greatc. 330–379Early church, EastHexaemeron (sermons on the six days) · on Genesis 1:3–5Since the birth of the sun, the light that it diffuses in the air, when shining on our hemisphere, is day; and the shadow produced by its disappearance is night. But at that time it was not after the movement of the sun, but following this primitive light spread abroad in the air or withdrawn in a measure determined by God, that day came and was followed by night. … Why does Scripture say “one day” not “the first day”? … If it therefore says “one day,” it is from a wish to determine the measure of day and night, and to combine the time that they contain. … It is as though it said: twenty-four hours measure the space of a day, or that, in reality a day is the time that the heavens starting from one point take to return there.
Since the birth of the sun, the light that it diffuses in the air, when shining on our hemisphere, is day; and the shadow produced by its disappearance is night. But at that time it was not after the movement of the sun, but following this primitive light spread abroad in the air or withdrawn in a measure determined by God, that day came and was followed by night. … Why does Scripture say “one day” not “the first day”? … If it therefore says “one day,” it is from a wish to determine the measure of day and night, and to combine the time that they contain. … It is as though it said: twenty-four hours measure the space of a day, or that, in reality a day is the time that the heavens starting from one point take to return there.
Basil the Great, Hexaemeron (sermons on the six days), homily 2, section 8; translated by Blomfield Jackson, Nicene and Post-Nicene Fathers, second series, volume 8 (1895). The printed page
Bishop of Caesarea in Cappadocia (in today’s Turkey), one of the Fathers of the Eastern church.
Augustine of Hippo354–430Early church, WestConfessions · on Genesis 1:1Behold, I answer to him who asks, “What was God doing before He made heaven and earth?” I answer not, as a certain person is reported to have done facetiously (avoiding the pressure of the question), “He was preparing hell,” saith he, “for those who pry into mysteries.” It is one thing to perceive, another to laugh,—these things I answer not. For more willingly would I have answered, “I know not what I know not,” than that I should make him a laughing-stock who asketh deep things, and gain praise as one who answereth false things.
Behold, I answer to him who asks, “What was God doing before He made heaven and earth?” I answer not, as a certain person is reported to have done facetiously (avoiding the pressure of the question), “He was preparing hell,” saith he, “for those who pry into mysteries.” It is one thing to perceive, another to laugh,—these things I answer not. For more willingly would I have answered, “I know not what I know not,” than that I should make him a laughing-stock who asketh deep things, and gain praise as one who answereth false things.
Augustine of Hippo, Confessions, book 11, chapter 12; translated by J. G. Pilkington, Nicene and Post-Nicene Fathers, first series, volume 1 (1886). The printed page
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, WestThe City of God · on Genesis 1:3–5What kind of days these were it is extremely difficult, or perhaps impossible for us to conceive, and how much more to say! … We see, indeed, that our ordinary days have no evening but by the setting, and no morning but by the rising, of the sun; but the first three days of all were passed without sun, since it is reported to have been made on the fourth day. And first of all, indeed, light was made by the word of God, and God, we read, separated it from the darkness, and called the light Day, and the darkness Night; but what kind of light that was, and by what periodic movement it made evening and morning, is beyond the reach of our senses; neither can we understand how it was, and yet must unhesitatingly believe it. For either it was some material light, whether proceeding from the upper parts of the world, far removed from our sight, or from the spot where the sun was afterwards kindled; or under the name of light the holy city was signified, composed of holy angels and blessed spirits …
What kind of days these were it is extremely difficult, or perhaps impossible for us to conceive, and how much more to say! … We see, indeed, that our ordinary days have no evening but by the setting, and no morning but by the rising, of the sun; but the first three days of all were passed without sun, since it is reported to have been made on the fourth day. And first of all, indeed, light was made by the word of God, and God, we read, separated it from the darkness, and called the light Day, and the darkness Night; but what kind of light that was, and by what periodic movement it made evening and morning, is beyond the reach of our senses; neither can we understand how it was, and yet must unhesitatingly believe it. For either it was some material light, whether proceeding from the upper parts of the world, far removed from our sight, or from the spot where the sun was afterwards kindled; or under the name of light the holy city was signified, composed of holy angels and blessed spirits …
Augustine of Hippo, The City of God, book 11, chapters 6–7; translated by Marcus Dods, Nicene and Post-Nicene Fathers, first series, volume 2 (1887). The printed page
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 1:1–3If, however, you wish to explain it in its plain sense, explain it thus: At the beginning of the Creation of heaven and earth when the earth was without form and void and there was darkness, God said, “Let there be light”. The text does not intend to point out the order of the acts of Creation — to state that these (heaven and earth) were created first; … Therefore you must needs admit that the text teaches nothing about the earlier or later sequence of the acts of Creation.
If, however, you wish to explain it in its plain sense, explain it thus: At the beginning of the Creation of heaven and earth when the earth was without form and void and there was darkness, God said, “Let there be light”. The text does not intend to point out the order of the acts of Creation — to state that these (heaven and earth) were created first; … Therefore you must needs admit that the text teaches nothing about the earlier or later sequence of the acts of Creation.
Rashi, Commentary on the Torah, on 1:1; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The printed page
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 1:5THE FIRST DAY (lit., one day) — According to the regular mode of expression used in this chapter it should be written here “first day”, just as it is written with regard to the other days “the second”, “the third”, “the fourth”. Why, then, does it write אחד “one”? Because the Holy One, blessed be He, was then the Only One (Sole Being) in His Universe, since the angels were not created until the second day. Thus it is explained in Gen. R.
THE FIRST DAY (lit., one day) — According to the regular mode of expression used in this chapter it should be written here “first day”, just as it is written with regard to the other days “the second”, “the third”, “the fourth”. Why, then, does it write אחד “one”? Because the Holy One, blessed be He, was then the Only One (Sole Being) in His Universe, since the angels were not created until the second day. Thus it is explained in Gen. R.
Rashi, Commentary on the Torah, on 1:5; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The printed page
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Thomas Aquinasc. 1225–1274CatholicSumma Theologica · on Genesis 1:5On this question Augustine differs from other expositors. His opinion is that all the days that are called seven, are one day represented in a sevenfold aspect (Gen. ad lit. iv.; De Civ. Dei xi.; Ad Orosium); while others consider there were seven distinct days, and not one only. Now, these two opinions, taken as explaining the literal text of Genesis, are certainly widely different. For Augustine understands by the word “day,” the knowledge in the mind of the angels, and hence, according to him, the first day denotes their knowledge of the first of the Divine works, the second day their knowledge of the second work, and similarly with the rest. … In the opinion of the others, however, the days signify a succession both in time, and in the things produced. … In order, therefore, to be impartial, we must meet the arguments of either side.
On this question Augustine differs from other expositors. His opinion is that all the days that are called seven, are one day represented in a sevenfold aspect (Gen. ad lit. iv.; De Civ. Dei xi.; Ad Orosium); while others consider there were seven distinct days, and not one only. Now, these two opinions, taken as explaining the literal text of Genesis, are certainly widely different. For Augustine understands by the word “day,” the knowledge in the mind of the angels, and hence, according to him, the first day denotes their knowledge of the first of the Divine works, the second day their knowledge of the second work, and similarly with the rest. … In the opinion of the others, however, the days signify a succession both in time, and in the things produced. … In order, therefore, to be impartial, we must meet the arguments of either side.
Thomas Aquinas, Summa Theologica, part 1, question 74, article 2; translated by the Fathers of the English Dominican Province (first edition, 1912). The printed page
An Italian Dominican friar and teacher, the great theologian of the medieval Catholic church.
Martin Luther1483–1546LutheranLectures on Genesis · on Genesis 1:1–5Hilary and Augustine, two great lights in the church, believed that the world was made on a sudden and all at once, not successively during the space of six days. … when he says morning or day or evening, his meaning is the same as ours when we use those terms, without any allegory whatever. … With respect therefore to this opinion of Augustine, we conclude that Moses spoke literally and plainly and neither allegorically nor figuratively; that is, he means that the world with all creatures was created in six days as he himself expresses it. If we cannot attain unto a comprehension of the reason why it was so, let us still remain scholars and leave all the preceptorship to the Holy Spirit!
Hilary and Augustine, two great lights in the church, believed that the world was made on a sudden and all at once, not successively during the space of six days. … when he says morning or day or evening, his meaning is the same as ours when we use those terms, without any allegory whatever. … With respect therefore to this opinion of Augustine, we conclude that Moses spoke literally and plainly and neither allegorically nor figuratively; that is, he means that the world with all creatures was created in six days as he himself expresses it. If we cannot attain unto a comprehension of the reason why it was so, let us still remain scholars and leave all the preceptorship to the Holy Spirit!
Martin Luther, Lectures on Genesis, chapter 1, introduction; translated by Henry Cole, revised by J. N. Lenker (Minneapolis, 1904). The printed page
The German monk and professor whose protests began the Reformation; he lectured on Genesis in the last ten years of his life.
John Calvin1509–1564ReformedCommentaries on the First Book of Moses, called Genesis · on Genesis 1:3It did not, however, happen from inconsideration or by accident, that the light preceded the sun and the moon. To nothing are we more prone than to tie down the power of God to those instruments, the agency of which he employs. The sun and moon supply us with light: and, according to our notions, we so include this power to give light in them, that if they were taken away from the world, it would seem impossible for any light to remain. Therefore the Lord, by the very order of the creation, bears witness that he holds in his hand the light, which he is able to impart to us without the sun and moon.
It did not, however, happen from inconsideration or by accident, that the light preceded the sun and the moon. To nothing are we more prone than to tie down the power of God to those instruments, the agency of which he employs. The sun and moon supply us with light: and, according to our notions, we so include this power to give light in them, that if they were taken away from the world, it would seem impossible for any light to remain. Therefore the Lord, by the very order of the creation, bears witness that he holds in his hand the light, which he is able to impart to us without the sun and moon.
John Calvin, Commentaries on the First Book of Moses, called Genesis, on 1:3; translated by John King, Calvin Translation Society (Edinburgh, 1847). The printed page
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries on the First Book of Moses, called Genesis · on Genesis 1:5Here the error of those is manifestly refuted, who maintain that the world was made in a moment. For it is too violent a cavil to contend that Moses distributes the work which God perfected at once into six days, for the mere purpose of conveying instruction. Let us rather conclude that God himself took the space of six days, for the purpose of accommodating his works to the capacity of men. We slightingly pass over the infinite glory of God, which here shines forth; whence arises this but from our excessive dulness in considering his greatness? In the meantime, the vanity of our minds carries us away elsewhere. For the correction of this fault, God applied the most suitable remedy when he distributed the creation of the world into successive portions, that he might fix our attention, and compel us, as if he had laid his hand upon us, to pause and to reflect.
Here the error of those is manifestly refuted, who maintain that the world was made in a moment. For it is too violent a cavil to contend that Moses distributes the work which God perfected at once into six days, for the mere purpose of conveying instruction. Let us rather conclude that God himself took the space of six days, for the purpose of accommodating his works to the capacity of men. We slightingly pass over the infinite glory of God, which here shines forth; whence arises this but from our excessive dulness in considering his greatness? In the meantime, the vanity of our minds carries us away elsewhere. For the correction of this fault, God applied the most suitable remedy when he distributed the creation of the world into successive portions, that he might fix our attention, and compel us, as if he had laid his hand upon us, to pause and to reflect.
John Calvin, Commentaries on the First Book of Moses, called Genesis, on 1:5; translated by John King, Calvin Translation Society (Edinburgh, 1847). The printed page
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianAn Exposition of the Old and New Testament · on Genesis 1:3–5That this was the first day's work, and a good day's work it was. The evening and the morning were the first day. The darkness of the evening was before the light of the morning, that it might serve for a foil to it, to set it off, and make it shine the brighter. This was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began on the first day of the week likewise, in the resurrection of Christ, as the light of the world, early in the morning.
That this was the first day's work, and a good day's work it was. The evening and the morning were the first day. The darkness of the evening was before the light of the morning, that it might serve for a foil to it, to set it off, and make it shine the brighter. This was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began on the first day of the week likewise, in the resurrection of Christ, as the light of the world, early in the morning.
Matthew Henry, An Exposition of the Old and New Testament, on 1:3–5; 1706–1714 (Revell edition). The printed page
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Genesis 1:1Observe 4. When this work was produced; In the beginning—That is, in the beginning of time. Time began with the production of those beings that are measured by time. Before the beginning of time there was none but that infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity?
Observe 4. When this work was produced; In the beginning—That is, in the beginning of time. Time began with the production of those beings that are measured by time. Before the beginning of time there was none but that infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity?
John Wesley, Explanatory Notes upon the Old Testament, on 1:1; Bristol, 1765. The printed page
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Charles Spurgeon1834–1892BaptistThe Metropolitan Tabernacle Pulpit · on Genesis 1:3–5The light which broke in upon the primeval darkness was of a very mysterious kind, and came not according to ordinary laws, for as yet neither sun nor moon had been set as lights in the firmament. … The light came instantaneously. Six days were occupied in furnishing the earth, but a moment sufficed for illuminating it.
The light which broke in upon the primeval darkness was of a very mysterious kind, and came not according to ordinary laws, for as yet neither sun nor moon had been set as lights in the firmament. … The light came instantaneously. Six days were occupied in furnishing the earth, but a moment sufficed for illuminating it.
Charles Spurgeon, The Metropolitan Tabernacle Pulpit, sermon 1,252, “The First Day of Creation” (1875); volume 21 (London, 1876). The printed page
A London Baptist pastor, the best-known preacher of Victorian England.
Genesis 1
Genesis 1:1–5, World English Bible
Genesis 1 in the Bible · Told in the Story: Chapter 1, In the Beginning
What others have written
15 passages from writers of 4 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Philo of Alexandriac. 20 BC–c. AD 50JewishOn the Creation of the World · on Genesis 1:1–5And he says that the world was made in six days, not because the Creator stood in need of a length of time (for it is natural that God should do everything at once, not merely by uttering a command, but by even thinking of it); but because the things created required arrangement; and number is akin to arrangement; … And he allotted each of the six days to one of the portions of the whole, taking out the first day, which he does not even call the first day, that it may not be numbered with the others, but entitling it one, he names it rightly, perceiving in it, and ascribing to it the nature and appellation of the limit.
Philo of Alexandria, On the Creation of the World, section 3; translated by C. D. Yonge (London, 1854). The printed page
A Jewish philosopher of Alexandria, in Egypt, in Jesus’ own lifetime, who read the books of Moses through Greek philosophy.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 1:1–5In the beginning God created the heaven and the earth. But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light: and when that was made, he considered the whole mass, and separated the light and the darkness; and the name he gave to one was Night, and the other he called Day: and he named the beginning of light, and the time of rest, the Evening and the Morning. And this was indeed the first day. But Moses said it was one day; the cause of which I am able to give even now, but because I have promised to give such reasons for all things in a treatise by itself, I shall put off its exposition till that time.
Josephus, Antiquities of the Jews, book 1, chapter 1, section 1; translated by William Whiston (1737; the printing of 1792). The printed page
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Basil the Greatc. 330–379Early church, EastHexaemeron (sermons on the six days) · on Genesis 1:1Perhaps these words “In the beginning God created” signify the rapid and imperceptible moment of creation. The beginning, in effect, is indivisible and instantaneous. The beginning of the road is not yet the road, and that of the house is not yet the house; so the beginning of time is not yet time and not even the least particle of it. … Thus then, if it is said, “In the beginning God created,” it is to teach us that at the will of God the world arose in less than an instant, and it is to convey this meaning more clearly that other interpreters have said: “God made summarily” that is to say all at once and in a moment.
Basil the Great, Hexaemeron (sermons on the six days), homily 1, section 6; translated by Blomfield Jackson, Nicene and Post-Nicene Fathers, second series, volume 8 (1895). The printed page
Bishop of Caesarea in Cappadocia (in today’s Turkey), one of the Fathers of the Eastern church.
Basil the Greatc. 330–379Early church, EastHexaemeron (sermons on the six days) · on Genesis 1:3–5Since the birth of the sun, the light that it diffuses in the air, when shining on our hemisphere, is day; and the shadow produced by its disappearance is night. But at that time it was not after the movement of the sun, but following this primitive light spread abroad in the air or withdrawn in a measure determined by God, that day came and was followed by night. … Why does Scripture say “one day” not “the first day”? … If it therefore says “one day,” it is from a wish to determine the measure of day and night, and to combine the time that they contain. … It is as though it said: twenty-four hours measure the space of a day, or that, in reality a day is the time that the heavens starting from one point take to return there.
Basil the Great, Hexaemeron (sermons on the six days), homily 2, section 8; translated by Blomfield Jackson, Nicene and Post-Nicene Fathers, second series, volume 8 (1895). The printed page
Bishop of Caesarea in Cappadocia (in today’s Turkey), one of the Fathers of the Eastern church.
Augustine of Hippo354–430Early church, WestConfessions · on Genesis 1:1Behold, I answer to him who asks, “What was God doing before He made heaven and earth?” I answer not, as a certain person is reported to have done facetiously (avoiding the pressure of the question), “He was preparing hell,” saith he, “for those who pry into mysteries.” It is one thing to perceive, another to laugh,—these things I answer not. For more willingly would I have answered, “I know not what I know not,” than that I should make him a laughing-stock who asketh deep things, and gain praise as one who answereth false things.
Augustine of Hippo, Confessions, book 11, chapter 12; translated by J. G. Pilkington, Nicene and Post-Nicene Fathers, first series, volume 1 (1886). The printed page
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, WestThe City of God · on Genesis 1:3–5What kind of days these were it is extremely difficult, or perhaps impossible for us to conceive, and how much more to say! … We see, indeed, that our ordinary days have no evening but by the setting, and no morning but by the rising, of the sun; but the first three days of all were passed without sun, since it is reported to have been made on the fourth day. And first of all, indeed, light was made by the word of God, and God, we read, separated it from the darkness, and called the light Day, and the darkness Night; but what kind of light that was, and by what periodic movement it made evening and morning, is beyond the reach of our senses; neither can we understand how it was, and yet must unhesitatingly believe it. For either it was some material light, whether proceeding from the upper parts of the world, far removed from our sight, or from the spot where the sun was afterwards kindled; or under the name of light the holy city was signified, composed of holy angels and blessed spirits …
Augustine of Hippo, The City of God, book 11, chapters 6–7; translated by Marcus Dods, Nicene and Post-Nicene Fathers, first series, volume 2 (1887). The printed page
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 1:1–3If, however, you wish to explain it in its plain sense, explain it thus: At the beginning of the Creation of heaven and earth when the earth was without form and void and there was darkness, God said, “Let there be light”. The text does not intend to point out the order of the acts of Creation — to state that these (heaven and earth) were created first; … Therefore you must needs admit that the text teaches nothing about the earlier or later sequence of the acts of Creation.
Rashi, Commentary on the Torah, on 1:1; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The printed page
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 1:5THE FIRST DAY (lit., one day) — According to the regular mode of expression used in this chapter it should be written here “first day”, just as it is written with regard to the other days “the second”, “the third”, “the fourth”. Why, then, does it write אחד “one”? Because the Holy One, blessed be He, was then the Only One (Sole Being) in His Universe, since the angels were not created until the second day. Thus it is explained in Gen. R.
Rashi, Commentary on the Torah, on 1:5; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The printed page
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Thomas Aquinasc. 1225–1274CatholicSumma Theologica · on Genesis 1:5On this question Augustine differs from other expositors. His opinion is that all the days that are called seven, are one day represented in a sevenfold aspect (Gen. ad lit. iv.; De Civ. Dei xi.; Ad Orosium); while others consider there were seven distinct days, and not one only. Now, these two opinions, taken as explaining the literal text of Genesis, are certainly widely different. For Augustine understands by the word “day,” the knowledge in the mind of the angels, and hence, according to him, the first day denotes their knowledge of the first of the Divine works, the second day their knowledge of the second work, and similarly with the rest. … In the opinion of the others, however, the days signify a succession both in time, and in the things produced. … In order, therefore, to be impartial, we must meet the arguments of either side.
Thomas Aquinas, Summa Theologica, part 1, question 74, article 2; translated by the Fathers of the English Dominican Province (first edition, 1912). The printed page
An Italian Dominican friar and teacher, the great theologian of the medieval Catholic church.
Martin Luther1483–1546LutheranLectures on Genesis · on Genesis 1:1–5Hilary and Augustine, two great lights in the church, believed that the world was made on a sudden and all at once, not successively during the space of six days. … when he says morning or day or evening, his meaning is the same as ours when we use those terms, without any allegory whatever. … With respect therefore to this opinion of Augustine, we conclude that Moses spoke literally and plainly and neither allegorically nor figuratively; that is, he means that the world with all creatures was created in six days as he himself expresses it. If we cannot attain unto a comprehension of the reason why it was so, let us still remain scholars and leave all the preceptorship to the Holy Spirit!
Martin Luther, Lectures on Genesis, chapter 1, introduction; translated by Henry Cole, revised by J. N. Lenker (Minneapolis, 1904). The printed page
The German monk and professor whose protests began the Reformation; he lectured on Genesis in the last ten years of his life.
John Calvin1509–1564ReformedCommentaries on the First Book of Moses, called Genesis · on Genesis 1:3It did not, however, happen from inconsideration or by accident, that the light preceded the sun and the moon. To nothing are we more prone than to tie down the power of God to those instruments, the agency of which he employs. The sun and moon supply us with light: and, according to our notions, we so include this power to give light in them, that if they were taken away from the world, it would seem impossible for any light to remain. Therefore the Lord, by the very order of the creation, bears witness that he holds in his hand the light, which he is able to impart to us without the sun and moon.
John Calvin, Commentaries on the First Book of Moses, called Genesis, on 1:3; translated by John King, Calvin Translation Society (Edinburgh, 1847). The printed page
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries on the First Book of Moses, called Genesis · on Genesis 1:5Here the error of those is manifestly refuted, who maintain that the world was made in a moment. For it is too violent a cavil to contend that Moses distributes the work which God perfected at once into six days, for the mere purpose of conveying instruction. Let us rather conclude that God himself took the space of six days, for the purpose of accommodating his works to the capacity of men. We slightingly pass over the infinite glory of God, which here shines forth; whence arises this but from our excessive dulness in considering his greatness? In the meantime, the vanity of our minds carries us away elsewhere. For the correction of this fault, God applied the most suitable remedy when he distributed the creation of the world into successive portions, that he might fix our attention, and compel us, as if he had laid his hand upon us, to pause and to reflect.
John Calvin, Commentaries on the First Book of Moses, called Genesis, on 1:5; translated by John King, Calvin Translation Society (Edinburgh, 1847). The printed page
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianAn Exposition of the Old and New Testament · on Genesis 1:3–5That this was the first day's work, and a good day's work it was. The evening and the morning were the first day. The darkness of the evening was before the light of the morning, that it might serve for a foil to it, to set it off, and make it shine the brighter. This was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began on the first day of the week likewise, in the resurrection of Christ, as the light of the world, early in the morning.
Matthew Henry, An Exposition of the Old and New Testament, on 1:3–5; 1706–1714 (Revell edition). The printed page
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Genesis 1:1Observe 4. When this work was produced; In the beginning—That is, in the beginning of time. Time began with the production of those beings that are measured by time. Before the beginning of time there was none but that infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity?
John Wesley, Explanatory Notes upon the Old Testament, on 1:1; Bristol, 1765. The printed page
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Charles Spurgeon1834–1892BaptistThe Metropolitan Tabernacle Pulpit · on Genesis 1:3–5The light which broke in upon the primeval darkness was of a very mysterious kind, and came not according to ordinary laws, for as yet neither sun nor moon had been set as lights in the firmament. … The light came instantaneously. Six days were occupied in furnishing the earth, but a moment sufficed for illuminating it.
Charles Spurgeon, The Metropolitan Tabernacle Pulpit, sermon 1,252, “The First Day of Creation” (1875); volume 21 (London, 1876). The printed page
A London Baptist pastor, the best-known preacher of Victorian England.