And God said, Let the earth bring forth grass, the herb yielding seed, [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so.
11. Let the earth grass ] The creation of the vegetable world follows naturally and logically upon the emergence of the earth out of the waters. The most common and beautiful thing in nature, in the East, is the instantaneous appearance of fresh green blade and shoot, after the rain has fallen upon some parched and apparently lifeless soil. This phenomenon suitably marks the commencement of organic life in the Hebrew cosmogony.
It is doubtful whether we should distinguish in this verse three, or two, types of vegetation. Assuming that the former is to be preferred, we may distinguish (1) the grasses, (2) the herbs, (3) the trees. According to another view, the main class of vegetation (“grass”) is described under two heads, (1) the herbs, (2) the fruit-trees.
This classification of the vegetable world into three (or two) orders marks the beginnings of what we call botany. The “herb” and the “fruit-tree” are described in popular language, according to the mode of their propagation by seed or fruit.
after its kind ] The word is collective, and the phrase means according to their various species. Cf. Gen 1:21 ; Gen 1:25; Gen 6:20 (P).
We should notice the emphasis that is here laid upon the fact that both the main orders of the vegetable kingdom and their subdivisions have their origin in the Divine command. The food of the Oriental is almost entirely vegetable.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 1:11-13
Let the earth bring forth grass
Vegetation
I.
THAT IT IS THE RESULT OF A COMBINED INSTRUMENTALITY.
1. There was the Divine agency. It was the power of God that gave seed and life to the earth. For it is very certain that the earth could not have produced grass, and herb, and tree of itself.
2. There was the instrumentality of the earth. And God said, Let the earth bring forth grass, etc. So when called by God the most barren instrumentalities become life-giving and verdant. When the Divine Being is about to enrich men, He gives them the power to help themselves.
II. IT IS GERMINAL IN THE CONDITION OF ITS GROWTH. Seed. Fertility never comes all at once. God does not give man blade of grass or tree in full growth, but the seeds from which they are to spring. Germs are a Divine gift. God does not give man a great enterprise, but the first hint of it. The cultivation of germs is the grandest employment in which men can be engaged.
III. IT IS FRUITFUL IN THE PURPOSE OF ITS LIFE. Yielding fruit.
1. Life must not always remain germinal. The seed must not alway remain seed. It must expand, develop. The world is full of men who have great thoughts and enterprises in the germ, but they never come to perfection.
The fruit must be–
1. Abundant.
2. Rich.
3. Beautiful.
4. Refreshing.
IV. IT IS DISTINCTIVE IN ITS SPECIES AND DEVELOPMENT. Fruit after his kind. The growth will always be of the same kind as the seed. There may be variation in the direction and expression of the germinal life, but its original species is unchanged. This is true in the garden of the soul. Every seed produces fruit after its kind. (J. S. Exell, M. A.)
The grass
1. Consider the grass for
(1) its beauty;
(2) its utility;
(3) the characteristic virtues of the grass of the fields:
(a) its humility;
(b) its cheerfulness;
(c) as an emblem of human life.
2. Consider it, particularly, in the places where your dead are lying. What Golgoth as would be our cemeteries did not the grass grow there more green and more abundant, if possible, than almost anywhere beside! (Homiletic Review.)
The beauty of the grass
What is there in it of beauty or of strength? Let Ruskin answer: A very little strength, and a very little tallness, and a few delicate long lines meeting in a point–not a perfect point either, but blunt and unfinished, by no means a creditable or apparently much-cared-for example of Natures workmanship; made, as it seems, only to be trodden on today, and tomorrow to be cast into the oven; and a little pale and hollow stalk, feeble and flaccid, leading down to the dull brown fibres of its roots. That is all. And yet, he adds, think of it well, and judge whether of all the gorgeous flowers that beam in summer air, and of all strong and goodly trees, pleasant to the eyes and good for food–stately palm and pine, strong ash and oak, scented citron, burdened vine–there be any by man so deeply loved, by God so highly graced, as that narrow point of feeble green.
Genesis of the plants
I. EXPLANATION OF THE PASSAGE.
1. Panorama of the emerging plants. On all sides spring up, as though by magic, the floating algae, the circling lichens, the luxuriant mosses, the branching ferns, the waving grasses, the graceful palms, the kingly cedars, the iris-hued flowers. And a blessed vision it is: this grateful exchange of dull uniformity and barren nakedness for vegetable colours–for carpets of emerald, and tapestries of white and azure and crimson and orange and purple. Even the God of beauty Himself feels that it is good.
2. The birth of life.
3. The soil the matrix of the plant.
4. Fruit after its kind. Here the Sacred Chronicle virtually asserts the invariability of what we call Species.
5. Ministry of vegetation.
(1) Plants are the source of all our food: directly as in vegetable diet–e.g., bread, which we call the Staff of Life; and indirectly, as in animal diet–these animals themselves having been fed on the vegetable world. Annihilate plants, and where is food? Annihilate food, and where is man?
(2) Vegetation is the grand means of atmospheric purification.
(3) The vegetable world is a never-ending source of aesthetic delight. The two great occasions and conditions of physical beauty are figure and colour. The plants, in their infinitely varied range from diatom to cedar, illustrate every conceivable line of figure, every conceivable hue of colour. Their ravishing song ranges through the whole scale of possible figures, through the whole gamut of possible hues. They are not only ministrants to a transient pleasure, they are also witnesses to an eternal beauty.
II. MORAL MEANING OF THE STORY.
1. The plant is a beautiful emblem, or, rather, a prophetic type of man himself.
2. The birth of powers.
(1) The parable of germination.
(2) The parable of evolution.
(3) The parable of fructification.
This then is the lesson of the hour: The birth of powers to issue in heavenly fruitage. Be not content then with the mere sense of individuality and of duty, mechanically taking your allotted place with the grouping lands and Gen 1:9-10); actually put forth in living exercise your latent powers. Yes, happy the day when the Lord of seeds and of souls says to thee: Let the earth put forth shoots, and the fruit tree yield its fruits! Thrice happy the day when thou obeyest, thy life becoming arborescent, the leaves of thy tree spirally arranged so as to take in the most thou canst of Gods air and sunshine, yielding the fruits of a Christian character. (G. D.Boardman.)
The vegetable creation
Notice the general parts and functions of trees and plants.
I. THE ROOTS. Two important and special purposes.
1. To attach the plant or tree to the soil, and support it there in its proper position.
2. To select and draw suitable juices from the soil, for nourishment.
II. THE LEAVES. The principal organ of every plant. The seed in which the plant originates, when carefully examined, is found to be composed of a leaf rolled tightly, and altered in tissue and contents, so as to suit its new requirements. The bud also consists of leaves folded in a peculiar manner, and covered with hardened scales to protect them from the winter cold. And the flowers, the glory of the vegetable world, are merely leaves arranged so as to protect the vital organs within them, and coloured so as to attract insects to scatter the fertilizing pollen, and to reflect or absorb the light and heat of the sun for ripening the seed. If we pursue our study of leaves still further, and contemplate their chemical functions, we shall find each a marvel and a mystery in itself. Every leaf is an individual, gifted with peculiar powers; its stomata and other organs constitute a complete laboratory; it absorbs air, and exhales moisture; it elects the carbon, and sends forth as useless the excess of oxygen, it extracts from the sunbeam its chlorophyll, and with it adorns itself in the charms of verdancy. In a word, it embodies in its thin and distended form one of the most wonderful examples of organic chemistry. It is at once full of science and full of poetry.
III. THE FLOWERS. They are the most beautiful productions of the vegetable kingdom; and, as to the delicacy of their forms, the beauty of their colouring, and the sweetness of their odour, seem preeminently designed for the pleasure of man, for he alone of all the living tenants of the earth is capable of appreciating them. They also perform several important functions in connection with the reproduction of the species. Flowers exhibit many powers and properties which the science of man has never been able to explain. Some will instantly close upon the slightest touch. Some will flutter as if in alarm, upon sudden exposure to intense light. Some seem possessed of limited powers of locomotion; a certain species of wild oats, when placed upon a table, will spontaneously move; pea blossoms always turn their backs upon the wind; the heliotrope always faces the sun; the tulip opens its petals when the weather is fine, but closes them during rain and darkness. The pond lily closes its pure white leaves at night, as it lies on its watery bed, but unfolds them again in the morning.
On the other hand, some flowers open only at night; that splendid flower, the night-blooming cereus, is of this kind; it opens but once, and that in the night, for a few hours only, then wilts and dies without ever admitting the light of day into its bosom. Some open and shut at certain hours, and that so regularly as to indicate the time of day, like the sindrimal of Hindostan, which opens at four in the evening and closes at four in the morning. Dr. Good, in his Book of Nature, describes a water plant, valisneria spiralis, which, at a certain season, detaches itself from its stem, and, like a gallant suitor, sails complacently over the waters in pursuit of a mate, till he finds her. Other flowers there are, as the nepenthes, that will adroitly catch flies and devour them. Others again possess a most extraordinary luminous property; the nasturtium, if plucked during sunshine, and carried into a dark room, will there show itself by its own light; a plant that abounds in the jungles of Madura illumines the ground to a distance all around; and many species of lichens, creeping along the roofs of caverns, lend to them an air of enchantment, by the soft and clear light they diffuse. Who can explain to us these phenomena of flowers? Who but must see that the hand and counsel of Infinite Wisdom are concerned in the production of these vegetable wonders! I add but one fact more respecting flowers, and that is, the power which each flower has to regulate for itself the heat of the sun.
IV. THE SEEDS.
1. Look at the admirable contrivance of the vessels, or capsules, in which the various seeds are lodged and protected while they mature. These are so many, so diverse, and often so complicated in their forms and materials, that it would seem as if they had been adopted only for the sake of demonstrating the inexhaustible resources of the Divine invention. Some are invested in close tunicles, some are surrounded with hard shells, some are elaborately folded in leaves, some are deposited in rows within parchment pods, some are in eases lined with softest velvet, some are wrapped in wool, some are held as in blown bladders, some are placed between hard scales, some are defended by pointed thorns, some are housed as beneath a roof, some are within slits made in the edge of the ]eaves, some are buried in the heart of the fruit, and some in various other manners.
2. The fecundity of plants, or their capacity for producing seeds, presents us with another remarkable fact. The common cereals often yield from sixty to a hundred fold. One castor oil plant will produce 1,500, one sunflower 4,000, and one thistle 24,000 seeds in a single season.
3. Another interesting fact connected with seeds is the arrangement made for their dispersion. Sometimes the pericarp, or vessel containing the seed, opens elastically, as with a mechanical spring, and discharges the seeds contained in its cavity to a considerable distance. Some seeds, as those of the dandelion and thistle, are provided with a beautiful stellate down, which serves as wings, and by means of which they often travel many miles. Other seeds, as the burdock, are furnished with little hooks, by means of which they cling to men and beasts as they pass by, and are thus scattered far and wide. Birds, also, are important agents in this great work. Many of the heavier seeds, such as acorns, are gathered and buried by mice, squirrels, etc., of which, while part are consumed, many are left in the ground to germinate. Rains, and rivers, also, often carry seeds hundreds and even thousands of miles from where they were produced; and the ocean not unfrequently bears them to the shores of other continents, or wafts them upon the coral islands just risen from its bosom, and thus soon covers them with vegetation.
4. The seed having been dispersed and dropped in the soil, the next process to be noticed is its germination. To this certain conditions are necessary. A certain degree of heat must be had; at a temperature below freezing point, seed will not germinate, and if the temperature be up to, or very near, the boiling point of water, it will not germinate, but die. The most suitable temperature for each particular plant varies between these limits according to the nature of the plant. Again, if seeds have the necessary warmth and moisture, yet if exposed to bright light, they will not germinate; shade is always, absolute darkness sometimes, necessary for the success of the germinating process. If the seed enjoys all the required conditions of shade, water, air, and heat, it will grow and flourish. When a seed, a grain of wheat, say, is cast into the ground, from one end of it issues a plumule, or tender sprout; from the other a number of fibrous threads; the plumule immediately tends upward, and works for the air and light, and becomes a plant; the fibres also at once struggle downwards, and become the roots. Now, what is a little remarkable, says Paley, the parts issuing from the seed take their respective directions, into whatever position the seed itself happens to be cast. If the seed be thrown into the wrongest possible position, that is, if the ends in the ground point the reverse of what they ought to do, everything, nevertheless, goes on right. The sprout, after being pushed out a little way, makes a bend and turns upwards; the fibres, on the contrary, after shooting at first upward, turn down. This fact is not more wonderful than it is important; for, how unprofitable would be the labours of the husbandman, if only the grains that happened to be right end up would prove productive, for scarce one seed out of a hundred would be found in this position. Or, how endless would be his toil, if he had with care to place each particular seed in the ground with plumule end up. But for the present wise and happy constitution of the seed, by which each part proceeds in its right direction, and to fulfil its appointed office, where would be our daily bread? How manifest both the wisdom and goodness of God in this thing.
5. The longevity of seeds, or the power which they possess for retaining the vital principle for lengthy periods of time, is another remarkable fact to be noticed here. This is an important provision, as it supplies a safeguard against the extinction of the species under unfavourable circumstances, which may often occur. In the time of the Emperor Hadrian, a man died soon after he had eaten plentifully of raspberries. He was buried at Dorchester. About thirty years ago the remains of this man, together with coins of the Roman Emperor, were discovered in a coffin at the bottom of a barrow, thirty feet under the surface. The man had thus lain undisturbed for some one thousand seven hundred years. But the most curious circumstance connected with the case was, that the raspberry seeds were recovered from the stomach, and sown in the garden of the Horticultural Society, where they germinated and grew into healthy bushes. What a wondrous creation, then, have we in a grain of seed! What a mystery is its life, that can thus well nigh immortalize its tiny and delicate organism, preserving it uninjured and unchanged through the lapse of hundreds and thousands of years!
V. THE EDIBLE AND OTHER USEFUL PRODUCTIONS OF PLANTS is another subject that demands our grateful consideration. He might have made all these of the same, or nearly the same, taste; but so far from this was His Divine generosity, that we have almost an interminable variety of fragrance and flavour, of sweetness and acid, of mellowness and pungency: and all so wonderfully suited to gratify our taste, to stimulate our appetite, and to yield us every required and desirable nutriment in health and in sickness. Then, too, plants not only feed, but clothe us. (H. W. Morris, D. D.)
Reflections on the vegetable creation
In vegetation we have the productions of Divine chemistry! Out of the same elements we here behold the utmost diversity of results. Ten thousand species of herbs, plants, and trees, springing from the same soil, watered by the same showers, surrounded by the same atmosphere, and warmed by the same sun–yet how different in their qualities! Some are acid and some are tasteless, some offering the richest nourishment and others the rankest poison, some are exhilarating and some stupefying, a few are as sweet as honey, and many as bitter as the waters of Marsh, some secreting oil while others are exuding gum, some sending forth odours that delight and some that sicken and offend–yet all these are constituted of the same four or five primary elements, the diversity arising simply from the different proportions in which Infinite skill has combined them. And herein is chemistry which man, astonishing as his progress has been in this science, can neither imitate nor approach. Man, indeed, can take a plant and separate these its elements, and ascertain their exact proportions, but he can never recombine them so as to restore the plant. This is Gods prerogative. What a thought that was, when God thought of a tree! exclaimed a philosopher. Yes, a tree, a single tree, originating in an atom seed, deriving its vitality from heaven, drawing its juices from the earth, feeding upon the air, eliciting its colouring from the sunbeam, and elaborating its several parts by the mysterious power of its own vitality–presents a concourse of contrivances and properties and functions such as would never have entered the mind of man, or perhaps of any other intelligence, had not God set it in living form before him. What conceptions, then, shall we form, and what sentiments entertain of that Mind, who, with unerring foresight, contrived a thousand, yea a hundred thousand differing trees and plants–differing in their size from the invisible lichen of the naked rock to the expanded banian tree of India, which proffers beneath its shade ample room for an army–differing in form from the creeping vine to the cedar of Libanus–differing in their age and duration from the ephemeral flower of the grass to the mighty adonsonia, hoary with the mosses of more than twenty centuries–differing in their juices from the nourishing grape to the pohon upas in their deadly valleys–differing in their aspect from the serpent cactus to the stately pine–differing in their habitations from the climbing lianas of the Guinea forests to the confervae of the silent pool–differing in the structure of their roots, in the form of their leaves, and in the texture of their stems–differing in their flowers, and seeds, and fruits–differing in the rapidity of their growth, and circulation, and decay–differing in their qualities for absorbing and reflecting the heat of the sun–and differing in a multitude of other particulars! In the vegetable kingdom we behold a diversity all but endless. In their creation, then, what countless ends to be secured. What an infinitude of influences, properties, and agencies to be determined. And what an infinitude, too, of weights, and measures, and proportions to be calculated. Yet in the Divine mind, as in a vast storehouse of glorious ideas and designs, the plans of all were perfect and complete ere ever the omnipotent word to clothe the earth with verdure had gone forth. In that plan nothing was forgotten, nothing overlooked. No unforeseen difficulty arose, no part of the Divine purpose failed, no tree or plant or blade of grass came short of its designed perfection. (H. W. Morris, D. D.)
Lessons from leaves, flowers, and grass
We need not seek for rare or out-of-the-way productions to gather lessons–every green thing that springs out of the ground is a preacher to us, if we would but listen to its voice. All the leaves of the forest join in one general murmur to repeat in our ears the prophets warning, We all do fade as a leaf. And as we are so prone to thrust this truth out of mind, as comes on every fading fall of the year, God spreads before us on plain and hillside a great parable, in which our own decay and death are pictorially represented in such a vivid and impressive manner, that he who runs may read, and he who reads must reflect and profit. With the leaves join the beauteous flowers, like whispering angels, to impress the same needful admonition upon the heart and mind of man. As a flower of the field, so he flourisheth. And each flower along his path seems to look up and address him in language of its own, and say–
Child of the dust, like me you spring,
A bright but evanescent thing;
Like me may be cut down today,
And cast a worthless weed away.
The grass also has its speech. It spreads itself before us like a living allegory, in which we may see our image and our end. It says, All flesh is grass; in the morning it flourisheth and groweth up; in the evening it is cut down and withered. And when its beauties and benefits, and teachings all can avail man no more, the green grass reverently spreads itself as a robe over his slumbering form, and forsakes not even that upon which all others have turned their back–his grave–remaining there, in each bright blade, a perpetual type of a coming glorious resurrection! (H. W. Morris, D. D.)
The growth of plants
The creation of vegetables is placed by Moses subsequent to the production of light and of the atmosphere; immediately after the waters had receded from the land, and just before the creation and arrangement of the solar system. This position of vegetables in the series of creation exactly answers the demands of our present knowledge. Instead of requiring the suns light to germinate, seeds and plants, in order to do so, must be sowed and placed in darkness before they begin to vegetate (solar light is unfriendly to first germination). A small heat and moisture first cause their living principle to begin its operations, but they cannot flower and fruit until they receive the solar beams; nor could they grow without light, air, and moisture. A portion of oxygen air is essential to vegetation. Hence the previous atmosphere, which contains in its composition that portion, was indispensable, as was also some water on the soil where they were to grow. This exact placing of the vegetable formation and first germination is another test of the authenticity of the Hebrew cosmogony, which random fiction could not have stood. (S. Turner.)
The miracle of reproduction
This was not a mere transformation; it was a new creation, a miracle, or rather sixty thousand miracles in one. A chemist can form rocks, and even precious stones, by combining silicium, lime, carbon, etc.; but could any chemist form a tree, a blade of grass, a bit of moss, or the smallest living plant? Look at the flowers, the trees, the seeds, the fruits, and all the wonders of vegetable life! Oh, what a collection of miracles! but the miracle of miracles is, that each has its seed in itself. A watch, which is one of the most admirable works of man, is very inferior in its workmanship even to the smallest plant, which we can scarcely see without the help of a microscope; but what would you think of a watch which could produce watches, which in their turn could produce other watches, and so on from generation to generation, from age to age? (Professor Gaussen.)
Plant life
Have you ever thought what life is? for it was then that life appeared for the first time upon the earth. The air, the winds, and the tempests have no life; the sea, the dry land, the mountains, the valleys, the rocks, the volcanoes and their flowing lavas, have no life–a gas has no life. But a tree and a plant have life, although they have not thought or feeling. Consider how the plant is born and grows: it springs from its seed as the bird springs from the egg; it pierces the soil; it grows up; it is fed by the juices of the earth through the hundred mouths of its roots; it drinks through its leaves the air and the dew of heaven; and it faithfully gives out in return its delicious odours. We know that it even breathes–it inhales and exhales the air; it sleeps in the night, and is revived to new beauty and vigour in the day. A life-giving juice circulates through all its vessels, as the blood circulates in our veins. Every year it gives birth to numerous children, which resemble the mother plant, and live, and grow, and breathe, and bring forth other plants in their turn. (Professor Gaussen.)
An inimitable work
Scientific men such as Sir James Hall and others, have succeeded in imitating some of the natural rocks in their laboratories. By taking chalk, silicium, vegetable matter, and other things, and subjecting them to strong heat and powerful pressure, they have been able to manufacture, in small quantities, marble like that of our mountains, coal such as we burn in our fires, crystallized silicates like the granites of the Alps, and even a few small fragments of precious stones. But do you suppose that any chemist could succeed in making a living plant, even a blade of grass, a sprig of hyssop, a morsel of the humble moss that grows on the wall, a strawberry plant, a blue-hell, or a field daisy? All the greatest triumphs of human art and skill have been lately collected in the Exhibitions of London and Paris; but if all the mechanics who made these, and all the learned men in the world were united, and if they were to work together for a thousand years, they could not form one living grain of corn, one seed of a living poppy, one seed of any kind, containing within it, infolded in the germ, ten thousand plants of corn, or one hundred thousand plants of poppies, proceeding from and succeeding each other from this time till the end of the world. (Professor Gaussen.)
Seed
Have you ever considered how wonderful a thing the seed of a plant is? It is the miracle of miracles. God said, Let there be plants yielding seed; and it is further added, each one after his kind. The great naturalist, Cuvier, thought that the germs of all past, present, and future generations of seeds were contained one within the other, as if packed in a succession of boxes. Other learned men have explained this mystery in a different way. Let them explain it as they will, the wonder remains the same, and we must still look upon the reproduction of the seed as a continual miracle. Consider first, their number. A noted botanist counted sixty thousand, then eighty thousand, and he supposed it possible that the number might even amount to one hundred thousand. Well, let me ask you, Have these one hundred thousand kinds of plants ever failed to bear the right seed? Have they ever deceived us? Has a seed of wheat ever yielded barley, or a seed of a poppy grown up into a sunflower? Has a sycamore tree ever sprung from an acorn, or a beech tree from a chestnut? A little bird may carry away the small seed of a sycamore in its beak to feed its nestlings, and on the way may drop it on the ground. The tiny seed may spring up and grow where it fell, unnoticed, and sixty years after it may become a magnificent tree, under which the flocks of the valleys and their shepherds may rest in the shade. Consider next the wonderful power of life and resurrection bestowed on the seeds of plants, so that they may be preserved from year to year, and even from century to century. Some years ago a vase hermetically sealed was found in a mummy pit in Egypt, by the English traveller Wilkinson, who sent it to the British Museum. The librarian there having unfortunately broken it, discovered in it a few grains of wheat and one or two peas, old, wrinkled, and as hard as stone. The peas were planted carefully under glass on the 4th of June 1844, and at the end of thirty days these old seeds were seen to spring up into new life. They had been buried probably about three thousand years ago, perhaps in the time of Moses, and had slept all that long time, apparently dead, yet still living in the dust of the tomb. Lastly, consider the almost incredible fruitfulness of these marvellous seeds. I have heard it said that a very well-known traveller, who returned from America to Europe between two and three hundred years ago, having admired in the New World this beautiful tree, then unknown in Europe, had put two or three chestnuts in the pocket of his coat. After his arrival in Paris, having put on the same coat again, he found a single chestnut still remaining in the pocket, and he took a fancy to plant it in the court of his house. The following spring a young chestnut tree appeared, which grew and flourished, and became the parent, not only of all the chestnuts in France, but of all the magnificent trees of this kind under which the people of France, Germany, and Italy assemble on their days of festival. These all sprang from the solitary chestnut brought from America in that travellers pocket. But what do you think of the wonderful reproducing power of seeds, when I tell you that from a single poppy seed, not larger than a grain of gunpowder, there may spring in four years, poppies enough to cover all the habitable earth, that is to say, one-fourth of the surface of the globe, or about fifty million square miles? If each seed should produce as much as Ray calculates, I have reckoned it would amount in four years to a million of millions of millions of seed; which may be estimated at 660,000 bushels (or 82,500 quarters), and would be more than enough to cover the five continents of the earth. All this immense multitude of seeds might spring in so short a time from a single little seed, not nearly so large as a grain of oats. Now, let us try to calculate the productive power of a grain of corn. All historians tell us that in old times the harvests in Egypt and Syria returned a hundredfold for one, and in Babylonia two hundred fold for one. Well, suppose that I were to sow my grain in a soil as fertile as that of Egypt is said to have been in old times, my first harvest would be 100 grains; these 100 grains would produce 100 times as much for my second harvest, or 10,000 grains; my third harvest would be 100 times 10,000, or 1,000,000 grains; and my fourth, 100,000,000 grains. It has been reckoned that there are about 820,000 grains in a bushel. At this rate, my fourth harvest would yield about 122 bushels of grain; and four years after, it would be 100,000,000 as much, or 12,200,000,000 bushels, or 1,525,000,000 quarters. This is scarcely one-sixth less than twice the 900,000,000 quarters which we reckoned would be necessary to supply the whole human race for a year. Thus in eight years as much corn might spring from one seed as to supply all mankind with bread for more than a year and a half. Remark, also, my friends, that God has not given the reproductive power of plants to their seeds alone. The life of vegetables exists in many parts of them separately, and each of these parts alone, separated from all the others, can reproduce the whole plant. (Professor Gaussen.)
The first vegetable
We come now to the consideration of the highest form of pure matter, unconnected with an immaterial principle; viz., that which is invested with organic power. Before the creation of the vegetable, the state of matter had been inorganic; but at the commandment of God, a portion of it became invested with altogether new properties and new powers. It assumed, at once, and in obedience to the will of Him that spake, that extraordinary form of existence, which we call organized structure: and became, in that change, subject to new forces, regulated by new laws. The great difference which strikes us at once, as existing between an inorganic and organic structure is, that in the former, each particle acts as it were separately, and for itself; and in the latter, each particle acts as a part of a whole, for a certain end to be brought about in the whole structure; but then this effect is the beautiful resultant of certain fixed though unknown laws of combination. Professor Faraday has divided the powers of matter into two great classes–instant and waiting. Gravitation, for instance, he calls instant, because its action is unceasing, under all circumstances. Electricity, on the other hand, he calls waiting, because it is only called forth under certain circumstances, and, so to speak, waits for them.
1. Organic powers are eminently waiting forces; they are manifested under certain circumstances, and so we find that a seed will remain for thousands of years without germinating, if deprived of the influences of heat and light.
2. Again: These powers seem to be communicable. As the particles of the inorganic world are drawn into the organic fabric, they become themselves organic; they receive a communication of power, and act as invested with it, until they are again thrown off.
3. These powers seem also to be exhaustible. I feel the extent of the difficulty that lies in this admission, and yet I must acknowledge that there does appear to be a kind of exhaustion of power in an organized structure. We find that in a certain time, these powers cease to act, and the plant, according to common language, dies. This is the stronghold of those who believe the functions of the vegetable arise from, and are governed by, an immaterial principle. For, they say, upon the removal of this principle, the whole material frame becomes powerless, and the plant dies. The great answer to this is, that the whole organic fabric does not always lose its power, or as it is called die, at once, but very often, both in the plant and in the animal, one portion of it ceases to manifest organic power before the rest; and this fact overthrows the whole argument. I feel strongly inclined to believe that, after all, there is no real exhaustion of organic power, any more than there is of physical power, but that when, in the appointed time, the whole fabric of the plant (or animal) goes to decay, these powers lie dormant in the particles of matter, till, in the wondrous revolution of the wheel of natural providence, they became incorporated with organic structure again, and put forth their manifested actions. In fact, that organic powers are powers of circumstance and not of essence; they are always present in matter, but always waiting. They are, what an ancient writer called so long ago, moveable powers; and they are governed, ruled, and regulated by Him who first said, Let the earth bring forth grass, etc. Let us now consider especially the words, Whose seed is in itself. Of all the manifestations of power, there is none so wonderful as that of reproduction. Even when we come to the consideration of the material portion of the complex nature of the animal, although we shall find other forms of power, such as contractibility, as in the case of muscle; vibration, as in the case of the fibres of the brain, receiving the impressions of light and sound; yet shall we discover none more extraordinary than this of reproduction. And yet, strange and striking as this power is, when we reflect upon it, it is not perhaps more so than certain physical powers. It is almost as wonderful that matter should attract matter, as that matter should produce matter; for both actions are alike dependent on the Creators will. Strictly and philosophically speaking, there is no further creation of matter in the case, but a gathering in of surrounding matter, to form the germ of the future plant. We know that the most complex structure of any plant or animal (man included) is but the elaboration of the simple cell: this cell draws from the world around the materials which compose other cells, and these new cells develop themselves into the different parts which compose their future fabric, root, leaves, buds, etc.; perhaps according to their different reception of the influences of heat, light, and electricity: but this is all wrapt in mystery. There is a limit to all the investigations of man, a point beyond which he cannot go; when, like one of old, he looks up unto the heavens, and bewails his ignorance; but the Christian, amidst all these wonders, has a sure resting place whereon to stand, for he knows by whom all these things consist. He upholdeth all things by the word of His power, is the true solution to all our difficulties; and if we rested on this there would not be that unquietness which we so often feel in the pursuit of natural science. We are too apt to speak as if we thought that God having created the universe left it to itself. He is the governor of the material world, as He is of the spiritual world. God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit, etc.; and it was so. (The Protoplast.)
All nature is emblematic
When the Incarnate Jehovah preached upon this earth that He had made, He took the whole of creation as His text. The waving corn in the fields through which He walked with His disciples, the wild flowers, the trees which overshadowed Him, all served as symbols of heavenly things. Consider, He said, the lilies of the field. While we walk in a world where beauty still lingers, for it is though spoiled by sin, in ruin fair, we may read a lesson in every leaf, and bud, and blossom. If we are anxious and distrustful as to Gods provision of our wants in this life, even the very herb of the field rebukes us, for God has clothed it; the wild flowers raise their heads, bright with His workmanship, and they speak to us, saying, Hath God so decked us, and shall He not rather clothe you, O ye of little faith? And then how many lessons do we learn from the sowing of the seed. Christ said, Hear ye the parable of the sower. Have we heard it? Again, Christ said in another parable, So is the kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. It is just so with the servant of God, scattering the seed in preaching the word of life; it springs up, he knows not how; he obeys the command of God. Another lesson Christ drew from natural vegetation was given in these words: The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field: which indeed is the least of all seeds, but when it is grown it is the greatest among herbs, so that the birds of the air come and lodge in the branches thereof. Christ cast the little seed of His Church into the world: neglected, despised, unnurtured, it sank into the ground, and man trod it under foot; but when it is grown to its full height and established in its millennial glory upon earth, all nations shall flow into it,–the birds shall come and lodge in the branches thereof. Once more, the Apostle Paul preaches from the same text in the book of creation, the resurrection from the dead. When we see the seed sown, and remember how unlike it is to the perfect fabric of the future plant, let us reflect that just so little will the sin-bearing, suffering, decaying body we now wear resemble that which shall be raised in perfect beauty. (Professor Gaussen.)
The law of food production
God has given to every seed and living plant the tendency to develop itself, or grow under certain conditions. These conditions are an adequate supply of moisture, heat, light, air, and the all-essential requisite of a suitable soil. This law operates mainly through the principle of capillary attraction. Every blade, leaf, or stalk has in it a number of very small tubes, each with a bore as small as a hair, which has the singular power of drawing up the sap from the soil into the plant or stalk, so making it grow. This sap when drawn up lengthens and enlarges the blade or stalk, and continues to do so from day to day until it reaches an ultimate point fixed by the Creator, when it issues in blossom and fruit. That point being reached, the process stops, when man steps in and gathers the fruit which God has provided for him. These tubes act like so many mouths, which are endowed with a sort of instinct for selecting from the soil such nourishment as suits the age or species of the plant or vegetable to which they belong. The sap itself consists of water mixed with saline, sulphurous, or oily materials, and is prepared in such a manner as to suit the various seeds that are put into the ground.
I. THE ADVANTAGES OF THIS LAW in supplying food.
1. It gives continual freshness to our food. Had the food of the world been all provided on the day when God made men and the cattle, and the supply been made large enough to last till the end of the world, it must long ere this time have become corrupt.
2. It supplies abundance. Every seed is endowed with both a power of self-development and also a power of self-multiplication.
3. It secures variety of food. This is as important as abundance. Had there been only one species of food we should almost have died from having the same constantly served up at our tables.
4. It saves space on the worlds surface. Had the whole supply of the worlds food been provided on the first day the world itself could not have furnished accommodation.
5. This law secures a permanent supply of food to the end of time.
6. This law impressively teaches mans continual dependence on God.
7. Never does anything get out of order. There is nothing to repair, everything works with the most perfect order and regularity.
8. Far greater skill and beauty lie beneath the surface than upon it. This is the characteristic of all Gods works as compared with mans.
II. THE EXCELLENT WORKING of this law.
1. In the simplicity of its operation.
2. In its efficiency.
3. In its beautiful adaptations. Processes of the most consummate skill are set a-going in every part of nature in order to furnish man with food. Take the case of plants. The bark which covers them defends them from the extremes of heat and cold, and also opens up a free entrance for sap and air to reach them. The leaves which clothe them assist in bringing food from all parts within reach. They are furnished with the power of sucking nourishment for them; they protect them in their tender state, and carry off by perspiration the redundant fluids which would otherwise stagnate and turn rancid. They are the lungs of the plant.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Let the earth bring forth grass — herb — fruit-tree, c.] In these general expressions all kinds of vegetable productions are included. Fruit-tree is not to be understood here in the restricted sense in which the term is used among us it signifies all trees, not only those which bear fruit, which may be applied to the use of men and cattle, but also those which had the power of propagating themselves by seeds, &c. Now as God delights to manifest himself in the little as well as in the great, he has shown his consummate wisdom in every part of the vegetable creation. Who can account for, or comprehend, the structure of a single tree or plant? The roots, the stem, the woody fibres, the bark, the rind, the air-vessels, the sap-vessels, the leaves, the flowers, and the fruits, are so many mysteries. All the skill, wisdom, and power of men and angels could not produce a single grain of wheat: A serious and reflecting mind can see the grandeur of God, not only in the immense cedars on Lebanon, but also in the endlessly varied forests that appear through the microscope in the mould of cheese, stale paste, &c., &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let the earth bring forth; the sense is: For the present let it afford matter, out of which I will make grass (as mans rib afforded matter, out of which God made woman); and for the future let it receive virtue or power of producing it out of that matter which I have made, and suited to that end.
Grass; that which groweth of itself without seed or manuring, and is the food of beasts.
The herb yielding seed, for the propagation of their several kinds, to wit, mature and perfect herbs, which alone yield seed. So afterwards God made man, not in the state of children, but of grown and perfect age.
After his kind, i.e. according to the several kinds of fruits.
Whose seed is in itself; now is by my constitution, and shall be for the future. In some part of itself, either in the root, or branch, or leaf, or bud, or fruit. The sense is, which is sufficient of itself for the propagation of its kind, without any conjunction of male and female.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. let the earth bring forthThebare soil was clothed with verdure, and it is noticeable that thetrees, plants, and grassesthe three great divisions of thevegetable kingdom here mentionedwere not called into existence inthe same way as the light and the air; they were made to grow, andthey grew as they do still out of the groundnot, however, by theslow process of vegetation, but through the divine power, withoutrain, dew, or any process of laborsprouting up and flourishing ina single day.
Ge1:14-19. FOURTH DAY.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And God said, let the earth bring forth grass,…. Which had been impregnated by the Spirit of God that moved upon it when a fluid; and though now become dry land, it retained sufficient moisture in it, and was juicy and fit to produce vegetables; and especially as it had the advantage of the expanded air about it, and the warmth of the primordial light or fire; though all this would have been insufficient to produce plants and trees at full growth, with their seed in them, and fruit on them, without the interposition of almighty power: this seems to intend the germination or budding out of the tender grass, and the numerous spires of it which cover the earth, and by their verdure and greenness give it a delightful aspect, as well as afford food for the creatures:
the herb yielding seed; this is distinct from the former; that denotes herbage in general, which grows up of itself without being sown or manured, and is the food of beasts; this in particular, herbs and plants for the use of man, which yield a seed which either falling from it sows itself again, or is taken from it and sown on purpose to reproduce it, being useful or delightful:
[and] the fruit tree yielding fruit after his kind; as apples, pears, plums, apricots, nectars, peaches, oranges, lemons, c.
whose seed is in itself upon the earth each of which produce a seed according to the nature of them, which being sown produce the like, and so there is a continuance of them upon the earth:
and it was so; as God commanded it should, as appears from the following verse.
Fuente: John Gill’s Exposition of the Entire Bible
11. Let the earth bring forth grass Hitherto the earth was naked and barren, now the Lord fructifies it by his word. For though it was already destined to bring forth fruit, yet till new virtue proceeded from the mouth of God, it must remain dry and empty. For neither was it naturally fit to produce anything, nor had it a germinating principle from any other source, till the mouth of the Lord was opened. For what David declares concerning the heavens, ought also to be extended to the earth; that it was
‘
made by the word of the Lord, and was adorned and furnished by the breath of his mouth,’ (Psa 33:6.)
Moreover, it did not happen fortuitously, that herbs and trees were created before the sun and moon. We now see, indeed, that the earth is quickened by the sun to cause it to bring forth its fruits; nor was God ignorant of this law of nature, which he has since ordained: but in order that we might learn to refer all things to him he did not then make use of the sun or moon. (66) He permits us to perceive the efficacy which he infuses into them, so far as he uses their instrumentality; but because we are wont to regard as part of their nature properties which they derive elsewhere, it was necessary that the vigor which they now seem to impart to the earth should be manifest before they were created. We acknowledge, it is true, in words, that the First Cause is self-sufficient, and that intermediate and secondary causes have only what they borrow from this First Cause; but, in reality, we picture God to ourselves as poor or imperfect, unless he is assisted by second causes. How few, indeed, are there who ascend higher than the sun when they treat of the fecundity of the earth? What therefore we declare God to have done designedly, was indispensably necessary; that we may learn from the order of the creation itself, that God acts through the creatures, not as if he needed external help, but because it was his pleasure. When he says, ‘Let the earth bring forth the herb which may produce seed, the tree whose seed is in itself,’ he signifies not only that herbs and trees were then created, but that, at the same time, both were endued with the power of propagation, in order that their several species might be perpetuated. Since, therefore, we daily see the earth pouring forth to us such riches from its lap, since we see the herbs producing seed, and this seed received and cherished in the bosom of the earth till it springs forth, and since we see trees shooting from other trees; all this flows from the same Word. If therefore we inquire, how it happens that the earth is fruitful, that the germ is produced from the seed, that fruits come to maturity, and their various kinds are annually reproduced; no other cause will be found, but that God has once spoken, that is, has issued his eternal decree; and that the earth, and all things proceeding from it, yield obedience to the command of God, which they always hear.
(66) “ Nullas tunc soli et lunae partes concessit.” — “ Il ne s’est point servi en cest endroit du soleil ni de la lune.” — French Tr.
Fuente: Calvin’s Complete Commentary
(11) Let the earth bring forth grass.This is the second creative act. The first was the calling of matter into existence, which, by the operation of mechanical and chemical laws, imposed upon it by the Creator, was arranged and digested into a cosmos, that is, an orderly and harmonious whole. These laws are now and ever in perpetual activity, but no secondary or derived agency can either add one atom to the world-mass or diminish aught from it. The second creative act was the introduction of life, first vegetable, and then animal; and for this nothing less than an Almighty power would suffice. Three stages of it are enumerated. The first is deshe, not grass, but a mere greenness, without visible seed or stalk, such as to this day may be seen upon the surface of rocks, and which, when examined by the microscope, is found to consist of a growth of plants of a minute and mean type. But all endogenous plants belong to this class, and are but the development of this primary greenness. Far higher in the scale are the seed-bearing plants which follow, among which the most important are the cerealia; while in the third class, vegetation reaches its highest development in the tree with woody stem, and the seed enclosed in an edible covering. Geologists inform us that cryptogamous plants, which were the higher forms of the first class, prevailed almost exclusively till the end of the carbonaceous period; but even independently of this evidence we could scarcely suppose that fruit-trees came into existence before the sun shone upon the earth; while the cerealia are found only in surface deposits in connection with vestiges of man. Vegetation, therefore, did not reach its perfection until the sixth day, when animals were created which needed these seeds and fruits for their food. But so far from there being anything in the creative record to require us to believe that the development of vegetation was not gradual, it is absolutely described as being so; and with that first streak of green God gave also the law of vegetation, and under His fostering hand all in due time came to pass which that first bestowal of vegetable life contained. It is the constant rule of Holy Scripture to include in a narrative the ultimate as well as the immediate results of an act; and moreover, in the record of these creative days we are told what on each day was new, while the continuance of all that preceded is understood. The dry land called into existence on the third day was not dry enough to be the abode of terrestrial animals till the sixth day, and not till then would it bear such vegetation as requires a dry soil; and the evidence of geology shows that the atmosphere, created on the second day. was not sufficiently free from carbonic acid and other vapours to be fit for animals to breathe, until long ages of rank vegetation had changed these gases into coal. When, then, on the third day, God said, Let the earth bring forth grass . . . herb yielding seed . . . tree. He gave the perfect command, but the complete fulfilment of that command would be gradual, as the state of the earth and the necessities of the living creatures brought forth upon it required. For in Gods work there is always a fitness, and nothing with Him is hurried or premature.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Let earth bring forth grass In explaining this entire narrative as a supernatural preparation of the soil, climate, and vegetation of the region where the first man appeared, we do not go about seeking the secondary causes by which any of the divine fiats were brought to pass . The divine power by which the grass, herb, and fruit tree of one particular region was brought into existence is doubtless competent to originate all forms of matter and of life . But we have no good reason to expect in this Scripture an answer to the many mysterious questions of biology . Here we have revealed to us the Almighty personal God, infinite in ability and wisdom to originate all things; but how he brought into being the numberless things which now arrest the observation or attract the inquiry of men, we do not believe it is the purpose of this Scripture to explain . It is certainly supposable that he produced the vegetation of Eden miraculously, as Jesus made the water wine, and multiplied the loaves and fishes; but it does not follow that he produced all other vegetation in the same way. We note here three classes, or perhaps three stages, of vegetable life: grass, herb yielding seed, and fruit tree bearing fruit. In the first the seed is not taken into account; in the second it is the principal consideration; while in the third the fruit which envelops the seed is made most prominent.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And God said, “Let the earth put forth vegetation, herb yielding seed, and fruit tree bearing fruit in which is its seed, each according to its kind upon the earth.” And it was so. And the earth brought forth vegetation, herb yielding seed according to its kind, and tree bearing fruit in which is its seed, each according to its kind. And God saw that it was good. And there was evening and there was morning the third day.’
Again God commands and then what He commands takes place. Now God provides the sustenance that animals and man will require. Notice the stress on the diversity of what He produces. There is to be plenty of choice. When we enjoy our varied diets we need to be grateful for the way in which He made provision for us.
Furthermore the sustenance is self-sustaining. The world is self-propagating. The verb ‘brought forth’ indicates that what comes forth is already an essential part of what God has already created. As far as the writer is concerned the earth produces it through the activity of God. This is not a new creation, but the outworking of what is already intrinsically there in God’s first creation. This is seen by some as indicating the process of evolution, but again it must be noted that if this is so it was at God’s command. There is no place here for a blind process, it was specifically a process taking place under God’s designing hand. We may read what we like into it. We may fit in our pet theories. But behind all is God.
There is no suggestion that vegetation is ‘created’. It comes forth from the earth by natural process under the hand of God. It is a part of the first three days, preparation for the introduction of life. Unlike the Canaanites, who saw vegetation in terms of dying and rising again, the Israelite saw it as part of a continual process with its idiosyncrasies of growth and adaptation and production of further growth as being controlled by the hand of God.
We are not to see here ‘forced growth’. Time is given for the vegetation to spring forth and grow, producing after their kinds. The picture is of steady progress from wonderful beginnings.
So after three ‘days’ the world has been made ready for its essential function, the production of life. From the first ‘day’ there have been periods of darkness and light, but the very fact that controllers are needed demonstrate that they did not originally appear in the controlled way necessary for man’s full benefit. If ‘days’ were ‘normal’ at this stage there would be no need for a controller. Land has risen from the sea, and atmosphere has been instated. There is water above as well as water below, an essential for the propagation of plant life. The plants have been brought forth by the earth, and are reproducing themselves on the earth. All has been prepared. Now we move into the second phase.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 1:11. And God said, Let the earth bring forth grass, &c. The elements being formed, the sea collected to its proper place, and the surface of the earth appearing, the next act of Divine Power was to clothe that surface with the beautiful furniture which we now behold upon it. Accordingly he gave his almighty fiat; and the grass, that which springs up annually without sowing; the herbs, all plants, corn, &c. which are sown; and the trees, in their lovely verdure, and amazing variety, were produced.
The seeds, or first principles of all the vegetables, were very probably formed with the first chaotic atoms or principles of all things; and we must believe that they arose to absolute maturity and perfection, by the immediate interposition of the Divine Power: nor can it fail to inspire us with the highest idea of the Supreme Mind, when we reflect on the infinite variety, beauty, and regularity of this part of the creation, every individual herb and flower of which must necessarily have been planned and formed by his wisdom, before it was brought to being and perfection.
Whose seed is in itself The learned Michaelis observes, that the Syriac version has it, whose plant is in itself; which is strictly philosophical; as the best naturalists have incontestibly proved that the seeds of plants contain the perfect draught, in miniatureall the parts and members of the mature and complete plant. And thus it is also in the animal creation. And as no plants can be produced without seed, we here see, by God’s wisdom, the origin of all the plants, &c. upon the earth; which from the first have been continued, by means of this original provision of seed. But, as Abarbanel observes, the production of plants, in the beginning, differed from their production ever since, in these two things: 1st, That they have sprung ever since, out of their seed, either sown by us, or falling from them: whereas, in the beginning, they were brought out of the earth, with their seed in them, to propagate them ever after. 2nd, That they need now, as they have ever done since the first creation, the influence of the sun to make them germinate. But then they sprung forth, in perfection, by the immediate power of God, before there was any sun.
Hence we may observe, that God must have the glory of all the benefit we receive, as indeed from every thing, so particularly from the products of the earth. And if we have through grace an interest in him who is the Fountain, we may rejoice in him, when the streams are dried up, and the fig-tree doth not blossom.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 1:11 And God said, Let the earth bring forth grass, the herb yielding seed, [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so.
Ver. 11,12. Let the earth bring forth, &c. ] “Grass for the cattle, and herb for the use of man” Psa 104:14 and both these before either man or beast were created. He made meat before mouths. He fills for us two bottles of milk before we come into the world. Herbs and other creatures we have still to eat and to enjoy. ad esum et ad usum Our land flows not with “milk” only, for necessity; but with “honey” too, for delight. Nature, amidst all, is content with a little; grace, with less. Sing we merrily with him a
Hoc mihi pro certo, quod vitam qui dedit, idem
Et velit et possit suppeditare eibum.
This to me, for certain, because he who gave life, the same
And he wishes and is able to supply needs.
a Georg. Farbric. Chemnicensis
after his kind. Occurs 10 times (verses: Gen 1:11, Gen 1:12, Gen 1:12, Gen 1:21, Gen 1:21, Gen 1:24, Gen 1:24, Gen 1:25, Gen 1:25, Gen 1:25). See App-10. Evolution has no answer to this.
seed is in itself. Hebrew. seeding seed. Figure of speech Polyptoton, App-6. First the herb, then seed. First tree, then fruit.
bring forth grass
It is by no means necessary to suppose that the life-germ of seeds perished in the catastrophic judgment which overthrew the primitive order. With the restoration of dry land and light the earth would “bring forth” as described. It was “animal” life which perished, the traces of which remain as fossils. Relegate fossils to the primitive creation, and no conflict of science with the Genesis cosmogony remains.
Let the: Gen 2:5, Job 28:5, Psa 104:14-17, Psa 147:8, Mat 6:30, Heb 6:7
grass: Heb. tender grass
fruit: Gen 1:29, Gen 2:9, Gen 2:16, Psa 1:3, Jer 17:8, Mat 3:10, Mat 7:16-20, Mar 4:28, Luk 6:43, Luk 6:44, Jam 3:12
Reciprocal: Gen 1:7 – and it Psa 50:12 – fulness Psa 104:24 – the earth Jon 2:10 – General 1Co 15:38 – General 2Co 9:10 – he
Creation Scenes
Gen 1:11-31; Gen 2:1-2
INTRODUCTORY WORDS
In Gen 1:11 and Gen 1:12, we find the story of God’s command to the earth to bring forth grass, the herb yielding seed, and the fruit tree yielding fruit. In all of this there is a wonderful depth of meaning affecting our spiritual lives.
1. The call of God to us is for fruitfulness. Whether it be in the natural earth or in the lives of saints, the great heart of God desires fruit.
We remember how Christ said on one occasion, “I am the True Vine, and My Father is the Husbandman.” Then He said that every branch that did not bear fruit was taken away, and that every branch that bore fruit He purged it that it might bring forth more fruit. For this cause the Lord invites us to abide in Him, that we may become fruit-bearers; lest, otherwise we be cast forth as a branch, and be withered. Our Lord does not only want fruit, and more fruit, but He wants much fruit. It is herein that His Father is glorified.
When we think of the fruitful Christian we are liable to think of the Christian who is active in the varied “branches of Christian service. Fruit-bearing, however, carries with it a deeper significance. Preeminently, the fruit of the Spirit is love, joy, peace, etc. These are the things which bring glory to our Lord.
2. The deeper meaning of “after its kind.” God said, “The herb yielding seed, and the fruit tree yielding fruit after his kind.” Later on when God created the fish and the fowl and the beast of the earth, in each instance, they were commanded to bring forth after their kind. This was God’s command, and it has been an irrevocable law, since God spake.
Every effort of man to change God’s creative fiat has utterly failed. Species may be developed, and correlated species may be merged, but distinctive species cannot be altered. Seed sown, always brings forth the same kind of herb, or fruit, as the plant from which the seed is grown. The same thing is true in animal life-kind begets its kind. How foolish of men to lift themselves up against God, and to imagine that they can undo or make void His eternal decree!
3. The deeper meaning of “Whose seed is in itself.” Here is another irrevocable law-a law that establishes the omnisciency of God. God only hath inherent life. Life only can beget life, and as we have already said, God placed in each variety of life which He created, the power to beget a life after its own kind.
How wonderful that in every grain of wheat there lies hidden a power to beget other grains of wheat! Nobody can dissect the wheat and point out the life-giving germ, and yet it is there. Men of the world may fabricate something that imitates, to the human eye, a grain of wheat, or of corn, or a portion of fruit, but all the scholarship of earth, and all the scientific minds of the ages, have never been able to implant into anything the power to propagate itself.
I. THE TWO GREAT LIGHTS (Gen 1:14-18)
God said, “Let there be lights in the firmament of the heaven.” God was not at all dependent upon the sun and the moon and the stars to give light to the earth, for when God’s Spirit moved upon the face of the waters, God said, “Let there be light: and there was light.” However, the placing of lights in the firmament of heaven was for the dividing of day, from night; and also for signs, and for seasons; for days, and for years. Herein is the wisdom of God marvelously manifested.
1. The objective of the two great lights. We might imagine that the sun and the moon were exclusively for light, and heat, but not so. The heavenly bodies are for signs by which man may guide his course by day and by night. They are for seasons, Summer, and Autumn, and Fall, and Winter. These were arranged by the sun moving to the north, or to the south of the equator. They were for days, because the sun rises each morning and sets each night. They were for years, both solar and lunar.
In all of the above, we see the eternal accuracy of the Almighty. The sun, and the moon, and the stars, all move with such minute exactness that we can truly say, “With God there is not a shadow of a turning.”
2. The spiritual significance of the two great lights. The greater light was to give light by day, the lesser light was to rule the night. Jesus Christ Himself is the greater light. Our God is a sun. When He came to earth He was a light that shone in the darkness. How striking are the words, “The people that sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.”
When Christ died, darkness was upon the face of the earth. The Sun of Righteousness had gone down. The age in which we are now living is Scripturally called the age of this darkness. It is night. The world, however, is not left in total eclipse. There is the lesser light which rules the night; that lesser light is the Church. We are luminaries shining in the night.
It is said that the moonlight is a reflected light. We know that the light of the Church is reflected. It is He who shines into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.
II. THE FISH AND BIRDS AND BEASTS (Gen 1:24-25)
When we consider the earth bringing forth the living creature after its kind, cattle, creeping thing, and the beast of the earth, we think, perhaps, of two things.
1. The heart of God providing for man’s need. Over this animal kingdom, God placed man in authority, giving him dominion. All created animal life was given to serve man, and all created vegetable life was given man for meat.
Until this good hour, God provides for every human necessity. Did not Christ say, “Take no thought * * what ye shall eat”? God has known that we had need of these things, and He has provided for us.
2. The heart of God providing for the beasts and the fowls. None of these can sow, nor reap, nor gather into barns. Yet, God has provided for them. To every living creature upon the earth, God gave the green herb for meat. Likewise, gave He to every fowl of the air. Not this alone, but God hath beautifully clothed the grass of the field, and the lily of the valley.
God is thoughtful of all things which He created. To Jonah, He said, “Should I not spare Nineveh, that great city?” and then He gave as His plea, not only the “little ones” who were there, but also, the “much cattle.”
It was God who sent out the wild ass free, and loosed its bands. It was He who made the wilderness his dwelling and the range of the mountains his pasture.
The Lord loves nature, loves it as it was before it was made subject to the curse for man’s sake; loves it as it is in its present groanings and travailings; and, thank God, the time is soon coming when under Divine deliverance the earth shall be restored and blest and all nature, putting on its new dress, shall shout for joy.
III. THE CREATION OF MAN (Gen 1:26-30)
1. God’s supreme creation. When God created man, He created him in His own image. Man was made in God’s image in various senses. We believe that he was also made physically in the image that Christ was destined to bear, when He came forth from the Father, made of a woman. There is a verse which says, “As we have borne the image of the earthy, we shall also bear the image of the Heavenly.” When Christ comes again, and the saints are raised and raptured God will change these mortal and corruptible bodies into the likeness of Christ’s resurrection body. Thus, twice shall we be made like Him, once as He was in His natural body, and yet again as He is in His Heavenly body.
In Heaven, we shall be like Him in a marvelous manner. We shall know as we are known; we shall be heirs of God, and joint heirs with Christ. We shall be made higher than the angels.
2. God’s preparation for His creation of man. Observe that it was after God had created all things for man’s provision and comfort that He afterward created man. Man opened his eyes upon an earth fully equipped for his every temporal need. Nothing was lacking. It was a wonderful Garden of Eden which man beheld when he first lifted up his eyes.
No fond mother ever made such preparation for the expected advent of an offspring, as God made for the coming of Adam and Eve. God crammed earth with every conceivable blessing, all for man’s happiness and contentment.
3. Man’s dominion. God placed all things in subjection to man. Man was therefore the climax of creation. Supreme in his position and dominion, even as he was superior in the personality, with which he was Divinely endowed.
When sin entered the world, man lost his full dominion. He holds no more than a semblance of, his former glory. However, all that was lost in the sin of the first Adam, will be more than regained in the full and complete redemptive work of the Last Adam.
We see not yet all things put under His feet, but we see Christ exalted to the Father’s right hand, and we soon shall see His supremacy fully established, and all thing’s made subject to Him.
IV. THE COMPLETED TASK AND REST (Gen 2:1-2)
The seventh day marked God’s rest. As the six days passed, God, in review of each day’s work could say, “It is good.” With the creation completed, God rested on the seventh day from all His work which He had created and made.
1. That day of rest was soon broken by the advent of sin. Jesus Christ said, “My Father worketh hitherto, and I work.” When Satan entered in, the world which was so glorious and perfect was spoiled. God at once set about to recover man’s lost estate. Not in a day was this to be accomplished. However, in the Garden when God pronounced the curse, He also pronounced the cure. He proclaimed that the Seed of the woman should bruise the serpent’s head. When Christ died upon the Cross, He cried, “It is finished,” So did He complete the task that the Father had given Him to do.
With His work accomplished Christ went up to the Father’s right hand and sat down. The far-reaching results of Christ’s substitutionary sacrifice remains to be told, and to be seen, in the ages to come when Christ shall have put down all things under His feet, having redeemed all men who come to the Father through Him.
2. That first day of rest was prophetic of future rest. When Israel was saved out of Egypt God made known unto them His holy Sabbath Day, because they had obtained rest from their enemies, the Egyptians, The Sabbath, therefore, was given unto Israel for a sign between God and them, throughout all of their generations. Both they and the stranger that was in their gates were commanded to keep His Sabbath.
The Sabbath Day, however, had more than a backward look for Israel. The time is coming when Israel shall no longer, say, The Lord liveth who brought us up out of the land of Egypt, but, The Lord liveth who brought us out of all lands whither He hath driven them. Out of the land of the North, out of Russia, and Russian Poland, shall they come back home once more. They shall also come from the South, and from the East, and from the West, and from all nations whither they have been scattered. In that day shall Israel keep her Sabbaths, for “There remaineth therefore a rest (Sabbath keeping) to the people of God.”
When Israel went into apostasy, the nation, wearied of the bondage of Sabbath keeping, said, “When will the new moon be gone, that we may sell corn? and the Sabbath, that we may set forth wheat?” It was gone in the day that the sun went down at noon, and the earth was darkened even in the clear day (Amo 8:5, Amo 8:9).
V. SHOULD CHRISTIANS KEEP THE SEVENTH DAY? (Col 2:16-17)
1. There is a need for one day of rest in seven. The Sabbath was made for man, because man needs rest. This is also true of land and beast-all need one day’s rest.
2. The Jewish Sabbath was the seventh day. It was given to Israel as a command, and is grouped among the Ten Commandments. All of those Commandments were given to Israel and not to the nations round and about. A casual reading of Exo 20:1-17 will show this. Under Grace, and to the Church, all of the Ten Commandments in one form or another (with the exception of the fourth) is restated. The fourth never is given to the Church.
3. The Epistles plainly state this: “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind” (Rom 14:5-6).
The Epistles also say, “How turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years. I am afraid of you” (Gal 4:9-11).
The Sabbath Day was never changed to the first day of the week. The Sabbath was given to Israel as a memorial. The First Day of the week was early set aside as a memorial day of the Lord’s resurrection. It was then that the saints came together to break bread; it was then that they laid by them in store as the Lord had prospered them.
AN ILLUSTRATION
How wonderful is God in His creation!
“When God would reveal to man the perfection of the minutest detail of His creation not even visible to the naked eye, He furnished him with ability to produce the microscope. With this the silky substance on the wing of the butterfly was found in reality to be beautiful feathers. Nothing new had taken place so far as the butterfly was concerned but an almost unbelievable fact was revealed to humanity concerning God’s creation.
“When God would reveal His infinite power in the creation of things so vast as to baffle man with their immensity, He gave him wisdom to put on the market the telescope; and things never before dreamed of in human history were revealed. As we consider the vast dimensions of the sun, and its course of travel, how our little earth fades away into nothingness. Yet no change took place in the universe with the discovery of the telescope, rather another of His secrets was revealed.
“Excavations have been made in every land by all men of all ages, but when God found it necessary to prove the Divine authority of His Word to those who would not accept the Bible as final, without further evidence, things began to be unearthed that had escaped all the pick-axes and spades throughout the centuries. What priceless treasures have been discovered through archological research! And yet there they lay buried deeply in the ground for thousands of years. One only wonders why men are not all on their faces before Him who is infinite in power, wisdom, and majesty. It seems at every fresh manifestation we would sink to our knees in deep humiliation mingled with adoration, acknowledging Him as the One who alone is worthy to receive power and riches and wisdom and strength and honor and glory and blessing.”
Gen 1:11-12. Let the earth bring forth grass Here we rise to organized and vegetative bodies. Thus, before God formed any living creature to abide upon the earth, he wisely provided for its sustenance. The herb yielding, seed, whose seed is in itself; that is, in some part of itself: either in the root, or branch, or bud, or fruit; which is sufficient in itself for the propagation of its kind, from generation to generation, as long as the world shall endure, without any new creation. How astonishing the wisdom and power that could effect this! O God! how wonderful art thou in counsel, and how excellent in working! God saw that it was good This clause is so often added, says Pool, to show that all the disorders, evil, and hurtful qualities that are now in the creatures, are not to be imputed to God, who made all of them good, but to mans sin, which hath corrupted their nature and perverted their use.
1:11 And God said, {h} Let the earth bring forth grass, the herb yielding seed, [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so.
(h) So that we see it is the only the power of God’s word that makes the earth fruitful, which naturally is barren.
Since God created plants with seeds in them, the original creation evidently had the appearance of age. He created trees with rings and Adam an adult. [Note: See Whitcomb and Morris, pp. 232-39.] Why did Moses mention only shrubs and trees that bear seeds and fruits? Perhaps he did so because these are the ones that provide food for man. He created others, of course, but Moses was stressing God’s care for humans.
Some feminists have restricted the use of "man" to males, but this is not the primary meaning of the English word. Its primary meaning is "human being" or "human race," according to the standard Oxford dictionaries. Likewise "mankind" normally means "the human race" or "humanity" unless it is in contrast to "womankind." The Hebrew word adam also has a broad range of meaning, from "the human race" to "Adam." Consequently I have used these English words trusting that the reader will interpret them in harmony with their customary meanings.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Neighbour’s Wells of Living Water
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)