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Commentary on Genesis 1 verses 3–5
We have here a further account of the first day's work, in which observe, 1. That the first of all visible beings which God created was light; not that by it he himself might see to work (for the darkness and light are both alike to him), but that by it we might see his works and his glory in them, and might work our works while it is day. The works of Satan and his servants are works of darkness; but he that doeth truth, and doeth good, cometh to the light, and coveteth it, that his deeds may be made manifest, Joh 3:21. Light is the great beauty and blessing of the universe. Like the first-born, it does, of all visible beings, most resemble its great Parent in purity and power, brightness and beneficence; it is of great affinity with a spirit, and is next to it; though by it we see other things, and are sure that it is, yet we know not its nature, nor can describe what it is, or by what way the light is parted, Job 38:19, Job 38:24. By the sight of it let us be led to, and assisted in, the believing contemplation of him who is light, infinite and eternal light (Jo1 1:5), and the Father of lights (Jam 1:17), and who dwells in inaccessible light, Ti1 6:16. In the new creation, the first thing wrought in the soul is light: the blessed Spirit captives the will and affections by enlightening the understanding, so coming into the heart by the door, like the good shepherd whose own the sheep are, while sin and Satan, like thieves and robbers, climb up some other way. Those that by sin were darkness by grace become light in the world. 2. That the light was made by the word of God's power. He said, Let there be light; he willed and appointed it, and it was done immediately: there was light, such a copy as exactly answered the original idea in the Eternal Mind. O the power of the word of God! He spoke, and it was done, done really, effectually, and for perpetuity, not in show only, and to serve a present turn, for he commanded, and it stood fast: with him it was dictum, factum - a word, and a world. The world of God (that is, his will and the good pleasure of it) is quick and powerful. Christ is the Word, the essential eternal Word, and by him the light was produced, for in him was light, and he is the true light, the light of the world, Joh 1:9; Joh 9:5. The divine light which shines in sanctified souls is wrought by the power of God, the power of his word and of the Spirit of wisdom and revelation, opening the understanding, scattering the mists of ignorance and mistake, and giving the knowledge of the glory of God in the face of Christ, as at first, God commanded the light to shine out of darkness, Co2 4:6. Darkness would have been perpetually upon the face of fallen man if the Son of God had not come, and given us an understanding, Jo1 5:20. 3. That the light which God willed, when it was produced, he approved of: God saw the light that it was good. It was exactly as he designed it, and it was fit to answer the end for which he designed it. It was useful and profitable; the world, which now is a palace, would have been a dungeon without it. It was amiable and pleasant. Truly the light is sweet (Ecc 11:7); it rejoiceth the heart, Pro 15:30. What God commands he will approve and graciously accept; he will be well pleased with the work of his own hands. That is good indeed which is so in the sight of God, for he sees not as man sees. If the light is good, how good is he that is the fountain of light, from whom we receive it, and to whom we owe all praise for it and all the services we do by it! 4. That God divided the light from the darkness, so put them asunder as that they could never be joined together, or reconciled; for what fellowship has light with darkness? Co2 6:14. And yet he divided time between them, the day for light and the night for darkness, in a constant and regular succession to each other. Though the darkness was now scattered by the light, yet it was not condemned to a perpetual banishment, but takes its turn with the light, and has its place, because it has its use; for, as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night, and draw the curtains about us, that we may sleep the better. See Job 7:2. God has thus divided time between light and darkness, because he would daily remind us that this is a world of mixtures and changes. In heaven there is perfect and perpetual light, and no darkness at all; in hell, utter darkness, and no gleam of light. In that world between these two there is a great gulf fixed; but, in this world, they are counterchanged, and we pass daily from one to another, that we may learn to expect the like vicissitudes in the providence of God, peace and trouble, joy and sorrow, and may set the one over-against the other, accommodating ourselves to both as we do to the light and darkness, bidding both welcome, and making the best of both. 5. That God divided them from each other by distinguishing names: He called the light day, and the darkness he called night. He gave them names, as the Lord of both; for the day is his, the night also is his, Psa 74:16. He is the Lord of time, and will be so, till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. Let us acknowledge God in the constant succession of day and night, and consecrate both to his honour, by working for him every day and resting in him every night, and meditating in his law day and night. 6. 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. In him the day-spring from on high has visited the world; and happy are we, for ever happy, if that day-star arise in our hearts.
How can we worthily praise light after the testimony given by the Creator to its goodness? The word, even among us, refers the judgment to the eyes, incapable of raising itself to the idea that the senses have already received. But, if beauty in bodies results from symmetry of parts, and the harmonious appearance of colours, how in a simple and homogeneous essence like light, can this idea of beauty be preserved? Would not the symmetry in light be less shown in its parts than in the pleasure and delight at the sight of it? Such is also the beauty of gold, which it owes not to the happy mingling of its parts, but only to its beautiful colour which has a charm attractive to the eyes.
Thus again, the evening star is the most beautiful of the stars: not that the parts of which it is composed form a harmonious whole; but thanks to the unalloyed and beautiful brightness which meets our eyes. And further, when God proclaimed the goodness of light, it was not in regard to the charm of the eye but as a provision for future advantage, because at that time there were as yet no eyes to judge of its beauty. And God divided the light from the darkness; Genesis 1:4 that is to say, God gave them natures incapable of mixing, perpetually in opposition to each other, and put between them the widest space and distance.
How can we worthily praise light after the testimony given by the Creator to its goodness? The word, even among us, refers the judgment to the eyes, incapable of raising itself to the idea that the senses have already received. But, if beauty in bodies results from symmetry of parts, and the harmonious appearance of colours, how in a simple and homogeneous essence like light, can this idea of beauty be preserved? Would not the symmetry in light be less shown in its parts than in the pleasure and delight at the sight of it? Such is also the beauty of gold, which it owes not to the happy mingling of its parts, but only to its beautiful colour which has a charm attractive to the eyes.
Thus again, the evening star is the most beautiful of the stars: not that the parts of which it is composed form a harmonious whole; but thanks to the unalloyed and beautiful brightness which meets our eyes. And further, when God proclaimed the goodness of light, it was not in regard to the charm of the eye but as a provision for future advantage, because at that time there were as yet no eyes to judge of its beauty. And God divided the light from the darkness; (Genesis 1:4) that is to say, God gave them natures incapable of mixing, perpetually in opposition to each other, and put between them the widest space and distance.
Evening, then, is a common boundary line of day and night; and similarly morning is the part of night bordering on day. In order, therefore, to give the prerogative of prior generation to the day, Moses mentioned first the limit of the day and then that of the night, as night followed the day. The condition in the world before the creation of light was not night but darkness. That which was opposed to the day was named night.
God, as judge of the whole work, foreseeing what is going to happen as something completed, commends the part of his work which is still in its initial stages, being already cognizant of its termination.
“God saw that the light was good,” and these words do not mean that God found before him a good that he had not known but that he was pleased by one that was finished.
We should understand that this sentence does not signify joy as if over an unexpected good but an approval of the work. For what is said more fittingly of God—insofar as it can be humanly said—than when Scripture puts it this way: “he spoke,” and “it was made,” “it pleased him.” Thus we understand in “he spoke” his sovereignty, in “it was made” his power and in “it pleased him” his goodness. These ineffable things had to be said in this way by a man to men so that they might profit all.
And He divided the light from the darkness. For He divided them not only by their quality but also by the distance of places, namely by spreading light in the upper part of the world where human activity was to take place, while allowing the lower parts to remain in their ancient darkness.
And God saw the light, that it was good. Not as if suddenly seeing the light previously unknown did He praise it, because He says it is good; but He declared that it, which He knew would be praiseworthy once created, was already worthy of praise and admiration by men. Indeed, because He did not completely dispel the darkness of the world by infusing light (for it is the privilege of the heavenly realm to enjoy fixed and perpetual light), but by illuminating one part, He left the other dark, it is rightly added:
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SUMMARY
Following the initial divine command, presents God's immediate evaluation and subsequent ordering of the newly created light. This verse reveals the Creator's active engagement and profound approval, declaring His work "good," and then establishing a fundamental cosmic distinction by purposefully separating light from darkness. This act not only brings structure to the nascent cosmos but also lays the foundational principles of order, intentionality, and inherent perfection within God's original creation.
CONTEXT
Literary Context: Genesis 1:4 immediately follows God's powerful, creative utterance in Genesis 1:3, "Let there be light." This sequence marks the completion of the first distinct creative act, transitioning from divine command to divine assessment and the establishment of fundamental cosmic distinctions. The preceding verse, Genesis 1:2, describes the earth as "formless and void, and darkness was over the surface of the deep," setting the stage for God's bringing order out of this primordial chaos. Verse 4, therefore, is not merely a description of light's appearance but an active step in God's process of structuring the cosmos, laying the groundwork for the subsequent days of creation, which progressively build upon this initial act of separation and ordering. It introduces the pattern of divine pronouncement, execution, evaluation ("it was good"), and the naming/ordering of creation that characterizes the entire creation account in Genesis 1.
Historical & Cultural Context: The creation account in Genesis stands in stark contrast to the prevailing cosmogonies of the ancient Near East. Unlike the polytheistic myths, such as the Babylonian Enuma Elish, where creation often arises from chaotic struggles between warring deities or from the dismembered body of a defeated god, Genesis presents a singular, sovereign God who creates ex nihilo (from nothing) through His spoken word. There is no struggle or pre-existing material to overcome; God's will alone is sufficient. The declaration that creation is "good" (Hebrew ṭôwb) directly challenges the notion of inherent evil or imperfection in the created order, a concept often present in other ancient mythologies. Furthermore, the deliberate act of separating light from darkness, rather than light merely emerging as a byproduct of a cosmic battle, emphasizes God's intentionality and wisdom in establishing a structured, functional cosmos, distinct from the chaotic and often capricious realms depicted in surrounding cultures. This monotheistic, orderly, and purposeful creation narrative served as a foundational theological statement for ancient Israel, defining their understanding of God's nature and His relationship to the world.
Key Themes: Genesis 1:4 is pivotal in establishing several key themes that resonate throughout the chapter and the broader biblical narrative. Firstly, it underscores God's absolute sovereignty and intentionality in creation; His "seeing" and "dividing" are deliberate acts of a discerning Creator, not passive observations. Secondly, the declaration "it was good" introduces the theme of the inherent goodness and perfection of God's original creation, a foundational truth that sets the stage for understanding the later introduction of sin and the need for redemption. This affirmation of goodness is repeated throughout Genesis 1, culminating in the declaration that all creation was "very good" in Genesis 1:31. Thirdly, the act of separation and ordering is a crucial motif, demonstrating God's bringing cosmos out of chaos. This initial division of light from darkness establishes the fundamental rhythm of day and night, thereby instituting the concept of time itself. This theme of divine ordering through separation continues with the division of waters from waters (Genesis 1:6-7), and land from sea (Genesis 1:9-10), highlighting God's role as the ultimate architect of structure and distinction in all of existence.
EXPOSITION AND ANALYSIS
Upon the emergence of light, God immediately engages with His newly formed creation, not as a distant observer, but as an active, discerning Creator. This verse details His profound evaluation and subsequent ordering of the nascent cosmos, establishing the very fabric of existence.
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 1:4 employs several significant literary devices that enrich its meaning. Anthropomorphism is evident in the phrase "God saw the light," attributing a human sense of sight and evaluation to God. This helps human readers relate to God's active involvement and discernment, emphasizing His intentionality rather than implying a lack of omniscience. The declaration "it was good" is a form of Repetition that becomes a powerful motif throughout Genesis 1, reinforcing the perfection and inherent rightness of each stage of creation. The concepts of "light" and "darkness" function as Symbolism, representing not only physical phenomena but also, in broader biblical contexts, truth versus error, order versus chaos, and righteousness versus sin. Finally, the act of "dividing the light from the darkness" can be seen as a form of Merism, where two contrasting parts (light and darkness) are used to represent a totality or the full scope of a concept – in this case, the establishment of cosmic order and the fundamental rhythm of existence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 1:4 profoundly reveals God's character as intrinsically good and His creation as perfectly aligned with His will, setting a foundational truth against which the later fall of humanity and the subsequent need for redemption are measured. This verse also establishes God as the ultimate source of order, who does not merely create raw materials but actively separates, organizes, and defines, bringing cosmos out of chaos. By dividing light from darkness, God institutes the foundational rhythm of day and night, thereby establishing the concept of time itself, demonstrating His sovereignty over all parameters of existence. This divine act of separation also prefigures deeper spiritual truths throughout Scripture, highlighting God's ongoing work of distinguishing truth from error and calling His people to walk in His light.
REFLECTION AND APPLICATION
Genesis 1:4 offers profound assurance that our God is a God of intentionality, order, and inherent goodness. For the modern believer, this means we can trust that God's design for our lives, even amidst apparent chaos or uncertainty, is ultimately good and purposeful. Just as He brought perfect order to the cosmos by separating light from darkness, He desires to bring clarity, distinction, and goodness into our spiritual and practical lives. This verse reminds us that God is actively involved in His creation, and by extension, in our lives, discerning what is good and separating it from what is not. It calls us to embrace His divine order, to walk in the light of His truth, and to exercise discernment in a world often characterized by moral ambiguity, trusting that His ultimate plan is for our flourishing and His glory.
Questions for Reflection
FAQ
Why does God need to "see" if He is omniscient?
Answer: God's "seeing" in Genesis 1:4 is not an indication of His acquiring new information, as if He were discovering something previously unknown to Him. Instead, it is an anthropomorphic expression, attributing human-like action to God to convey His active engagement, scrutiny, and divine approval. It emphasizes His intentionality, the precision of His creative acts, and the perfection of His work, demonstrating that His creation was precisely as He willed it to be, fully meeting His divine standard. This "seeing" is an act of affirmation and validation, confirming the goodness and completeness of what He has brought into existence.
What is the significance of God declaring the light "good"?
Answer: The declaration of "good" (Hebrew ṭôwb) signifies far more than mere aesthetic appeal or functional utility. Theologically, it means the light was perfectly aligned with God's divine purpose, inherently righteous, and entirely free from any defect, flaw, or moral impurity. This sets the precedent for the pristine state of all original creation, affirming God's character as inherently good and His works as flawless. It establishes a foundational truth that everything God creates is perfect in its design and operation, serving as a benchmark against which the later introduction of sin and its consequences can be understood. This repeated affirmation throughout Genesis 1 underscores the unblemished nature of the world as it came from the Creator's hand.
Does the division of light and darkness have any spiritual meaning?
Answer: While primarily a physical act establishing the rhythm of day and night, this foundational division carries profound spiritual implications that resonate throughout Scripture. It foreshadows the biblical theme of God's active separation of truth from error, righteousness from sin, and His people from the world. Just as God separated physical light from physical darkness, He continually works to distinguish His truth from the darkness of spiritual ignorance and moral depravity. This is seen in passages that contrast light with the darkness of unbelief and sin. It highlights God's ongoing work of calling His people out of darkness into His marvelous light (1 Peter 2:9), emphasizing the necessity of spiritual discernment and a walk in holiness.
CHRIST-CENTERED FULFILLMENT
Genesis 1:4, in its declaration of "good" and the purposeful separation of light from darkness, powerfully points to Jesus Christ as the ultimate fulfillment of these foundational truths. He is the pre-existent Word through whom all things were made, the very agent of creation who brought light into existence. As the "Light of the World" (John 8:12), Christ not only illuminates spiritual darkness but also embodies the ultimate divine "goodness," being the perfect and sinless Son of God. His advent marked the decisive separation between the kingdom of light and the dominion of darkness, offering salvation to those who come to Him and remain in His light, while those who reject Him remain in spiritual blindness (John 3:19-21). Through His atoning work on the cross and His resurrection, Christ brings ultimate order out of the chaos of sin, declaring His redeemed people "good" and righteous in Him (2 Corinthians 5:21), and establishing a new creation where His light reigns eternally (Revelation 21:23).