Genesis 1:14

Let there be lights The word rendered "lights" (LXX φωστῆρες : Lat. luminaria) denotes a thing, or body, carrying light; cf. Psalms 74:16, "The day is thine, the night also is thine: Thou hast prepared the light (Heb. luminary) and the sun"; Ezekiel 32:8, "All the bright lights of heaven."

It has seemed strange to some that the creation of the heavenly bodies should follow after that of the vegetable world, whose life, according to our notions, is dependent on the light of the sun. But, beside the artificial arrangement (according to which the creation of "the lights" of the sky on the fourth day corresponds to the creation of "the light" on the first day), it is probable that, in the ascending scale from vegetable organisms to animal life, the "lights," i.e. the sun, moon, and stars, with their mysterious movements and changing, yet ordered, paths in the sky, seemed to be endowed with a vital activity, which, if inferior to that of the animals, yet was far surpassing that of the plants.

Described in terms of astronomy, the account here given of the origin and functions of the heavenly bodies is, what is called, "geocentric," that is, it supposes the earth to be the centre of the system. It conceives the sun, moon and stars to be much smaller bodies of varied light-giving capacity, formed for purposes of use to the dwellers upon earth, and attached to the roof of heaven at no very great altitude above the flat earth.

Primitive and childlike will this Hebrew view seem now to us who inherit the privilege of the continually advancing discoveries of astronomical science since the days of Copernicus, Galileo, and Newton. But we shall do well to recollect, that the statement in these verses respecting the origin, nature, and function of the heavenly bodies, stands on an immensely higher level of reasonable and dignified intelligence, than the notions of other peoples in the ancient world, who identified the heavenly bodies with gods, or semi-divine beings, exercising a benevolent or malevolent potency over the affairs of men and women, countries, and nations. The Hebrew account is simple almost to baldness, but it is an account which harmonizes with the fear and worship of the one God of Israel. There is neither idolatry nor superstition in it. It gives no loophole for the follies or fears of astrology, which even down to modern times has been known to enslave the reason of Christian minds.

God is described as calling into existence the heavenly bodies for three distinct purposes: (1) to divide between day and night; (2) to determine periods of time, days, months, years, seasons, festivals, &c.; (3) to give light upon earth, providing by day for the growth, health, and strength of living organisms, and by night for the guidance of the wayfarer and the mariner.

for signs, and for seasons Literally, "for signs and for fixed times."

The seasons of the year were indicated by the position of the sun, moon, and stars; the "signs" probably have special reference to the constellations, and especially to what are called "the constellations of the Zodiac" a knowledge of which was from a very early time possessed by the Babylonians. Comets, eclipses, shooting-stars, &c. would also be included among the "signs" of the sky.

The "fixed times" probably denote the periods of the year for agricultural and rural occupations, together with their festivals. Days of festivals were determined by particular moons, or by the rising of particular stars. Cf. Job 38:32, "Canst thou lead forth the Mazzaroth (signs of the Zodiac) in their season?"