John Calvin Commentary Genesis 1:14

"And God said, Let there be lights in the firmament of heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years:" — Genesis 1:14 (ASV)

Let there be lights. Moses passes on to the fourth day, on which the stars were made. God had previously created the light, but He now institutes a new order in nature: that the sun should be the dispenser of daytime light, and the moon and stars should shine by night. And He assigns them this role to teach us that all creatures are subject to His will and carry out what He commands them. For Moses relates nothing other than that God ordained certain instruments to spread the light (which had been previously created) throughout the earth by regular changes. The only difference is this: before, the light was dispersed, but now it proceeds from luminous bodies, which, in serving this purpose, obey God's command.

To divide the day from the night. He refers to the "artificial" day, which begins at the sun's rising and ends at its setting. For the natural day (which he mentions above) includes the night within itself. From this, infer that the interchange of days and nights will be continual, because the word of God, who determined that the days should be distinct from the nights, directs the sun's course to this end.

Let them be for signs. It must be remembered that Moses does not speak with philosophical sharpness about hidden mysteries, but relates those things that are observed everywhere, even by the uneducated, and that are in common use. Two main advantages are perceived from the course of the sun and moon: one is natural, and the other applies to civil institutions.

Under the term "nature," I also include agriculture. For although sowing and reaping require human skill and industry, it is nevertheless natural that the sun, by its nearer approach, warms our earth, introduces the spring season, and is the cause of summer and autumn. But that people, to aid their memory, count years and months among themselves; that from these they form lustra and olympiads; that they observe set days—this, I say, is peculiar to civil government.

Each of these is mentioned here. However, I must briefly state the reason why Moses calls them signs, because certain inquisitive people misuse this passage to lend credibility to their frivolous predictions. I call those people Chaldeans and fanatics, who try to foretell everything from the positions of the stars. Because Moses declares that the sun and moon were appointed for signs, they think they are entitled to derive anything they please from them.

But refutation is easy: for they are called signs of certain things, not signs to denote whatever suits our fancy. Indeed, what does Moses assert is signified by them, except things belonging to the order of nature? For the same God who ordains signs here testifies by Isaiah that He will dissipate the signs of the diviners (Isaiah 44:25), and forbids us to be dismayed at the signs of heaven (Jeremiah 10:2). But since it is clear that Moses does not depart from the ordinary understanding of people, I will not discuss this further.

The word מועדים (moadim), which they translate as 'certain times,' is understood in various ways among the Hebrews: for it signifies time, place, and also assemblies of people. The Rabbis commonly explain the passage as referring to their festivals. But I extend it further to mean, firstly, the opportune times, which in French are called saisons (seasons), and secondly, all fairs and public assemblies. Finally, Moses commemorates God's unbounded goodness in causing the sun and moon not only to enlighten us but also to provide us with various other advantages for the daily use of life.

It remains for us, purely enjoying God's multiplied bounties, to learn not to desecrate such excellent gifts by our absurd misuse of them. Meanwhile, let us admire this wonderful Creator, who has so beautifully arranged all things above and below, that they may respond to each other in most harmonious concert.