Commentary on Genesis, Vol. 1: Luther on the Creation. Martin Luther
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explains it as signifying signs of rains and storms, etc. This in an interpretation which I would not strongly oppose; though I have great doubts whether these "Lights in the firmament of heaven" do, or can, pre-signify rains, tempests, etc., with any certainty, as the poet Virgil and others represent in their writings. The gospel does indeed make a "reddened" evening a sign of "fair weather," and on the contrary a "lowering" morning a sign of "foul weather," Math. 16:2-3. With respect therefore to the common saying that the rising of the constellation of the Pleiades indicates rain and other proverbs of a similar description, I will not with great concern tear them to pieces, nor will I at once admit and confirm them, because I cannot see that they are all uniformly sure and certain.
I hold the simplest meaning of the text is that he does not speak of such inferior signs, but greater signs, such as eclipses and collisions of heavenly bodies, so that a sign is a wonder, a prophecy or miracle, by which he reveals his wrath or the misfortune of the world. If any think this explanation is too coarse, let us remember that Moses wrote for a rude people.
Here belong meteors and the rare phenomena which take place in the air, when stars are seen to fall, when halos surround the sun and moon, when the rainbow appears and similar things happen in the sky. For Moses calls the heaven the whole aqueous mass in which the stars and planets move, also the highest sphere. We speak of spheres and circles to make the explanation plainer. For the Scriptures know nothing of these and say that the moon with the sun and stars are not each in its sphere, but in the firmament of heaven, below and above are the waters. That they are signs of future events, experience teaches concerning planet collisions and meteors.
The expression "For seasons" claims particular attention. The term in the Hebrew is LEMOEDIM; and MOED signifies "a stated, fixed, certain time." Hence it is a term commonly used in the Scriptures to signify "a tabernacle of covenant;" because there certain feasts were accustomed to be held in a certain place and time according to certain rites. Therefore it is that Moses describes the sun and the moon as being created "For seasons;" not only because the seasons are ruled and evidently changed by the course of the sun; for we see that most inferior bodies are changed by the access and recess of the sun; and the quality of the air according to which our own bodies are also changed is of one kind in the winter, of another in the summer, of another in the autumn and of another in the spring; but because we observe other differences and distinctions of times and seasons in civil life, all which are derived from the motions and revolutions of these heavenly bodies. Hence at a certain time of the year men make their contracts for building houses, hire their servants and their services, and collect taxes, debts and rents, etc. All these are services rendered us and blessings bestowed upon us by the sun and the moon, that we may by their laws and revolutions divide the times and seasons for the various labors of man and enjoy many other blessings which they confer. It is by them that we divide and number our weeks, months, quarters, etc., etc.
The next expression, "For days," refers to the natural day, during which the sun performs his revolution round the earth. Our being enabled therefore to number days and also years, are blessings of the creation and are thus ordained of God. Wherefore philosophers define time to be "an enumeration of motions," which numbering could have no existence if the heavenly bodies did not move by a sure and fixed law. If they all stood fixed in a certain place without motion, numbering could have neither commencement nor regulation. And where there is no numbering of days, months, years, etc., there is no time. Hence a man in a sound sleep, being destitute of all sense of number and of all faculty of enumeration, knows not how long he sleeps.
In a like manner, though we can in a measure recollect our infancy, yet we are not conscious of the fact of having sucked the breasts of our mothers; and yet we then had natural life. The reason is that we were deficient in the sense of number and the power of annumeration. For this same reason beasts know nothing of time; just as infants have no such knowledge. The sense and faculty of number therefore prove man to be a peculiar and superior creature of God on which account we find Augustine declaring the faculty of annumeration to be an especial gift of our nature, and proving from this very gift the immortality of the soul; because man alone can calculate and understand time.
With reference to the future life, some here inquire whether the offices of these heavenly bodies are designed of God to cease. But the life to come will be without time. For the godly will enjoy an eternal day and the ungodly will have an endless night and eternal darkness.
The sun therefore makes the day, not only by his light and brightness, but by his motion, which he makes from east to west until he rises again at the end of 24 hours and thus makes another day. Wherefore astronomers make three great benefits to proceed from the sun: his motion, his light and his influence.
Concerning his influence however I shall enter upon no subtle inquiry. It is enough for me to know that these heavenly bodies were created for our use; that they may be unto us "For signs of wrath or of grace and for seasons," that we might observe certain distinctions of time, etc. These things, because they are taught us in the Holy Scriptures are sure. All things else, such as the doctrines and predictions of astrologers, are not thus certain.
One is wont to inquire here concerning the astrological predictions which some confirm and prove from this text. If they are not defended perseveringly and pertinaciously, I will not combat them strongly. For one ought to concede to the ingenious and learned brains their playground. Therefore when one reads of the misuse and unbelief of their superstitions, I would not be greatly offended if one exercise himself in these predictions for the sake of pleasure.
As to that which pertains to the practice of astrology I could never he persuaded to count astrology among the sciences, for the reasons that it has no clear demonstration or visible proof. That they cite experiences does not influence me. For all astrological experiences are merely particular. For those, skilled in the practice only, have observed and committed to writing the things that have not failed; the other experiences, however, in which they failed or were not followed by the results they predicted would certainly follow were not committed to writing nor remembered. But just as Aristotle says that one swallow alone does not make summer, so I think one cannot form a true and complete science from such single and particular observations. For just as it is said of hunters, they may hunt every day, but they do not find game every day. The same may be said of astrologers and their predictions, because they fail very often.
But now since they indeed contain some truth, what folly it is at the same time that one should be so anxious about the future. For grant that it is possible to know the future through the predictions of astrologers, were it not in many respects far better, if they are evil, to be entirely ignorant of them than to know them, as Cicero contends? Instead it is much better to stand in the fear of God always and to pray than to be tormented and tortured by the fear of future events. But more of this at another time.
Wherefore my judgment is that astrological predictions cannot safely and satisfactorily be founded upon this passage of Scripture; for they are, as I have said, signs observed and collected by reason. But the next and proper meaning, if we understand Moses concerning the signs, which God knows and shows, is to the end that men in general may be admonished and terrified by them. Let these observations on the fourth day suffice.
Now here begins to open upon us and to present itself to our meditation that great subject, the immortality of the soul. For no creature besides man can understand the motion of the heaven or estimate the celestial bodies and their revolutions. The pig, the cow, the dog cannot measure the water they drink. But man can measure even the heaven and form his calculations of all the heavenly bodies.
Wherefore a spark of eternal life glitters forth here from the fact that man is naturally exercised in this knowledge of all nature. For this anxious inquiry indicates that men were not created with the design that they should live forever in this small weak portion of God's universe; but that they should occupy the heaven, which in this life they so admire and in the study and contemplation of which they are continually engaged.
If heaven were not the destination of man what aim or need was there for his being endowed with this wide capacity for rich knowledge and thought. Indeed the stature and form of the body of man also argues that he was designed for heavenly things, even though his origin was so very mean and humble. For God made the first man from the common earth. After this the human race began to be propagated from the seed of