(2.) If these verses be understood to speak of their original creation, it would seem to be out of place here between the creation of vegetables (third day) and of the earliest born animals (the fifth). But in the sense of bringing these heavenly bodies to view and the sun into its normal action upon vegetables and upon animal comfort, it is precisely in place. (3.) According to the interpretation given to v. 1 (above) the matter composing these heavenly bodies was brought into existence “in the beginning” when “God created the heavens” as well as “the earth” and before the six days’ work began. If so, then the intervening processes of modification must naturally have been going on from that time until this fourth day. (4.) Some expositors and scientists account for the light on the first day without the sun by means of electricity or other chemical agents; but it is scarcely possible that Moses and his first readers could have thought of any thing but the sun as the source of that light, especially because “God called it Day,” and the darkness alternating with it then (as ever since the earth began its diurnal revolutions) “he called Night.” This reference to day and night must naturally carry every Hebrew mind to the _sun_ as the source of that light and to its well-known withdrawal at evening as the reason for the darkness and the night.――――It need not be supposed that the body of the sun was then visible. The state of the atmosphere might have admitted a portion of his light and yet not have disclosed his face. In our times we have seen cloudy, dark days, with no sun visible, yet with a manifest distinction between day and night.