Genesis 1:31 · Bible study
Genesis 1:31 Commentary: God's Declaration of a Very Good Creation
Hebrew · 9 what the commentators say
Meaning in one sentence
Study Genesis 1:31: God sees all He made and calls it 'very good.' Explore the meaning of creation's original perfection, the Hebrew text, and what this proclaims about God and
Research Summary
- Meaning: God declares the entire finished creation perfectly good, climaxing with humanity, affirming that the material world is not evil but intrinsically valuable.
- Key words: ‘very good’ (tov meod H2896+H3966), an intensive form; ‘behold’ (hinneh H2009) draws attention; ‘evening’ (erev H6153) and ‘morning’ (boker H1242) frame the day from sunset to sunset.
- Main debate: Whether the ‘days’ are literal 24-hour periods or a literary/age framework; the supplied commentaries favour literal days, though Gill notes alternative traditions.
- Theological theme: The goodness of creation as a work of the one true God, opposed to Gnostic and dualist views; the foundation for Sabbath rest and human stewardship.
- Best use: A key text for affirming the value of the material world, human dignity, and God’s delight in his handiwork.
Translation Comparison
BSB Berean Standard Bible 2020
And God looked upon all that He had made, and indeed, it was very good. And there was evening, and there was morning—the sixth day.
WEB World English Bible 2000
God saw everything that he had made, and, behold, it was very good. There was evening and there was morning, a sixth day.
KJV King James Version 1769
And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.
ASV American Standard Version 1901
And God saw everything that he had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
YLT Young's Literal Translation 1898
And God seeth all that He hath done, and lo, very good; and there is an evening, and there is a morning--day the sixth.
Darby Darby Bible 1890
And God saw everything that he had made, and behold it was very good. And there was evening, and there was morning — the sixth day.
Douay-Rheims Douay-Rheims Bible 1899
And God saw all the things that he had made, and they were very good. And the evening and morning were the sixth day.
Translations in other languages (10 available)
Y vió Dios todo lo que había hecho, y he aquí que era bueno en gran manera. Y fué la tarde y la mañana el día sexto.
E viu Deus tudo o que havia feito, e eis que era bom em grande maneira. E foi a tarde e a manhã, o dia sexto.
Dieu vit tout ce qu’ il avait fait et voici, cela était très bon. Ainsi, il y eut un soir, et il y eut un matin: ce fut le sixième jour.
Und Gott sah alles an, was er gemacht hatte; und siehe da, es war sehr gut. Da ward aus Abend und Morgen der sechste Tag.
En God zag al wat Hij gemaakt had, en ziet, het was zeer goed. Toen was het avond geweest, en het was morgen geweest, de zesde dag.
E Dio vide tutto quello che aveva fatto, ed ecco, era molto buono. Così fu sera, poi fu mattina: e fu il sesto giorno.
I widział Bóg wszystko, co uczynił, a oto było bardzo dobre; i stał się wieczór, i stał się zaranek, dzień szósty.
И увидел Бог все, что Он создал, и вот, хорошо весьма. И был вечер, и было утро: день шестой.
神 看著 一切 所 造的 都甚 好。有 晚上，有 早晨，是第六 日。
And God saw everything which he had made and it was very good. And there was evening and there was morning, the sixth day.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 1:31
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse affirms the complete goodness of the finished creation. Adam Clarke notes the Hebrew tov meod means ‘superlatively good,’ with every part arranged to its utmost perfection. Calvin adds that God’s sixfold repetition of ‘good’ across the creation week restrains human audacity, and the final ‘very’ after man’s creation declares the whole universe perfectly symmetrical. The Cambridge Bible stresses that matter is not inherently evil but ‘very good’ (LXX kala lian), directly opposing dualist views. Matthew Henry and Wesley both highlight that the approval climaxes with the creation of humanity, the visible image of the Creator. All sources affirm that God’s judgment is final, enduring, and reveals his delight in the material world he shaped.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: All Christians agree that Genesis 1:31 declares the original creation perfectly good, without any flaw, and that God takes delight in what he has made.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of 'very good' | All traditions affirm that 'very good' means the creation was perfect in its original state, fully pleasing to God, and without flaw. | Some emphasize moral and relational goodness (especially with humanity in God's image); others highlight functional and aesthetic excellence. All agree it was complete. |
| Length of the creation days | The text presents six sequential days of creation followed by a seventh day of rest, forming a pattern for the week. | Some Christians read these as literal 24-hour days (e.g., Gill, following Archbishop Ussher). Others see them as long ages or a literary framework. The supplied commentary notes a Persian tradition of 'six times of different length.' |
| Implications for the Fall and evil | The original creation was entirely good, and evil entered later through human sin (Genesis 3). | Questions remain: Did 'very good' include potential for decay? Different traditions offer varying explanations for how a good world gave way to suffering, but none ascribe the origin of evil to God's original creation. |
| Humanity's role in the 'very good' creation | Humanity is the crown of creation, made in God's image, and the final pronouncement of 'very good' includes man and woman. | Some traditions highlight human dominion as stewardship; others emphasize relational partnership. Both see humanity as central to the goodness of the whole. |
Historical & Cultural Context
Genesis 1:31 concludes the six-day creation narrative that opened with chaos and darkness. The repeated refrain ‘and there was evening and there was morning’ marks each day with a literary structure that moves from formlessness to order. The Hebrew words for evening (erev) and morning (boker) carry their own poetry: erev comes from a root meaning ‘to mingle,’ describing twilight where light and dark mix; boker stems from ‘to look out,’ picturing dawn breaking over the horizon. Adam Clarke connects these terms to the biblical understanding of a day that begins at sunset.
This verse sits at the hinge of the creation account. On the sixth day, God first creates land animals and then humanity, male and female in his image (v.27), with dominion and provision (vv.28, 30). The divine pronouncement ‘very good’ is deliberately stronger than the earlier ‘good’ of previous days, because the whole has now been brought into harmony. The phrase also looks forward to the seventh day rest of Genesis 2:2. Exodus 20:11 later connects this six-day work to the Sabbath commandment, grounding Israel’s rhythm of work and rest in God’s own pattern. The declaration that creation is ‘very good’ is not a naïve optimism; it sets the stage for the tragedy of the Fall in Genesis 3, where that original goodness is broken by human sin. The affirmation that the world began good remains foundational for a biblical view of matter, the body, and the dignity of human labour.
Textual Notes
The consulted sources note no significant textual variants for Genesis 1:31. The Hebrew text is stable across manuscripts, and the ancient versions (Septuagint, Latin Vulgate) render the verse consistently. The Masoretic consonants are clear, though some medieval vocalizations adjust the form of the conjunction. No variant affects the meaning.
Reception History
Throughout church history, Genesis 1:31 has been a foundational text for the goodness of creation. Early Christian writers such as Irenaeus and Augustine used it to counter Gnostic claims that matter is evil, arguing that the Creator’s own declaration settles the matter: the physical world is very good. In medieval theology, the verse supported a sacramental view of nature, the world as a means of grace pointing to its Maker. The Reformers, especially Calvin, emphasised God’s active approval as a ground for human confidence in God’s works. In modern times, the verse has been invoked in discussions of environmental stewardship, affirming that the earth has intrinsic value as God’s handiwork. Across traditions, the verse is recited in liturgies for the Easter Vigil as the conclusion of the first reading, marking the beginning of God’s plan that culminates in the new creation.
Preaching This Verse
Three-point outline
- God sees. The Creator takes a deliberate survey of all he has made. This invites us to trust his all-seeing eye and to reflect on our own lives with honest self-review.
- God declares it ‘very good.’ The creation is not merely adequate but overflows with goodness. This includes the material world, the animal kingdom, and especially humanity, all reflecting the wisdom and delight of the Maker.
- God makes the day. The evening and morning structure shows that creation unfolds in ordered time, each part fitting together. God works in seasons, and he calls us to join his rhythm.
Five-point outline
- Divine inspection: God sees everything, nothing escapes his notice.
- Divine satisfaction: The creation fully meets God’s purpose; it is ‘very good.’
- The climax in man: Humanity, made in God’s image, is the crowning piece.
- The goodness of matter: Over against ancient and modern dualisms, the physical world is not evil but blessed.
- The sign of completion: The sixth day ends with evening and morning, preparing for the Sabbath rest.
Illustration hooks
- A carpenter steps back from a finished cabinet, inspecting every joint and finish before pronouncing it complete. God surveys the whole universe with that same satisfaction.
- A painter’s brushwork on a canvas: each stroke is good alone, but when the painting is finished, it becomes a masterpiece.
- A family meal after a long day of work, everyone sits down and sees the table set, good things prepared, and says, ‘It’s wonderful.’
Questions your congregation is asking
- If creation was ‘very good,’ why is the world full of suffering and evil?
- Does this verse mean that Christians should care for the environment, and how?
- What does it mean that God himself delights in his creation? Can we share that delight?
Leading a Discussion
This passage is the final word on the six days of creation. Before moving into the seventh day and the Fall, we are given a divine verdict: the world as God made it is ‘very good.’ This truth shapes how we understand God, ourselves, and the physical world.
Discussion questions
- Read Genesis 1:31 carefully. What does God see, and what does he say about it? How does his ‘seeing’ differ from ordinary human sight?
- The Hebrew phrase tov meod is translated ‘very good.’ What kinds of ‘good’ might be included here, aesthetic, functional, moral, relational?
- Why do you think the refrain ‘evening and morning’ is repeated for each day? What does it tell us about God’s view of time and work?
- How does this verse challenge ancient and modern ideas that the physical world is evil or unimportant? In what ways does it affirm the goodness of the body, food, work, and the natural world?
- If creation was ‘very good’ at the beginning, how do you understand the presence of suffering and decay today? Does this verse give hope for restoration?
- Genesis 1:31 says God ‘saw everything that he had made.’ How does knowing that God still watches over his creation affect how you live this week?
- In what practical ways can you celebrate and care for the goodness of God’s creation in your daily life?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 1:5 | God called the light “day”, and the darkness he called “night”. There was evening and there was morning, the first day. |
| Genesis 1:8 | God called the expanse “sky”. There was evening and there was morning, a second day. |
| Genesis 1:13 | There was evening and there was morning, a third day. |
| Genesis 1:19 | There was evening and there was morning, a fourth day. |
| Genesis 1:23 | There was evening and there was morning, a fifth day. |
| Genesis 2:2 | On the seventh day God finished his work which he had done; and he rested on the seventh day from all his work which he had done. |
| Exodus 20:11 | for in six days Yahweh made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore Yahweh blessed the Sabbath day, and made it holy. |
| Job 38:7 | when the morning stars sang together, and all the sons of God shouted for joy? |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that "very good" means creation was absolutely perfect, needing nothing added or removed. He then explores the Hebrew words for evening and morning: evening (ereb) comes from a root meaning to mingle, describing twilight or a state between light and darkness, while morning (boker) pictures the dawn looking out over the earth.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the plural "Let us make" in man's creation points to a plurality of persons within God himself, not a royal "we" or consultation with angels. He stresses that God's image in man consists in spiritual qualities like reason, will, speech, and power, not physical form, which sets humans apart from all lower animals.
Calvin's Commentaries Reformed 1564
Calvin stresses that God did not simply approve each day’s work; He declared the whole creation “very good” to silence human arrogance. The sixfold repetition of approval serves as a bridle for our restless audacity, compelling us to accept without dispute what God has already sanctioned.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary draws a key distinction: each day's work was "good," but only the finished universe as a whole earns "very good." For the writer, this divine approval of the material world is striking. Matter is not evil, hostile, or independent of God; it is created, ordered, and good.
Geneva Bible Notes Reformed 1599
The notes point out that after each day God called his work good, but on the sixth day after surveying everything together he declares it "very good." The word "very" marks the special perfection and harmony of the whole creation when all its parts are joined.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that God's declaration "very good" applies specifically to man, the crowning work, making it a stronger statement of approval than the previous days. He also links the six creation days to Jewish and Persian traditions that the world will span six thousand years, seeing these as a pattern pointing to history's end.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch rejects the view that the plural "we" in the creation of man refers directly to the Trinity or to angels. They argue it is a majestic plural expressing the fullness of divine powers and essences within the one God, a depth that later revelation would unfold as distinct persons. The divine likeness itself consists in spiritual personality, a creaturely copy of God's holiness, shattered by sin and restored only through Christ.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasises that God reviewed his finished creation and saw it was flawless, setting a pattern for us to examine our own daily and life's work. The contrast is stark: our reviews find much that is shameful, while God's found everything perfectly made with no defect.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that God's review of creation confirms both His perfect knowledge and His complete satisfaction. Each day's individual work was called good, but the finished whole is called very good, especially because man, the crown of creation, was now made. The six-day timeframe shows God's freedom and provides a pattern for human labor and rest.