Genesis 1:13Meaning & Commentary from the Church Fathers

Even still, the Jews, remaining in error and hardened of heart, argue and misunderstand twilight as the start of a new day, blind to the clarity of truth before them, relying on weak illumination when the sun of truth illuminates all. If Moses had not conveyed this doctrine with such precision, how could we comprehend the stubbornness of the ungrateful? Yet they should expect just recompense for their folly, while we, who have been gifted the light of truth, will adhere to the teachings of sacred Scripture. Following its guiding principles, we will store sound doctrines within our hearts, nurturing our salvation while steering clear of that which could harm our souls, distancing ourselves from all things that act as deadly toxins. The dangers are far more severe here, especially since the soul holds greater value than the body. These toxins result in physical death, but what threatens our spiritual well-being brings about eternal separation. What brings such harm? There are many, but primarily, the desire for human praise and the inability to disregard it. This passion inflicts great suffering upon us, and if we possess any spiritual treasure, it can drain us of the benefits derived from it. What could be more devastating than this infection, which strips us of even what we believe we have? Hence, the Pharisee became worse than the tax collector; he could not restrain his tongue and, through it, squandered his wealth. Such is the nature of vanity. Why then do you pursue praise from others? Are you not aware that such praise is as fleeting as a shadow or even less substantial, quickly dissipating into the air? Moreover, individuals are fickle and ever-changing; those who commend you today may condemn you tomorrow. Divine judgment, however, remains constant. Let us avoid foolishness and self-deception. If we do good deeds, yet do not pursue them to fulfill our Lord’s command and for His recognition alone, we labor in vain, depriving ourselves of the fruits of our labor. He who performs good deeds for the sake of human accolades, whether he receives them or not — and often despite his efforts is denied — already reaps a reward in this life, but will not obtain recompense for these actions in the world to come. Why? Because he has already forfeited the reward of the Just Judge, choosing the immediate over the everlasting, human praise over the judgment of the Righteous One. Conversely, if our spiritual actions are purely for the purpose of pleasing the all-seeing Eye before whom all is revealed, our treasure remains untouched, and the future reward is assured. The hopeful anticipation of this reward provides great comfort, and the glory that may fade here is eclipsed. We find joy in our neglect of it, in our refusal to seek it earnestly. It may astonish you that many leading a spiritual life confront contempt, while worldly-minded individuals are mocked for their vanity. How pitiable it is if, in our quest for spiritual life, we become like those who seek human acclaim and are dissatisfied with God's esteem! As Paul notes, "To him also the praise is not of men, but of God" (Rom. 2:29). Can you not observe, beloved, how at horse races, those who chase the horses disregard the multitude showering praise, focusing only on the king seated in the center? They listen for his approval, scorn the crowd, and only gain significance when he rewards them with laurels. So too, emulate them: cherish not the praises of men nor pursue virtue for their sake, but wait for the judgment of the Righteous Judge. Let His call guide you, shaping your life to maintain good hopes in this world and to partake in eternal blessings through the grace and mercy of our Lord Jesus Christ, to whom, with the Father and the Holy Spirit, be glory, power, and honor, now and forever, and unto ages of ages, Amen.

At the culmination of the waters of brokenness, humanity confronts the barren landscape of self-awareness, stripped and bare under the radiance of God's Justice, devoid of any grace's comfort. However, following this period of desolation, through the power of the renewing Word, noble feelings and virtues begin to emerge from the lifeless aridity—initially fragile and transient, later becoming robust and towering, producing the fruit of righteousness. Both states are pleasing in the sight of God, even if the soul guided by them does not initially recognize their value.

The Nativity of Christ commemorates the first of these events, while the second pertains to the feast of Baptism, through which our Savior was ordained to His mission as a public teacher and enlightener. The suffering, death, and resurrection of our Lord Jesus are celebrated during Easter Vigil. Thus, as we honor the Nativity of Christ, the Baptism, and His triumph over death, we also celebrate our salvation.

The endeavor of redemption parallels the act of creation; just as creation grants life and well-being to creation, redemption restores mankind, who is spiritually lifeless due to sin and devoid of divine existence, to a new life distinct from the state of alienation from God. The connection between the divine Word and the creation of the world aligns closely with the doctrine of redemption, for humanity, renewed in Christ, is referred to as 'a new creation' (2 Cor. 5:17; Gal. 6:15), and the inner 'enlightenment' bestowed by God is likened to the original light emanating from God's powerful Word (2 Cor. 4:6). This is why the holy Church includes the creation narrative during feasts that exalt the pivotal events in the story of our redemption: she views creation as a reflection of our salvation and, by linking these themes, inspires us to more profoundly praise the omnipotence, wisdom, and goodness of God revealed in our spiritual renewal through Christ Jesus.

Specifically, the narrative of creation holds particular significance for each of these feasts. The Almighty's initial act after forming heaven and earth in the beginning was to bring forth light or luminous matter. However, this light was not yet fully radiant and could not shine with the brilliance it would achieve on the fourth day after concentrating in the sun. Is there not a parallel here to Christ, the Light of the world? The Savior, as the Enlightener of humanity, entered the scene thirty years after His birth. Yet, the beginnings of His enlightening mission were evident from His birth, akin to how physical light began to exhibit its properties three days prior to its complete manifestation in the sun. This blessed emergence is seen in the shepherds of Bethlehem and the Magi who came to venerate the newborn Christ—some from the Jewish lineage and others from among the Gentiles. The dawn of spiritual illumination had begun at the very outset of the Divine Illuminator's earthly life.

In the account of creation, it is noted that “the Spirit of God was moving over the face of the waters.” This mirrors the Gospel account of Christ’s baptism, where water is present, just as the Holy Spirit, in the form of a dove, descended upon Christ as He emerged from the water. The Church may have considered these parallels between the creation narrative and the baptism of Christ when she established that the story of creation be read on the eve of the feast of the Epiphany. Creation unfolded over six days, culminating in the Creator resting on the seventh day, marking this rest with the institution of the Sabbath. This indicates that the first day of creation relates to our observance of the first day of the week, designated to honor the resurrection of Christ. The origins of divine liturgy may well have aimed to highlight this correspondence between the first day of creation and the Resurrection, thus assigning the creation account to be recited in conjunction with the upcoming celebration of Christ's resurrection.

Furthermore, this same passage initiates a sequence of readings from the Book of Genesis on the Monday of the first week of Lent. These readings present compelling illustrations of God's omnipotence, particularly concerning peace, His justice toward our fallen ancestors and their descendants, and His mercy toward sinners, primarily revealed through the promises concerning Jesus Christ (Gen. 3:18; Gen. 22:18), along with prophecies regarding Him (Gen. 9:26-27; Gen. 49:10) and significant transformations in His historical (Gen. 22) and ceremonial (Gen. 17:10, 14) aspects. Thus, it is evident why selected portions of Genesis are read during the observances of Lent—these readings cultivate a spirit of true repentance. The wondrous acts of God's omnipotence lead the sinner to humility and reverence before the Almighty. Examples of divine justice deter the careless from succumbing to sin through the fear of retribution. Illustrations of God’s mercy offer consolation to the genuinely repentant, regardless of the magnitude of their transgressions, providing hope for forgiveness and salvation.

These observations regarding the use of the Book of Genesis during the Lenten period, particularly in relation to the initial passage from the book, should be remembered by the reader as they engage with subsequent interpretations from Genesis featured in the Lenten readings. The historical tradition of using these Genesis passages during Lent can be traced back to St. Chrysostom in the 4th century, who indicated that this practice was already established in ancient times.