Genesis 1:14Meaning & Commentary from the Church Fathers

I wish to address the customary teachings, yet I find myself pausing with uncertainty. A shroud of despair has enveloped my thoughts, clouding my mind with disturbance; or perhaps it's more accurate to say, a cloud not solely of despair, but also of righteous indignation, leaving me unsure of my next step—my spirit is overtaken by turmoil. Indeed, when I reflect on how, at the slightest whisper of temptation from the adversary, you have hastily abandoned the constant guidance and daily encouragement provided, rushing off to engage in activities that bring disgrace to our principles, I wonder how I can earnestly provide guidance again, when such lessons seem to have swiftly faded from your memory. My sorrow and frustration escalate as I observe that you have banished respect for the sacred teachings from your hearts, thus allowing yourselves to be ensnared by the enemy. How can anyone, regardless of their resilience, remain indifferent to such negligence? I feel a profound shame, truly, and I blush at the sight of our efforts being met with disregard, essentially scattering our seeds upon barren ground. Regardless of whether you heed my words or not, I shall receive my designated recompense, for I have fulfilled my responsibilities, shared my insights, and made my recommendations. My only fear is that, in doing so, I inadvertently become a further source of your condemnation. As scripture admonishes, "My servant, who knew his master's will, and did not do according to his will, shall be beaten much" (Luke 12:47). None among you can claim ignorance any longer, for we continually stress these truths and expose the snares of the devil, illustrating how easy it is to embrace virtue if we remain vigilant. Are you not aware that those who neglect their salvation and intermittently come here, only to yield to the enemy’s snares, are likened by holy scripture to dogs? "A man who turns away from his sin and returns to it again is like a dog returning to his own vomit" (Proverbs 26:11). This is the fate of those who fled to that wretched event. Have you not heard the words of Christ: "Everyone who hears these words of Mine and does not fulfill them will be like a foolish man who built his house on the sand. And the rain fell, and the rivers overflowed, and the winds blew, and smashed against that house; and it fell, and there was a great fall" (Matthew 7:26-27)? Those who rushed to the races are in a worse state than this man, for while the latter's house fell only after the immense strain from rivers and winds, the analogy here symbolizes not merely the literal floods and winds, but the profound temptations that besiege the soul, resulting in its collapse under heavy misfortunes. Your heedlessness did not come from mighty temptations but merely a slight, trivial whisper of malice, and yet you all succumbed. What could be more foolish? What purpose does fasting serve? What reward stems from attending here? Who among your brethren shall mourn for you and sympathize with us? You have scattered all that had been gathered, throwing open your hearts to evil, allowing it to snatch away your spiritual bounty with ease. We find ourselves lamenting daily as we preach to those who will not listen, enduring great losses, and reaping no reward from our efforts. Are we merely speaking to please your ears or to seek your praise? If our words profit you not, it would be better for us to remain silent; I do not wish to expose you to greater condemnation. A merchant, who has amassed a fortune and filled his vessel with riches, presents a pitiful sight when a sudden tempest and fierce winds sink his ship and his crew. He finds himself stripped bare, losing incalculable wealth and descending into destitution. Similarly, the devil has done to you: discovering your spiritual vessel filled with great spiritual wealth, he stirred up this barren disgrace and thus deprived you of all your treasure.

I understand that I have expressed strong feelings; please forgive me: such is the state of my troubled heart. I do not speak from hostility, but from love and concern for you. Therefore, moderating my sternness, and recognizing the seriousness of the wound, I wish to redirect your affections toward hope and restore your spirits so that you do not succumb to despair. In spiritual matters, the situation differs greatly from worldly concerns. There, a wealthy person, once reduced to poverty, finds it near impossible to regain his former prosperity; yet here, through God's grace, should we humbly acknowledge the transgressions of our hearts and cease our negligence, we can swiftly return to spiritual abundance. Such is our Lord, whose generosity and mercy know no bounds; He cries through the prophet, "I desire not the death of the lawless one, but that he turn from his ways and live" (Ezekiel 18:23). I know you are conscientious individuals aware of your sins, and an acknowledgement of the weightiness of our faults greatly aids our conversion to righteousness. Let me not hear once more the beguiling words: "What harm is there in observing horse racing?" If you attentively watch the events therein, you will find them saturated with evil. You witness not only horses racing but also hear screams, blasphemies, and an outpouring of indecorous language; before your eyes are both indecent women and effeminate young men. Is this not sufficient to ensnare your souls? If incidental encounters often serve as stumbling blocks, seducing the inattentive into depravity, how much more perilous is it for those who willingly attend, intoxicating their senses with such malevolence, and emerging as perfect devotees to that which they feast their eyes upon? Our compassionate Lord understands the frailty of our nature when faced with temptation and the sheer malice of the adversary. Thus, to guard us against such perils, He instituted such a law: "Whoever looks at a woman with lust has already committed adultery with her in his heart" (Matthew 5:28), deeming an immodest gaze tantamount to adultery. So let no one further pose the question: "What harm is there in being present?" Merely observing the spectacle can greatly harm the soul. When we occupy ourselves with trivial pursuits, which neither yield good nor contribute positively to sanctification, but instead tarnish our spirits, when we engage in quarrels and utter countless vile expressions, can we justify our actions in any way? Yet here, should we attempt to dispense our teaching, many grow weary and complain of fatigue, even though this wondrous refuge provides shelter from the cold, rain, and harsh winds. Yet, outside, even amidst heavy rain, and strong winds, and relentless heat, they willingly devote not merely an hour or two, but the entire day to these pursuits; the aged show no shame in their silver hair, nor do the young blush at their indulgence in ignoble affairs. The temptation is so great that they willingly partake, and they regard neither the brevity of their fleeting pleasure nor the long duration of their subsequent guilt and torment of conscience. I survey the expressions on some faces, trying to discern the state of their souls and the kind of repentance they harbor. But in order to deter you from making the same mistakes, and to prevent a return to those gatherings of darkness post-exhortation, a stern word becomes necessary. It is not always helpful to provide gentle remedies; when the affliction is persistent, one must resort to more potent, even painful treatments to expedite healing.

Let all who have erred understand that if, after this admonition, they continue with the same indifference, we shall no longer tolerate it, but shall, according to the established laws of the Church, instruct them with great firmness not to engage in such transgressions nor to treat the word of God with contempt. This does not apply to all; let each individual gauge what remedy is suitable: for those guilty of this sin, that they might halt their carelessness and not exacerbate it, transforming themselves diligently thereafter; while the innocent should remain vigilant lest they be led astray and unwittingly incur guilt. To substantiate our concerns based on love and fervent anxiety for your salvation, with joyful anticipation, we aim to present the customary doctrine, thereby extending our paternal affection toward you. Please listen attentively to my words, that you might garner greater wisdom and return filled with spiritual nourishment. It is vital I share with you the messages conveyed today. Yesterday, the revered Moses revealed how the Creator of the universe adorned the formless earth with verdant plants, colorful flowers, and seeds, while today he has directed our attention toward the glory of heaven. Just as the earth is beautified with what it yields, so too has the Creator made the visible heavens more splendid by adorning them with a myriad of stars and two magnificent luminaries: the sun and the moon.

What then is meant by "for signs, and times, and days, and years?" Sacred scripture intends to demonstrate that the movements of these celestial bodies grant us insight into the passage of time, allowing us to track the cycles of days and the continuity of years. Vigilant observers of their courses can navigate the darkest nights, guiding their vessels by the stars and rescuing their passengers through their skill. Similarly, farmers discern the appropriate times for sowing seeds, cultivating land, and harvesting grain. In sum, an understanding of time, careful reckoning of days, and the annual cycle serve as invaluable aids in enhancing our lives. Countless positives could be identified, stemming from the creations designed for human benefit, yet hardly anyone could enumerate them fully. Thus, drawing conclusions from a small sampling, we must recognize their immense utility. As we marvel at creation, we are called to worship its Creator, praising Him while reflecting upon the inconceivable love He has shown humanity, establishing all this for no other purpose than for us, beings He intended, after a short while, to elevate above all His creatures as some measure of nobility.

**Chapter XIII. On Genesis Verses 14 and 15.**

Regarding why the celestial bodies were established on the fourth day, God commanded, "Let the luminaries in the firmament of the heavens illuminate the earth, to mark the beginning of day and night, to divide day from night, and to serve as signs for seasons, days, and years." Thus, God created two great lights: the greater light to govern the day and the lesser light to govern the night, along with the stars. He placed them in the firmament of the heavens to illuminate the earth and to supervise day and night, distinguishing light from darkness, and God regarded it as good. There was evening and morning, completing the fourth day.

One who observes athletes must also contribute some of their own effort. This principle can be gleaned from the established customs of spectators, which necessitate that those present on the field do so with their heads uncovered. It appears that this serves not only to allow individuals to watch the ascetics but also to inspire them to embrace some degree of ascetic practice themselves. Similarly, a seeker of divine truths and the profound wisdom shared here must already harbor a desire to meditate on the insights presented and, as best as possible, to engage with me in this spiritual discipline, functioning not merely as a critic but as a companion, so that we might unveil the truth together and prevent my errors from causing harm to those listening. Why do I emphasize this? Because our inquiry into the structure of the world and the cosmos should not follow the fleeting wisdom of the world but rather the understanding that God imparted to His servant, who communicated with Him face to face, "and not by divination" (Num. 12:8). Therefore, lovers of profound truths must possess a mind prepared to grasp what is presented to us.

Thus, if you have ever found yourself gazing at the sublime beauty of the stars during a clear night, have you not contemplated the Creator of all, the One who has adorned the heavens with these magnificent displays, and pondered why existence seems to consist of necessities rather than mere luxuries? Likewise, if by day you have contemplated the marvelous wonders of creation with clarity, you should arrive here prepared to receive this honorable and blessed knowledge. Just as in cities, individuals may guide those unfamiliar with their surroundings, I will lead you into the hidden marvels of this grand establishment. In this city, which is our ancestral home, from which the deceiver who ensnared humanity forced us to depart, you will witness the beginnings of humankind and the death that befell us due to sin, the foremost consequence of the great adversary, the devil. Here, you will come to know your own nature—earthly yet fashioned by God’s hand, inferior to the unfeeling in power, yet made ruler over them and the lifeless creatures, diminished in intrinsic capability but endowed with reason that can ascend to the heavens themselves.

If we ponder these truths, we will come to know ourselves, understand God, revere our Creator, serve our Lord, glorify our Father, cherish our Sustainer, honor our Benefactor, and continue to worship the Source of our lives—both now and in the age to come. He, by the abundance already granted, confirms the blessings yet to come and, through our present experiences, secures the promises awaiting us. If the temporal realm exhibits such wonders, what must the eternal realm contain? If the visible creation is so magnificent, what might the unseen world be like? If the glory of the heavens exceeds our comprehension, which mind could fully fathom the nature of the Most High? If this sun, destined for destruction, is so beautiful, vast, swift in its movements, and establishes honorable courses, maintaining its proportions within the universe, while also capturing our wonder, what then must be the splendor of the Sun of Truth? If failing to behold this sun is a significant loss for the blind, what loss does it represent for the sinner deprived of the true Light?

"And God said, Let there be lights in the firmament of the heavens, to light the earth, and to divide between day and night." The heavens and the earth existed before all else; thereafter, light was created, separating day from night, followed by the formation of the sky and land, and the gathering of waters into a definite assembly. The earth was populated with various species of plants and trees. However, the sun and moon were not created until later because God did not want those who disregard Him to regard the sun as the ruler and creator of light and the earth's vegetation. Thus, on the fourth day, God commanded, "Let there be lights in the firmament of the heavens." When you hear of the One who commands, consider also the One who listens: "God said, 'Let there be lights. And God created two lights'" (Gen. 1:16). Do you not see this as indicating the duality of the Persons? Throughout the narrative, this theological principle is interwoven. The necessity for the luminaries is likewise evident, "to illuminate the earth." If light was created first, why is it then stated that the sun is created to "illuminate"?

First, do not let the singular expression amuse you if our words do not precisely align with your understanding. We do not fashion words merely for aesthetic quality but for clarity of expression. Thus, consider whether Moses, in his words, "to illuminate," adequately conveys his intent? He stated, "to illuminate," rather than "to be light," yet this does not contradict what was previously said about light. Then, the very essence of light was formed, and now this solar body is prepared as a vessel for that original light. One form produces light, while another shines to provide illumination where necessary. Likewise, the most brilliant, purest, and immaterial light is now assigned a vessel of luminaries. As the Apostle speaks of some as the "lights of the world" (Phil. 2:15), the true Light of the world enables the saints, through their communion with Him, to shine forth and guide the souls they enlighten, liberating them from ignorance's shadow. In this manner, the Creator has now placed this sun in our midst, filling the world with its radiance. And let no one consider it absurd to assert that one is the radiance of light, while the other is the body containing the light.

It is evident that everything complex can be divided into the contained essence and its qualities. Thus, just as whiteness is one principle and a white object another, so also the aforementioned entities, distinct in nature, are unified by the Creator's power. Do not claim it impossible to separate these; I do not mean to suggest you can disentangle the light from the solar body, but simply that what we perceive as separate in thought can in reality be distinguished by the Creator of their essence. It is unthinkable to separate the essence of heat from the light-producing qualities of fire; yet God, wishing to capture His servant's attention through a remarkable vision, enveloped the fire in a cup, in which only the light-giving properties manifested while the burning nature rested. As the Psalmist also confirms, "The voice of the Lord quenchest the flame of fire" (Ps. 28:7).

Herein lies a profound teaching concerning the consequences of our earthly lives: the essence of fire will be divided, allowing the righteous to experience the light while the unrepentant endure the punishment of torment. Likewise, we can gain insight into these matters through the changes of the moon. When it wanes and diminishes, its body is not obliterated; rather, it displays cycles of increase and decrease by releasing and later receiving the light that envelops it. The moon's form during its departure proves that its essence is not extinguished; on a clear night devoid of mist, even when it assumes the faintest crescent shape, one can observe its unlit portion following the same arc that defines its full circle, thus indicating the fullness of its nature. Do not imagine the moon's light is borrowed; while it wanes near the sun, it later gathers light anew.

The nature of the sun differs in that it, once illuminated, does not lose its light. The moon, in contrast, seems to shed light and then reclaim it, thus serving a similar purpose of illumination as that assigned to the sun. These luminaries exist to "separate between day and night." "And God separated between light and darkness" (Gen. 1:4). He created opposing natures, ensuring they do not intermingle, allowing light and darkness to remain distinct. Darkness, which shadows the earth by day, is but a reflection of earthly existence itself. Shadows from illuminated objects fall to the side opposite the light, extending west at morning, east at evening, and being northern at noon—mirroring the retreat of night from the rays of light, which inherently serves as a shadow upon the land. Just as shadow cannot be separated from light, night appropriately corresponds with the shading of the atmosphere near the earth. The statement, "God separates between light and darkness," illustrates how darkness flees when light approaches, owing to the inherent nature bestowed upon them at creation.

Now, God has tasked the sun with measuring the day, while the moon, in full circle, leads the night. For during full moons, the luminaries occupy nearly opposing positions; as the sun rises, the moon sinks into the hidden parts of the sky, while at sunset, it often ascends in the east. Even when the moon's light is absent during its phases, during the full moon it begins the night with its radiance, outshining the stars and illuminating the earth, thereby establishing the calculations of time alongside the sun. "And let them be in signs, and in times, and in days, and in years." The indications set by these heavenly bodies are essential for human existence. Those who pay careful attention to these signs can derive wisdom regarding rainfall, drought, and wind patterns, whether local or widespread.

Our Lord delivered one of these signs through the sun, saying that winter will come when the sun rises through the fog, giving it a dark, fiery, blood-like hue due to the dense atmosphere. This settled air, laden with earthly vapors, will produce inclement weather where it accumulates. By the same token, if the moon appears hazy or the sun is circumscribed by halos, this foretells the presence of moisture in the air or the movement of strong winds. If the sun exhibits so-called "side suns," this indicates shifts in the atmosphere. Pillars of rainbow hues, seen amid clouds in straight lines, predict rain, thunderstorms, or considerable atmospheric upheaval. Observing the waxing and waning moon, one can discern various signs connected with the surrounding air.

When the three-day moon is thin and bright, it signals a period of consistent fair weather, while if it appears broad and reddish, it warns of potential rain or strong southerly winds. Who is unaware of the value of these signs? A swimmer can anticipate dangerous winds and securely moor their boat. A traveler, noting the shifts in the air, can avoid potential hazards. Farmers discerning the rhythms of nature are well-prepared for planting and harvesting, ensuring their labor aligns with the seasons. Yet our Lord foretold that in the sun, moon, and stars, signs would emerge heralding the end of the world. "The sun shall be turned to blood, and the moon shall not give her light" (Matt. 24:29; Joel 2:31)—such are the omens of the world's conclusion!

But those who overstep the bounds transform Moses' simple words into a defense for the astrology of birthdays, claiming that our lives rely on the movements of celestial bodies, a notion upheld by Chaldeans. They interpret the declaration, "let there be signs," not as a reference to atmospheric conditions or seasonal changes but rather as a guide to the conditions of our lives. They assert that the conjunction of moving stars with zodiacal figures produces particular births, conferring fortune or misfortune depending on the configuration of stars present at birth. It may serve us well to reflect upon this briefly for clarity. I will not impose my opinions but will use their own words to counter such fallacies, aiming to provide both cure for these afflicted by such beliefs and caution to others against similar pitfalls.

Now we must address another inquiry: why were all the celestial bodies brought into existence after the third day? We have noted that every miracle performed was preceded by a particular command from God, as historically illustrated by Moses who teaches these profound truths. In previous discussions, we indicated that the command is not merely God's spoken word, but rather the creative and wise force inherent in each created entity through which these miracles occur, recognized as the Word of God. As all of creation was called into being by God's initial will, it is essential that the subsequent order, once wisdom was imparted to creation, reflects God's mandates in the manifestation of each element.

Following the description of the collection of waters and the emergence of vegetation on the third day, Moses proceeds to narrate the creation of the celestial bodies situated in the sky. He states, “And God said, Let the luminaries be on the firmament of heaven... to separate between the day and the night,” meaning that one luminary is to govern the day while the other oversees the night. God further declared, “And let them be for signs and for seasons, and for days and for years,” as years are composed of sunny days and lunar cycles.

Observe the expanse of the heavens, created prior to the sun; consider the earth, which was visible and shaped even before the sun appeared; reflect on the seeds of the earth, which existed before the sunlight. The fruit predates the sun, and the grass comes before the moon. Therefore, do not regard as divine that which follows the gifts of God. Three days have passed; no one existed apart from the sun, and the light of the moon was abundant. For the day possesses its own light, which comes before the sun.

What did the original light become after the creation of the celestial bodies? The Almighty God brings forth creation from what is non-existent and shapes it from what already is. He manifested the first heaven from the void and fashioned the second heaven from the waters. Subsequently, He brought forth the earth from nothingness and commanded it to yield generations of trees and seeds. Thus, light was created according to His divine purpose. As He separated the waters through the firmament, with some positioned above and some below, so did He also divide the light, arranging significant and minor luminaries according to His decree.

Fire represents one of the fundamental elements; it is illumination, ascending more vigorously than the other elements, possessing the dual capacity to both consume and illuminate. The Creator brought fire into existence on the initial day, as Divine Scripture declares: “And God said, Let there be light. And there became light” (Gen. 1:3). Some believe fire is merely a form of light. Into these flames, the Creator infused the original light. This was not done due to a lack of other light, but rather to ensure that this primordial light would not go to waste; for a luminary itself is not the essence of light but rather a vessel for it.

On the fourth day, the celestial bodies were brought into existence. In His infinite wisdom, God anticipated the misguided theories of proud philosophers who, in their denial of the divine, claimed that the creations of the earth came from the heavenly bodies. To reveal the truth, God created plants and seeds prior to the celestial lights, demonstrating that the latter cannot generate what comes before it.

On the fourth day, God fashioned two luminaries in the heavens, a larger one and a smaller one, to govern the day and the night respectively—the sun and the moon—and He set all the other stars in the sky to bring light to the earth and to establish the divisions of time, including days, years, months, and hours by their positions.

What does it signify when it is said that the celestial bodies will serve as indicators for signs, seasons, days, and years? Is this what some assert—that these elements symbolize human birth? In response, they reverently regard the stars, mistakenly attributing their origin to them. It is inappropriate to derive any meaning about human existence from the configuration of the stars. This is affirmed by the prophet Isaiah who states, ‘Let the stargazers who observe the heavens come forth and declare what is to come, and they shall know little’ (Jer. 27:9). Our Greek months are followed only by folly.

Those who stray from the truth and those outside the faith ought to be filled with wonder not just at the positioning of the sun and moon, but also at the harmonious order of the stars, their steady movement, and the precise timing of their appearances. Furthermore, some stars indicate the season of summer while others point to winter, with some signaling the time for planting and others heralding the season for navigation.

The account of the fourth day of creation outlines the emergence of the celestial bodies, highlighting their purpose and distinction. God's decree regarding the existence of these luminaries is conveyed in the expression: יהי מקארות, translated as “let there be luminaries.” The nature of the language used reflects the essence of the concept, illustrating that the creation of these vast and magnificent heavenly entities was no more challenging for God's omnipotence than bringing forth a single small creature on Earth. The process by which these luminaries were formed likely involved the focusing and perfect shaping of the original light, along with the establishment of immutable laws governing their function and domain.

Vegetation requires a proper balance of light and darkness to thrive. ‘And God said, Let there be lights in the firmament of heaven (to give light to the earth), to distinguish between day and night, and for signs, seasons, days, and years; and let them serve as lamps in the firmament of heaven to illuminate the earth: and it was so.'

The chronicle of creation describes the fourth day, when, in our solar system and beyond, the vibrant material began its process of condensation towards a singular center. However, this material had yet to envelop the dark celestial bodies to the extent that they appeared as radiant entities. Initially, it manifested as a glowing mist without clear boundaries, lacking the brilliance that was bestowed upon it on the fourth day. On that day, it metaphorically reached the shores, settling near the sun and other central cosmic bodies known as fixed stars. Undoubtedly, these luminaries are not solely positioned for the earth, which is but a minuscule part of the vast universe. Yet, the historian focuses primarily on the globe, viewing them through the lens of their relationship to the earth.