Genesis 1:2Meaning & Commentary from the Church Fathers

The entire universe, as it is written, was ‘without form and void.’ So, why did God create the heavens so splendidly, yet leave the earth in a state of chaos? He did this not without purpose, but so that you might recognize His craftsmanship in the pinnacle of creation and not become confused about the reason for its disorder, as if it stemmed from divine limitation. Furthermore, He rendered the earth formless for another significant purpose. This earth is our nurturer and mother, from which we have originated and in which we find sustenance; it is our homeland and final resting place where we shall all return. Through it, we partake in countless blessings, ensuring that humanity does not overvalue its usefulness beyond its rightful worth. This is so that we may recognize the gifts of the earth not as a result of its own nature, but from the One who brought it forth from nothingness. Therefore, it is declared that the earth ‘was without form and void.’ We may have prompted your thoughts ahead of their readiness by engaging in intricate discussions; hence, we believe it is necessary to pause and ask that you retain in your memory the concepts we have explored. When you depart this gathering, bring forth both the physical nourishment and the spiritual teachings we have discussed. Let fathers share this wisdom with their families, children engage with it, and servants also learn, transforming homes into a sanctuary where the enemy of our salvation may flee, and the grace of the Holy Spirit may abide, providing harmony and unity for all who dwell there. By recalling what we have communicated, you will be more prepared to receive what is to be shared later, and we will diligently offer abundant insights born from divine grace, as we witness spiritual seeds flourish. Just as a farmer who sees his crops thrive tends to them with care and seeks out further opportunities to plant. Thus, we urge you to maintain the essence of what has already been imparted to kindle a deeper commitment to the preservation of life in accordance with sound teachings. ‘Let your light so shine,’ the Lord instructs, ‘before men, that they may see your good works, and glorify your Father which is in heaven’ (Matt. 5:16). Let your lives reflect these teachings, and may the teachings act as a testament to your lives. ‘Faith without works is dead’ (James 2:26), and acts devoid of faith are lifeless too. It is essential that our spiritual foundation be sturdy on all fronts. ‘Whoever therefore hears these words of Mine, and acts on them, I will liken him to a wise man’ (Matt. 7:24). Notice how He desires us not only to listen but also to embody and demonstrate through our deeds what we have heard, deeming wise those who live by His instructions and foolish those who merely acknowledge them. The latter, ‘who built his house on sand,’ cannot withstand the storms of life (Matt. 7:26-27). These describe the heedless souls who lack a solid spiritual foundation. The Lord is not merely referring to physical buildings, but to souls that waver at the slightest temptation. The storms, rain, and rivers signify the trials we face. A steadfast individual, unyielding and vigilant, becomes fortified against adversity, while the indifferent falter at even minor temptations due to weakness of resolve. Therefore, it is imperative to remain vigilant, aware, and ready for anything—being restrained in joy and unshaken in trials, while continually offering gratitude to God. If we structure our lives this way, we will receive abundant grace from above, ensuring our present safety and preparing us for remarkable boldness in our future lives—a promise we all shall attain through the kindness and compassion of our Lord Jesus Christ, who, with the Father and the Holy Spirit, is due glory, power, and honor, now and forever, and unto ages of ages. Amen.

The reading of Holy Scripture reveals immense treasures. Just as one who uncovers even a small fragment from a treasure trove is enriched, so too is the Divine Scripture a source of profound spiritual strength and immeasurable thought among its brief passages. The Word of God not only resembles a treasure but also a spring that releases abundant streams of blessings, and this we acknowledged yesterday. Beginning with the opening declaration of creation, we devoted our discussion to the phrase, ‘In the beginning God created the heavens and the earth,’ yet we could hardly grasp the fullness of this treasure, for its riches are vast, and its streams are innumerable. Do not be astonished at this occurrence; our forebears drew from these spiritual channels to the extent of their ability, and even future generations will continue to do so without ever depleting its essence. Instead, it shall keep flowing and expanding. This is the nature of spiritual springs: the more one draws from them, the more divine grace materializes. Thus, Christ said, ‘If anyone thirsts, let him come to Me and drink. Whoever believes in Me, as the Scripture says, rivers of living water will flow from his innermost being’ (John 7:37-38), illustrating the abundance available to us. If this characterizes these spiritual streams, then let us each bear vessels of the mind that overflow, enabling us to return home full, for the grace of the Spirit bestows its gifts generously. Therefore, casting aside all worldly distractions and ridding ourselves of cares that may encumber our minds, let us focus on spiritual pursuits so that we may depart with significant blessings and glorious gain. In order to enhance clarity, let us recall what was shared yesterday to integrate today’s teachings seamlessly. As you will remember, we discussed how the revered Moses, in recounting the creation of visible elements, stated, ‘In the beginning God created the heavens and the earth,’ yet mentioned that the earth was formless and void; we elaborated on why God fashioned the earth in such a state. Today, we should reflect further on the subsequent words. After recounting the earth's formlessness, Moses explains clearly why it was in such condition: ‘And darkness was over the abyss, and the Spirit of God was upon the waters.’ Observe how the blessed prophet includes nothing extraneous; he does not meticulously list all created elements but briefly addresses the foundational aspects, mentioning only the heavens and the earth, omitting details about the waters. He articulates, ‘And darkness was over the abyss, and the Spirit of God was upon the waters.’ These depict what enveloped the earth: darkness and a watery abyss. From this, we understand that all visible things were submerged in water, enveloped in darkness, necessitating a wise Creator to restore order and bring forth beauty. The declaration that ‘darkness was over the abyss’ signifies the presence of a divine spirit poised over the waters. What do these words imply? It suggests that there existed an active force within the waters, indicating movement and vitality rather than inactivity. Motionless waters serve no purpose, whereas those in motion possess great worth. Thus, to communicate that these vast and extraordinary waters had a life-giving quality, Moses declares, ‘And the Spirit of God was upon the waters.’ These divine writings highlight this truth purposefully, revealing that from these waters, under the command of the Creator, life began, indicating that the waters were alive, dynamic, and abundant.

The earth ‘but it was without form and void.’ Why does Moses describe the heavens as complete while the earth remains unformed? He does this so that, recognizing His majesty in creating the heavens, you may be assured of His ability to similarly shape the earth. Yet He did not choose to create the earth for your salvation. One might ask, how so for me and my salvation? The earth serves as our shared sustenance, our homeland, our guardian, our mother—our communal city and final resting place. From it, we derive nourishment for our bodies; it supports our lives while we dwell upon it and receives us again at death. Hence, to prevent reverence for its essential gifts from leading you into excessive wonder or impiety, Moses first illustrates its unrefined state, so that upon recognizing its imperfections, you may marvel at Him who designed and empowered it, thereby glorifying the One who arranged everything for our benefit. God is honored not solely by correct beliefs but also through our lives: ‘Let your light shine,’ it is stated, ‘before men, that they may see your good works and glorify your Father who is in heaven’ (Matt. 5:16). I intended to add further commentary on the act of giving alms, but I find it unnecessary to vocalize when your bishop, Flavian of Antioch, who is among you, exemplifies through his deeds. It is as if he inherited a family home to share with travelers; he has wholly dedicated it to those who suffer for the truth, welcoming them in and serving as their steward. I cannot discern if it should be called his residence or that of the travelers; perhaps it is best to view it as his own, for it caters to their needs. Indeed, our possessions are truly ours when we use them not for ourselves but for those in need. I will illustrate. If I hand money to a poor person, it’s safe from dishonesty, envy, or theft; it is safeguarded from those who might take it unlawfully. Conversely, if I bury my gold at home, I place it in peril, vulnerable to robbers, breakers, and deceitful eyes. Instances abound where, amid numerous barriers, wealth remains ensnared by its keepers, leading the guardians to theft and escape. Thus, we truly become masters of our belongings when we entrust them to the needy. The security is not merely due to their integrity, but because this act is beneficial and fruitful. Lending to a person might yield a fraction of the original amount—perhaps one percent per month—yielding a modest return; yet, when giving to God through the poor, the returns multiply exponentially. When we sow seeds in fertile soil, even a plentiful harvest yields tenfold; yet when we offer for heaven, returns are a hundredfold, granting us eternal life, enduring and imperishable. Here laboring in the fields incurs great effort, yet there, the seeds flourish without toil or worry, free from fear of droughts or floods, capturing no adverse elements. God insulates those seeds, ensuring an abundant yield beyond our sowing. If there exists such ease, certainty, and bounty in heavenly planting, how unwise to abandon such vast gains for meager pursuits and set sights on the untrustworthy, which bears danger and destruction? What justification can we offer if we pursue this folly? When we speak of poverty, our condition pales compared to the widow who gave only two small coins (Luke 21:2). Let us covet her spiritual riches and emulate her heart of generosity, receiving the same blessings prepared for her, which may be bestowed upon us all through the grace and compassion of our Lord Jesus Christ, along with the Father and the Holy Spirit, who alone is worthy of glory, power, and honor, now and forever, and unto ages of ages. Amen.

A mention of the Most Holy Trinity is found in Genesis 1:4. The state of formlessness is also addressed in the interpretation of Genesis 1:1. Could it be that the mention of formlessness here reflects the lack of shape in both the physical and spiritual realms? The physical is described as “the earth was invisible and formless,” and the spiritual by the phrase, “darkness was upon the face of the deep.” Thus, could we not infer that the dark abyss signifies the unshaped essence of existence, which cannot attain form without returning to the Creator, the sole source from which it receives shape, lest it remain an abyss and untouched by light? How can it be stated, “The darkness was upon the face of the deep,” without implying an existence of light that surely would have been above, overflowing into that space? Such is the action of the spiritual being, which, upon turning towards the immutable and incorporeal Light, God, experiences illumination.

The rational soul becomes formless when it does not achieve perfection through its return to the Divine Word. It is said that the Holy Spirit was present over the waters before God decreed, “Let there be light” (Genesis 1:3), for in the Son, the Word, there is no existence devoid of form. To exist for Him is the same as to live; and to live is to live wisely and in blessedness. In contrast, a creature—though it may be spiritual, thinking, or sensing—can exist in a state of formlessness; for in its case, existing does not equate to living, nor does living mean living wisely or joyfully. When it turns away from unending Wisdom, it lives unwisely and in despair, which signifies its lack of form; yet, it gains form when it reorients towards the eternal Light of Wisdom, the Word of God. It derives its being from Him, thus living in harmony with His wisdom and bliss. For the origin of every perceivable creature is the eternal Wisdom; that origin continuously calls the creature to return to Him, from which it comes, and without this return, it remains unformed and unrefined.

When God is asked, “Who are You?” He responds, “I am the Beginning” (John 8:25). The Word spoken by the Son is the same as what the Father articulates; for in the Father’s speaking, the Word is uttered, that is, the Son—eternally. God embodies the highest Goodness and a sacred, righteous Love for His creations, not from any need, but rather from His own divine will of benevolence. Therefore, before the text states, “God said, Let there be light,” it also notes, “And the Spirit of God was hovering over the waters.” Perhaps the author intended to classify all physical matter as water, thereby leading us to understand from where creation arose. This matter, referred to as water, suggests that, on Earth, all forms emerge and develop from a moist origin.

Additionally, perhaps it signifies a certain spiritual vitality that existed prior to attaining the forms of physical existence. Regardless, the Spirit of God was indeed present, as everything relied on the Creator’s benevolence, which alone could confer order and completion. When God, in His Word, commands, “Let there be light,” creation manifests in accordance with the goodness of His will. Thus, “And there was light” emerges accordingly, and God beheld the light, recognizing it as good.

Why is it stated that the Holy Spirit was upon the waters? Why is the creation first mentioned imperfectly before the Spirit of God is referenced, given that Scripture first declares, “The earth was invisible and formless, and darkness was upon the face of the deep” and follows with “And the Spirit of God was hovering over the waters”? Is it not because limited love is subject to that which it cherishes? By stating the Spirit was above the waters, it suggests that God’s love for His soon-to-be creations arises not from necessity, but rather from His overflowing goodness. The Apostle emphasizes this notion by proclaiming that love exemplifies the most admirable path (1 Corinthians 12:31) and elsewhere declares the “immeasurable love of Christ” (Ephesians 3:19).

This depiction of the Spirit being above suggests His elevation over the initially existing substance, which was in a crude state—not in a tangible sense, but by a power that transcends all creation.

God’s actions should be understood as not conducted through temporal motions like those of man or angel, but through eternal, unchanging concepts intrinsic to His co-eternal Word and a perpetuating warmth from His co-eternal Holy Spirit. As has been elucidated, the phrase concerning the Holy Spirit being “carried upon the waters,” in various interpretations, refers not to a physical lifting above, but rather signifies a warming, similar to how birds incubate eggs, where the warmth of a mother bird nurtures the formation of chicks.

We should not interpret God’s actions recorded across the days of creation as temporal events in a physical sense. The Divine Wisdom, having assumed our weakness, gathers the children of Jerusalem under her wings (Matthew 23:37), not so that we remain forever infants, but rather that we grow away from childishness in our understanding (1 Corinthians 14:20).

Thus, the earth “was invisible and formless;” I can only conjecture what this deep abyss represents, where no light existed, void of sight, hence the necessity of declaring, “darkness was upon the face of the deep.” What does this imply but the absence of light? Where would light exist, if it were present? It would be above everything, illuminating all beneath it. The absence of light denotes darkness upon the abyss; similar to sound: where there is no sound, silence prevails. What does it mean that “there is silence?” It indicates the absence of sound. Did You, O Lord, not instruct this soul that confesses to You? Did You not teach me: prior to imparting form and shape to this formless matter, there was nothing—no color, no outline, no body, no spirit. Yet it was not a simple “nothing;” there existed something formless—absent of all form.

What term can adequately define this “nothingness” so that minds, even if not entirely perceptive, grasp a semblance of comprehension? A common word would suffice. What in all creation can be called closer to complete formlessness than the earth and the abyss? They inhabit the lowest tier of creation, thus they reflect less beauty than all those luminous and radiant bodies above. Why then, when referring to formless matter You created before shaping a beautiful world, do I not readily employ the terms “invisible and formless earth”?

When contemplation seeks to ascertain what is mentally accessible in this matter, it contemplates, “It is not abstract like life or justice; corporeal matter is present, but neither visibly perceptible, for in the ‘invisible and formless one’ nothing can be seen.” When this conclusion is reached in human thought, to what understanding is it directed? To know without comprehension, or to comprehend without knowing?

Yet, O Lord—if I could confess all that You have revealed to me! I had heard the term before, unfamiliar with its substance, and others spoke of it without understanding. I vividly envisioned an array of forms and thus failed to grasp its essence. My soul became ensnared within chaotic, mixed, repulsive, and dreadful shapes. What I deemed formless was not pure void, but rather those depictions that, would they manifest, would offend my senses. I struggled with what I labeled formless, knowing only that it lacked comparison to forms of beauty. Sound reasoning urged me to strip every trace of form in order to grasp the formlessness. Yet, I found myself more inclined to consider that which lacks form simply does not exist than conjuring an existence between form and ‘nothing’—something that is formless yet not ’nothing’—an approach that is nearly a formless ‘nothing.’

Consequently, my reflections ceased to challenge the imagination, saturated with images of bodies possessing form, manipulated arbitrarily. I turned my focus from mere shadows to the bodies themselves, delving into their mutability: understanding their transformations and the emergence of what they were not. I began to suspect that this very shift from one form to another was effectuated through something formless, not through a true ‘nothingness’—and I aimed to understand, not merely infer.

Were my voice and style to articulate every revelation You have graciously bestowed upon me, who among my readers would have the endurance to contemplate it all? Nevertheless, my heart shall not cease to honor and exalt You for that which it cannot fully articulate. Thus, the mutable, by its very nature, possesses the potential to assume all forms while undergoing transformation. What is it? A soul? A body? A type of soul or body? If it were feasible to articulate that it is ‘nothing that is something’ or ‘is that which is not,’ I would do so. Yet there is a ‘somehow was’ enabling visible and organized things to arise.

From whence comes this ‘somehow was’ but from You, the Source from which all things derive existence? The greater the dissimilarity to You, the further from You it is—not limited to spatial matters. Lord, You are not this or that; You are eternal, eternally the same—holy, holy, holy, Lord God Almighty, You created something from ‘nothing’ through Your Beginning, born of Yourself, by Your Wisdom. You did not create heaven and earth from Your own essence, else Your Creation would equal that of Your only-begotten Son and relate back to You. Such equivalence for any created thing is unfathomable. Moreover, apart from You, O God, Triune Unity, there was nothing from which to bring forth the world. You created the heavens and the earth from ‘nothing,’ both great and small, for You are all-powerful and benevolent and for this reason, You deemed all Your creations good—the vast heavens and the humble earth.

“There is heaven of heavens” belonging to You, O Lord; but the earth, which You have given to the “sons of men,” is seen and touched in a manner distinctly different from now. Initially, it was formless and invisible: an abyss devoid of light, where ‘darkness was over the abyss,’ suggesting it surpassed even the abyss itself. In the abyss, even at depths, there exists a measure of light, discernible by fish and those who tread upon the bottom; thus, the whole was nearly ‘nothing,’ completely formless yet capable of receiving form. Yet, O Lord, from this formless matter—this nearly ‘nothing’—You created all that we, the sons of men, are in awe of. So wondrous is this visible sky, the firmament between water and water, to which You commanded on the second day following creation, “let there be” and it was so. This firmament You called heaven, but allowed the earth and sea created on the third day to take visible shape and fulfill the formless matter made prior to all days. You indeed created the heavens first, but only “the heaven of heavens,” for initially, You made the heavens and the earth.

However, this earth created was formless and described as ‘invisible and unsettled, and darkness was over the abyss.’ From this invisible and unsettled earth, from this formless mass—nearly ‘nothing’—You formed everything contained within this mutable world, which does not endure, instead becoming the essence of changeability itself. This characteristic enables the experience and measurements of time, as time is brought forth from the flux of things; the diverse transformations in the appearances originate from what was termed the ‘invisible earth.’

This morning, we explored a few phrases that revealed such profound insight that we find ourselves at a loss for what comes next. If the entryway to the Holy of Holies is as described, and the temple's vestibule is so noble and magnificent, filled with a richness of beauty that captivates our eyes and thoughts, what must the Holy of Holies be? Who is worthy to approach the sanctuary with confidence? Who can behold the mysteries therein? The perception of these mysteries remains beyond reach, and the depths of what the mind can grasp are truly beyond explanation. Yet, acknowledging that the Righteous Judge has magnificent rewards prepared for us, we ought not to neglect our duty to explore them. Although we may not fully understand the dignity of these truths, if we remain faithful to the intent of the Scriptures with the Spirit's assistance, we will not be judged unworthy, and through grace we may contribute to the edification of the Church of God. It is written, “But the earth is invisible and unsettled.” How is it that, while both heaven and earth were created equally, heaven is perfected, but the earth remains unfinished and unformed? What, in essence, does it mean that the earth is unsettled? What accounts for its invisibility? A well-ordered earth signifies an abundance of produce, the sprouting of diverse plants, the emergence of tall trees, both fruitful and barren, the beauty and fragrance of blooms, and all that should have promptly emerged by divine decree to beautify the earth that nurtured them. Since none of these had occurred, the Scripture rightly characterizes the earth as unsettled. Yet we can say the same of heaven—it too had not achieved its full stature or received its proper adornment, as it lacked the light of the sun and moon, nor the crowning of stars. All these elements were absent, and thus labeling the sky as unsettled is accurate.

The earth was described as invisible for two reasons: either there was no observer—a human being—or it was submerged beneath waters, rendering it unseen. The waters had not yet been gathered into their ‘assemblies’, later termed ‘seas’ by God. What is deemed invisible? Like thoughts that evade the eyes of flesh, so too is what is physically there yet concealed by the body’s impediments, akin to iron submerged in water. In this sense, one might argue that even now, the water-covered earth is called invisible. Furthermore, as light had not yet been created, it is unsurprising that the earth, shrouded in an unilluminated atmosphere, is referred to as invisible in Scripture. However, those who distort the truth, failing to align their understanding with the Scriptures, assert instead that the text signifies matter. They claim that matter, by nature, is indeed invisible and unsettled, being devoid of quality or form in itself. They argue that the Artist shaped and ordered it according to His wisdom, forming visible realities from it. If matter were not created, it could be equated with God, sharing equal privileges, which is absurd. To place it on par with the wise, omnipotent, and most beautiful Creator is blasphemous. Furthermore, if matter possesses the capacity to contain all things known to God, it implies an equivalence between its essence and the unfathomable power of God, as if it measures the full extent of divine thought.

If matter cannot facilitate God’s works, their doctrine devolves into ludicrous blasphemy, suggesting that God's actions are thwarted by the limitations of matter. They have erred due to the constraints of human understanding. We engage various crafts with singular materials—blacksmithing with iron, carpentry with wood—where one represents matter, another form, and the result embodies both. They assume the same regarding God’s creation, positing that form derives from the Creator's wisdom while matter comes from elsewhere, espousing a composite world bearing substance from an external origin, receiving its shape and likeness from God. Consequently, they diminish the supreme sovereignty of God over all creation, portraying Him as participating in assembling the world, contributing only a fragment of His essence to the existence of His creatures. Such lowly reasoning fails to grasp the truth; arts are intrinsically secondary to their materials, born of necessity.

Wherever the visible existed, it awaited the creative mind of God, wherein He envisioned existence before making anything tangible. The heavens and earth were meticulously crafted; for the heavens, He separated the sky’s nature; for the earth, He instilled its inherent essence. He fashioned fire, water, and air, each distinctly formed, with their own unique characteristics as designed by His wisdom. The entire universe, though composed of diverse elements, was unified in a bond of love, harmonized despite the physical distance between its parts. Thus, let those who, blinded by their own limited intellect, cease their unfounded theories regarding the incomprehensible power of God! “God created the heavens and the earth,” not halves, but the entirety of both—essence together with form. He is not merely a designer of images, but the beholder of the very nature of all creatures. Or should they answer how God’s active power intersects with the suffering nature of matter. How does form, bereft of identity, combine with God, who embodies knowledge devoid of matter, to create a union where each fulfills the other’s deficiencies?

Let us return to the initial observation that “the earth was invisible and unsettled.” The one who stated, “In the beginning God created the heavens and the earth,” deliberately omitted many details: the waters, air, fire, and their subsequent transformations. Although all these elements undoubtedly contributed to the fullness of creation, their absence in the narrative teaches us self-discipline and encourages us to infer much from the little provided. Thus, when it is noted that God did not explicitly create the waters while declaring the earth to be invisible, one might ask what obscured it. Fire could not have concealed it, as it radiates visibility rather than obscures. The air, too, could not serve as a veil, being inherently transparent and capable of conducting images of visible realities to observers. Therefore, we might deduce that the waters, swelling from the earth's surface, caused its invisibility and unsettled nature, as moisture continues to hinder the earth's fertility even today. Thus, invisibility and unsettledness stem from the natural disarray of the earth, implying that it awaited the proper time and divine command to yield its fruits.

It is also noted that “darkness was upon the face of the abyss.” Here again arises a fresh platform for misinterpretation, and further grounds for erroneous teachings from those who twist words to their own ends! They do not clarify the usual meaning of darkness as an area devoid of light, but argue that darkness is an embodiment of evil, opposing and counteracting God's goodness. They contend that since “God is light” (1 Jn. 1:5), the opposing force must be darkness—an inherent evil in and of itself, counteracting divine goodness. Through such distortions, they conjure erroneous doctrines that corrupt the flock of God, and dire heresies emerge from these misguided interpretations.

Yet, how does one stray so far from truth by fabricating spirals of corruption? The statement is simple: “the earth is invisible.” What is its cause? It is because the earth lay beneath an expanse of water. What is an abyss? It’s a vast body of water, whose depths seem infinite. Yet we discern that many objects are visible through clear and transparent water. Why, then, did no portion of the earth reveal itself through those waters? Because the atmosphere above the waters lacked light and was veiled in shadow. The sun’s rays filtering through water can illuminate small stones beneath the surface, but at midnight, nothing becomes visible under water. Therefore, it follows that the earth was invisible due to the darkness hovering over the abyss.

The abyss does not represent a host of conflicting powers, contrary to certain beliefs, nor does darkness signify a primordial and evil force opposed to goodness. If darkness were equal to light, perpetual conflict would ensue, resulting more in destruction than creation. Furthermore, if evil is perceived as equal to good, we must question why the essence of evil remains unextinguished. It is fundamentally misguided to assert that evil originates from God because opposites do not produce one another—life does not give rise to death, and darkness does not birth light. The true nature of evil lies not in an external force but in the moral failings of individuals who stray from virtue.

Thus, evil should not be sought externally; one should recognize oneself as the source of one’s own failings. All events occur either as a result of natural processes, like aging and decay, or chance occurrences that can lead to joy or sorrow. Ultimately, it is one’s own actions and choices that determine one’s moral standing: whether to yield to desire or reject it, to control anger or to act upon it. Thus, do not seek origins for the forces you govern; understand that evil emerges from the arbitrary choices of individuals. Had evil not been arbitrary, the laws of justice would not impose such weighty consequences for wrongdoing, as divine retribution would synchronize with guilt.

Let us leave the discuss of evil, properly defined. Pain, poverty, disgrace, death, and other human hardships should not be counted among evils since their opposite state is not universally acknowledged as a blessing. Some sorrows may even yield beneficial results. So here, dropping all figurative interpretations and hypothetical musings, we shall present a straightforward understanding of darkness, as it aligns with Scripture: Was darkness part of the world’s creation from the beginning, and is it original to the extent that it existed before light?

We maintain that darkness signifies a condition resulting from the absence of light. What was the source of this absence before the creation of the visible and transient world? Presumably, prior to earthly creation, light was present. The angelic orders and all heavenly beings existed not in darkness, but in light, reflecting divine joy. This is supported by the promise of heavenly illumination, as stated by Solomon, “light to the righteous always” (Proverbs 13:9) and affirmed by the Apostle who spoke of being “called into the communion of the inheritance of the saints in light” (Colossians 1:12). Consequently, the damned are cast into darkness, while the righteous find peace in divine light.

Thus, when God commanded creation to begin, the heavens developed around the enclosed existing matter, resulting in an area of darkness where the light was obstructed from entering. Indeed, a shadow necessitates the presence of body, light, and an unsanctified space. So too did darkness emerge, a result of the shadow created by the heavenly body. If one sets up a solid and impervious tent during bright noon, an immediate darkness envelops within. Likewise, this darkness is not an independent entity but rather a consequence of other factors; it is rightly said to lie above the abyss due to the watery expanses resting over all materials.

“And the Spirit of God,” states Moses, “was carried upon the face of the waters.” When speaking of the Spirit, we may consider it referring to the air that was previously distilled and now flowed. The narrative acknowledges the creation of heaven, earth, water, and air, with the air moving and in preparation. More fittingly, we call the Spirit of God the Holy Spirit, for He is uniquely and predominantly designated in Scripture, filling the divine and blessed Trinity. How, then, is He described as “hovering over the waters”?

When the cosmos was brought into being, prior to the existence of individual entities, everything was enveloped in darkness. The radiant fire, concealed within the elements of creation, had not yet emerged. Just as flint stones remain hidden in shadow while possessing the innate capacity for illumination, which is revealed when they strike together producing fire, so too was all creation obscured until the glorious essence manifested. In a moment of divine will, the universe was created as a unified whole, where all elements were intermingled, and the fire, dispersed yet shrouded in darkness, was overshadowed by the overwhelming mass of matter.

Moses does not discuss the matters that lie beyond the firmament, rather he focuses on what exists between the firmament and the earth, akin to deep within the earth. He does not elaborate on the creation of spiritual beings or specify the day of their creation. Concerning the earth, he states that it was ‘unformed and empty,’ indicating it was devoid of substance and desolate. His intention is to signify that this emptiness preceded the existence of natural things. It is not suggested that this emptiness constitutes a tangible existence; rather, it is to illustrate that, at that point, there was only the earth and nothing else.

And the Spirit of God hovered over the waters. Contrary to what is found in our texts that say ‘hovered,’ the Hebrew term used is merefeth (מְרַחֶ֖פֶת), which translates to ‘brooded’ or ‘warmed.’ This evokes the image of a bird nurturing its eggs with warmth. It becomes evident that this reference is not to the ‘spirit of the world,’ as some might suggest, but rather to the Holy Spirit. He is also known as the Giver of Life, present from the very beginning. If He is the Giver of Life, He must also be the Creator. And if He is the Creator, then He is indeed God. For it is declared, ‘Send forth Thy Spirit, and they shall be created’ (Psalm 103:30).

A skilled artisan begins by establishing a firm foundation and, after doing so, constructs the structural elements sequentially while adding embellishments. Once the foundation of the earth was set and the structure of the heavens was put in place—these two serving as the principal supports of all creation—Moses stated, "But the earth was without form and void." What implications does this hold? How could observers fail to recognize in this declaration the concepts of infinity and eternal existence, and assert that according to the Divine Scriptures, matter, or ὕλη, as philosophers term it, is unoriginated?

Question 5: If the earth existed, how did it come into existence? The text states, “the earth be.” This inquiry is devoid of substance and lacks sense. The one who proclaimed, “In the beginning God created heaven and earth” (Gen. 1:1), does not claim the earth to be eternal; instead, it is indicated that it emerged after or alongside heaven. Additionally, the writer does not merely assert, “But the earth was not,” but continues with, “But the earth was invisible and unsettled” (Gen. 1:2). Therefore, the earth was created by the Almighty, yet it remained “invisible” due to the covering waters and “unsettled” since it had not yet been filled with vegetation, blooming fields, groves, and harvests.

Question 6: Moses did not convey that God created the waters as well. However, when he stated, “But the earth is invisible and unsettled, and the darkness of the top of the abyss,” he implied that the nature of the waters was brought into existence alongside the earth. When establishing the Sabbath, the Lord declared, “Six days shalt thou do … but on the seventh day shalt the Sabbath (rest) unto the Lord thy God .... For in six days the Lord God made heaven and earth, the sea, and all that is in them” (Exodus 20:9-11). From this, it is clear that all beings, whether visible or invisible, corporeal or spiritual, except for the essence of God, are created entities. The most divine David expressed, “Blessed is the God of Jacob his helper, his trust is in the Lord his God, who made heaven and earth,” and he further emphasized, “the sea and all that is in them” (Psalm 145:5-6).

Following the account of creation, it is revealed that the earth was formless and void, with darkness enveloping the deep, while the Spirit of God moved upon the waters. This foundational truth is primarily articulated through the sacred Scriptures, indicating that the substance from which God fashioned and ordered the universe originates with Him. The term 'earth' refers to what serves as the groundwork and basis for creation, while 'abyss' signifies the vast waters and the surrounding darkness. The heavens, crafted by God, act as a canopy over the waters and the earth, and the Spirit that hovered over the waters is the life-giving essence granted to creation, akin to how a soul animates humanity, blending the ethereal with the earthly.

Question: In what way was the earth without form and void—was it that God had not yet completed it, or something else? Answer: The earth lacked form and was uninhabitable, not due to its essence, but due to its lack of adornment and visibility. The waters had not yet been organized in their rightful places, so the earth's substance was hidden, devoid of trees, flowers, and life. Instead, it was shrouded by the deep; no springs or rivers graced its surface, nor was it marked with beauty. By the divine will of God, the creatures emerged. However, it was enveloped in darkness, akin to a garment of mourning, precisely as the inspired psalmist David expressed, "The deep, like a rolled-up cloth, covered it." The earth remains consistently surrounded by the vast ocean.

The account of the initial day illustrates the primal condition of the visible universe, depicting the essence of divine creativity, the first category of created entities, the affirmation of this element of creation, and the emergence of light, which represents this phase of existence. The notion of an unformed and desolate earth does not refer to a physical globe, as it had not yet taken shape prior to the division of the waters above and below the firmament. In this primitive state, the earth stands in contrast to the overall structure of the visible cosmos. Thus, it is referred to here as the fundamental matter of the world, as it offers the most immediate focus in the unfolding of creation and stands in opposition to the heavenly or spiritual realm. In this undefined state, it cannot yet bear a definitive name. The characteristics of this original earth, or universal substance, are captured by the terms תהו ובהו, interpreted by the seventy interpreters as αοραιος και ακαιασκευαστοs — formless and unorganized; Aquila translated it as κενωμα και ουδέν — void and nothing; Theodotion used κενόν και ουδέν — empty and of no value; while Symmachus rendered it as αργον και αδιακριον — idle and unremarkable. The Hebrew terms convey an extraordinary void, indicating a substance that is qualitatively undefined and devoid of the particularities associated with created beings. This same substance is termed the abyss, signifying an unlimited expanse, unmarked by the diversity of creation. The more refined components of this substance and the general lack of stable forms—which would align most closely with the properties of liquid—are symbolized by the term water. Water, in its typical sense, was then distinct from the primordial mixture during the second and third days of creation. Above this chaotic matter, darkness exists, which is not merely a shadow like the darkness experienced after the sun was created; it is a total absence of light, yet to be brought forth. The text does not ascribe this darkness to a specific entity but rather connects it with the ordinary understanding of light as that which originates from above and primarily becomes manifest on the surface of things. In depicting the process of creation, Moses describes the Spirit of God moving over the waters, with God uttering commands to beings that do not yet exist, bringing them into existence.

The second verse also distinctly highlights the involvement of the Spirit of God in the act of creation, making it evident that God operated as the eternal Trinity in the formation of the cosmos. After unveiling the mystery of the universe's inception and its primary elements—heaven and earth—the chronicler focuses on detailing the orderly development of the world in its present state, showcasing its diverse visible forms. Since this account was meant to instruct the earth's inhabitants, it emphasizes the narrative of the earth's emergence, omitting any references to heaven in the second verse.

These descriptions portray the initial condition of the newly formed earth. It was concealed, meaning that the surface was submerged beneath the waters, rendering it invisible to any observer, regardless of the presence of light. It was 'unformed,' indicating that it did not yet reflect the goodness that emerged on the third day and afterward, with the introduction of vegetation and various creatures. Furthermore, it could be suggested that in its fundamental constitution, it lacked the requisite density and solidity.