Genesis 1:3Meaning & Commentary from the Church Fathers

When the visible world appeared devoid of order, the supreme Creator, God, spoke forth, dispelling the void and ushering in the splendid radiance of visible light, casting aside the sensory darkness that blanketed everything. Scripture tells us, "Let there be light," and light came into existence. His decree was sufficient; darkness fled, and light emerged. Can you perceive the incomprehensible might of the Almighty? Nevertheless, those who cling to falsehoods disregard the profound teachings of the blessed Moses: In the beginning, God created the heavens and the earth. They stubbornly maintain that matter existed prior to creation, and that darkness predated all else. What folly! You hear that God called into being that which did not exist, and yet you assert there was matter beforehand? Who among the wise could endorse such folly? It is not humans who fashion creation from pre-existing materials; rather, God—who commands all creation—produces by mere words and commands. Observe how effortlessly light manifested and darkness receded… Witness how this magnificent separation and extraordinary creation, which transcends human understanding, came to be through a single utterance. Can you discern the divine humility demonstrated by the prophet, more fittingly, by God, who loves humanity? Through the prophet’s voice, He instructs humanity about the sequence of creation, revealing who the Creator is and the origins of all that exists. Recognizing the frailty of humankind’s understanding, the Holy Spirit conveyed this message through the prophet in a manner appropriate for the listeners. To illustrate how the divine condescension reflects our imperfect minds, note the insights of the son of thunder: as humanity progressed towards maturity, he communicated differently, guiding his audience toward deeper truths. He began with, "In the beginning was the Word, and the Word was with God, and the Word was God," and continued, "There was the true Light, which enlighteneth every man that cometh into the world" (John 1:1-9). Just as the Lord’s command brought forth tangible light to dispel visible darkness, so too does the spiritual light banish the darkness of error, guiding the misguided towards truth. Let us wholeheartedly embrace the teachings of divine Scripture, resisting the temptation of falsehood and darkness, and rather move towards the light, doing works befitting the daylight, as Paul reminds us: “Let us walk properly as in the daytime” and “Let us cast off the works of darkness” (Romans 13:12-13).

Now, to discuss the origin of fire: God proclaimed, “Let there be light,” and fire came into being, for not only does fire exist in our world, but there are also celestial fires, akin to our own. You may wonder why celestial fire does not extinguish while earthly fire does. God fashioned angels as spirits, and our souls as spirits residing within bodies, whereas angels exist apart from them. The relationship between souls and angels parallels that of the celestial and terrestrial fire. Celestial fire is immaterial, whereas earthly fire is bound to substance. However, just as our souls relate to angels, heavenly fire links to earthly fire. This is why it is said, “Bless the Lord, you spirits and souls of the righteous” (Daniel 3:86), and “He makes His angels spirits” (Psalm 103:4). Consequently, neither is the soul devoid of its body nor can fire be perceived without fuel or kindling. The similarity between heavenly and earthly fire is evident, as people can draw fire from the sun; if they were entirely distinct, how could one derive something entirely different from the other? Consider that this immaterial heavenly fire is so vast that the fire revealed on Mount Sinai, exemplifying this ethereal flame—manifested without wood—is deemed great. In comparison, earthly fire is but small. Thus, Moses indicates that earthly fire is inferior by stating, “From heaven He made you hear His voice to instruct you, and on earth He made you see His great fire” (Deuteronomy 4:36). The lightning, stars, sun, and moon are all fires, akin to our own. The Savior, illustrating this connection, remarked, “The lamp of the body is the eye. If, therefore, your eye is good, your whole body will be full of light” (Matthew 6:22). He further emphasized, “As when a lamp illuminates you with brilliance” (Luke 11:36), referring to the luminosity of the lamp. Thus, all things came into being: fire, the depths of the earth, wind, and the four elements—earth, fire, water, air—all of which Moses encapsulated with, “In six days, the Lord made heaven and earth, the sea, and all that is in them” (Exodus 20:11). Just as he did not enumerate every body part when describing the creation of man, he did not list every element during creation, though all things were made alongside the world. If there were no fire on earth, it could not arise from stone or wood, though wood can generate fire through friction. Why did Moses not say, “God said, ‘Let there be heaven, let there be sea’”? Instead, he uses “created” in one instance and “said” in another, whereas for us, speech precludes action; we first verbalize and then perform. This distinction highlights that God creates instantaneously, representing creation as accomplished even prior to utterance. Hence, when God brings forth matter by His power, Moses employs the term “created,” but when God initiates the ordering of the world and light marks that beginning, he introduces a word that corresponds to that divine work. Furthermore, since God’s first act was light and His final creation was man, God first spoke light into existence and then created man, filling humanity with light.

Let it be heard that man embodies light. Light reveals existence; the light of the world is humanity: appearing in the world, it showcased the brilliance of creation and knowledge. Light disclosed the fat—thus, reasoning produced bread; light displayed the vine, and the clarity of thought unveiled the wine contained within it; light revealed wool, with human ingenuity providing clothing; light exhibited mountains, and reason instructed the carving of stone. This is why the Savior referred to His apostles as light, declaring, “You are the light of the world” (Matthew 5:14). He did not call them light solely as an honor but to reveal the hope of resurrection. Just as light fades at dusk but does not perish, merely hiding before reappearing, so too does a person interred in a tomb, momentarily cloaked in death, await resurrection's dawn. “Let there be light!” The Bythropist acknowledged the existence of light but remained uncertain how it came into being. He confessed, “I know that light came into being, but I know not how.” Thus, the Savior reminded His apostles, “It is not for you to know times or seasons” (Acts 1:7).

Consequently, it is beyond human comprehension to grasp times or years, and by our reasoning, we cannot fathom the Divine Master of time and Creator of ages. “And God said, ‘Let there be light.’ And there was light.” Oh, holy and mighty power! Oh, wondrous miracle!

The Word of God ignites in the soul an ardent longing and joy, much like a lamp that enlightens thoughts, purges sins, and illuminates the mind. Such is the power of the Word of God. Just as an axe serves iron, the Word serves the soul. An axe benefits iron in various respects: firstly, it cleanses rust; secondly, it thins thick metal; if it is dull, it sharpens; if it is tarnished, it renders it shiny and bright. Similarly, the Word of God purges the soul from sin's corrosion, rejuvenates the weary, softens the hardened, and illuminates the darkened mind. The Word calls us to shine in accordance with the apostolic admonition, urging us to be “as lights in the world, holding fast the word of life” (Philippians 2:15-16). Here lies the radiance! It implores us not to be complacent but joyful. “For,” it proclaims, “the word of God is living and effective, and sharper than any two-edged sword” (Hebrews 4:12). It desires us to refine our thoughts, as coarse minds resist the Word of God, while sharpened minds align with divine law. This is why Scripture speaks of those who have grown callous: “And Jacob ate and grew fat, and kicked; he became fat, thick, and stout; and forsook God who made him” (Deuteronomy 32:15). May the Word of God enlighten our minds, especially during this forthcoming holy fast, as our bodies grow weary while our minds remain alert. Truly, fasting nourishes holiness and is the mother of piety. It is essential that we not merely fast but do so righteously. Many fast for worldly recognition, but such fasting is not credited to them. It is the intent behind the act that is evaluated, not the act itself. With this sacred disposition, the blessed Moses received the law upon the mountain and contemplated creation. We noted yesterday that God intended to impart the law through Moses and first established His identity as Creator, followed by that of Lawgiver. How could the Jews have faith that God was the Creator of the heavens and the earth if He had not first performed miraculous deeds in Egypt, demonstrating His role as Creator of all? We provide instruction to persuade, while God persuades to teach. As Moses was to convey that God created the heavens and earth, the sea, and all within them, this was preceded by miraculous signs in Egypt that affirmed God as the Creator. Initially, Moses stretched out his hands towards heaven, invoking hail and fire, and the people realized that through the faithful servant, this mortal hand, propelled by the Word of God, had disturbed the heavens and agitated creation, while God's command established the heavens and founded the earth, for no one can influence that which they have not created. Thus, it was necessary to establish God as the Creator of the earth, prompting Moses to stretch out his hand over the earth, causing gnats to appear. Again, it was crucial to validate God’s creation of fire; Moses took ashes from the furnace, scattering them to cover the Egyptians with boils as if scorched by flames. It was vital to affirm God’s creation of water; the waters turned to blood. It was essential to substantiate God's creation of the sea; the sea was parted, enabling the people to cross. Initially, Moses demonstrated God’s sovereignty through deeds, followed by teaching through words.

A reference to the Most Holy Trinity is found in Genesis 1:4. In this discussion regarding verse 3, we examine the divine declaration of "Let there be light." The inquiry arises whether this command comes from the created order or from the eternal Word. How does God proclaim "Let there be light"? Is this utterance tied to time or to the timelessness of the Word? If it is bound to time, does it not suggest a mutable manner of speaking? How do we conceive of God articulating anything unless it is through the creation, given that He is unchanging? If God's command to "Let there be light" is indeed spoken through creation, how can light be regarded as the first creation, when there existed a creature prior to this proclamation?

Moreover, does light truly serve as the first creation when Scripture states, "In the beginning God created the heavens and the earth"? Through a celestial being, God's voice manifested in a physical form, resulting in the command, "Let there be light." Thus, when God speaks through a spiritual being created at the inception of the heavens and the earth, it becomes clear that this light is perceived with our physical sight. It could be hypothesized that God's voice uttering "Let there be light" resonated physically, akin to the statement "You are My beloved Son" (Matthew 3:17), which also came through a tangible creation at the moment God established the heavens and the earth, prior to the light instigated by this utterance.

If we consider the language of God's voice when He declared "Let there be light," we confront the absence of linguistic variation, which only emerged later with the tower built after the flood (Genesis 11:7). What might that singular, unified language have been, and who would have been the audience intended to comprehend it? Is it not absurd to ponder such matters? In this divine declaration, should we embrace the understanding of God's voice as one that is graspable by His creation rather than the most physical sound? Could this understanding apply to the very nature of the Word, which is described as being "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1)? The assertion that "All things were made through Him" (John 1:3) sufficiently indicates His role in the creation of light at the command, "Let there be light."

Consequently, God's proclamation of "Let there be light" resonates eternally since the Word of God exists in perpetual unity with God, being His only Son, consubstantial with the Father. Thus, through God's utterance within the eternal Word, the temporally created world was brought into being. When we refer to a moment or instance, while these terms imply time, what must be recognized is their existence in the eternal Word of God, existing beyond distinctions of time or singular events—because the entirety of the Word is timeless.

Let us further investigate what light is, as it is told that light was created, contrasting it with the absence of declarations like "Let there be heaven." Initially, we must ask whether this light is spiritual or material. If it is spiritual, then it may be considered the first creation, akin to what was referred to as heaven in the phrase, "In the beginning God created the heavens and the earth." Here, the words "Let there be light, and there was light" should be understood as indicative of its created essence calling upon its Creator.

Why does Scripture assert "In the beginning God created the heavens and the earth," instead of stating "In the beginning God said, Let there be heaven and earth, and heaven and earth were created," similar to the proclamation about light? It seems necessary first to articulate the concepts of heaven and earth as the foundational elements of creation, before addressing the specifics of what was established, as at every instance of creation it is stated, "God speaks," meaning all that exists was brought forth through His Word.

In further contemplation, one might consider that if the formlessness of both spiritual and material matter was indeed the initial state, there was no requirement for divine speech, as the imperfection of that void, distinct from the higher perfection, did not align with the eternal essence of the Word intrinsic to the Father, by which God eternally identifies all things—not through vocal expressions or temporal thoughts but through His radiant Wisdom.

Therefore, in the Scriptures we perceive that "God speaks" reflects the incorporeal speech of God in the essence of the Word, calling forth the imperfection of creation to receive form and purpose reflective of its individual kinds, thereafter designated in detail accordingly. In this transformative and forming process, becoming aligned with God the Word—the Son, eternally unified with the Father—creation attains a resemblance and essence that is in harmony with their origin, as "I and the Father are one" (John 10:30). Conversely, should creation turn away from its Creator, it persists in formlessness and imperfection.

Thus, the subsequent mention of the Son is not solely due to His identity as the Word, but is emphasized as the Beginning, encapsulated in "In the beginning God created the heavens and the earth," indicating the genesis of creation still shrouded in formlessness. Meanwhile, the mention of Him as the Word imbues the concept of creation's perfection, called from imperfection towards embrace of its Creator, thus attaining form in continuity with the everlasting and immutable essence found in the Father, reaffirming that it derives its identity from Him.

The rational soul finds itself formless unless it is perfected through a return to the Divine Word. Hence, the Holy Spirit is depicted as moving over the waters prior to the declaration "Let there be light." The Word-Son possesses no formless existence; for Him, being equates to living, and living equates to living wisely and blessedly. In contrast, while a creature may be spiritual and sentient, it might still exist in a formless state, for its existence does not guarantee a wise and blessed life. It is by turning away from immutable Wisdom that the creature lives unwisely and suffers for it, yet it gains form in turning towards the unchanging light of Wisdom, the Word of God.

The beginning of creation, both rational and sensible, traces back to Eternal Wisdom. This Beginning, remaining constant in its essence, continually speaks with an inner call to the creatures, urging them to return to their source; without such movement, they cannot achieve maturity or completion. When interrogated about His identity, the Son replies, "I am the Beginning," as stated in John 8:25. What the Son articulates aligns with the will of the Father, for to speak is to convey the Word, the Son—the eternal manifestation of God.

God's Being is characterized by supreme Goodness and holy Love towards His creatures, stemming not from need but from divine pleasure. Hence, before the declaration "Let there be light," the Scripture describes "the Spirit of God was hovering over the waters." The author's intent might have been to denote all corporeal matter by referencing water, unveiling its nature as the source from which everything recognizable takes shape, as even upon earth, every kind of being emerges from a moist essence. It stands to reason that the Spirit of God was active, as the creation relied on the Creator's will, which alone sought to impart form and perfection.

So when God, through the Word, declares "Let there be light," the creation includes things tailored to their respective kinds under God's benevolent design, evident in the result of "And there was light," with God seeing that light was good. On the matter of whether the phrase "Let there be light" signifies temporal or timeless action, we find ourselves questioning the instance or day in which these words were spoken.

If God's declaration "Let there be light" was uttered through the Word, it seems to transcend the confines of time; however, if spoken within the confines of time, it would involve a temporal being, and thus light could not be the first creation, as there must have been a created voice through which this command was communicated.

Moreover, the expression "In the beginning God created the heavens and earth" should be understood as occurring prior to any day, indicating the name heaven refers to a spiritual being, effectively shaped, standing as the celestial realm above what we see. As for the earth, it signifies an unseen, unsettled, dark abyss, indicative of the imperfection inherent in the corporeal essence from which temporal beings originate, with light as the foremost among them.

How can we comprehend that while the command "Let there be light" could have been expressed temporally through a preceding creature, the question arises of God's nature and how such a declaration transpires outside the realm of material voice? It is improbable that God utilized corporeal sound in articulating "Let there be light." If a sounding entity were present before the emergence of light, how does that fit into the timeline of creation? This suggests that a temporal framework must be considered.

Thus, the query remains: did the divine command involve a spiritual unfolding devoid of sound or temporal movement, merely inscribed into the thoughts of created entities by the Father's co-eternal Word, provoking the emergence and structuring of light from the deep obscurity of formless chaos? To grasp these concepts challenges our understanding, contemplating how God communicates commands beyond temporal constraints while prompting tangible changes in the material world.

Engaging deeply with such inquiries can yield spiritual insight, inviting us to discern the interplay between divine light and created existence, where the light mentioned first becomes an embodiment of intelligent life seeking its source and essence in the Creator. In the upcoming chapters, we aim to further elucidate the duality of such light, addressing both spiritual insights and the necessity for temporal manifestations through divine action.

The investigation indeed prompts many profound thoughts about the role of heavenly luminaries. Why does the sun shine upon the earth in the light of day (Psalm 135:8) if the primordial light deemed sufficient for day existed already? Could this original light perhaps illuminate realms distant from the earth, necessitating the creation of the sun for the manifestation of day on terrestrial lands? We might consider that with the sun's presence, the light of day grew fuller as day transitions to variation in illumination; thus, the original light may have been less brilliant.

Yet with the proclamation of "Let there be light," the essence of light itself was introduced, subsequently giving rise to the stellar bodies, occurring per the divine order across the days of creation. The precise nature of this original light, including its retreat as evening approached and the ensuing darkness of night, remains somewhat ambiguous. It is inconceivable that this light was extinguished, only to be rekindled in the morning, prior to the sun's appointed role, which emerged on the fourth day.

As we ponder the dynamics of divine action, we delve into mysteries that lie beyond our understanding. When engaging with sacred texts, we must maintain humility and refrain from insistently presenting personal interpretations that may lack scriptural substantiation. Each inquiry into such matters should be approached with cautious wisdom, ensuring our discussions adhere to the divine truth laid out in Scripture.

The initial utterance of God brought forth the essence of light, dispelling darkness and discouragement while uplifting the world, rendering everything suddenly captivating and delightful. The heavens, which had previously been enveloped in shadow, became visible, revealing a beauty that continues to be attested to by our eyes. The atmosphere was filled with illumination; truly, it was entirely suffused with light, radiating in every direction to its farthest reaches in an instant, extending upwards to the ether and the skies, and horizontally across all parts of the earth—north, south, east, and west—illuminated in a brief moment. Such is the quality of the air: it is light and clear, allowing light to pass through it without delay.

In the beginning, a singular act of God's intention brought forth the universe in a unified manner, as all elements were initially intertwined. The pervasive fire, which was dispersed throughout, remained dim, overshadowed by the overwhelming substance surrounding it. However, within this chaos exists a universal and harmonious force. Thus, as God's command declared the emergence of creation, fire erupted from the dense elements, illuminating all existence with radiance. This phenomenon, accomplished by the sovereign wisdom of the Creator, is recorded by Moses in the words of divine command: "And God said, Let there be light.

After recounting the formation of heaven, earth, darkness, the abyss, and the waters during the initial night, Moses shifts his focus to the narrative of light's creation at dawn on the first day. Thus, following twelve hours of night, light emerged amidst the clouds and waters, shattering the darkness that had enveloped everything and dispelling the shadows cast by the clouds. This marked the beginning of the month of Nisan, wherein daylight and nighttime share an equal duration. The light established was destined to last twelve hours, ensuring that daylight would match the duration of darkness. Although both light and clouds were fashioned instantaneously, each phase of the first day consisted of twelve hours.

The Creator of all that is illuminated is God, while the source of darkness is found in the world. Yet, the benevolent Creator spoke forth light, revealing the very creation by infusing it with radiance and rendering it visually pleasing. In an instant, the atmosphere was filled with brilliance, causing the darkness to retreat in fear of this new light. The glimmer that spread across the entirety of creation diminished the shadows, as if it had cast them down into the depths.

To whom does the Lord proclaim, ‘Let there be light..., let there be a firmament’ (Gen. 1:3, 6)? This is not a directive given to another to create, but rather an invitation to bring forth from nothingness. Here, the command embodies His very intent. It is recorded, ‘All that God wills, He will accomplish’ (Ps. 113:11). When He utters a word, it is clear that it is not aimed at the lifeless elements, but rather at the unseen forces, so that they may understand that by His command, even that which does not yet exist can come into existence.

Fire, one of the fundamental elements, possesses both light and characteristics that elevate it above the others, serving as a source of heat and illumination, created by the Almighty on the first day. The Holy Scripture states, ‘And God said, Let there be light. And there became light.’ Some interpret fire as equivalent to light, while others suggest that the fire of this world, which they refer to as ether, exists above the air. Thus, in the beginning, specifically on the first day, God brought forth light—the beauty and embellishment of all visible creation. Without light, everything remains cloaked in darkness, unrecognizable, unable to reveal its true splendor.

The origin of creation is rooted in light, as light reveals all that exists. For the prophet Isaiah declared regarding the heavens, "God made heaven as a vault, and stretched it out as a tent for dwelling" (Isaiah 40:22). Thus, the command of God, which is His Word, shines like a lamp in a dark space, illuminating the skies and bringing forth light distinct from the cosmos.

Question. Who brought forth the darkness: was it God, was it inherent, or did the devil, as the enemy of light, create it? We believe that darkness was inherent before the creation of the world, as Moses did not stipulate that anyone brought it into existence, merely that it existed. Response. It was neither God who created it nor the devil. It also did not predate the visible universe, for all the celestial angelic beings existed in light before creation. However, the heavenly realm has a physical aspect; thus, it seems as if darkness persists from some obstruction, akin to walls. An analogy is a scenario where, at midday, individuals construct a dense canopy of grass for shelter. Similarly, shipbuilders often cover their vessels with stretched skins during rain.

The Creator, embarking on the journey to transform the initial, unadorned creation into something splendid, first commanded light to emerge from darkness. Just as an artist rises in the quiet of night to fulfill his vision, lighting a candle to illuminate his surroundings, the wise Creator God—though all-knowing and able to see the hidden depths as if they were in daylight—first revealed the brightness of day, proclaiming, "Let there be light," and light came to be (Genesis 1:3).

The shift from the broad preparatory actions of the Creator to the specific creation of unique beings is captured in the phrase: God said. In Hebrew, to speak can also convey the notions of thought and intention, as seen in Exodus 2:14 and 2 Samuel 21:16. Therefore, God's utterance represents His definitive command. The act of creation through His Word highlights His majesty, as, for humanity, expressing oneself verbally is regarded as a profound and refined method of communication. His omnipotence is evident, given that even among humans, the act of speaking demonstrates a higher power than mere physical force. Most importantly, this underscores His wisdom, for human speech serves as a medium for conveying understanding.

At the appointed moment for creation to commence, the voice of God declared over the deep, shapeless void: ‘Let there be light,’ and light came forth. The glorious day of the Lord swiftly emerged above the tumult of disorder, casting brilliance upon the bleak depths of early darkness.

And God declared, "Let there be light." And light came into being. With a mere utterance, the Almighty brings forth existence for every creature. "He spoke, and it was; He commanded, and it stood fast" (Ps. 148:5). It is essential, as the Church Fathers have noted, to understand that this creative word does not refer to any ordinary sound or word like ours; rather, it embodies the force of divine will that fashioned the entire universe from nothing (St. Basil the Great, ‘Discourses on the Six Days’). "Let there be light: and there was light." Light was formed on the first day of creation, while the sun and other celestial bodies were generated on the fourth day. How can this be understood? How could light exist independently of these celestial bodies?