Genesis 1:31Meaning & Commentary from the Church Fathers

behold, it is very good,’ so now, as all things are fulfilled and the works of the sixth day are completed, when He who would utilize all creatures has also been made, it states: ‘And God saw all that He had made, and behold, it is very good.’ Notice how this encompasses all creatures with the term ‘all,’ attributing praise to each one. It did not stop at ‘all,’ but added ‘that He created’; and even here it continued, affirming, ‘and, behold, it is good,’ and ‘it is very good,’ signifying perfectly good. Therefore, when the Lord, who brought forth all from nonexistence, calls His creations good, who dares, despite being filled with reckless arrogance, to contradict what God has declared? In visible nature, there exists not only light but also darkness opposing light, not only day but also night against day; among earthly plants, there are not only beneficial herbs but also harmful ones, as well as fruitful trees and both gentle and wild animals. Among aquatic beings, not only fish exist, but also whales and other sea monsters. On land, there are both inhabited and uninhabited spaces, flat fields and rugged mountains, and among birds, there are not only tame ones suitable for eating but also the predatory and impure, such as hawks and kites, alongside many others. Similarly, among land animals, there are not just gentle creatures but also serpents, echidnas, dragons, lions, and lynxes. In the atmosphere, not only beneficial rain and winds come, but also hail and snow. If you examine every detail, in every type of creature, you will find not just those that are useful to us but also those that may appear harmful. This ensures that no one can look upon God's creations and condemn them with questions like: Why this, or for what purpose? or: this is well done, and this is not well done. St. Scripture, effectively silencing those who would dare to make unwise judgments, after the creation of all things on the sixth day, states: ‘And God saw all that He had made, and behold, it was very good.’ What can compare to such certainty when the Creator of all affirms that all created things are good, very good? Hence, if you see someone carried away by their misguided thoughts contradicting Divine Scripture, separate yourself from them as from a madman. Or rather, do not withdraw, but compassionately address their ignorance by citing the words of Scripture, saying, ‘God saw all that He created, and behold, it is good enough’; perhaps you may succeed in restraining their unbridled speech. Even in human matters, we tend to accept the opinions of those in authority without hesitation, prioritizing their judgments over our own. How much more should we do the same regarding the God of all, the Creator of all that is visible? Acknowledging His judgments, we should suppress our own thoughts and refrain from further inquiries, instead, believing firmly that everything is created with reason and love for humanity, and that nothing occurs without intention or in vain. Although we may not comprehend the purpose of some creatures due to the limitations of our understanding, we must trust that God has made all things according to His divine wisdom and profound humanity. ‘And it was,’ Moses writes, ‘evening, and it was morning: the sixth day.’ With the conclusion of the sixth day, the creation of all creatures came to an end.

It is readily apparent why we can affirm that even the physical body reflects the likeness of God. The statement that God saw all He created and deemed it good reveals that He embodies the ultimate goodness. Created things can resemble God in various manners: some reflect His non-corporeal power and wisdom, while others mirror His supreme life. Furthermore, existence itself is a likeness to God; hence, some beings that merely exist, lacking life or intelligence, still exhibit a diminished form of His likeness as they, too, possess a degree of goodness. Nevertheless, God remains the epitome of goodness, surpassing all that He has fashioned.

The number 'six' signifies perfection in the Scriptures, especially as it reflects the creation of the world over six days, culminating in the creation of humanity in God's image. This is evidenced by the arrival of the Son of God in the sixth epoch of human history, becoming the Son of Man to restore us to the divine image. Our current era, whether measured by millennia or by notable figures chronicled in Scripture, is rooted in a timeline starting with Adam and extending through significant periods: from Noah to Abraham, Abraham to David, from David to the exile in Babylon, and culminating in the Virgin birth. These three epochs, when combined with the earlier ones, total five. The sixth epoch commenced with the birth of Christ and continues to the present, extending until the concealed conclusion of time.

Not being an ox does not equate to being a horse; rather, each creature's nature remains true to itself, gaining distinct reasons for its existence, rooted in the preservation of its inherent being. Similarly, while the elements may relate differently to one another, each retains its intrinsic goodness, filled with good according to its unique law. The earth is good because it does not rely on air's death for its existence but maintains its qualities through the divine power instilled in it by God. The air is also good; it thrives without necessitating the absence of earth, satisfied with its natural properties. Water is good, and fire is good, as both possess completeness in their qualities, sustained eternally by God's will in their original measures.

Concerning the purpose and order of creation, God, who intended to arrange this world composed of the visible and invisible, serves as a wondrous and grand testimony to His glory. This God is the Light for the beings of eternal life, and there is no other (for is a secondary light needed for those illuminated by the Supreme Light?). Thus, it was fitting for the Great Light to initiate the universe's creation by bringing forth light, which dispels darkness and the chaos that previously existed. I believe that at the beginning, God created not this organic solar light but an alternative light, one not confined to the body or sun, which was later bestowed upon the sun to illuminate the universe. For the other creatures, God first fashioned the substance, subsequently giving it form, structuring each creature with parts, shape, and size. However, in a greater act of wonder, He created form prior to substance (for the form of the sun is light), before adding the substance and creating what we call the sun. Consequently, the days are numbered: first, second, third, and so on, culminating in the seventh day, which signifies rest from labor. These days delineate all created things, which are brought forth through ineffable laws, not instantaneously produced by the Almighty Word, for whom to think or to speak already constitutes an act of creation. Therefore, when the last man, shaped in God's image and handiwork, entered the world, it was not surprising; rather, it was essential to prepare a royal abode for him, as befits a king, before introducing him to his realm, accompanied by all creation.

For the other creatures, God first formed the essence and then shaped it, providing each being with its distinct configuration, form, and size. However, in a remarkable act, He created form prior to substance in this instance, for the sun's form is light, and subsequently brought forth substance, creating what we now call the sun, the eye of the day. Thus, the days are numbered: first, second, third, and so forth, culminating in the seventh day, which offers rest from labor. Through these days, all creation is delineated, which comes into existence according to ineffable principles, rather than being produced instantaneously by the omnipotent Word. For Him, to conceive or to speak is already to accomplish a task.

When humanity, crafted in the image of God, entered the world, it was hardly unexpected; it was essential to prepare a royal abode for him as for a sovereign, and then to introduce the sovereign into it with the company of all created beings.

If we cherish the parents who brought us into existence, how much more should we hold love for the Creator and Designer of our very parents! Thus, the unseen creative power of God reveals itself through His creations: all beings reflect their Creator, allowing those who do not yet comprehend to begin to understand.

By embracing an evangelical approach on the sixth day and putting to death the initial stirrings of sin, an individual can, through virtuous actions, achieve a state free from passion and corruption, thus celebrating the Sabbath within a mind that remains pure from desires. The one who traverses the Jordan is ushered into a deeper understanding, where the mind, shaped into a sacred temple, becomes the abode of God’s Spirit.

Anyone who, through righteous deeds and virtuous thoughts, fulfills the sixth day within themselves and accomplishes their tasks with divine assistance, will triumph over thoughts tied to the temporal and natural realms and reach the profound contemplation of eternal realities. Having completely turned away from the realm of existence and risen above it, they will celebrate the Sabbath in an unknown manner within their mind. Those who are honored on the eighth day experience resurrection (I refer to the resurrection from all that follows God—both sensory and intelligible beings, as well as words and thoughts): they partake of the blessed life of God, the one true existence, thereby becoming divine through the process of deification.

The sixth day symbolizes the complete enactment of virtuous actions aligned with human nature; the seventh day represents the culmination and cessation of all natural thoughts for those dedicated to the pursuit of incomprehensible knowledge; the eighth day marks the transition towards deification for those deemed worthy. Perhaps the Lord unveiled the mysteries of the seventh and eighth days most profoundly when He described them as the day and hour of fulfillment, the moment that defines the mysteries and reasoning behind all creation. None of the celestial or terrestrial powers could have grasped these days had they not been experienced by the blessed Deity who brought them into being. The sixth day reveals the rationale for the existence of created beings; the seventh symbolizes their state of well-being; and the eighth alludes to the profound mystery of their eternal flourishing. Acknowledging that the sixth day represents the essence of practical labor, we shall endeavor on this day to fulfill our entire obligation to virtuous actions, as if it were spoken concerning us: “And God saw all that God had done: and this was good.”

This can be articulated in a more generalized and logical perspective. It is essential to observe that the phrase ‘all things are very good’ refers to the essence of creation, while the terms clean and unclean pertain to human purposes. However, the distinctions of use and essence are fundamentally different: many entities may inherently be very good, yet, when misused, transform into something very evil—not due to their own nature but because of the wicked intentions of those who employ them.

To support this reasoning, consider the sky, a wondrous and wise creation, deemed very good. Yet, for those who anthropomorphize it as a living, intelligent entity and elevate it to divine status—honoring the created rather than the Creator—it turns detrimental, as they misuse it and allow a mere creation to dominate their worship. Thus, what is naturally beautiful becomes a source of ruin and harm due solely to the reckless abuse by humanity. Therefore, we see a clear distinction between intrinsic beauty and improper use. All things, in essence, are indeed very good, yet their applications can vary significantly and may not always yield good outcomes, not just regarding human interaction but also in their relationships with one another.

Perhaps, this exploration has not yet provided the clarity desired, so we shall delve deeper. We affirm that the assertion that all things are very good fundamentally aligns with the definitions of creation and essence, while the recognition of some things as pure and others as impure relates to human sacrifice and judgment. There exists an immeasurable chasm separating the essence of peace from judgment and sacrifice, especially as the latter two may not always be interpreted uniformly. The identification of the pure and the impure did not originate at the dawn of creation but was established due to specific circumstances.

For instance, the Egyptians, among whom the Israelites were enslaved, bestowed divine honors upon various animals, misusing creations that were fundamentally good. To prevent the Israelites from falling into this idolatry and ascribing divine significance to mute animals, Moses correctly categorized them as unclean—not because they were inherently unclean from the moment of creation, but due to the profanities of the Egyptians’ uses. Furthermore, when Moses identified some of the animals worshipped by the Egyptians, such as the bull and the goat, as clean, this did not contradict his rationale or intentions. By labeling some revered creatures as abominable and prescribing sacrifice for others, he protected the Israelites from idol worship and its consequent dangers—since neither abominable creatures nor those designated for sacrifice could justifiably be viewed as deities by those who truly believed.

Thus, in God’s creation, all creatures are ultimately very good, and their intrinsic nature reflects the highest goodness. However, the erratic and lawless usage by humanity has tarnished many creations, leading to some being classified as unclean. Even those that evade the designation of unclean can become vehicles of idolatry, proposing alternative paths to cleanse the minds of the Israelites from polytheism and attain holiness. Both the label of unclean and the ritualistic usage of sacrificial offerings diminish any notion of the divine or honorable within them.

When faced with the question, ‘Why did Noah, prior to the giving of the Mosaic law, separate the clean from the unclean and bring them aboard the ark?’ it is essential to recognize that there is no contradiction. This represents a prefiguring, where animals are categorized not by their then-known attributes but by those recognized thereafter, thus maintaining the coherence of the argument. The Book of Genesis was not authored by Noah, who lived before the law, but by Moses, who codified the laws of clean and unclean. If that which was later established in the law was revealed to Noah, it is not surprising—having anticipated the great deluge, he was assured of its occurrence. Consequently, upon learning about the distinctions between clean and unclean, it was only natural for him to contemplate their separation. This understanding also clarifies how he who foreknew the impending catastrophe and was granted divine grace to save humanity’s lineage readily received insight regarding the clean and unclean, despite the terms not yet being commonplace.

The land of Israel, once verdant but later neglected by the renewing hand, will ultimately reveal to the world life from the dead (Romans 11:15). When the enigmatic body of the last Adam (1 Corinthians 15:45), which has been assembled and shaped by Him, grows through the harmonious joining of its members and their interdependent actions, is fully constructed, it will then be exalted by its Head. Empowered by the Holy Spirit, it will vividly display the singular image of God in all its members, heralding the great Sabbath for God and humankind. Grace increasingly imprints true inner life upon the old, sensory, external man, who was once dead. Earthly thoughts receive a loftier orientation, passions are imbued with Divine love, and servile fear is transformed by the spirit of obedient sonship to God. Thus, the entire being is renewed in the likeness of the Son of God. He is fully united with Him, lives in Him, reigns in Him, finds rest in Him, is sanctified by the Holy One, and rests among the saints.

He is good, unblemished in spirit, pure in thought, virtuous in the soul, wise, moderate, gentle, just, and compassionate. When referencing the goodness of man, it is this spiritual excellence that is implied. True goodness in man is found in virtue. Anyone who denies that humanity was created good and inherently possesses the potential for virtue contradicts the word of God: 'And God saw all that God had made: and this is good indeed.' To reject this statement is to either question the correctness of God's insight or to deem the proclamation of Divine Scripture as false; both sentiments are profoundly abhorrent and sacrilegious. Indeed, it can be asserted that man was created good, yet sin has marred his original capabilities and instilled a propensity toward evil within his nature. After humanity’s fall, the very same God who initially proclaimed all creation as 'good,' later observed that 'the thought of man is attached to evil from his youth' (Genesis 8:21). No one disputes that sin has introduced a tendency toward evil in mankind. However, note that God did not say 'the nature is attached' but rather 'the thoughts are attached to man for evil,' indicating that while sin has tainted the mind, the fundamental faculties of human nature that foster goodness remain intact. As Ecclesiastes affirms, 'Both these things I have found, that God has made man right: and these have sought the thoughts of many' (Ecclesiastes 7:29). Sin has brought forth disarray in human thought, generating turmoil akin to sickness in the body. For instance, a fever creates turmoil in the blood, leads to headache, dehydrates the body, and diminishes appetite, yet it does not wholly obliterate health; it merely disrupts the healthy bodily functions. Were it to entirely destroy them, no physician, medicinal herb, bloodletting, or any healing method could save the life of the body. The sin of the first ancestors has caused disorder in our thoughts, disturbed right reasoning with confusion, suppressed Godly thoughts, and diminished virtuous contemplation—but it has not annihilated the inherent capacities through which virtue is realized. If it had completely eradicated these capabilities, we would never witness virtue or virtuous individuals in the world. Yet, we observe people performing virtuous deeds guided by their natural intellect."

ponents, resembles the designer of an intricate apparatus, who, even prior to its final assembly and activation, finds satisfaction in each of its parts—each spring and each wheel—recognizing their suitability within the whole. However, He experiences profound fulfillment when the apparatus is wholly complete and functional, accomplishing its intended mission. Each day of creation received the affirmation of the Divine Artisan. In His assessment, light was deemed good, the expanse was good, the earth and the seas were good, the plants and trees were good, the celestial bodies were good, and the creatures dwelling in the waters and on the land were good. Each segment of the universe was perfect in its own right and aligned entirely with its intended purpose; yet, the entirety of these elements—the complete framework of the world—exhibits an even greater perfection: "behold, all good is good." The Creator, who endorses the entirety over individual components, resembles the designer of a multifarious apparatus, who, even before it is completed and operational, takes delight in each part, each spring, each wheel, finding them adequate as a whole, but experiencing immeasurable satisfaction when the apparatus is fully assembled and effectively fulfills its purpose.