Genesis 1:4Meaning & Commentary from the Church Fathers

How much more does the Creator of all, who called everything from nothing into being by His Word, know the goodness of light before its actual creation?

So why did Moses use such phrasing? The revered prophet, adapting to human conventions, expresses himself as humans do when they take great care in their work and, upon completion, admire it after its evaluation. In the same way, divine Scripture, accommodating our limited understanding, says: 'And God saw the light, that it was good.' Each element was designated its position, and from the outset, boundaries were established for them to adhere to eternally. Observers can clearly see that since that time, neither light has crossed its bounds nor has darkness strayed from its assigned space, maintaining order and harmony. This observation alone is enough for those who desire to be reasonable to heed and obey the divine Scriptures—let them at least follow the example of the elements, which steadfastly maintain their paths, respect their boundaries, and recognize their inherent nature.

And God called the light day, and the darkness night” (Gen. 1:4-5). Such a distinction could only be established by One who foresaw that they would ultimately fall, choosing to remain in darkness due to pride, devoid of the light of truth. Regarding the separation of day and night—specifically, the division between worldly light and earthly darkness—He commanded the creation of the celestial bodies familiar to us: “Let there be luminaries in the firmament of heaven to light the earth, and to separate the day from the night” (Gen. 1:14). Further on, it is stated: “And God created two great lights, a greater light to rule the day, and a lesser light to rule the night, and the stars; and God set them on the firmament of heaven to shine upon the earth, and to rule the day and the night, and to separate light from darkness” (Gen. 1:16-18). The division that exists between the light, representing the heavenly host of angels that shines in spiritual truth, and the opposing darkness—the most wretched souls of the fallen angels—could only be made by Him who knows the future evils, not of nature, but of choice. It should also be noted that after God proclaimed, “Let there be light. And there was light,” it is immediately stated, “And God saw the light, that it was good.” This affirmation appears right after He established the distinction between light and darkness and named them day and night, in order to clarify that His favor does not extend to the darkness alongside the light. In instances of pure darkness, where the heavenly bodies are perceived to be separating light from darkness, it is emphasized that God recognized the goodness not before, but afterward: “And God set them on the firmament of heaven to shine upon the earth, and to rule the day and the night, and to separate light from darkness. And God saw that it was good.” Both elements are pleasing to Him, for both are inherently free from sin. Yet, when God declared, “Let there be light. And there became light. And God saw the light that it was good,” and subsequently noted, “And God separated the light from the darkness. And God called the light day, and the darkness night,” it is not remarked afterwards “And God saw that it was good.” This omission is because both cannot be deemed good, seeing that one exists from its own wrongdoing, not from its essence. Therefore, in this context, only the light pleases the Creator, while the darkness of angels, unfortunate as it is within the cosmos, ought not to receive affirmation. This understanding is implied in the consistent declaration, “God saw that it was good,” representing not merely the approval of something crafted according to divine Wisdom. God’s acknowledgment of goodness did not solely arise upon completion; none of this would transpire without His prior knowledge. Thus, when God discerned goodness, it was an affirmation of what would not exist without His foresight. He teaches rather than learns that what is good indeed is good. Plato boldly asserts that God found joy in the culmination of creation. He does not suggest God was made content by His new creation but rather intended to illustrate that the Creator was pleased with what had already come to pass, as He delighted in the idea that guided its formation. God's understanding is not so varied that it distinguishes between that which has not yet come to pass, that which exists, and that which has already occurred. For God perceives time in a transcendent manner, not bound as we are to a linear progression. Without moving from one thought to another, He sees all in an immutable state. Time, as fulfilled, does not conform to our experience—what is future is yet unrealized, the present is fleeting, and the past is gone; yet, He perceives everything in a perpetual and eternal present. His contemplation does not fluctuate according to temporal distinctions: present, past, future, for in Him “there is no change, nor shadow of change” (James 1:17). His thoughts do not shift from one intention to another, as He exists in an incorporeal perception where all knowledge exists simultaneously. His understanding of time is devoid of temporal attributes, generating the temporal without being restricted by it. Therefore, when He perceived goodness in creation, He also willed that creation. What He recognized did not augment His understanding or multiply it, for He would not possess lesser knowledge prior to the creation itself. His actions exhibit such perfection that His knowledge must also be perfect, unchanged by external factors. Thus, a succinct notion of Him who created light can be summed up in saying, “God created light.” However, to encapsulate not only the Creator but also the means of creation, we must articulate, “God said, Let there be light. And there became light,” ensuring we recognize that God created light through His Word. In emphasizing three essential aspects for understanding creation—who created, through what means, and why—it is said, “God said, Let there be light. And the light became light. And God saw the light, that it was good.” Therefore, in response to the question of Who created, we affirm God; to the question of through what He created, we state, He said, let there be light; and to the question of why, we conclude, because it is good. There is no creator superior to God, no art truer than the Word of God, and no rationale more sound than that good was produced by the good God. Plato, whether through direct reading, learned discussions, or his own insightful perception of the invisible God manifest through creation, recognizes that good beings must originate from a good Creator.

The evening star shines more beautifully than all the others, not because of the proportionality of its components, but due to the way its rays interact with the eyes, providing pleasure without discomfort. Furthermore, God now renders judgment on beauty, certainly not for the sake of visual delight, but for the beneficial effects of light that follow, since the eyes have yet to discern the beauty of light. ‘And God separated between the light and between the darkness,’ which signifies that He established their natures as incommunicable and fundamentally opposed, having distanced and separated them by a substantial medium.

When the essence of light, which permeated the universe, congregated with its own kind, it became overshadowed by the surrounding elements, resulting in what we recognize as darkness. As this unfolded in succession, Moses insists on attributing it to the creative work of God, who infused this power into creation itself. The characteristics of fire—its speed, immobility, and rapid movement—are evident to all through the observable phenomena.

It is believed to have contributed to the conception and production of everything that the earth would yield on the third day; the sun, positioned in the heavens, was to nurture what had already been initiated by the original light. It is said that the sun in the sky is composed of that light dispersed throughout and the fire created on the first day, while the moon and stars are made of that same original light. Therefore, just as the sun, which governs the day, must illuminate the earth and simultaneously bring forth its works, the moon, which governs the night, should not only temper the night’s chill with its glow but also assist the earth in producing the fruits and labors intrinsic to its nature. Moses, in his blessings, remarks on "the fruit which the moon produces" (Deuteronomy 33:14). Light is acknowledged to have been created on the first day as an essential element for the tasks assigned to the earth. The earth, through the light, generated everything completed on the third day, even though the light remained in its initial state; yet all earthly fruits began to flourish through both the moon and the light, reaching their fullness by the sun’s illumination. Thus, everything came forth from the earth by way of light and water. While God could have created everything directly from the earth alone, it was His intention to demonstrate that all created things are for the benefit and service of humanity.

Darkness is not eternal; it is not a creation in itself, as Scripture indicates darkness is but a shadow. It was not brought forth before the heavens or after the clouds, but rather was created alongside the clouds and arises from them. Its existence is contingent upon other entities because it lacks essence of its own. When that which it relies upon ceases to be, darkness will likewise cease to exist. Therefore, what disappears along with another, entering into non-existence, teeters on the brink of non-being since that other serves as the cause of its existence. Consequently, the darkness that coexists with the clouds and the heavens, which did not come into being with the original light and the sun, cannot be independent; one produces it through its expansion, while the other obliterates it with its presence. If one entity yields darkness and gives it existence while another annihilates it, can one truly classify it as eternal? Consider that the clouds and the firmament, created at the outset, generated darkness, which the light created on the first day dispelled. If one being creates it while another eliminates it, and if one consistently reveals it while the other simultaneously brings it to nothing, it must follow that one initiates its existence while the other concludes it. Hence, if created beings create and sustain darkness before its cessation, then darkness is truly a result of creation, as it is the shadow of the firmament, and this darkness vanishes with another creation, specifically at the appearance of the sun. Ironically, this very darkness, wholly dependent on creation, is viewed by some scholars as adversarial to creation! They perceive it, despite having no essence of its own, as eternal and independent!

A man shall go out to his work, and to his labour until evening" (Psalm 103:20-23).

Upon reflecting on the magnificence of God's creations, he continued, "Thy works are magnified, O Lord: all wisdom hast thou done" (Psalm 103:24). From this, it becomes clear that darkness serves a purpose. It is not an essence in itself; rather, it is an accident, easily recognized as a shadow cast by the heavens and the earth, dissipating in the presence of light. In contrast, light is an essence, independent and persistent, returning whenever it departs. Just as our physical body is a distinct entity while the shadow cast is a mere accident, so too the heavens and the earth are separate entities, with the darkness they cast—when light is absent—being merely a transient shadow. Yet, when light manifests, it extinguishes darkness.

This can be illustrated further: a windowless room is shrouded in darkness, but when a lamp is introduced, it is illuminated. Darkness cannot move or exist independently; it is merely a fleeting condition dispelled by light, which is generated by the surfaces and structure within that space. This daily cycle reveals that upon the removal of light, shadows arise, and those shadows recede with the resurgence of light. Thus, darkness is neither an uncreated force nor a created entity; instead, it is a necessary phenomenon arising from created things, bearing witness to the wisdom of God.

The Prophet understands this as a reason to praise the Almighty, proclaiming, "He that maketh light and maketh darkness" (Isaiah 45:7). It is fitting to affirm both statements, "He that maketh light," and "He that maketh darkness," as darkness is an aspect that is formed and dissipated. The three blessed youths, summoning all creation to praise, harmonized night with day and incorporated darkness into light. Their interrelation governs time and orders human existence. ….

What prompts the author to include, "and God saw that it was good" (Gen 1:4-8)? It serves to caution the ungrateful against speaking ill of what God deems good.

In what way is light considered good? Light is essential for the life of vegetation; without it, plants cannot thrive. Light’s reflection creates vibrant colors in various objects, delighting us in phenomena like rainbows, dewdrops, and clouds. It acts as a potent chemical agent capable of reducing even the hardest diamond to dust. Light allows us to perceive distant objects through sight, unveiling the splendor of God’s creations and inspiring awe and love for the Creator.

“And God separated between light and darkness. And God called the light day, and the darkness night.” Initially, light was not distinct from darkness, as luminous matter enveloped the Earth and other celestial bodies entirely, resulting in light's mingling with darkness. Due to the extreme rarity of the luminous matter, the light lacked the brightness it would later possess. The separation of light from darkness commenced with the densification of this luminous material; as it became denser, light gained increasing brightness, and the Earth along with other planets gradually emerged from the luminous haze, no longer shrouded entirely. Consequently, light and darkness became distinct, establishing a difference between day and night. On the side of the Earth that faced the luminous matter, it was day, while the opposite side remained in darkness.