Genesis 1:7Meaning & Commentary from the Church Fathers

How, then, can some proclaim that multiple heavens were created? Such assertions do not arise from the divine texts but rather from their own personal reasoning. Blessed Moses does not convey more than this. He begins with, "In the beginning God created the heavens and the earth," and after noting that the earth was obscured by darkness and an abyss of waters, he continues with, "And God said, Let there be a firmament." Furthermore, Moses elucidates the purpose of this firmament, declaring it to "separate the waters from the waters." This very firmament, which delineates the waters, he refers to as the heavens. Who, after this explanation, can concur with those who, relying on their own interpretations, claim there are indeed many heavens, contrary to the divine Scriptures?

Consider that some may point to the blessed David, who exclaims in his praise of God, "Praise Him, the heavens of heavens" (Ps. 148:4). Do not be dismayed, beloved, nor presume that Scripture contradicts itself; rather, understand the truth conveyed and safeguard its teachings against those who contradict it. I urge you to listen with full attention to my next point, to avoid being led astray by those who speak impulsively.

All the sacred writings of the Old Testament were initially composed in Hebrew, and this is a point on which we can all agree. Not long before Christ's birth, King Ptolemy, who zealously sought after various literary works, deemed it necessary to obtain these sacred texts. To that end, he summoned certain Jews from Jerusalem and tasked them with translating these writings into Greek, which they accomplished. It is truly remarkable that not only those acquainted with Hebrew but also people worldwide would benefit from these texts. It is surprising that such fervor came not from the followers of the Jewish faith, but from a man committed to idolatry and opposed to true reverence for God. This reflects the work of our Master: He often spreads the truth through unlikely adversaries.

I share this with you for a reason: to highlight that the Old Testament books are not written in our language but in Hebrew. Scholars well-versed in Hebrew state that the term for “heaven” appears in plural form; those familiar with the Syriac language agree. No one would say "heaven" in their language, but "heavens." This is why the blessed David spoke of "the heavens of the heavens," not indicating the existence of multiple heavens—as blessed Moses has not taught us—but illustrating that singular objects in Hebrew often adopt a plural term. Otherwise, had there been multiple heavens, the Holy Spirit would have made known, through David the prophet, the creation of these additional heavens.

I urge you to firmly remember this, so that you may effectively counter any who seek to promote teachings contrary to the Church and grasp the meaning of the words in Holy Scripture. This is the reason you often gather here, and we consistently teach you, so that you may be "ready to give an answer to every one who demands an account of you" (1 Pet. 3:15). Now, if it pleases you, let us move forward to the next matter.

However, if we question who brought this into being when we read “And it was so,” the implication is not clear. If it is the work of the Son, there is less justification for the addition of “And God created.” If we affirm that it is solely the Father’s work, it implies that the Father acts independently of the Son, allowing the Son to operate separately as well, which contradicts the orthodox faith.

If the act referred to by “And it was so” is the same as that described by “And God created,” there is no reason we cannot acknowledge that the Creator is the same One who decreed the action. Alternatively, perhaps we should identify the Father and the Son in the phrase “And God spoke: Let there be,” which seems to imply the Father instructing the Son. This raises a question about the absence of any mention of the Holy Spirit. Would it not be fitting to express the Trinity through these phrases: “And God said, ‘Let there be,’ and God created, and God saw that it was good”? Yet, to imagine the Son creating at the command of the Father, while the Holy Spirit merely acknowledges the good creation without any directive, creates a dissonance in understanding the unity of the Trinity. What command could the Father issue to the Son to enact creation, given that the Son is the very Word of the Father through whom all things were formed?

Is it not the case that the statement, “Let there be a firmament,” is directly spoken by the Son, the only begotten Word of the Father, in whom all creation exists and from whom life emanates? Everything created outside of Him is rendered as mere existence; thus, it is only in Him that creation truly exists, governed and upheld by His creative will. Therefore, there exists a distinction between what is created and what is the essence of the Creator. For the Creator is life itself, uniting with existence in such a way that He embodies life, as He shines as the light to humanity (Jn. 1:3, 4). The Scriptures affirm that nothing could have been created before time that existed harmoniously outside of the Creator. Thus, before addressing each created being, the narrative directs attention to the Word of God, stating, “And God said, Let there be,” clearly establishing that creation is rooted in the Word of God. He did not merely assert, “Let there be this or that creature,” but rather repeatedly indicated that God spoke, signifying that the foundation of all creation is the eternal Word, through which all was said to come into existence.

If the writer had intended to say, “the creation was formed amidst the waters to serve as a division between water and water,” he would have responded to any inquiry regarding its creation by citing the eternal Word of God as the basis for the firmament's emergence. He commences his account of each creation, addressing the anticipated inquiries, and thus we must understand the proclamation, “And God said, Let there be,” as the source of creation residing within the Word of God.

When we hear, “and it was so,” it indicates that the created entity remained within the bounds of its kind, as established by the Word of God. Finally, when we encounter, “And God saw that it was good,” this does not imply that the goodness of His Spirit evaluated the created entity post-creation; rather, it signifies that the same goodness willed the coming into existence of what the Spirit moved over the waters to sustain.

Despite the statement, “and it was so,” which confirms the fulfillment of the action, the writer further adds, “and God created.” The phrase “and God said, Let there be... and it was so” indicates a transcendental act where the Word itself creates. This does not diminish the role of the Father and Son; rather, as demonstrated, on the third day, it is noted that God gathered the waters, revealing that the work of creation is executed through the Son. Although there is no overt mention of creation in the gathering of waters, when the text repeats that “the dry land appeared,” scripture again affirms the creation of light by the Son.

The writer could have stated, “And God said, Let there be light, and it was so; and God created light, and He saw that it was good,” but instead, he opts to say only, “And there was light.” Thus, in the instances regarding light, the absence of an explicit religious act signifies a deeper understanding, connecting it to the nature of spiritual and sensible creation. On the first day, light is emblematic of the spiritual realm and denotes the presence of holy beings, where the creation of light actively reflects the knowledge possessed inherently in its formation.

Consequently, the initial concept of light exists in the Word of God—the eternal idea through which it was created—later manifesting within creation itself. The arrangement of heaven is first conceived in the Word and subsequently materializes within the spiritual order of angels. Ultimately, the creation of beings—both celestial and terrestrial—follows suit, with the angels perceiving sensory objects beyond mere physical senses, discerned through their deeper kinship with the enlightening Truth.

Thus, just as the idea precedes the creature’s formation in the Word of God, so too does the comprehension of this idea arise in the intelligent creature prior to its actual creation in tangible form. This understanding stems from the contemplation of God by the holy angels, who received revelation from Him regarding the forthcoming creation. They were able to grasp the divine intent exclusively because God chose to disclose it to them.

In conclusion, whenever the narrative states, “And God said, Let there be,” we perceive it as scripture guiding our attention towards the eternal nature of God’s Word. When we encounter the phrase, “And it was so,” it signifies the unfolding of that idea within the realm of creation. Conclusively, the repetition “God created” denotes the manifestation of such a creature in its intended form. Finally, when we hear, “And God saw that it was good,” we interpret this as God's goodness willingly preserving the created order established by His Spirit, which continues to prevail as designed, prompted by divine will.

Having engaged your minds with discussions on divine words yesterday, we gather again today—on this new day—to reflect on the wonders attributed to the second day of creation. However, I recognize that many among us are artisans, focused on their trades to earn a living. They may be eager for brevity in my words to avoid distraction from their labors. What can I convey to them? The moments spent dedicating oneself to God yield rewards far beyond earthly measures. The Lord blesses those who prioritize spiritual pursuits, granting them both bodily strength and soulful diligence, along with success in their endeavors throughout life. Even if the rewards for our efforts may seem lacking in this life, the teachings of the Spirit assure us of heavenly treasures to come.

Therefore, cast aside worldly troubles and center your hearts fully here. It is of little benefit to be present bodily while your heart clings to earthly treasures. "And God said, Let there be a firmament in the midst of the waters: and let there be a parting between the waters and the water." Previously, we heard God declare, "Let there be light," and now we encounter, "Let there be a firmament." The latter phrase seems to imply more than mere command; it articulates the reason for the firmament's necessity: it "separates the waters."

In considering how God communicates, we might ask: does He speak as we do, first forming an image in His mind and then expressing it through chosen words, producing sound that can be heard? Or is it more fitting to suggest that God's intent is inherently His word? The Scriptures present God in a way that illustrates both His desire for creation and His actual bringing it into existence through a particular Agent. As it was proclaimed in the beginning, "In the beginning God created the heavens and the earth," it could have simply stated, "Create light" and "Create the firmament." Instead, the text describes God as commanding, giving us insight into those to whom He speaks, cleverly stirring our sense of curiosity by hinting at the inexpressible.

We must also explore whether this firmament, referred to as heaven, is distinct from the heavens created at the start, suggesting the presence of multiple heavens. Those who cherish the notion of a single heaven are reluctant to accept otherwise, believing that all celestial essence is exhausted in the formation of one heaven. They argue that if the first heaven consumes the entirety of heavenly matter, nothing remains for subsequent heavens.

Yet, many wise individuals maintain that both heavens and worlds are plentiful. While they contest the plausibility of infinite heavens through robust arguments, we find ourselves somewhat amused at their steadfastness in claiming the existence of only one heaven. They overlook that, through a single cause, multiple bubbles can arise simultaneously, prompting questions about whether the generating force is sufficient for numerous heavens. We posit that the grandeur of the heavens is not fundamentally greater than a mere water bubble if one considers the infinite power of God.

We are not disinclined to recognize a second heaven; we even seek a third, much like the Apostle Paul who was privileged to witness it (2 Cor. 12:2). The Psalmist’s mention of "the heavens of the heavens" (Psalms 148:4) hints at a greater plurality of heavens. This idea is not as foreign as the seven celestial spheres where, as consensus holds, seven stars revolve, nested within each other yet harmonizing through their ethereal movements to create a delightful symphony, surpassing all earthly sweetness.

When those who reference these celestial phenomena are pressed for evidence, they respond that our habitual exposure to these sounds has dulled our ability to hear them, akin to blacksmiths numbed by the constant clanging in their forges. To publicly denounce such reasoning simply because it appears absurd is neither wise nor conducive to fruitful discourse. Redirecting our focus to the teachings of the Church, some have suggested that the account of the firmament does not represent the creation of a second heaven but rather offers a detailed description of the first, positing that the original account is general while this narrative specifies how heaven and earth came to be. Yet, we assert that the second heaven conveys a different name and purpose, implying a distinct and denser nature fulfilling the universe's design.

"And God said, Let there be a firmament in the midst of the waters: and let there be a parting between the waters and the water." Before we delve into the interpretation of these words, let us first address the queries posed by others. They inquire: if the ‘body’ of the firmament appears spherical, how can fluid water rest upon its curves? What is our response? Just because something appears concave does not necessitate that its exterior must be perfectly spherical, meticulously crafted. We observe domed architectural designs of stone that adopt a semi-circular form from the interior while often presenting flat surfaces externally.

Thus, the concerns about the firmament's ability to retain water must not hinder our understanding, as we should not dismiss the possibility of water being held aloft. It is essential to understand the nature of the firmament and its purpose between the waters. The term "firmament" is commonly used in Scripture to denote strength, as in, "The Lord is my strength and my refuge" (Psalms 17:3), and it is often associated with firmness and resistance.

Therefore, we interpret that this word indicates a solid nature that can support water, just as the Scripture teaches that percussive force exists within the thunder and that the firmament upholds the waters above. While some argue that the firmament originated from water, caution is warranted against likening it to hardened water or materials formed through moisture's crystallizing processes. Such comparisons may reflect a naive and simplistic understanding of divine mysteries.

Although all elements can interact—fire within earth, air within water—Scripture cautions us not to venture beyond what is revealed. After God decreed, "Let there be a firmament," it states that "God created the firmament" and "God parted it." Let those who can, hear; let those who wish to see, perceive! In the proclamation "Let there be a firmament," we find a reference to the original creation power. When we hear, "God created the firmament," we witness the divine creative action.

As we continue to explore the subsequent command that specifies parting the waters, we recognize that the waters once encompassed the earth entirely, overwhelming it as if to surpass the bounds of other elements. We will later delve into the reasoning behind this abundance of waters. For now, we know that no one, although they may delve deeply into the essence of this temporal and fluid nature, can challenge this premise as absurd. By nature, heavier substances like earth can remain suspended amidst lighter ones like water, just as we accept the copious water surrounding the earth.

In conclusion, the immense volume of water symbolizes the foresight of the Creator, artfully planned to serve the world's needs. As fire and water oppose one another, their equilibrium is vital for the universe's persistence. Thus, the Creator ensured an abundance of moisture to mitigate the relentless quality of fire, preserving balance as the world endures. His wisdom orchestrates all elements, be it through the nurturing heat of the sun or the bounteous waters pervading the earth. It is through this divine order of creation that we observe nature sustaining itself harmoniously.

The other waters are those perceptible to our eyes, touch, and taste—they seek the depths, are transparent, and differ in flavor according to their intrinsic qualities; they are not compelled by the nature of the tangible to be redefined under any other concept. There exists another type of water, invisible and lacking any fluidity, untouched by the constraints often associated with wetness; it resides beyond both location and substance, offering no access to any sensory quality, for the Spirit of God hovers over it, recognized as transcendent beyond heaven and all that our senses can perceive. I believe that anyone capable of understanding, influenced by preconceived notions about the conceivable essence, will envision it as something far beyond ordinary water. Based on our explorations, we arrive at the notion that all that moves is encased within a mentally conceptualized essence and revolves around itself. The boundary of the extended essence limits the movable; beyond it lies the conceptualizable and immeasurable nature, free from attributes, place, and extent. Thus, concerning the utmost bounds of sensual essence, beyond which nothing cognizable in the visible realm exists, we assert that this boundary is identified as the firmament, a view corroborated by the Scripture: “And God separated the water which is under the firmament from the water which is above the firmament. And it became so.” This illustrates that in the beginning, one water did not dissolve into another; rather, despite having shared names, their natures did not intermingle. It is not stated that what was above the firmament became beneath it; instead, one was ‘under the firmament’ and the other was ‘above the firmament.’ If it was predetermined at the outset that one would dwell in the depths of darkness while the other resided in light; for what exists in the Spirit of God is truly in light, free from darkness, it indeed resides above the firmament that is visible in the midst. Let the discerning listener assess whether our statements deviate from the intended understanding. Such reflections regarding the original creation of beings illuminate why light is not later in essence than the created, even though Scripture references darkness prior to the account of light. These thoughts pertain to the firmament and the separation of the waters, whose divided nature—those inclined downward and those of light—engenders deductions aligned with each respective characteristic.

Conversely, if it came into existence during the day, light and air would linger above together with the waters. If they did remain there, then those present at that time would exist in a different state. This brings us to the question of their creation. If they did not remain, how did the entities positioned above the expanse at its creation shift and come to reside beneath it?

The expanse was brought forth on the evening of the second day, in a manner similar to how the heavens were created on the evening of the first day. With the formation of the expanse, the shadow cast by the clouds, which temporarily replaced the expanse both day and night, ceased to exist. Since the expanse appeared between light and darkness, darkness occupied the space above it as soon as the clouds were removed. Light, however, did not remain there; its appointed duration had been fulfilled, and it receded into the waters beneath the expanse. Thus, with the advent of the expanse, nothing ascended upward because nothing lingered above it. Its purpose was to distinguish the waters from one another, not to separate light from darkness. As a result, there was no light present on the first night of creation, but on the second and third nights, the light descended into the waters that were beneath the expanse, passing through them. On the fourth night, when the waters were consolidated in one location, the light was manifested—then the sun, moon, and stars emerged from this light and from fire. Each of these celestial bodies was assigned its specific position: the moon was set in the west of the expanse, the sun in the east, while the stars were scattered and positioned throughout the expanse at that same hour.

The celestial waters behold God, while those in the abyss do not. It is written, The waters have seen Thee, O God; the waters have seen Thee and trembled, and the depths shook (Psalm 76:17-18). There is good reason for the trembling abysses, enveloped in formless darkness - they find no rest. Hence, the legion of demons implored (Luke 8:30-33) to be cast into the abyss, and by plunging into the waters, they drowned the herd of swine they had possessed. In this way, sinners are drawn to the abyss, where darkness prevails.

Previously, light navigated through the formless matter between the observer and the Earth as though it were water. Now, as the pure heavens are about to manifest, the densest elements of this water-like substance partially draw towards the Earth, merging with it to define its shape, while others ascend into the celestial realm, which the heavens were also meant to unveil. Nonetheless, numerous Church Fathers, including Justin, Basil, Chrysostom, Theodoret, Ambrose, and Augustine, postulate the existence of unique waters that, according to the Psalmist (Psalm 148:4) and the hymn of the three young men (Daniel 3:60), surpass the heavens. Instead of engaging in futile speculation on this matter, it suffices to affirm with Augustine that the truth of Scripture transcends our understanding.

On the second day, at God's command, the vapors in the space between the planets were dispersed. These vapors, which had been concentrated around the various planets, condensed and transformed from vapor into liquid. Thus, the moisture that was once scattered throughout the solar system became allocated among the individual planets. Consequently, the waters that are beneath the firmament—belonging to the earth—were divided from the waters that are above the firmament, which includes the waters or other liquids on the other celestial bodies. Simultaneously, a blue canopy of heaven was established near the earth, resembling what we observe today when the air is clear of mist and clouds.