Genesis 1:8Meaning & Commentary from the Church Fathers

“And God called the firmament heaven.” Observe how the sacred text maintains a consistent sequence. Just as yesterday, God proclaimed, “Let there be light,” and when light emerged, He distinguished between light and darkness (God separated light from darkness) and named the light day, today He declares: “Let there be a firmament in the midst of the waters.” Then, similar to His explanation regarding light, He clarifies the intent of the firmament: “Let it separate,” He instructs, “water from water.” After outlining its purpose, He not only designated a name for the light but also for the firmament, proclaiming, “And He called the firmament heaven”—the visible sky. Scripture affirms, “And God saw that it was good.” Reflect on the grace evident in these words for our human frailty. Just as He noted, “And He saw that it was good” concerning the light, so too does God observe the heavens, thereby revealing its extraordinary beauty. Who can help but marvel at how its splendor has endured and even intensified over time? What could be more magnificent than that which has received the Creator’s own commendation? If we are awed by the intricate designs of human works—admiring their beauty, proportion, and craftsmanship—how much more should we exalt God’s creation, particularly when it has been validated by the Lord Himself? This declaration is made to us, as Scripture reveals God’s approval of all His creations, curbing the audacity of those who would question why this or that was created. To admonish those bold enough to raise such queries, Moses states, “And God saw that it was good.” When you hear that God surveyed and commended, interpret these words in a divine light, understanding them appropriately within the context of God’s nature. The Creator, even before creation, comprehended the beauty of what He made; yet realizing our mortal limitations to grasp it fully, He inspired the blessed prophet to express these truths in rudimentary language for our instruction. When you gaze upon the sky’s beauty, grandeur, and goodness, shift your focus to the Creator, as the wise one said: “From the greatness of the beauty of creatures the Maker of their being is comparatively known” (Prem. 13:5). Upon observing the harmonious design of the elements, reflect on your Lord’s might. Indeed, an earnest soul, when examining visible realities—what do I say about merely the objects visible?—even regarding his own being, can perceive the divine and unfathomable power of God. If the visible creation sufficiently exhibits the Creator’s greatness, how much more profound is the contemplation of invisible beings like angels, archangels, powers, thrones, dominions, principalities, authorities, cherubim, and seraphim! What mind or language can convey His inexpressible magnificence? If blessed David, after considering the arrangement of visible things, declared, “How manifold are Thy works, O Lord! Thou hast wisely done all things” (Psalm 103:24), and if a man so esteemed by the Spirit, who was granted insight into the unseen wisdom (Psalm 50:8), can express this marvel, what can mere mortals, composed of dust, say in our humble state in awe of the incomprehensible humanity of the Lord of all? Yet, what can we say of the prophet Paul, that heavenly soul, who walked the earth in fervent zeal yet soared in heaven? He, upon entering just a fraction of God’s governance (pertaining to the Jews and Gentiles—ones rejected and the others accepted), overwhelmed by it, thunderously proclaimed: “O, the depth of the riches and wisdom and knowledge of God! How incomprehensible are His judgments, and His ways unsearchable!” (Rom. 11:33). I would like to challenge those who presume to probe the birth of the Son of God or undermine the dignity of the Holy Spirit: “From where do you derive such boldness? From what delusion do you come to such folly?” If Paul—a man of great standing—has declared that God’s judgments (His governance) are unfathomable, not simply hard to understand (ἀκαταληπτοι), but indeed, beyond scrutiny (ἀνεξερεύνητα), how then do you presume to examine the very essence of the Only-Begotten and diminish the holiness of the Holy Spirit? Consider, dear friends, what a grave error it is to deviate from the traditions laid out in the sacred texts! Those who had embraced the divine mandates would not have fallen into such madness. Nonetheless, we shall endeavor to share the words of Holy Scripture, guarding our hearts against their destructive teachings. I am unsure how we have strayed so far off course in our discourse; thus, let us return to the previous matter. “And God called,” states Moses, “the firmament heaven, and God saw that it was good. And it was evening, and it was morning: the second day.” After naming the firmament and praising the creations, he concluded the second day, reiterating, “And it was evening, and it was morning: day two.” Observe how meticulously he instructs us, designating the end of the world as evening and the conclusion of night as morning, labeling both collectively as day, so that we do not mistakenly perceive evening as day’s end but recognize that the entirety of this duration constitutes one day. Indeed, evening well signifies the end of the world, while morning, the end of night, represents the fulfillment of the day. This is what the Holy Scripture intends to convey when it states, “And there was evening, and there was morning: the second day.” While we may have diverged in our discourse, this was not intended, but rather, as if swept along by an irresistible current of speech. Let your engagement in our words serve to redeem this moment. There is nothing that inflates the speaker with inspiration quite like the attentive hearts of the listeners. Offhand and apathetic receptivity can diminish the speaker's fervor; conversely, may your attentive presence, through God’s grace, awaken our lethargy and inspire us to impart something beneficial and uplifting. Since you have been so well instructed by God that you can, in the words of blessed Paul, “admonish one another” (Romans 15:14), we implore you, particularly during Lent, to earnestly cultivate a life pleasing to God. Let our continuous exhortation not wear on you, for as blessed Paul says, “To say the same thing, is not burdensome for me, but it is edifying for you” (Phil. 3:1). Our souls, when lax, require reminders frequently. Just as the body needs daily nourishment to avoid complete sloth and inertia, the soul also craves spiritual sustenance and diligent attentiveness, enabling it to grow accustomed to righteousness and ultimately remain untouched by the deceptions of the evil one. Therefore, let us diligently assess the vitality of the soul, consistently self-examining; let us hold ourselves accountable for all we ingest and the words we express—both those that are fruitful and those that are useless. Let us impose rules and boundaries on our speech, weighing our words in advance and only then speaking. Let us train our thoughts to refrain from harmful notions, and should harmful thoughts arise from outside, let us reject them as unnecessary and damaging; if malevolent thoughts emerge from within, let us swiftly dispel them through virtuous contemplation. It must not be assumed that fasting until evening suffices for our salvation. For if the compassionate Lord warned the ungrateful Jews through the prophet, saying, “Is it for Me that you fasted for these seventy years? And when you eat and drink, do you not do so for yourselves?” (Zechariah 7:5-6), and if they, engulfed in the shadows of misunderstanding, found no merit in a fast that was not coupled with genuine kindness towards others, what excuse shall we hold, we who are called to much greater requirements, not only to refrain from hostility but to embrace and pray for our enemies (Luke 6:27-28)? Such compassion will aid us abundantly and serve as our greatest redemption on that momentous day of reckoning. True, this command is exceedingly challenging, yet when you contemplate the reward awaiting those who accomplish it, it seems less daunting. What reward awaits? As Scripture states, “If you do these things, you shall be like your Father which is in heaven” (Matthew 5:45). To clarify further, it adds: “For He makes His sun rise upon both the evil and the good, and sends rain upon the just and the unjust.” Therefore, strive to emulate God as far as human capability allows. Just as He directs the sun to shine on both the righteous and the wicked, and sends rains on both the good and the bad, likewise, if you exhibit love not only to those who love you but also to those who oppose you, seek to follow your Lord's example. Notice how the text elevates the one capable of achieving this virtue to the highest peaks! So, do not dwell solely on the task's difficulty, dear friends, but significantly reflect on the honor you may gain; the awareness of this honor will render the arduous path far easier for you. Indeed, should you not view it as a mercy that through your kindness towards your enemy, you could obtain boldness before God and secure forgiveness for your sins? But perhaps you might harbor a desire for retribution against your adversary, wishing for them to endure the same or worse misfortune as you. What does that yield you, knowing you gain nothing but accountability in the fearful judgment as transgressors of God's commands? Imagine if an earthly ruler set forth a decree requiring kindness toward our enemies, punishing disobedience with death; would not all hasten in compliance for fear of losing their life? How troubling it is then that, because we fear physical death—a natural obligation—we would commit fully to that law while disregarding one established by the Lord of the universe! Yet, I have overlooked addressing those who do not show equal love even to those who love them. To whom shall we appeal for deliverance from mentioned consequences, when we are not merely far from loving our enemies but also fail to extend kindness to those who love us? “If you love those who love you,” says Christ, “what reward have you?” (Matthew 5:46). When we do not accomplish even this, what hope remains for our salvation? Therefore, let not your hearts be hardened, but rather reign in your thoughts; learn, above all, to foster love for your neighbor, and in the spirit of blessed Paul, “regard others more highly than yourselves” (Phil. 2:3). Let us strive to succeed in this endeavor, showing even greater affection towards those who love us. This is the foundation of our lives; it distinguishes us from the mute and the like beasts, for it is within our capacity to foster appropriate relationships and maintain harmony with our neighbors. Additionally, we must learn to tame our thoughts, subduing the unmanageable beast of anger by contemplating the dire consequences of judgment, reminding ourselves that by reconciling with our adversaries, we can reap significant rewards, while enduring hostility will lead to severe condemnation. We ought not to squander our time in futility but rather keep before us the judgment of the Lord, weighing actions that may yield either great boldness or punishment. Holding this in mind, we will conquer our desires, restrain the inclinations of the flesh, and, employing blessed Paul's words, “put to death our members: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry” (Colossians 3:5), along with vanity, hatred, and wrath. Should we succeed in rendering ourselves as dead to these passions, we shall bear the fruits of the Spirit, namely, “love, joy, peace, long-suffering, kindness, goodness, faith, gentleness, self-control” (Gal. 5:22-23). This ought to distinguish a Christian from an unbeliever; this should mark our difference, that we should not merely claim a name or flaunt outward appearances, but even if we possess a multitude of the fruits of the Spirit, we ought to manifest greater humility. “When,” says Christ, “you have done all that you were commanded, say, ‘We are unworthy servants’” (Luke 17:10).

In the account of creation, particularly regarding the designation of the firmament, it is essential to reflect on the meaning of the term "heaven." Not every firmament can be equated with heaven. The Scriptures state that God viewed his creation as good. This discussion aligns with what was previously mentioned, but I must note that there seems to be an unusual sequence here. Earlier, the narrative described God first acknowledging the goodness of light before distinguishing between light and darkness, naming them day and night. However, in this instance, the creation of the firmament is detailed first, which is then referred to as heaven, followed by God declaring the light as good.

And God named the expanse 'heaven.' While this title is appropriate for something else, the expanse adopts this designation by analogy. It is important to recognize that heaven (ουρανος) is frequently referred to as visible (ορωμενον) space due to the density and continuity of the air, which is clearly perceivable to us. As a visible entity, it receives the name of heaven; for instance, it is said ‘the birds of the sky’ (Psalm 8:9) and ‘flying on the firmament of the heavens’ (Genesis 1:20). The phrase ‘ascend up to heaven’ is also used (Psalms 106:26). When Moses blesses the tribe of Joseph, he conveys blessings ‘from the beauties of the heavens and the dew, from the sun's reverses and the convergences of the months, and from the top of the mountains and the hills of eternity’ (Deut.

When the visible and conceivable waters were separated, the sky emerged as the midpoint of the dual nature of these waters. It is stated that the sky came into being alongside the earth and all that was established as the foundation of creation in the beginning. This foundation was now fulfilled and recognized through the manifestation of the firmament, shaped by the movement of fire. Thus began a new cycle of light, alternating between obscuring and illuminating the lower realm. These phenomena were also designated in succession, collectively forming the concept of day. As a result, the aspect of number became an essential part of creation, since number arises from the aggregation of individual units. Anything that takes on a specific form is designated as a unit.

Regarding the light created on the first day, God proclaimed that it was 'good.' However, concerning the expanse formed on the second day, He did not make a similar declaration, as it had yet to be completed and lacked its full arrangement and glory. The Creator chose to withhold His affirming word until the celestial bodies were brought forth.

I direct my thoughts toward the area where I face criticism for stating: "In the Hebrew original, there is no mention regarding the second day as there is for the first, third, and others: God saw that it was good" (Gen. 1). Consequently, I assert that a double number carries a negative implication, as it consists of two units and suggests a marital union. Hence, all the creatures that entered Noah's ark in pairs are deemed unclean, while a solely odd number is considered significant. I am uncertain why I am being challenged regarding the second day: is it over what we have said is ‘written,’ what we have declared as ‘not written,’ or our interpretation differing from the clear meaning of Scripture?

Is there a single heaven or two? The Holy Scriptures reveal that ‘in the beginning God created the heavens and the earth,’ and after introducing light, on the second day, the firmament was formed. This inquiry reflects the misunderstanding of those who pose it. By observing the order and nature of creation, they should have grasped that there are different heavens: one was brought forth before light, while the other came after; one emerged from nothing, and the other was shaped from water. As it is written, ‘Let there be a firmament in the midst of the waters, and let there be a separation between the waters and the waters’ (Gen. 1:6).

St. Anthony the Great posed a question regarding the number of heavens beyond the firmament. In response, it is noted that no one among those who speak of God has specified how many heavens there are. The Apostle, however, did reveal that he once found himself in the third heaven. Yet, by referencing this particular heaven, he did not assert that only three exist; there could be additional heavens beyond that. Moreover, the psalmist David praised, "Praise the Lord of the heavens," and the faithful companions of Ananias declared, "Bless, O ye heavens of the Lord, the Lord." The entirety of their quantity, however, remains a mystery to the Spirit. Who among us can truly discern the total of the exalted heavens? We struggle even to contemplate the first, which is above us, as we are weighed down by our mortality, and our understanding is clouded by our fixation on earthly matters, despite our calling to aspire towards the divine.

The divine designation of the expanse as heaven indicates that it emerged from the very beginning in the precise manner recognized by humanity, receiving its name from human understanding; this state is not a chance occurrence but rather a stable and enduring condition. The act of creation and naming of the expanse in the Septuagint is accompanied by the familiar affirmation, και ειδεν o θεος οτι καλόν. However, this phrase does not appear in the Hebrew and Samaritan texts. Those who attribute this absence to the intent of the author suggest it arises from the ongoing process of separating the waters, which characterizes the second day of creation, culminating on the third day. Therefore, on the third day, the affirmation is repeated in recognition of the various forms of creation.

God established the expanse of heaven, meaning that He designed it to ensure that even in times to come, the sky would manifest on earth as a blue canopy, maintaining clarity between the celestial bodies that previously had been obscured by mists. “And God saw how good.” The creation of the expanse represents a profound blessing for living beings, as it provides an ideal medium for the transmission of light, thus becoming the source of all the benefits that light bestows. Furthermore, with the formation of the heavens, a space was opened for air, which is essential for respiration as well as the transmission of sound and light. Prior to the establishment of this solid structure, the air was thin and lacked the density sufficient for its benevolent effects.