The Church Fathers on this verse

Genesis 2:3Meaning & Commentary from the Church Fathers

And he blessed the seventh day, and sanctified it: because in it he had rested from all his work which God created and made.

Douay-Rheims

וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃

Hebrew (Masoretic text)

The Church Fathers on this verse

10 Church Fathers comment on this verse · 11 commentaries

John Chrysostom

4th centuryChurch Father

And God blessed the seventh day, declaring, “and sanctified it: for in it He rested from all His works which God had made and created.” Since there was nothing more for Him to accomplish after all His commands had been fulfilled, and since creation concluded on the sixth day, God chose not to create anything further on the seventh. To ensure that this day held significance and did not seem less important due to the absence of creation, He blessed it: “And God blessed,” as stated, “the seventh day, and sanctified it.” What about the other days? Certainly, they were distinguished as well; however, rather than being declared “blessed,” it was sufficient for them that creation took place within each of those days.

Read more (850 words)

Consequently, the Scripture does not refer to them as “blessed,” but reserves that designation for the seventh day, emphasizing also that it was “sanctified.” What does it mean to be “sanctified”? It means to be set apart. The divine Scripture explains further: “For in this he rested from all His works, which God did and created.” Here, at the very beginning of creation, God imparts the teaching that we should dedicate one day each week for spiritual endeavors. The Lord, having completed all His works in six days, honored the seventh day with blessing and sanctification, “for in this day He rested from all His works, which God did and created.”

Yet, a vast sea of contemplation opens before us, and I wish to delve into it with care, inviting you to share in this spiritual richness. The question arises: the Scripture indicates that God rested from His works, and yet in the Gospel, Christ states: “My Father does to this day, and I do” (John 5:17). When we consider these statements together, is there a contradiction? There is none: the words of the divine Scripture hold unity. When it conveys that “For in this day He rested from all His works,” it teaches us that on the seventh day He ceased from creating and bringing forth existence from nothing. In contrast, when Christ says, “My Father hath done to this day, and I do,” He speaks of the ongoing nature of His Providence, indicating that by doing, He preserves what exists, granting continuity to it and governing at all times. Otherwise, how could the cosmos continue without the supreme hand directing and overseeing all creation, both visible and human?

If anyone wishes to reflect deeply on all that is done daily for the benefit of humanity by the Creator, they will discover a profound abundance of His goodness. Truly, what consideration, what intellect can fully grasp the incomprehensible kindness that God extends to humankind, commanding “His sun to rise over the evil and the good, and sending rain on the just and the unjust” (Matthew 5:45), and showering us with blessings in all aspects of life? It may seem we have stretched this discourse beyond what is appropriate, yet we do so not in vain, but to enlighten those who do not partake here about the loss they inflict upon themselves by neglecting spiritual nourishment in favor of earthly sustenance.

However, so that their sorrow may not be deepened, convey to them brotherly love by sharing our words: this will surely demonstrate genuine affection. If those who share physical sustenance among friends exemplify great love, how much more praise-worthy will it be to act similarly regarding spiritual matters? In doing so, we will be enriched. The one who strives to instruct their neighbor benefits not only them but also prepares for themselves a great reward, gaining double the fruit: a greater reward from God and a renewal of their own understanding when sharing knowledge with others.

Contemplating this benefit, do not hesitate to enlighten your brethren; let them glean from you what we have discussed. Furthermore, encourage them to understand that partaking of earthly food does not obstruct spiritual education, and that every instance is a fitting opportunity for spiritual dialogue. If we take care, we can engage with divine texts at home, both before and after meals, to nourish our souls spiritually.

Just as our bodies require physical food, our souls need daily guidance and spiritual sustenance to empower them against the flesh’s temptations and the constant battles that ensnare us, which can imprison our souls if we allow ourselves to fall into negligence. Therefore, the prophet David proclaimed blessed the one who “meditates on His (the Lord's) law day and night” (Psalm 1:2). Also, the blessed Moses instructed the people of Judah: “when thou shalt eat and be filled, then shalt thou bless the Lord thy God” (Deuteronomy 8:10).

Thus, we see how particularly after eating, we should offer ourselves spiritual nourishment, lest, having indulged in bodily sustenance, our souls grow envious and drift towards ruin, giving opportunity to the schemes of the devil, who seeks to deliver us a fatal blow. The same prophet affirmed elsewhere that we should remember the Lord our God “both as you lie down and rise up” (Deuteronomy 6:7). We understand from this that we must constantly hold the remembrance of God in our hearts, keeping it continuously in our consciences, remaining vigilant, and never allowing ourselves rest. It is crucial to recognize the ferocity of our adversary, to be on guard at all times, and to never neglect the nourishment that comes from spiritual food. This is your salvation, this is your spiritual wealth, this is your security. If we consistently shield ourselves through reading, listening, and discussing spiritual matters, we can fortify ourselves, rendering the snares of the evil one ineffective, and ultimately attain the kingdom of heaven by the grace and mercy of our Lord Jesus Christ, together with the Father and the Holy Spirit, glory, power, and honor now and forever, and unto ages of ages. Amen.

Augustine of Hippo

5th centuryChurch Father

Chapter XIII. Celebration of the Sabbath. The Christian Sabbath is distinguished by the observation of good works and an anticipatory rest. To communicate this rest, God instructed the Israelites to dedicate one day (Exodus 20:8). However, the Jews misconstrued this directive in a literal manner, criticizing the Lord for doing salvific work on that day. In His response, He emphasized His continuous work with the Father, which encompasses not only the governance of creation but also our redemption. Under the era of divine grace, the requirement to honor the Sabbath as a specific day is lifted from the faithful. Instead, believers now observe a perpetual Sabbath, engaging in good works while awaiting future rest, without boasting of their merits as if they were self-derived.

Read more (1028 words)

By rightly understanding baptism as representative of the Sabbath—symbolizing the Lord's repose in the tomb—the believer experiences relief from prior labors and begins a renewed life (Romans 1:4), realizing that God works in him, simultaneously manifesting in creation while remaining eternally at peace.

Chapter XIV. The Sanctification of God's Rest. God did not experience weariness during creation, nor did He require rest upon ceasing from His works. Rather, He desired to instill a longing for rest in humanity through Scripture, declaring that He sanctified the day of His rest after completing His creative acts. Throughout the first six days of creation, there is no mention of God sanctifying any other day until He specifically blesses the day on which He ceased His work. This act signifies rest's greater significance than mere activity, a sentiment echoed in the Gospel when Jesus commends Mary's choice to revel in His words rather than Martha’s busy service, indicating that true rest is found in divine communion (Luke 10:38-42). It is challenging to understand fully why God sanctified the seventh day absent any sanctification for His other creations, particularly the sixth day when He formed humanity. However, if His rest were non-existent, Scriptures would lack reference to it. My perspective hinges on two affirmations: firstly, God does not derive gratification from the transient notion of rest post labor; secondly, the authority of Scripture affirms that God indeed rested on the seventh day following His creative endeavors, and thus consecrated it.

Chapter XV. Clarification on Divine Rest. It is a flaw of the soul to delight excessively in its own works rather than deriving joy from the act of creation itself. God illustrates through Scripture that He does not derive pleasure from His works as if He required them to be whole or blessed since all existence finds its source in Him. Though He created by His love, He does not distinguish the day of His creative completion as linked to His joy; instead, He emphasizes that His rest is known only by the perfected, indicating that the day succeeding creation is set to evoke a desire for divine rest.

Chapter XVI. God's Rest on the Seventh Day. It is crucial to perceive that God's blessed rest within Himself must also be extended to us so that we grasp how God rests in us, communicating His rest to us. True understanding of God's rest implies it is independent of the goodness found in others; our assurance lies in resting in Him, who is blessed in His eternal goodness rather than reliant on humanity’s merits. We possess goodness because it emanates from Him, who is the origin of all good. Thus, His sufficiency does not require any creation. Even in a hypothetical scenario where no creation occurred, He remains self-sufficient and unfettered. If He were incapable of crafting goodness, it would imply a limitation of His nature, and if He could yet refrains, it would denote envy. Consequently, His omnipotence and benevolence lead to the creation of all goodness, permitting Him to repose after crafting His works without abandoning His peace.

Chapter XVII. Observations on the Seventh Day. The character of God's rest is unlike any created being, as it is eternal and immutable. Thus, while God possesses morning related to His perfect creations, His rest remains unbound by evening. His rest does not have a closing; instead, it signals the initiation of creation's reliance upon Him. The distinction lies in the creatures’ beginnings and their ongoing perfection, which draws them closer into God's rest. Thus, the seventh day serves to indicate both completeness and anticipation of divine rest, free from any notion of beginning or end.

Chapter XVIII. Understanding of Day and Night. God’s rest encompasses no transition, serving as a consistent state lasting beyond the temporary bounds of creativity. While the created order contained transitional elements of morning and evening reflective of beginnings and completions of creation, God's existence embodies a profound eternal state devoid of such cycling, signifying a powerful truth as the locus of all creation rests within Him.

Chapter XIX. The Seventh Day's Continuity. The narrative culminates with an emphasis on the unceasing quality of God's rest, which, unlike created things, allows no evening to follow its consummation. It leads us to consider that God's timing of rest does not correlate to human understandings of day but transcends them altogether.

Chapter XX. The Creation of Time. A worthy contemplation arises: How does one interpret the phrase, “And God rested on the seventh day”? This question leads us back to the nature of creation itself, where time originates as a creature rather than an external concept. The characterization of the Sabbath raises inquiry into its creation and existence within God's sovereign framework.

Chapter XXI. Divine Light as a Reality. We reflect on how the early created light influenced the emergence of day and night, prefiguring the essential realities that govern creation. Distinguishing between bodily and spiritual light is paramount in grasping the transformations reigning from darkness into illumination.

Chapter XXII. The Relationship Between Knowledge and Reality. The encounter with creation’s reality calls for deeper understanding beyond surface knowledge to grasp the essence revealed in the Word of God, drawing us towards a more profound engagement with divine truths.

Chapter XXIII. The Non-Temporal Nature of Angelic Knowledge. Angels remain profoundly aware of creation's essence, recognizing their existence as tied to and reflective of the omnipotent Creator, escaping the temporal constraints of earthly existence.

Chapters XXIV-XXVII. The Nature of Time and Creation’s Order. We delve into the understanding of time against the backdrop of creation, asserting that the days described in Genesis carry profound theological nuance transcending mere chronological account.

Chapters XXVIII-XXXI. Light and Day in Spiritual Context. A reminder that the divine narrative establishes light not just as a physical phenomenon but as a spiritual reality, deserving proper understanding and reverence in pursuit of truth and knowledge concerning God's creation.

Chapter XXXII. Concluding Reflections on Knowledge and Order of Creation. Ultimately, all knowledge flows from divine revelation and consistent order, urging us to seek coherence in understanding the relationship between that which is created and the immutability of the Creator’s eternal truth.

When God ceased from all His creations on the seventh day and sanctified it, His rest should not be perceived in a simplistic manner as if He grew fatigued from His creative acts. The Almighty, Who “commanded, and it was done” (Ps. 148:5), spoke with an eternal and intelligent Word, rather than through transient sounds. God’s rest signifies the peace experienced by those who find refuge in Him. Just as the joy of a home reflects the joy of its inhabitants, even if their contentment stems from something other than the house itself, so too can a dwelling be described as joyful if its beauty uplifts those within it. This is evident when we say that a theater applauds or a meadow roars; the meaning lies in the people’s actions within the theater or the bulls’ sounds in the meadow.

Read more (95 words)

Likewise, we attribute cheerfulness to a letter, representing the joy of its readers. Thus, the prophet's choice to describe God's rest aptly conveys the tranquility of those who find comfort in Him. The prophecy reassures the people it addresses, indicating that after fulfilling the good works that God accomplishes through them, they will attain eternal rest in Him, provided they approach Him with faith during their earthly existence. This concept was embodied among the ancient people of God through the observance of the Sabbath rest, a topic I find essential to explore in greater depth.

Ephraem the Syrian

4th centuryChurch Father

God consequently bestowed His blessing and sanctification upon the seventh day, not out of a necessity for rest—since He is not burdened by weariness—nor solely to provide a respite for the people of Israel from their toil (for during their liberation from slavery, they did not count the days). The seventh day was given by God so that His servants might enjoy rest, even if their masters opposed it. Furthermore, through the temporary Sabbath granted to a fleeting people, God intended to foreshadow the eternal Sabbath that will exist in the world to come.

Read more (107 words)

Additionally, in order to establish the seven-day cycle, God bestowed blessing upon the day that was not celebrated through the acts of creation, ensuring that its honor could be considered alongside the other days and completing the necessary sevenfold cycle for the world.

As the trees, herbs, animals, birds, and humanity existed in a state of being both aged and youthful (old in the appearance of their forms, yet new by the time since their creation), so too was the moon characterized as both old and young: young, because it had recently come into existence, and old, since it was full, as observed on the fifteenth day.

Ambrose of Milan

4th centuryChurch Father

In the beginning, God established the heavens and the earth, marking a new beginning for the world. This inception brought forth spring, a season favorable for all living beings. The imagery of the world's birth is beautifully reflected in the cycle of seasons; after the chill and darkness of winter, the brightness of spring brings immense joy. Thus, at the moment of creation, the pattern of seasonal changes was set, ensuring that the years would follow this rhythm and that with each new year, the earth would renew itself, reminiscent of the moment when the Lord God declared, "Let the earth bring forth herbs, grass that sows seed, a fruitful tree that bears its own fruit" (Genesis 1:11).

Read more (136 words)

In response, the earth immediately produced grass with seeds and trees bearing fruit, illustrating the eternal governance of divine providence and the inherent readiness of the earth to give life. Should it please God to instruct the earth to yield its fruits even amidst the cold of winter, the natural order would prevent it from suddenly bearing fruit under a layer of ice or from the wild storms disrupting the blooming fields. Therefore, Scripture aligns the world's creation with the season of spring, stating, "This month shall be with you the beginning of months; the first shall it be for you among the months of the year" (Exodus 12:2). The onset of creation was intended to coincide with the start of the year, and this act of creation was to be infused with a delightful fragrance.

Theodoret of Cyrus

5th centuryChurch Father

Why did God primarily bless the seventh day? Each of the preceding days was marked by the creation of something unique. As God completed His creative work before the seventh day, He chose to impart a blessing to that day instead of a specific act of creation, ensuring that this particular day would not go without recognition. It is stated, "sanctify it," rather than simply marking it as set apart. This understanding can be found in multiple instances throughout the Holy Scriptures. Concerning the Midianites, it is written, "They are sanctified, and I lead them" (Isaiah 13:3), indicating that they have been chosen. Furthermore, when Moses addressed the Israelites, he intentionally used the phrase "and sanctify it" to confer additional reverence upon the Sabbath.

Read more (42 words)

In establishing the commandments, he noted, "in six days the Lord thy God made heaven and earth" (Ex. 20:11), and "He rested on the seventh day from all His works which He had done" (Gen. 2:2), and instructed them to "sanctify it."

Victorinus of Poetovio

3rd centuryChurch Father

Consequently, we observe a tradition of fasting on this day, so that on the Lord's Day, we may partake of the Bread with gratitude. The day of Friday is designated for fasting, to avoid the impression that we observe the Sabbath in the same manner as the Jews do, since the Lord of the Sabbath, Christ, through the prophets, declares that He despises the Sabbath (Is. 1:13), as He granted the Sabbath with His physical being. Furthermore, before He instructed Moses that circumcision should not extend beyond the eighth day (Lev. 12:3), which can often coincide with the Sabbath, we find in the Gospel (cf. Matt. 12:5) that Moses, anticipating the stubbornness of the people, raised his hands and delivered himself in the struggle (Ex. 17:11) initiated by outsiders on the Sabbath, so that they might be captured and through the strictness of the law be guided toward the teachings they had rejected.

Dimitri of Rostov

17th centuryChurch Father

On the seventh day, God ceased from all His creations, designating this day as the Sabbath, which signifies rest. This is affirmed in the Book of Genesis, chapter 2.

The Lord God concluded all His endeavors on the seventh day. However, His rest was not due to fatigue, for God is Spirit and cannot experience weariness. Instead, He rested to provide humanity with relief from their external tasks and anxieties on the seventh day, recognized in the Old Testament as the Sabbath. In the new covenant, Sunday was set apart for this purpose, celebrating the Resurrection of Christ, which occurred on that day.

Philaret of Moscow (Drosdow)

19th centuryChurch Father

The blessing and consecration of the seventh day is not merely a preliminary reference to the Jewish Sabbath law instituted during the exodus from Egypt, as some might argue. Rather, it is the Creator who blesses and sanctifies the very day on which He rested after completing His creation. The law does not address this new blessing and sanctification of the seventh day but instead refers to the original and ancient one (Exodus 20:10-11), which is situated among the unchangeable commandments of the Ten Commandments. The nature of a blessed day can be understood in contrast to a cursed day. A day is considered cursed when it is seen as the source of some evil, leading to despair and resulting in mourning as if destined for ruin (Job 3:1-9, Jeremiah 20:14-16).

Read more (288 words)

Thus, when a day is blessed, it becomes a share of goodness, deserving joy and preservation even amidst the transitions of life. Most importantly, God's blessing is always a source of good that is steadfast and enduring. Sanctification signifies the setting apart for a divine purpose (Numbers 20:7, Numbers 3:13) and is occasionally attributed to what is intrinsically holy (John 10:36, John 17:19). The sanctification of time particularly indicates its dedication to divine worship (1 Samuel 10:2, Nehemiah 8:9, Joel 1:14, Joel 2:15-16). Therefore, in blessing and sanctifying the seventh day, God establishes it as a lasting reminder of His glory and delight in creation (Psalm 103:31), making it a time, by its nature, sacred for humanity. It cannot be argued that a person whose entire existence was devoted to holiness and whose every endeavor was centered on God would have no need for a designated sacred time. Being bound in time, he could not engage in every task at all times. If there is a designated time for every purpose under heaven (Ecclesiastes 3:1), and if there was a time for Adam to exercise dominion over creation (Genesis 1:28) and tend to the Garden of Eden (Genesis 2:15), why then should there not be a time devoted exclusively to a complete immersion in God? The forgotten recognition of the sanctification of the seventh day is revitalized through the observance of the Sabbath, yet the practice of counting the seven-day week predates this, as evident during the patriarchs (Genesis 29:27) and even prior to the flood (Genesis 8:4, 10, 12). The widespread and ancient tradition of honoring the seventh day among different nations further indicates that this practice can be traced back to the very beginnings of creation.

Lopuchin A.P.

19th centuryCommentator

Thus, the Sabbath was instituted as a day of rest, and this foundation has provided the essential balance between labor and rest in human existence ever since.

Vissarion (Nechaev)

19th centuryCommentator

God designated the seventh day as a time of joy to celebrate the completion of creation. He also set it apart for a sacred purpose. Sanctification typically signifies a distinction for a higher calling, particularly in relation to time, which is set aside for worship (Num. 20:7, Num. 3:13). The specific sanctification of times indicates their dedication to divine service (4 Sam. 10:20, Joel 1:14, Joel 2:15). This day, thus consecrated to the Lord, calls upon humanity to engage in gratitude towards God, the Creator, through prayer and communal worship. The ordinance of the Jewish Sabbath, established following the Exodus from Egypt, serves as a reaffirmation of the original sanctification of the seventh day (Exodus 20:10-11). Although the awareness of this sanctification faded prior to Moses, it is evident that the practice of a seven-day week was recognized by the patriarchs (Genesis 29:27) and even existed before the flood (Genesis 7:4, Genesis 8:10-12).

Cross references

Passages read together with this verse.