Genesis 2:4Meaning & Commentary from the Church Fathers

Today we will honor our commitment by presenting the usual teachings and adding to what has been previously discussed the points that ought to be addressed now. You are aware that on more than one occasion we have tried to do this, but our concern for our brethren has drawn us to encourage them instead. We implored those among our frail brethren, who, following customary practice, had distanced themselves from this sacred gathering, thus diminishing our joy during the holy feast. We earnestly urged them to remain steadfast within the flock of Christ, to refrain from wandering outside this spiritual sanctuary, and to avoid merely bearing our name while in reality aligning themselves with the Jews who dwell in darkness, even as the Sun of Righteousness has already illuminated the world.

Chapter I. The days of creation in Genesis can be perceived as iterations of a single day. The view that God created in only one day, suggesting that the six or seven days can be regarded as a repetition of that initial day, gains credibility. Sacred Scripture presents this notion more evidently, summarizing earlier discussions and concluding with: This is the book of the origin of the heavens and the earth, when the day occurred. Indeed, no one should interpret the heavens and the earth in a manner identical to their mention prior to referencing the created day, specifically: In the beginning God created the heavens and the earth (Gen. 1:1). If these latter words imply that God created something without a day, that is, before the day was established, I have articulated my thoughts elsewhere, providing space for alternative interpretations. The householder articulates: This is the book of the existence of the heavens and the earth, when day was present, sufficiently indicating that here the heavens and the earth do not refer to their state at the beginning, prior to the emergence of day, which had not yet occurred when darkness enveloped the abyss, but pertains to their state upon creation, during the existence of day, meaning after the defining and organizing of the components that comprise the universe to take on the form recognized as the world. Thus, in this instance, the heaven — which, created by God, was termed the firmament, along with all that it contains — and the earth, located alongside the abyss, encompassing all it bears, are understood. Indeed, the narrator continues: God created the heavens and the earth to clarify that when he mentions the heavens and the earth before the appearance of the day and once again, he intends to eliminate any misunderstanding that he refers to them in the same way as at the beginning, that is, before the day was established. For he presents the statement: This is the book of the existence of the heavens and the earth, when day was, God created the heavens and the earth, indicating that if anyone seeks to comprehend the first half — This is the book of the existence of the heavens and the earth — in the same manner as In the beginning God created the heavens and the earth, which suggests a state before day was created, solely based on their initial mention, they should amend their understanding in light of the latter portion, given that the name of the heavens and the earth is repeated after referencing the appearance of the day. Moreover, the term when, as well as the phrase: there was day, signifies in a way that no alternative interpretation is warranted. If it had been phrased: this is the book of the existence of the heavens and the earth... when day was, after which God created the heavens and the earth, one might still suppose that in this expression the heavens and the earth are mentioned similarly as in the beginning, before the creation of day; then the phrase: was day would appear as an addition, akin to declaring that God created the day, asking why it follows that God created the heavens and the earth in the same sense as they manifest after the day’s creation. However, since the historical account incorporates the phrase: when day was, it must correspond either to the preceding words, forming a single statement: This is the book of the existence of the heavens and the earth, when day was, or to the subsequent words, resulting in another unified expression: When day was, God created the heavens and the earth. Therefore, the heavens and the earth referenced here must undoubtedly reflect their state upon day’s manifestation. Finally, the statement: God created the heavens and the earth, is followed by, and every grain sown, which, as acknowledged, was generated on the third day. This discussion clarifies that God created a single day, from which the second, third, and subsequent days emerged.

Chapter II. Regarding the mention of grains from the field. Given that in this context the author, in accordance with Scripture, signifies the entirety of creation by the terms heaven and earth, a question arises: why is the phrase added: and every grain of the field? It seems this addition serves to clarify which day is referenced by the statement: when it was day. One may easily assume this pertains to the day characterized by physical light, from which the alternation of day and night occurs. However, considering the order of creation and noting that grain from the field came into being on the third day, before the sun appeared, which brings about the ordinary solar day, and reflecting on the assertion: When there was day, God created heaven and earth, and every grain sown, we are left to conclude that in this instance a different kind of day is meant; either a physical day emerging from an unknown light, or a spiritual day occurring amidst the angelic assembly, but certainly not a day as we currently comprehend it.

Chapter III. The sequence of creation suggests that all things were created at once. It is worth noting that although the author could have stated: This is the book of the existence of the heavens and the earth, when God... God created the heaven and the earth, allowing for a comprehensive understanding of all within them, as is commonly expressed in Divine Scripture, wherein heaven and earth frequently serve as a collective descriptor for creation, sometimes including the sea and occasionally indicating all that exists within them (Psalm 105:6), he chose to specify the day, asserting: When the day was. Neither does he assert, This is the origin of the day, the heavens, and the earth, as if adhering to the sequence of the account of completed works. Nor does he phrase it: This is the origin of heaven and earth, when the day, heaven and earth were created, and every herb of the field; nor, lastly, This is the origin of heaven and earth, when God created the day, heaven and earth, and every herb of the field, though such an expression seems more suited to the nature of the language. Instead, he articulates: This book of the existence of the heavens and the earth, when day was, God created the heavens and the earth, as if highlighting that all was created by God when day emerged. However, the preceding narrative designates the originally created day as the first, followed by the second day, during which the firmament was made, and the third, when the species of earth and sea were delineated, with the earth yielding trees and herbs. Could this narrative, as I endeavored to demonstrate previously, be interpreted to mean that God created everything at once? While the prior account discussed the completion of creation over six days, here all is identified under the terms heaven and earth, accompanied by the genus of shrubs, reducing it to a singular day? Thus, it appears I restate, if the reader perceives the day in the present context, their understanding needs revising upon recognizing that God commanded the earth to produce grain before the solar day. Hence, the affirmation that God created all at once is not solely derived from another scriptural text (Sir 18:1?), but is reinforced by a nearby passage, stating: When the day was, God created heaven and earth, and every grain of sowing. Therefore, consider this singular day as being reiterated seven times, from which the seven days originated. Upon understanding that all things were created when day emerged, grasp, if possible, this sixfold or sevenfold repetition in such a way that it occurred without intervals or lapses of time; and if you find it difficult to comprehend, allow those who can to do so, and you shall flourish in Scripture, which does not abandon you in weakness, but, with motherly caution, tempers your steps for you and speaks clearly to humiliate the proud, to alarm the attentive with depth, to edify the mature with truth, and to nurture the innocent with love.

The Scripture notes, "This book of the existence of the heavens and the earth," reflecting on the moment when all visible creation was completed and each being was assigned its rightful place. At that time, the firmament spread over the cosmos, and amidst it, the heavier elements of earth and water, which sustain one another, found their designated spots. The divine craftsmanship and authority, which govern the universe through the interplay of rest and movement, were intertwined within the essence of creation by a specific connection that links the created entities. Through both stillness and motion, they brought forth existence from nonexistence and sustained that which exists, revolving around that which is weighed down and unchanging, akin to a central axis.

After discussing the Sabbath rest, along with God's blessing and sanctifying of the seventh day, Moses returns to recount the foundational story of creation. He briefly acknowledges what has been previously stated but goes deeper into aspects that have yet to be addressed. As he revisits the creation account, he begins with: This is the book of the creation of the heavens and the earth. Upon the Lord God's command, the heavens and the earth were brought forth, as well as every plant of the field, before any such thing existed on the land, and every herb of the ground, prior to its wilting: for the Lord God had not sent rain upon the earth, nor was there a man to cultivate it. However, a spring arose from the earth and watered the entire surface of the ground (Genesis 2:4-6).

Sacred Scripture summarizes all previous matters in this way: This is the account of the glory of the heavens and the earth, when they were formed on the day that God created the heavens and the earth.

Christ is the stream spoken of by the prophet, nourishing and refreshing the entire creation. He sustains every part of existence, both seen and unseen, by supplying living water to all that is. In whom life resides is Christ; in whom He provides this sustenance is the Holy Spirit; in whom the essence of life dwells is God the Father; yet there is only one God of all.

To illustrate the completeness of both the heavenly and earthly realms and to portray the creation of the cosmos as a precursor to humanity's existence, the narrator revisits the beginnings of mankind. The phrase, “These are the generations of the heavens and the earth when they were created,” serves as the heading for the subsequent narrative detailing the embellishment of the world, with a particular focus on humanity (Gen. 5:1, Gen. 6:9, Gen. 10:1). In clarifying the idea of the generations of heaven and earth, the narrator notes that they commence, as indicated by the Hebrew expression, from the day, or the moment of creation, since the term ‘day’ is understood by the Hebrews to denote a significant period of time (Is. 2:12, 17, 20).

These passages offer a concise reiteration of the previous narrative regarding the six days of creation. "This is the book of the existence of the heavens and the earth, when it came to be, on this day God created the heavens and the earth," indicating that this is the account of the world's origin, encompassing both the heavens and the earth. This origin is not eternal but temporal, not self-sufficient according to the principles of nature, but solely dependent on the will of the Creator, from whom all things were brought into being at a particular moment.