Psalm 19 (18):2Meaning & Commentary from the Church Fathers

In his writings, the blessed David uses the singular when he declares, "the heavens are heaven to the Lord" (Psalms 113:24), and again mentions, "to him that clothes the heavens with clouds" (Psalms 146:8). Meanwhile, he also employs the plural in the phrase, "praise him the heavens of the heavens" (Psalms 148:4). This aligns with the understanding that "the heavens of the heavens are unto the Lord." The visible heaven serves as a protective canopy over the earth, while the highest heaven relates to the visible as the visible relates to the earth. Therefore, just as the "heaven of heavens" is referred to in that way, so it is recognized in its dual identity. Similarly, we often have multiple names for a single city; for instance, we refer to Tarsus as both Tarsus and Tarses, and Thebes as both Thebes and Thebes, while ancient references reveal Mycenae as both Mycenae and Mycenae. This demonstrates that while a city can have plural names, it remains a singular entity. My reason for these observations is to address those who seek to categorize numerous heavens.

From these lifeless entities, he discerned truths about divine theology and, as far as human understanding allows, gained insights into the principles of Providence and justice based on life’s outcomes, even though he did not fully grasp the divine reason that comprises the entirety of existence through its many facets.

The term “heavens” refers to the first heaven, situated above the firmament. In plural form, as noted by Chrysostom and Theodoret, it reflects the linguistic habits found in Hebrew, which alternates between singular and plural references. Despite our inability to perceive the first heaven, we can deduce its existence through the observable firmament. Alternatively, the term may refer solely to the firmament itself, which is visible, suggesting that the subsequent verse clarifies the initial statement.

Theodoret also expresses that the visible splendor of the skies is more than adequate to reveal the Creator's might. Just as an observer of an exquisite building is in awe of its architect, and the craftsmanship of a well-made ship leads one to consider its builder, so too does the marvel of creation draw one's thoughts to the Creator. Theodoret elaborates that the “heaven of heavens” belongs to the Lord; the visible heavens are a canopy for the earth, while the highest realm serves a greater purpose—this is the heaven of heavens, akin to other cities known by dual names, such as Tarsus, or Thebes.

Basil the Great spoke of multiple heavens, noting that those who contemplate the heavens recognize one level, yet some have ventured to embrace a third, as the Apostle Paul witnessed. Chrysostom pointed out that rather than merely broadcasting, the heavens actively preach, teaching humanity through their inherent beauty, much like books impart knowledge about God's power and wisdom. According to Nyssa, the heavens proclaim God's glory to those who aspire to comprehend the Creator’s artistry, which is reflected in the graceful shape of the sky, serving as a silent testament for those enlightened by it. Chrysostom remarked that when one beholds the beauty, majesty, and brightness of creation, they should glorify the Creator, making their praise known. Thus, while the heavens themselves do not verbally glorify God, their appearance leads others to praise Him, akin to individuals living exemplary lives who inspire worship through their actions.

In a higher sense, the heavens symbolize the Apostles, who declare the glory of Christ, while the firmament corresponds to the Church of believers. Chrysostom also referred to the heavens as a profound book for both the learned and the unlearned. If we consider that this second verse clarifies the first, then what is termed heaven correlates with the firmament here: as the heavens proclaim God’s glory, so does the firmament testify to the work of God’s hands. In essence, David asserts that even the visible heavens are a sufficient testament to the remarkable handiwork of God, which he describes as His glory and the work of His hands.

1:3), designating Him a glory that surpasses every created being (Col. 1:15), transcending all worldly splendor, receiving nothing from anyone but the Father alone; (He is) the pure, ineffable, and spotless Glory, to Whom no imperfection is added, and Whose advent was to be heralded only to ‘heaven,’ meaning the angelic beings and other spiritual entities. Thus, it appears apt that angels are wisely termed ‘heaven.’ Accordingly, the Father dispatched angels to announce the arrival of Christ, since if the law was conveyed to Moses by angels (Galatians 3:19)—and the law foretold Christ, as the Lord Himself noted: ‘If you believed Moses, you would believe Me; for he wrote of Me’ (John 5:46)—and as Christ is the radiance of the Father's glory (Heb. 1:3), the angels’ proclamation of the law to Moses (Dan. 8:16, Dan. 9:21; Ezek. 40:3; Zech. 1:9) also proclaimed the glory of God. Hence the angel elucidates divine truths to Daniel, Ezekiel, and Zechariah, as well as to all the prophets. I have yet another heaven to reveal to you, proclaiming God’s glory, as Gabriel hails the Virgin with the words, ‘Hail, Hail, Rejoice’ (Luke 1:28), etc. What more shall I say about how both the Old and New Scriptures testify that angels serve the ordinances of God's household (Heb. 1:14)? We might articulate this thought in a more elevated manner. The soul of the wise is a small heaven, ever filled with bright thoughts, true understanding, and radiant deeds, through which God is glorified. If anyone has a more accurate interpretation than this, let them share it. I propose that when the Psalm states, ‘And of the works of His hands the firmament testifies,’ the firmament symbolizes the Church, as it is established in incorruption. Likewise, St. Paul, in his letter to Timothy, states, ‘That... you know how to conduct yourself in the house of God, which is the Church of the living God, the pillar and foundation of the truth’ (1 Tim. 3:15). If the glory of God is proclaimed by ‘the heavens,’ referring to these higher realms that declare God’s glory, indicating His good will towards us prior to Christ's salvific coming, then ‘the firmament’ must refer to the Church, which reveals the works of His hands. Thus, we assert that the arrival of Christ from heaven into human form is announced by angels, and that His earthly conduct and His deeds are spoken of by the Church. This may also be interpreted differently regarding the mind and emotions; thus, ‘heaven’ may represent the pure and elevated mind that proclaims God's glory, while ‘firmament’ denotes the feelings that are unswayed by passions but resolutely resist them. Therefore, John the Theologian states, ‘Every spirit that confesses Jesus Christ has come in the flesh is of God, and every spirit that does not confess Jesus is not of God’ (1 John 4:2-3); he does not permit us to engage in godliness half-heartedly. To acknowledge the incarnation of the Son of God from the Holy Virgin but neglect to recognize that He also comes into the Church as if it were His own flesh is incomplete. Each of us must confess His arrival not only in that holy flesh of the Most Pure Virgin but also in a similar way in the spirit of each individual. If some believe that anyone who acknowledges Christ is of God, let them consider whether sin can also be from God. Therefore, although they confess Christ, they may still sin in other matters. Those who acknowledge Christ in the flesh yet persist in sin are not commendable; and likewise, those who do not sin yet fail to recognize the incarnation of Christ are not commendable either. Those who rightly adorn the inner person with righteousness and the outward with good deeds deserve praise: the former as ‘heaven,’ for they contemplate heavenly matters, and the latter as ‘the firmament,’ for they do not yield to sinful desires. Thus, the integrity of Scripture is maintained. However, the flesh, once cleansed from all passions and crucified with Christ upon the tree (Gal. 2:19) of life, ceases to be mere flesh but becomes the dwelling place of God (Eph. 2:22). The flesh is labeled as such due to its frailty, yet the righteous person will never be shaken (Ps. 124:1), as they are not carnal but spiritual (1 Cor. 3:1).