stretched out and expanded by the Word; and then to represent some waters as being "above" that firmament and other waters "under" that firmament, both waters being also formed out of the same original rude undigested matter. And the whole of this part of the creation is called by the Holy Spirit the heaven; together also with its seven spheres and the whole region of the air; in which are meteors and signs of fire and in which the wandering fowls make their homes.
Therefore these common principles we will not oppose nor deny, when they say everything by nature sinks under itself, and everything light rises above itself, although we also see that dense heavy vapors arise but by reason of the influence and motion of heat. We say also that all these things were thus created and maintained by the Word, and they can also by virtue of the power in the same Word be changed yet today; as all nature will finally be altogether transformed. Thus also it is contrary to the rule given that waters should be above the heaven or firmament, and yet the text affirms it.
To return therefore unto the principal matter before us; when any inquiry is instituted as to the nature of these waters, it cannot be denied that Moses here affirms that waters are "above" the heaven; but of what kind or nature these waters are, I freely confess for myself that I know not; for the Scriptures make no other mention of them than in this verse, and in the Song of the three children, in the Apocrypha, Dan. 3:61; and I can attempt to declare nothing certain on these and similar subjects. Hence I can say nothing whatever as known and understood concerning the heaven where the angels are and where God dwells with the blessed; nor concerning other kindred things, which shall be revealed unto us in the last day, when we shall have been clothed with another body.
But I add, for the sake of those who do not understand this, that in the Scriptures the word heaven often signifies what we call the horizon. Hence the whole firmament is called the heaven of heavens, in which are gathered the heaven of all human beings; that is, the horizon. In this respect we have a different heaven here in Germany than the people in France or Italy. But this name helps nothing at all in the explanation of our text. Therefore the greater number of theologians interpret here waters, as also indicated above, the glacial heaven, the cold heaven, which is located where it is that it may moisten and refresh the lower sphere in their great and swift motion, lest they be consumed by their excessive heat. But whether they have thus concluded correctly, I will leave unanswered.
I freely confess that I do not know what kind of waters these are. For the old teachers of the church did not specially worry about this, as we see Augustine condemned all astrology. Although it contains much superstition, yet it should not be entirely despised, for it is wholly given up to the observation and consideration of divine themes, a zeal and diligence most worthy of human beings. Therefore we find that many most highly talented and excellent persons have exercised themselves in astrology and obtained pleasure from it.
Sufficient has been said on this subject to show that on the second day the heaven was separated and located so that it stood in the middle between the waters.
III. But here another question presents itself. To the works of all the other days there is added the divine sentence of approbation, "And God saw that it was good." How is it then that the same sentence is not added to the second day's work, when the greatest and most beautiful part of the whole creation was made? To this question it may be replied, that this same divine sentence is added at the end of the creation of all things on the sixth day and more fully expressed thus, "And God saw everything that he had made, and, behold, it was very good." And these words apply to the heaven also.
Lyra is inclined to think with Rabbi Solomon, that as this divine expression, "And God saw that it was good," is uttered twice during the third day's work, one of the divine sentences refers to the second day's work; which was perfected on the third day, when the waters which are "under" the heaven were more distinctly divided from the waters which were "above" the heaven. But it is by far the safest way not to be too curious and inquiring on these subjects; because they exceed our human capacity.
Others speculate here and give reasons they understand not, that the second number is of an evil omen, because it is the first number that departs from the unity of God, but God was displeased with this digression and approved of the unity, and therefore he did not add the clause "it was good" on the second day. Lyra is however right in calling this a misleading and dangerous explanation. For in this manner all the numbers depart from the Unity.
Therefore it is far the safest not to be too curious and inquiring in these subjects, because they are placed above our human capacity. For how can we understand that order which God himself establishes and approves. Yes, reason must here be put to shame, for what is order in the eyes of God we judge to be the confusion of order. Thus the stars seem to us to be arranged thoughtlessly in wild disorder in that the bright ones are scattered among those more obscure, and the lesser among the greater. Who would judge this to be order? And yet it is the most perfect harmony, so constituted by the all-wise mind itself. In like manner we judge of other matters. It seems confusing that our Elbe and all rivers flow to the sea in an irregular winding course. Such disorder there seems to be also among trees, yes, between man and wife, where it appears there is no order. But all this only proves that God is a God of order and that his judgment as to order is quite different than ours.
We therefore cease to follow more curiously the question why God added twice to the third day, "And God saw," etc., and omitted it on the second day. Nor will we conclude rashly whether the work of the second day was finished in the third day or not. Philosophers have handed down the rudiments of the arts and of the science of astronomy, and in doing so they divided the heaven into various spheres. We have a much simpler theory or science, in that we at once make God the immediate Creator of all things by his Word, Dixit, "And God said."
For how can we understand that order which God approves as such? Nay, our natural reason must here of necessity be confounded; for that which is order with God is in our judgment confusion. Hence the stars appear to us to be in a state of wild disorder; the bright being mingled with the more obscure, and the lesser with the greater. Who would judge this to be order? And yet it is consummate harmony; and so constituted by the all-wise Mind. And so we judge of other things. Our river Elbe seems a confusion; as do all other rivers also; because their streams empty themselves into the sea by winding courses. In the same manner trees seem to present a confusion. Nor do males and females in the world and their unions and combinations appear to be a state of order. All here also as to the appearance of things is disorder and confusion. All these things therefore unitedly prove that God possesses an order, and judges of it, differently from ourselves.
Cease we therefore to penetrate into these things with too much curiosity, why it is that God repeats the divine sentence in question twice during the work of the third day and omits it altogether in the work of the second day? Nor determine we rashly whether the work of the second day was finished on the third day or not. Philosophers laid down the rudiments of the arts and of the science of astronomy; and in so doing they divided the heaven into its various spheres. But we adopt a simpler and more true method of procedure and judgment; for we at once make God the immediate Creator of all things by his Word, "And God said."
PART III. GOD'S WORK ON THE THIRD DAY
I. V. 9a. And God said, Let the waters under the heavens be gathered together unto one place.
In the foregoing I observed that we do not understand the order of the works of God. Had he therefore asked us our opinion here we should have advised him to use such an order as to add the sentence now in question to the work of the second day. But God will ever be master of his own order and the ruler of the world. Wherefore we ought not to be over curious here. The text plainly declares that God commanded the waters "under the heavens to be gathered together unto one place." It does not say as before, V. 7, "under the firmament," where it is said, and God divided the waters which were "under the firmament" from the waters which were "above the firmament."
The heavens therefore, according to the phraseology and definition of
