6. "Let there be a firmament."
The work of the second day is to provide
an empty space around the circumference of the earth, that heaven and
earth may not be mixed together. For since the proverb, 'to mingle heaven
and earth,' denotes the extreme of disorder, this distinction ought to be
regarded as of great importance.
Moreover, the word "rakia" comprehends
not only the whole region of the air, but whatever is open above us: as
the word heaven is sometimes understood by the Latins. Thus the
arrangement, as well of the heavens as of the lower atmosphere, is called
"rakia" without discrimination between them, but sometimes the word
signifies both together sometimes one part only, as will appear more
plainly in our progress. I know not why the Greeks have chosen to render
the word "stereooma", which the Latins have imitated in the term,
firmamentum; for literally it means expanse. And to this David alludes
when he says that 'the heavens are stretched out by God like a curtain,'
(Ps. 104: 2.)
If any one should inquire whether this vacuity did not
previously exist, I answer, however true it may be that all parts of the
earth were not overflowed by the waters; yet now, for the first time, a
separation was ordained, whereas a confused admixture had previously
existed. Moses describes the special use of this expanse, "to divide the
waters from the waters" from which word arises a great difficulty. For it
appears opposed to common sense, and quite incredible, that there should
be waters above the heaven. Hence some resort to allegory, and
philosophize concerning angels; but quite beside the purpose. For, to my
mind, this is a certain principle, that nothing is here treated of but
the visible form of the world.
He who would learn astronomy, and other
recondite arts, let him go elsewhere.
Here the Spirit of God would teach
all men without exception; and therefore what Gregory declares falsely
and in vain respecting statues and pictures is truly applicable to the
history of the creation, namely, that it is the book of the unlearned.
The things, therefore, which he relates, serve as the garniture of that
theatre which he places before our eyes. Whence I conclude, that the
waters here meant are such as the rude and unlearned may perceive.
The
assertion of some, that they embrace by faith what they have read
concerning the waters above the heavens, notwithstanding their ignorance
respecting them, is not in accordance with the design of Moses. And truly
a longer inquiry into a matter open and manifest is superfluous. We see
that the clouds suspended in the air, which threaten to fall upon our
heads, yet leave us space to breathe. They who deny that this is effected
by the wonderful providence of God, are vainly inflated with the folly of
their own minds. We know, indeed that the rain is naturally produced; but
the deluge sufficiently shows how speedily we might be overwhelmed by the
bursting of the clouds, unless the cataracts of heaven were closed by the
hand of God.
Nor does David rashly recount this among His miracles, that
God "layeth the beams of his chambers in the waters," (Ps. 104: 31
and
he elsewhere calls upon the celestial waters to praise God, (Ps. 148: 4.)
Since, therefore, God has created the clouds, and assigned them a region
above us, it ought not to be forgotten that they are restrained by the
power of God, lest, gushing forth with sudden violence, they should
swallow us up: and especially since no other barrier is opposed to them
than the liquid and yielding, air, which would easily give way unless
this word prevailed, 'Let there be an expanse between the waters.'
Yet
Moses has not affixed to the work of this day the note that "God saw that
it was good:" perhaps because there was no advantage from it till the
terrestrial waters were gathered into their proper place, which was done
on the next day, and therefore it is there twice repeated.
