Genesis 1:6
Verse
Context
The Second Day
5God called the light “day,” and the darkness He called “night.” And there was evening, and there was morning—the first day. 6And God said, “Let there be an expanse between the waters, to separate the waters from the waters.”7So God made the expanse and separated the waters beneath it from the waters above. And it was so.
Sermons
Chuck SmithChuck Smith
St. AugustineSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And God said, Let there be a firmament - Our translators, by following the firmamentum of the Vulgate, which is a translation of the στερεωμα of the Septuagint, have deprived this passage of all sense and meaning. The Hebrew word רקיע rakia, from רקע raka, to spread out as the curtains of a tent or pavilion, simply signifies an expanse or space, and consequently that circumambient space or expansion separating the clouds, which are in the higher regions of it, from the seas, etc., which are below it. This we call the atmosphere, the orb of atoms or inconceivably small particles; but the word appears to have been used by Moses in a more extensive sense, and to include the whole of the planetary vortex, or the space which is occupied by the whole solar system.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Second Day. - When the light had been separated from the darkness, and day and night had been created, there followed upon a second fiat of the Creator, the division of the chaotic mass of waters through the formation of the firmament, which was placed as a wall of separation (מבדּיל) in the midst of the waters, and divided them into upper and lower waters. רקיע .s, from רקע to stretch, spread out, then beat or tread out, means expansum, the spreading out of the air, which surrounds the earth as an atmosphere. According to optical appearance, it is described as a carpet spread out above the earth (Psa 54:2), a curtain (Isa 40:22), a transparent work of sapphire (Exo 24:10), or a molten looking-glass (Job 37:18); but there is nothing in these poetical similes to warrant the idea that the heavens were regarded as a solid mass, a σιδήρεον, or χάλκεον or πολύχαλκον, such as Greek poets describe. The רקיע (rendered Veste by Luther, after the στερέωα of the lxx and firmamentum of the Vulgate) is called heaven in Gen 1:8, i.e., the vault of heaven, which stretches out above the earth. The waters under the firmament are the waters upon the globe itself; those above are not ethereal waters (Note: There is no proof of the existence of such "ethereal waters" to be found in such passages as Rev 4:6; Rev 15:2; Rev 22:1; for what the holy seer there beholds before the throne as "a sea of glass like unto crystal mingled with fire," and "a river of living water, clear as crystal," flowing from the throne of God into the streets of the heavenly Jerusalem, are wide as the poles from any fluid or material substance from which the stars were made upon the fourth day. Of such a fluid the Scriptures know quite as little, as of the nebular theory of La Place, which, notwithstanding the bright spots in Mars and the inferior density of Jupiter, Saturn, and other planets, is still enveloped in a mist which no astronomy will ever disperse. If the waters above the firmament were the elementary matter of which the stars were made, the waters beneath must be the elementary matter of which the earth was formed; for the waters were one and the same before the creation of the firmament.) But the earth was not formed from the waters beneath; on the contrary, these waters were merely spread upon the earth and then gathered together into one place, and this place is called Sea. The earth, which appeared as dry land after the accumulation of the waters in the sea, was created in the beginning along with the heavens; but until the separation of land and water on the third day, it was so completely enveloped in water, that nothing could be seen but "the deep," or "the waters" (Gen 1:2). If, therefore, in the course of the work of creation, the heaven with its stars, and the earth with its vegetation and living creatures, came forth from this deep, or, to speak more correctly, if they appeared as well-ordered, and in a certain sense as finished worlds; it would be a complete misunderstanding of the account of the creation to suppose it to teach, that the water formed the elementary matter, out of which the heaven and the earth were made with all their hosts. Had this been the meaning of the writer, he would have mentioned water as the first creation, and not the heaven and the earth. How irreconcilable the idea of the waters above the firmament being ethereal waters is with the biblical representation of the opening of the windows of heaven when it rains, is evident from the way in which Keerl, the latest supporter of this theory, sets aside this difficulty, viz., by the bold assertion, that the mass of water which came through the windows of heaven at the flood was different from the rain which falls from the clouds; in direct opposition to the text of the Scriptures, which speaks of it not merely as rain (Gen 7:12), but as the water of the clouds. Vid., Gen 9:12., where it is said that when God brings a cloud over the earth, He will set the rainbow in the cloud, as a sign that the water (of the clouds collected above the earth) shall not become a flood to destroy the earth again.) beyond the limits of the terrestrial atmosphere, but the waters which float in the atmosphere, and are separated by it from those upon the earth, the waters which accumulate in clouds, and then bursting these their bottles, pour down as rain upon the earth. For, according to the Old Testament representation, whenever it rains heavily, the doors or windows of heaven are opened (Gen 7:11-12; Psa 78:23, cf. Kg2 7:2, Kg2 7:19; Isa 24:18). It is in (or with) the upper waters that God layeth the beams of His chambers, from which He watereth the hills (Psa 104:13), and the clouds are His tabernacle (Job 36:29). If, therefore, according to this conception, looking from an earthly point of view, the mass of water which flows upon the earth in showers of rain is shut up in heaven (cf. Gen 8:2), it is evident that it must be regarded as above the vault which spans the earth, or, according to the words of Psa 148:4, "above the heavens." (Note: In Gen 1:8 the lxx interpolates καὶ εἶδεν ὁ Θεὸς ὅτι καλόν (and God saw that it was good), and transfers the words "and it was so" from the end of Gen 1:7 to the close of Gen 1:6 : two apparent improvements, but in reality two arbitrary changes. The transposition is copied from Gen 1:9, Gen 1:15, Gen 1:24; and in making the interpolation, the author of the gloss has not observed that the division of the waters was not complete till the separation of the dry land from the water had taken place, and therefore the proper place for the expression of approval is at the close of the work of the third day.)
Jamieson-Fausset-Brown Bible Commentary
SECOND DAY. (Gen 1:6-8) firmament--an expanse--a beating out as a plate of metal: a name given to the atmosphere from its appearing to an observer to be the vault of heaven, supporting the weight of the watery clouds. By the creation of an atmosphere, the lighter parts of the waters which overspread the earth's surface were drawn up and suspended in the visible heavens, while the larger and heavier mass remained below. The air was thus "in the midst of the waters," that is, separated them; and this being the apparent use of it, is the only one mentioned, although the atmosphere serves other uses, as a medium of life and light.
John Gill Bible Commentary
And God said, let there be a firmament in the midst of the waters,.... On which the Spirit of God was sitting and moving, Gen 1:2 part of which were formed into clouds, and drawn up into heaven by the force of the body of fire and light already produced; and the other part left on the earth, not yet gathered into one place, as afterwards: between these God ordered a "firmament to be", or an "expanse" (v); something stretched out and spread like a curtain, tent, or canopy: and to this all those passages of Scripture refer, which speak of the stretching out of the heavens, as this firmament or expanse is afterwards called; seePsa 104:2 and by it is meant the air, as it is rendered by the Targum on Psa 19:1 we call it the "firmament" from the (w) word which the Greek interpreter uses, because it is firm, lasting, and durable: and it has the name of an expanse from its wide extent, it reaching from the earth to the third heaven; the lower and thicker parts of it form the atmosphere in which we breathe; the higher and thinner parts of it, the air in which fowls fly, and the ether or sky in which the sun, moon, and stars are placed; for all these are said to be in the firmament or expanse, Gen 1:17. These are the stories in the heavens the Scriptures speak of, Amo 9:6 and the air is divided by philosophers into higher, middle, and lower regions: and so the Targum of Jonathan places this firmament or expanse between the extremities of the heaven, and the waters of the ocean. The word in the Syriac language has the sense of binding and compressing (x); and so it is used in the Syriac version of Luk 6:38 and may denote the power of the air when formed in compressing the chaos, and dividing and separating the parts of it; and which it now has in compressing the earth, and the several parts that are in it, and by its compression preserves them and retains them in their proper places (y): and let it divide the waters from the waters; the waters under it from those above it, as it is explained in the next verse; of which more there. (v) "expansio", Montanus. Tigurine version; "extensio", Munster, Fagius, Vatablus, Aben Ezra; "expansum", Junius, Tremellius, Piscator, Drusius, Schmidt, Sept. "firmamentum", V. L. (w) Id. (x) Vid. Castell. Lex. col. 3647. Fuller. Miscell. Sacr. l. 1. c. 6. (y) Vid. Dickinson. Physica "vetus et vera", c. 7. sect. 13, 14. p. 88, 89.
Matthew Henry Bible Commentary
We have here an account of the second day's work, the creation of the firmament, in which observe, 1. The command of God concerning it: Let there be a firmament, an expansion, so the Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that is visible above the earth, between it and the third heavens: the air, its higher, middle, and lower, regions - the celestial globe, and all the spheres and orbs of light above: it reaches as high as the place where the stars are fixed, for that is called here the firmament of heaven (Gen 1:14, Gen 1:15), and as low as the place where the birds fly, for that also is called the firmament of heaven, Gen 1:20. When God had made the light, he appointed the air to be the receptacle and vehicle of its beams, and to be as a medium of communication between the invisible and the visible world; for, though between heaven and earth there is an inconceivable distance, yet there is not an impassable gulf, as there is between heaven and hell. This firmament is not a wall of partition, but a way of intercourse. See Job 26:7; Job 37:18; Psa 104:3; Amo 9:6. 2. The creation of it. Lest it should seem as if God had only commanded it to be done, and some one else had done it, he adds, And God made the firmament. What God requires of us he himself works in us, or it is not done. He that commands faith, holiness, and love, creates them by the power of his grace going along with his word, that he may have all the praise. Lord, give what thou commandest, and then command what thou pleasest. The firmament is said to be the work of God's fingers, Psa 8:3. Though the vastness of its extent declares it to be the work of his arm stretched out, yet the admirable fineness of its constitution shows that it is a curious piece of art, the work of his fingers. 3. The use and design of it - to divide the waters from the waters, that is, to distinguish between the waters that are wrapped up in the clouds and those that cover the sea, the waters in the air and those in the earth. See the difference between these two carefully observed, Deu 11:10, Deu 11:11, where Canaan is upon this account preferred to Egypt, that Egypt was moistened and made fruitful with the waters that are under the firmament, but Canaan with waters from above, out of the firmament, even the dew of heaven, which tarrieth not for the sons of men, Mic 5:7. God has, in the firmament of his power, chambers, store-chambers, whence he watereth the earth, Psa 104:13; Psa 65:9, Psa 65:10. He has also treasures, or magazines, of snow and hail, which he hath reserved against the day of battle and war, Job 38:22, Job 38:23. O what a great God is he who has thus provided for the comfort of all that serve him and the confusion of all that hate him! It is good having him our friend, and bad having him our enemy. 4. The naming of it: He called the firmament heaven. It is the visible heaven, the pavement of the holy city; above the firmament God is said to have his throne (Eze 1:26), for he has prepared it in the heavens; the heavens therefore are said to rule, Dan 4:26. Is not God in the height of heaven? Job 22:12. Yes, he is, and we should be led by the contemplation of the heavens that are in our eye to consider our Father who is in heaven. The height of the heavens should remind us of God's supremacy and the infinite distance there is between us and him; the brightness of the heavens and their purity should remind us of his glory, and majesty, and perfect holiness; the vastness of the heavens, their encompassing of the earth, and the influence they have upon it, should remind us of his immensity and universal providence.
Tyndale Open Study Notes
1:6-8 The creation account describes the appearance of things from a human perspective. The sky is viewed as a shiny dome that is a buffer between two collections of water (cp. Job 37:18; Ezek 1:22). In the ancient Near East, the cosmos was understood as a three-tier system, with rain originating from the outermost tier (see Gen 7:11-12 and study note).
Genesis 1:6
The Second Day
5God called the light “day,” and the darkness He called “night.” And there was evening, and there was morning—the first day. 6And God said, “Let there be an expanse between the waters, to separate the waters from the waters.”7So God made the expanse and separated the waters beneath it from the waters above. And it was so.
- Scripture
- Sermons
- Commentary
(The Power of the Holy Spirit - 1) the Breath of God
By Zac Poonen3.4K56:58GEN 1:3GEN 1:61KI 19:12JOB 38:1LUK 16:29JHN 3:8JHN 8:32In this sermon, the speaker begins a series of messages on the power of the Holy Spirit. He focuses on the use of word pictures by Jesus to illustrate spiritual truths. The first picture discussed is the comparison of the Holy Spirit to wind or breath. The speaker emphasizes the importance of speaking God's word and the transformative power it has, using the example of Ezekiel prophesying to dry bones. He highlights the need for the breath of God, the Holy Spirit, to bring life and make believers soldiers in the army of the Lord.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
God as the Sovereign Saviour
By Chuck Smith97125:06SovereigntyGEN 1:6PSA 18:1MAT 6:33In this sermon, Pastor Chuck Smith discusses Psalm 18, where David recounts his experience of being delivered by God from his enemies. David describes the sorrows and fears he faced, as well as the supernatural intervention of God in his life. He acknowledges that God often works through natural events that we may dismiss as coincidences. David's deliverance came through an earthquake and God's response to his cry for help. Ultimately, this sermon emphasizes the sovereignty of God as the ultimate Savior and the importance of calling upon Him in times of distress.
Exposition on Psalm 48
By St. Augustine0GEN 1:6PSA 47:1ISA 2:3JER 10:11JHN 1:111TI 3:15St. Augustine preaches on the significance of the Church of Christ as the firmament, symbolizing strength and resistance to worldly temptations. He emphasizes the importance of praising and acknowledging the greatness of the Lord, especially in the city of God, where His presence is known and His glory proclaimed. The sermon delves into the unity of believers from different backgrounds, symbolized by the mountains of Zion, and the transformation of those once in darkness to become part of the city of the great King. St. Augustine also highlights the mercy of God received by a chosen people amidst a larger population, urging them to embrace the might of Zion and set their hearts on love and righteousness.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And God said, Let there be a firmament - Our translators, by following the firmamentum of the Vulgate, which is a translation of the στερεωμα of the Septuagint, have deprived this passage of all sense and meaning. The Hebrew word רקיע rakia, from רקע raka, to spread out as the curtains of a tent or pavilion, simply signifies an expanse or space, and consequently that circumambient space or expansion separating the clouds, which are in the higher regions of it, from the seas, etc., which are below it. This we call the atmosphere, the orb of atoms or inconceivably small particles; but the word appears to have been used by Moses in a more extensive sense, and to include the whole of the planetary vortex, or the space which is occupied by the whole solar system.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Second Day. - When the light had been separated from the darkness, and day and night had been created, there followed upon a second fiat of the Creator, the division of the chaotic mass of waters through the formation of the firmament, which was placed as a wall of separation (מבדּיל) in the midst of the waters, and divided them into upper and lower waters. רקיע .s, from רקע to stretch, spread out, then beat or tread out, means expansum, the spreading out of the air, which surrounds the earth as an atmosphere. According to optical appearance, it is described as a carpet spread out above the earth (Psa 54:2), a curtain (Isa 40:22), a transparent work of sapphire (Exo 24:10), or a molten looking-glass (Job 37:18); but there is nothing in these poetical similes to warrant the idea that the heavens were regarded as a solid mass, a σιδήρεον, or χάλκεον or πολύχαλκον, such as Greek poets describe. The רקיע (rendered Veste by Luther, after the στερέωα of the lxx and firmamentum of the Vulgate) is called heaven in Gen 1:8, i.e., the vault of heaven, which stretches out above the earth. The waters under the firmament are the waters upon the globe itself; those above are not ethereal waters (Note: There is no proof of the existence of such "ethereal waters" to be found in such passages as Rev 4:6; Rev 15:2; Rev 22:1; for what the holy seer there beholds before the throne as "a sea of glass like unto crystal mingled with fire," and "a river of living water, clear as crystal," flowing from the throne of God into the streets of the heavenly Jerusalem, are wide as the poles from any fluid or material substance from which the stars were made upon the fourth day. Of such a fluid the Scriptures know quite as little, as of the nebular theory of La Place, which, notwithstanding the bright spots in Mars and the inferior density of Jupiter, Saturn, and other planets, is still enveloped in a mist which no astronomy will ever disperse. If the waters above the firmament were the elementary matter of which the stars were made, the waters beneath must be the elementary matter of which the earth was formed; for the waters were one and the same before the creation of the firmament.) But the earth was not formed from the waters beneath; on the contrary, these waters were merely spread upon the earth and then gathered together into one place, and this place is called Sea. The earth, which appeared as dry land after the accumulation of the waters in the sea, was created in the beginning along with the heavens; but until the separation of land and water on the third day, it was so completely enveloped in water, that nothing could be seen but "the deep," or "the waters" (Gen 1:2). If, therefore, in the course of the work of creation, the heaven with its stars, and the earth with its vegetation and living creatures, came forth from this deep, or, to speak more correctly, if they appeared as well-ordered, and in a certain sense as finished worlds; it would be a complete misunderstanding of the account of the creation to suppose it to teach, that the water formed the elementary matter, out of which the heaven and the earth were made with all their hosts. Had this been the meaning of the writer, he would have mentioned water as the first creation, and not the heaven and the earth. How irreconcilable the idea of the waters above the firmament being ethereal waters is with the biblical representation of the opening of the windows of heaven when it rains, is evident from the way in which Keerl, the latest supporter of this theory, sets aside this difficulty, viz., by the bold assertion, that the mass of water which came through the windows of heaven at the flood was different from the rain which falls from the clouds; in direct opposition to the text of the Scriptures, which speaks of it not merely as rain (Gen 7:12), but as the water of the clouds. Vid., Gen 9:12., where it is said that when God brings a cloud over the earth, He will set the rainbow in the cloud, as a sign that the water (of the clouds collected above the earth) shall not become a flood to destroy the earth again.) beyond the limits of the terrestrial atmosphere, but the waters which float in the atmosphere, and are separated by it from those upon the earth, the waters which accumulate in clouds, and then bursting these their bottles, pour down as rain upon the earth. For, according to the Old Testament representation, whenever it rains heavily, the doors or windows of heaven are opened (Gen 7:11-12; Psa 78:23, cf. Kg2 7:2, Kg2 7:19; Isa 24:18). It is in (or with) the upper waters that God layeth the beams of His chambers, from which He watereth the hills (Psa 104:13), and the clouds are His tabernacle (Job 36:29). If, therefore, according to this conception, looking from an earthly point of view, the mass of water which flows upon the earth in showers of rain is shut up in heaven (cf. Gen 8:2), it is evident that it must be regarded as above the vault which spans the earth, or, according to the words of Psa 148:4, "above the heavens." (Note: In Gen 1:8 the lxx interpolates καὶ εἶδεν ὁ Θεὸς ὅτι καλόν (and God saw that it was good), and transfers the words "and it was so" from the end of Gen 1:7 to the close of Gen 1:6 : two apparent improvements, but in reality two arbitrary changes. The transposition is copied from Gen 1:9, Gen 1:15, Gen 1:24; and in making the interpolation, the author of the gloss has not observed that the division of the waters was not complete till the separation of the dry land from the water had taken place, and therefore the proper place for the expression of approval is at the close of the work of the third day.)
Jamieson-Fausset-Brown Bible Commentary
SECOND DAY. (Gen 1:6-8) firmament--an expanse--a beating out as a plate of metal: a name given to the atmosphere from its appearing to an observer to be the vault of heaven, supporting the weight of the watery clouds. By the creation of an atmosphere, the lighter parts of the waters which overspread the earth's surface were drawn up and suspended in the visible heavens, while the larger and heavier mass remained below. The air was thus "in the midst of the waters," that is, separated them; and this being the apparent use of it, is the only one mentioned, although the atmosphere serves other uses, as a medium of life and light.
John Gill Bible Commentary
And God said, let there be a firmament in the midst of the waters,.... On which the Spirit of God was sitting and moving, Gen 1:2 part of which were formed into clouds, and drawn up into heaven by the force of the body of fire and light already produced; and the other part left on the earth, not yet gathered into one place, as afterwards: between these God ordered a "firmament to be", or an "expanse" (v); something stretched out and spread like a curtain, tent, or canopy: and to this all those passages of Scripture refer, which speak of the stretching out of the heavens, as this firmament or expanse is afterwards called; seePsa 104:2 and by it is meant the air, as it is rendered by the Targum on Psa 19:1 we call it the "firmament" from the (w) word which the Greek interpreter uses, because it is firm, lasting, and durable: and it has the name of an expanse from its wide extent, it reaching from the earth to the third heaven; the lower and thicker parts of it form the atmosphere in which we breathe; the higher and thinner parts of it, the air in which fowls fly, and the ether or sky in which the sun, moon, and stars are placed; for all these are said to be in the firmament or expanse, Gen 1:17. These are the stories in the heavens the Scriptures speak of, Amo 9:6 and the air is divided by philosophers into higher, middle, and lower regions: and so the Targum of Jonathan places this firmament or expanse between the extremities of the heaven, and the waters of the ocean. The word in the Syriac language has the sense of binding and compressing (x); and so it is used in the Syriac version of Luk 6:38 and may denote the power of the air when formed in compressing the chaos, and dividing and separating the parts of it; and which it now has in compressing the earth, and the several parts that are in it, and by its compression preserves them and retains them in their proper places (y): and let it divide the waters from the waters; the waters under it from those above it, as it is explained in the next verse; of which more there. (v) "expansio", Montanus. Tigurine version; "extensio", Munster, Fagius, Vatablus, Aben Ezra; "expansum", Junius, Tremellius, Piscator, Drusius, Schmidt, Sept. "firmamentum", V. L. (w) Id. (x) Vid. Castell. Lex. col. 3647. Fuller. Miscell. Sacr. l. 1. c. 6. (y) Vid. Dickinson. Physica "vetus et vera", c. 7. sect. 13, 14. p. 88, 89.
Matthew Henry Bible Commentary
We have here an account of the second day's work, the creation of the firmament, in which observe, 1. The command of God concerning it: Let there be a firmament, an expansion, so the Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that is visible above the earth, between it and the third heavens: the air, its higher, middle, and lower, regions - the celestial globe, and all the spheres and orbs of light above: it reaches as high as the place where the stars are fixed, for that is called here the firmament of heaven (Gen 1:14, Gen 1:15), and as low as the place where the birds fly, for that also is called the firmament of heaven, Gen 1:20. When God had made the light, he appointed the air to be the receptacle and vehicle of its beams, and to be as a medium of communication between the invisible and the visible world; for, though between heaven and earth there is an inconceivable distance, yet there is not an impassable gulf, as there is between heaven and hell. This firmament is not a wall of partition, but a way of intercourse. See Job 26:7; Job 37:18; Psa 104:3; Amo 9:6. 2. The creation of it. Lest it should seem as if God had only commanded it to be done, and some one else had done it, he adds, And God made the firmament. What God requires of us he himself works in us, or it is not done. He that commands faith, holiness, and love, creates them by the power of his grace going along with his word, that he may have all the praise. Lord, give what thou commandest, and then command what thou pleasest. The firmament is said to be the work of God's fingers, Psa 8:3. Though the vastness of its extent declares it to be the work of his arm stretched out, yet the admirable fineness of its constitution shows that it is a curious piece of art, the work of his fingers. 3. The use and design of it - to divide the waters from the waters, that is, to distinguish between the waters that are wrapped up in the clouds and those that cover the sea, the waters in the air and those in the earth. See the difference between these two carefully observed, Deu 11:10, Deu 11:11, where Canaan is upon this account preferred to Egypt, that Egypt was moistened and made fruitful with the waters that are under the firmament, but Canaan with waters from above, out of the firmament, even the dew of heaven, which tarrieth not for the sons of men, Mic 5:7. God has, in the firmament of his power, chambers, store-chambers, whence he watereth the earth, Psa 104:13; Psa 65:9, Psa 65:10. He has also treasures, or magazines, of snow and hail, which he hath reserved against the day of battle and war, Job 38:22, Job 38:23. O what a great God is he who has thus provided for the comfort of all that serve him and the confusion of all that hate him! It is good having him our friend, and bad having him our enemy. 4. The naming of it: He called the firmament heaven. It is the visible heaven, the pavement of the holy city; above the firmament God is said to have his throne (Eze 1:26), for he has prepared it in the heavens; the heavens therefore are said to rule, Dan 4:26. Is not God in the height of heaven? Job 22:12. Yes, he is, and we should be led by the contemplation of the heavens that are in our eye to consider our Father who is in heaven. The height of the heavens should remind us of God's supremacy and the infinite distance there is between us and him; the brightness of the heavens and their purity should remind us of his glory, and majesty, and perfect holiness; the vastness of the heavens, their encompassing of the earth, and the influence they have upon it, should remind us of his immensity and universal providence.
Tyndale Open Study Notes
1:6-8 The creation account describes the appearance of things from a human perspective. The sky is viewed as a shiny dome that is a buffer between two collections of water (cp. Job 37:18; Ezek 1:22). In the ancient Near East, the cosmos was understood as a three-tier system, with rain originating from the outermost tier (see Gen 7:11-12 and study note).