Commentary on Genesis (Complete Edition). Martin Luther
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one can not teach anything definitely about such things unless one distinguishes the spheres thus, on account of the variety of their motions, about which one can teach nothing without such imagination, if I may so name it. For teachers and professors of these sciences or theories say: We give examples, not because they are in every detail correct, but in order that no one may teach differently concerning those subjects. Therefore it would be the height of folly to despise and ridicule such things as some do, because it is not so sure that it could not be different, for they serve to the end that good arts and sciences may be taught, and that is sufficient.
The philosophers in general teach such things, to which the more modern theologians agree and add to these eight spheres two more,—the crystalline, glacial or aqueous heaven, and then the empyreal or fiery heaven. The Greeks however have discussed these themes much more elegantly and prudently than our scholars. For Ambrose and Augustine have had very childish thoughts. Therefore I praise Jerome because he simply passed over them in silence.
There are some who hold that the crystalline heaven is watery, because they think it is the waters of which Moses here speaks, and there the firmament or eighth sphere is added so that they be not consumed by their rapid and constant motion. But these are puerile thoughts, and I will rather confess that I do not understand Moses in this passage than that I should approve such illiterate thoughts.
The seventh heaven they call empyreal; not because it is fiery or burning, but from the light which is lucid and splendid. This heaven in the home of God and of the blessed, because it was filled immediately after creation with angels, and Lucifer, as they affirm, fell from this heaven. These are about all the ideas that theologians have added to the opinions of philosophers.
However, our scientists, who have studied astronomy, teach that there are still more spheres; namely, twelve, and three motions in the eight spheres; as, the motum raptum, motum proprium, motum trepidationis, a rending motion, a characteristic motion, and a trembling motion. For of such things indeed one cannot speak, unless he give each motion its own sphere.
Averrois had other thoughts, more absurd and far more in agreeable to reason. For he advocated that each sphere was an intellect, or an intelligent nature. The occasion or cause of these foolish thoughts was that he saw the infallibly perfect and most regular motion of the heavenly bodies. Therefore he thought these spheres were intelligent substances, each setting itself in motion in a sure and continuous manner. But from this follows the greatest and worst ignorance of God; wherefore we repudiate the thoughts of Averrois. But the others, which we have mentioned, we approve in so far as they are useful to be taught. For indeed this knowledge of the motion of the heavenly bodies is most worthy of all praise, however little that knowledge may be.
Moses however proceeds with his narrative of the creation in all simplicity and plainness, as they say; making here three divisions: waters "above" the firmament, waters "under" the firmament, and "the firmament" in the middle. In the term heaven, Moses comprehends all that body which philosophers represent by their eight spheres, by fire and by air. For the sacred historian makes no mention of the flowing of the waters until the third day. And it is manifest that the air in which we live is called in the holy Scriptures the heaven; because the Scriptures speak of the "fowls of heaven," Job 28:21; Ps. 8:8. It also speaks of the heavens being shut when it does not rain, 1 Kings 8:35. And again it speaks of the heavens giving their dew, Zech. 8:12; all these things take place in the air, not in the spheres of the moon or of the other planets. This distinction of the spheres therefore is not Mosaic nor scriptural but is an invention of men as an aid to instruction on these astronomical subjects; and which ought not to be despised as such an assistance.
And although they say that the elements are corruptible, yet I doubt it, for I see indeed that they remain. And although a part at times is changed, yet it follows that the whole will be changed; but these changes of the elements are only in part. Thus the air remains unchanged in which the birds live and fly; also the earth upon which the trees and other things grow, though certain parts of the same are changed.
Now Aristotle makes the cause of all these things the first mover, primum motorem. Averrois however says the cause of these motions are "formae assistentes a foris;" that is, intelligent natures which move from without. Following Moses we say that all these things are brought forth and governed simply by the Word of God. He spake and it was done. He never commanded that the angels should govern these bodies; just as we ourselves are not governed by the angels, although we are guarded and kept by the angels.
Thus also that the motion of the planets retrogrades is the work of God created by his Word, which work belongs to God himself, which is greater and higher than can be attributed to angels, but God, who thus distinguished these things, governs and preserves them. And it is the same God who commanded the sun to start in its course but the firmament to stand still, said also to the planets and the stars, thou shaft move so and so. The Word does even this; namely, it makes the most uncertain motion the most certain, even though these heavenly material bodies move in the fluctuating atmosphere, and not in any place or along any material line. For as a fish in the middle of the sea, a bird in the open heavens, so the stars move in their appointed course, but in a motion most secure and very wonderful indeed. Thus also this is clearly the cause why the Elbe river here at Wittenberg and in this district has its fixed and continuous course and dare not become weary. All such works are the works of the Word, which Moses here honors and praises: "He said," etc.
But we Christians ought to meditate and think on these things and their causes differently from philosophers. Although there are some things which are beyond our comprehension, as for instance these waters that are "above" the firmament, all such things are rather to be believed with a confession of our ignorance than profanely denied, or arrogantly interpreted according to our shallow comprehension. It behooves us ever to adhere to the phraseology of the holy Scriptures, and to stand by the very words of the Holy Spirit, whom it pleased in this sacred narrative by his servant Moses, so to arrange the different parts of the great work of creation, as to place in the midst "the firmament;" formed out of the original mass of the unshapen heaven and earth, and 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