Collected Works of Martin Luther

by Martin Luther

  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 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 the Scriptures, are the whole of the higher region and its machinery, together with the entire body of the air and all its spheres. The Hebrew name is derived from the material of which it is composed; namely, from that confused body of water, by the extension or expansion or multiplication of which it was formed. For that first body of unformed water was not so extensive in itself, but was so expanded or spread out by the Word. Just as Christ, according to the record of the Gospel, so multiplied a few loaves by his blessing as to make them suffice for a great multitude of men.

  What therefore we philosophically call the air, with all its spheres, Moses here calls the heavens.

  But by waters he means the waters of our seas and rivers, which were also formed out of that original unformed mass of water; or out of the dregs or lees of it, as it were, after the heavens had been formed or expanded out of it by the Word. I believe however that the nature and power of our water are far inferior to those of the heavenly waters. For our waters are, as I have said, the dregs, as it were, of the higher waters. So that they may be said to have been gathered together not only as to their place or position, but as to their body or substance, because these latter waters are heavier than those of the air or heaven. For we can breathe in the air, but we cannot breathe in the water.

  And when Moses says that these waters were “gathered together unto one place” collectively, he is rather to be understood as speaking in a plural or distributive sense. As if he had said, that they were gathered unto various places; and not that the whole body of the waters was gathered unto one place, as one ocean, but that they were distributed into various seas and rivers; some higher up, and some lower down, some greater, and some less, etc.

  V. 9b. And let the dry (land) appear.

  These words claim particular attention, because Moses had just before said, that the earth was TOHU and BOHU; that is unformed, rude and uncultivated, mixed with waters and washed by the waters on every side. Here therefore Moses also means that this original mass of earth was sunk under the waters and covered by them. Otherwise, why should he represent God as saying “And let the dry land appear,” if it had not been surrounded by the abyss of water and almost covered with these original nebulous mists or waters? For we have here a confirmation of that which I have repeatedly set forth; that the world, at its first formation, was nothing but a rude chaotic mass of water and earth; and now on the third day the earth is brought out and made to appear. As therefore at first the light was brought in upon the waters; so
now, the beauty of that light is made to shine upon the earth. For both these qualities were necessary to render the earth habitable; that it should be “dry” and that it should be in the light or illuminated.

  II. Moses now calls the earth “dry” on account of the removal of the original waters from it. Thus we behold the waters of the ocean rage and boil as if they would swallow up the whole earth. For the ocean stands higher than the earth. But it cannot pass its appointed bounds, for this spot of dry land circumscribes the earth of the first creation; and even opposes an insuperable barrier to original ocean-waters. Hence Job, 38th chapter, and the 104th Psalm bear witness that, although the sea is higher than the earth and is limited by no boundaries of its own, yet it cannot pass its boundaries appointed of God. For the earth, being the center of the world, would naturally be submerged and covered with the sea. But God keeps back the sea by his Word and thus makes the plane of the earth stand forth out of the waters, as far as is necessary for the habitation and life of man.

  Hence it is by the power of God that the waters are prevented from rushing in upon us. God therefore performs for us to this day and will do so to the end of the world, the same miracle which he wrought for the children of Israel in the Red Sea, Ex. 14:21-22. But he made a special manifestation of his power by working the mighty miracle on that occasion, to the intent that he might bind that people, who were few in number, the more devotedly to his worship. And what else is this our life upon earth, but a passage through the Red Sea, where the high and threatening walls of water stand up on each side of us? For it is most certainly true that the sea is much higher than the earth. God therefore to this day commands the waters to hang suspended and holds them up by his Word that they may not break in upon us, as they burst in upon the world at the deluge. Sometimes however signs of God’s power are still manifested, whole islands perish under the waters, whereby God shows that the mighty water is still in his hands, and that it is with Him either to hold it fast or to let it rush in upon the wicked and the ungrateful.