Then made God the expanse. - Here the distinction between command and execution is made still more prominent than in the third verse. For the word of command stands in one verse, and the effect realized is related in the next. Nay, we have the doing of the thing and the thing done separately expressed. For, after stating that God made the expanse, it is added, "and it was so." The work accomplished took a permanent form, in which it remained a standing monument of divine wisdom and power.

And God made the firmament,.... By a word speaking, commanding it into being, producing it out of the chaos, and spreading it in that vast space between the heaven of heavens and our earth (z),

And divided the waters which were under the firmament from the waters which were above the firmament; the lower part of it, the atmosphere above, which are the clouds full of water, from whence rain descends upon the earth; and which divided between them and those that were left on the earth, and so under it, not yet gathered into one place; as it now does between the clouds of heaven and the waters of the sea. Though Mr. Gregory (a) is of opinion, that an abyss of waters above the most supreme orb is here meant; or a great deep between the heavens and the heaven of heavens, where, as in storehouses, the depth is laid up; and God has his treasures of snow, hail, and rain, and from whence he brought out the waters which drowned the world at the universal deluge. Others suppose the waters above to be the crystalline heaven, which for its clearness resembles water; and which Milton (b) calls the "crystalline ocean",

And it was so: the firmament was accordingly made, and answered this purpose, to divide the waters below it from those above it; or "it was firm" (c), stable and durable; and so it has continued.

(z) ------and God made The firmament, expanse of liquid, pure, Transparent, elemental air, diffused In circuit to the uttermost convex Of this great round.------ Milton, Paradise Lost, B. 7. l. 263, &c. (a) Notes and Observations, &c. c. 23. p. 110, &c. (b) Ibid. l. 291. (c) "et factum est firmum", Fagius & Nachmanides in ib.

And God made the firmament, and divided the waters which were {f} under the firmament from the waters which were above the firmament: and it was so.

(f) As the sea and rivers, from those waters that are in the clouds, which are upheld by God's power, least they should overwhelm the world.

1:6-8 We have here an account of the second day's work, the creation of the firmament. In which observe,
1. The command of God; 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 region, the celestial globe, and all the 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, Ge 1:14,15, and as low as the place where the birds fly for that also is called the firmament of heaven, Ge 1:20.
2. The creation of it: and God made the firmament.
3. The design of it; to divide the waters from the waters - That is, to distinguish between the waters that are wrapt up in the clouds, and those that cover the sea; the waters in the air, and those in the earth.
4. The naming it; He called the firmament Heaven - 'Tis the visible heaven, the pavement of the holy city. The height of the heavens should mind us of God's supremacy, and the infinite distance that is between us and him; the brightness of the heavens, and their purity, should mind us of his majesty, and perfect holiness; the vastness of the heavens, and their encompassing the earth, and influence upon it, should mind us of his immensity and universal providence.

1:6-13 The earth was emptiness, but by a word spoken, it became full of God's riches, and his they are still. Though the use of them is allowed to man, they are from God, and to his service and honour they must be used. The earth, at his command, brings forth grass, herbs, and fruits. God must have the glory of all the benefit we receive from the produce of the earth. If we have, through grace, an interest in Him who is the Fountain, we may rejoice in him when the streams of temporal mercies are dried up.