The Second Day – Separating the Waters Above from Below

The Firmament/Vault of Heaven

With the creation of light, God completed His creative activity for the first day. The second day’s creative activities centered upon the creation of a vault, a firmament, רָקִיעַ raqiya` that divided the waters. The vault can be envisioned as a dome above the sky and heavenly bodies. Above it is the place of God’s domain. The vault divided waters, making two primeval oceans, one above the vault from one below, tĕhowm the chaos-ocean. The firmament has often been described as an expanse though the root word implies something stamped or hammered out, like a metal object. [1] The Genesis 1 creation-narrative reveals that God mounted lights in the vault to light the earth. These included the sun, moon and stars. It was also the space within which winged animals could take flight. God called it “heaven”.

While its use in the Genesis 1 creation-narrative emphasizes the separating power and its purpose to contain the lights for the earth, the Hebrews came to think of the firmament as a solid surface separating the visible heavens from the invisible heavens, the dwelling place of God. This idea is expressed in Psalms:

Praise ye the Lord. Praise God in his sanctuary: praise him in the firmament of his power. Psalm 150:1 (AV)

Psalm 150 suggests that the seat of God’s power is in “heaven” above the firmament. That the Hebrews thought of the firmament as a solid surface is suggestive, inferring a measure of impenetrability and separation between God’s dwelling and the dwelling place of man on earth. There is an expanse that separates man from God. This idea appears to be further developed in Ezekiel 1 where Ezekiel had a vision of God’s mobile throne-chariot. In this vision, Ezekiel sees a firmament above the heads of the living creatures:

²² The likeness of the firmament above the heads of the living creatures was like the color of an awesome crystal, stretched out over their heads. ²³And under the firmament their wings spread out straight, one toward another. Each one had two which covered one side, and each one had two which covered the other side of the body. ²⁴ When they went, I heard the noise of their wings, like the noise of many waters, like the voice of the Almighty, a tumult like the noise of an army; and when they stood still, they let down their wings. ²⁵ A voice came from above the firmament that was over their heads; whenever they stood, they let down their wings. ²⁶And above the firmament over their heads was the likeness of a throne, in appearance like a sapphire stone; on the likeness of the throne was a likeness with the appearance of a man high above it. Ezekiel 1 (NKJV)

The firmament separated the living creatures (cherubim) from the throne of God much like the firmament of Genesis 1 separated the “living creatures” of the earth from heaven and God’s presence.[2] The separation of God’s throne from the living creatures is confirmed in vss 25-26 where a voice is heard from above the firmament which originates from a throne above the firmament.[3] A further confirmation of the throne above the firmament is found in Ezekiel 10:

Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne. Ezekiel 10:1 (AV)

Genesis 1 introduces the idea that God is separated from His creation. It anticipates another important theme in Scripture that God must bridge this divide to interact with man and ultimately to dwell with man. [4] Daniel may have been pointing to this truth:

And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. Daniel 12:3 (AV)

The comparison between the wise and the shining of the firmament is not accidental. Daniel prophesies a day when God and men will dwell together and where there is no longer a separating firmament. A day when man is no longer estranged from God but can forever enjoy fellowship in His presence. Envisioning men as having the brightness of the stars in the firmament introduces a radical notion that the godly show forth glory like the stars.

Implications for Christians Today

When turning to Revelation 21, Scripture closes conspicuously with no mention of the firmament in the new heaven and new earth. Rather, John hears an amazing pronouncement:

³ And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God.

Implied in this pronouncement is the elimination of the firmament. There is no longer a separating firmament between God and man. Along with this pronouncement, a new symbol appears, the city of the new Jerusalem that descends from heaven. The new Jerusalem seems to take the focus of the new heaven and new earth, as if the city bridges, if not fills the expanse between heaven and earth. The new Jerusalem is also the dwelling place of God and His Christ, whose presence fills the city.

How did this happen? The answer is provided in through the death of Christ. For in His death, we learn that the veil of the temple was torn from top to bottom with Christ’s death (Matthew 27:51). Christ’s death was so impactful upon creation that the earth quaked, rocks split, tombs broke open (vss 51-52) and dead were seen resurrected in Jerusalem. Luke 23 further states that the sun was darkened, showing that Christ’s death had a powerful de-creative effect on the first creation, the present visible, physical heaven and earth. Yet there was also spiritual impact seen in the resurrected saints, pointing toward an impact that goes beyond the physical cosmos. In short, it would appear that it was the beginning of the end of the old creation, marking the passing in inaugurated fashion of the old world order which would shortly be followed by a new creation, a new heaven and earth, bringing a new order (Hebrews 9:10), inaugurated in Christ’s resurrection. What is the symbolism of the torn veil of the temple? Hebrews 10 provides the answer:

¹⁹ Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, ²⁰ by a new and living way opened for us through the curtain, that is, his body . . .

This verse is the climax of a complex argument designed to show the superiority of Christ, His priesthood and His covenant over the old Judaic High Priest, the Aaronic priesthood and the old covenant. What the Aaronic high priest could only simulate through repeated annual entry into the Most Holy Place of an earthly temple, Christ has fully fulfilled by entering into the true heavenly temple, standing in God’s presence. This He has done once for all.

In fact, he has passed through the veil which was His body. Christ, who was the agent of all creation, is now shown to be a critical part of creation, the firmament, which for ancient Jews was symbolized in the temple veil. His body is the nexus between God and men, the nexus between God’s heavenly throne and our earthly domain, rightly described as Jacob’s ladder (John 1:51). No longer is there an inseparable barrier between God and His creation. Rather, we already dwell in God’s presence in unrestricted fashion through the destruction of His body, the veil and firmament between God and His creation.

No wonder then that there is no mention of a firmament in Revelation. It was destroyed on the cross, breaking down the separating wall between us and God. It is striking. The entire scriptural drama between Genesis and Revelation is centered upon the need to bridge a seemingly impenetrable expanse, the firmament that separates God from man. Its destruction can now be added to our model (Figure 1). Its absence in new creation assures that God has accepted Christ’s body, broken for us as the bridge between us and the Father, completing His eschatological task of tabernacling with man.

With the destruction of the firmament at Christ’s death, the way to the Father has now been made known. We who believe in Christ, now have access directly to the Father through Christ. We stand in the presence of God already but not yet. Already, in that we can now approach the throne of God directly without the mediation of an earthly high priest. Not yet, in that we are still on earth and God’s throne is still in heaven. We thus see the fulfillment only in its inauguration, awaiting its fulfillment in consummation.

This understanding should have a profound impact upon our thinking. Prior scriptures were introduced to show that the new creation began with Christ. With the destruction of the firmament and the consequent result that we now have access directly to God, we can confidently conclude that the new creation was inaugurated in Christ. It makes us partakers of all the Old Testament promises at least in part, while we await in full.

Finally, with the writings of the New Testament authors, we see the deeper redemptive meaning of the firmament. What began as a simple explanation of the origins of the physical cosmos was employed by later authors in a spiritual way, giving deeper meaning illustrating the separation between God and His creation. God was not only separated and apart from His creation, He was infinitely distant in the heavens. But through the death of Christ, we have unfettered access to God with the rent body of Christ spiritually envisioned as as the firmament broken apart. Christ becomes the nexus between God and men, the meeting point and true door that provides access to heaven.

[1] Wenham, Gordon, Word Biblical Commentary Volume 1 Genesis 1-15, Waco, TX, Word Books, 1987, p. 20

[2] Some suggest the cherubim (living ones) are God’s heavenly representatives of His earthly creatures, explaining why the firmament between them and God. But more important, they guard the way to God’s throne which is separated from His creation.

[3] It is telling to find that even with God’s mobile chariot-throne there is a separation (firmament) between the cherubim and God’s presence. It reinforces that these cherubim (living creatures) are representatives before God’s throne for all the “living creatures” on earth (if not also the heavenly angelic hosts) – that is, those creatures which have mobility but have a separating firmament between God and them. They may serve a redemptive and reconciliatory function before God.

[4] This vast expanse that separates God’s throne from man anticipates the Eden narrative of Genesis 2, where God creates a garden paradise to serve as a meeting point between God and man on earth, an earthly temple.