A. P. Lopukhin. Explanatory Bible (Saint-Petersburg, 1904-1913):

“In the beginning…”

Both in the Holy Fathers and in all subsequent interpretative literature, there are two main typical interpretations of this word.

According to the prevailing opinion of some, this is a simple chronological indication “of the beginning of the creation of visible things” (Ephraim the Syrian), that is, of all that, the history of the gradual formation of which is set forth immediately below.

According to the allegorical interpretation of others (Theophilus of Antioch, Origen, Ambrose, Augustine, etc.), the word “in the beginning” here has an individual meaning, containing a hidden indication of the eternal birth from the Father of the second Hypostasis of the Holy Trinity - the Son of God, in  whom and through whom all creation was accomplished (John 1:3; Col. 1:16).

The biblical parallels related here give the right to combine both of these interpretations. That is, both to find here an indication of the idea of the birth of the Son or Logos co-eternal with the Father and of the ideal creation of the world in Him (John 1:1-3:10; John 8: 25; Ps. 83:3; 1 Pet. 1:20; Col. 1:16; Rev. 3:14), — and with even more right to see here a direct indication of the external implementation of the eternal plans of the divine creation of the Universe at the beginning of time or, more precisely, together with this very time (Ps. 101:26; Heb. 1:10; Ps. 83:12-13; Ps. 135:5-6; Ps. 145:6; Prov. 8.22-23; Is. 64:4; Isa. 41:4; Sir. 18:1; etc.).

“Created” - the word bara is used here, which, according to the general belief of both Jews and Christians, as well as all subsequent biblical usage, mainly serves as an expression of the idea of divine action (Gen. 1:1; Gen. 2:3-4; Isaiah 40:28; Isaiah 43:1; Psalm 149:5; Exodus 34:10; Num. 16:30; Jeremiah 31:22; Mal. 2:10, etc.). It has the meaning of creative activity or creation from nothing (Num. 16:30; Is. 45:7; Ps. 103:25-26; Heb. 3:4; Heb. 11:3; 2 Mac. 7:28, etc.). This, therefore, refutes all materialistic hypotheses about the world as a self-standing entity, and pantheistic hypotheses about it as an emanation or outflow of a deity, and establishes a view of it as the work of the Creator, who called the whole world from non-existence to being by the will and power of His divine omnipotence. 

“Heaven and earth” Heaven and earth, as two specific opposite poles of the entire world, are usually used in the Bible to designate “the whole universe” (Ps. 101:26; Is. 65:17; Jer. 33:24; Zech. 5: 9). In addition, many find here a separate indication of the creation of the visible and invisible world, or angels (Theophilus of Antioch, Basil the Great, Theodoret, Origen, John of Damascus, and others).

The basis of the latter interpretation is, firstly, the biblical use of the word "heaven" as a synonym for the inhabitants of heaven, i.e. angels (1 Kings 22:19; Matt. 18:10, etc.), and secondly, the context of this narrative, in which the subsequent chaotic disorder is attributed only to earth, i.e., to the visible world (verse 2), by which “heaven” is separated from “earth” and even, as it were, is opposed to it as a well-ordered, invisible celestial world. Evidence of this can be found both in the Old (Job 38:4-7) and especially in the New Testament (Col. 1:16).