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.
Philosophers have their disputes also concerning the center of the world and the circumfluent water. Indeed it is wonderful that they go so far as to determine the earth to be the center of the whole creation. And it is from this argument, that they conclude that the earth cannot fall; because it is supported from within by the other spheres surrounding it on every side. Hence according to these philosophers the heaven and all other spheres rest upon this center, by which support they themselves also derive their durability. It is well becoming us to know these arguments. But these philosophers know not that the whole of this stability rests on the power of the Word of God. Although therefore the water of the mighty ocean is higher than the earth, yet it cannot pass its appointed bounds nor cover the earth. But we live and breathe as the Children of Israel existed in the midst of the Red Sea.
V. 10. And God saw that it was good.
Moses here adds this divine commendation although nothing was wrought beside the division of the waters and the bringing out of waters a small particle of the earth. Now above, at the most beautiful part of God's creation, this short divine commendatory sentence was not added. Perhaps it was omitted as an intimation from God that he is more concerned about our habitation than about his own; and that he might by such intimation animate us to higher feelings of gratitude and praise. For we were not destined to exist in the air or in the heaven, but on the earth where we were appointed to support our life by meat and drink.
Therefore after God adorned the roof of man's habitation, namely, the heaven, and added the light, he now spreads its floor and makes the earth suitable for the dwelling service of men. This part of his work, God twice declares to be "good" on our account, by which he would intimate that we men form so great a part of his care, that he is desirous to assure us by such a twofold approbation of this portion of his creation-work wrought with so much care that he would ever hold it under his peculiar protection; that he would grant it his perpetual presence, and would prevent our great enemy and our most certain death, the mighty water, from rushing in upon us. Beautifully therefore did God form in "the beginning" the foundation and roof of this house. Now let us see how he furnished and garnished it.
III. V. 11. And God said, Let the earth put forth grass, herbs yielding seed, and fruit trees bearing fruit after its kind, etc.
God, as we have seen, has now constructed the first and the principal parts of man's house. Its roof, the heaven, is most beautiful, but it is not yet fully adorned. Its foundation is the earth. Its walls are the mighty waters on every side. God next makes provision for our food. He commands the earth to bring forth herbs and trees to bear fruit of every kind. Here you may again see why the earth was before called TOHU and BOHU; because it was as yet not only dark, but altogether barren of fruit.
But mark what kind of food God prepares for us; namely, herbs and fruits of trees. I believe therefore that our bodies would have been much stronger and healthier if this surfeiting and especially the eating of flesh of all kinds since the flood had not been introduced. For although the earth after the sin of Adam was cursed, and because still more corrupt after the flood, yet our food of herbs would have been much more refining, thin and pure, had we still lived on them, than our gross feeding on flesh is now. It is quite evident that in the beginning of the world the food of man was herbs, and it is equally evident that the herbs were created for the very end that they might be food for man.
That the earth produces grain, trees and herbs of every kind is the work of this day. Now indeed, all things spring forth from the seed of their kind. But the original creation was wrought without any seed, by the simple power of the Word. Indeed that seeds now put forth their plants is still the effect of the work of the original
