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 creation by the Word, and it is a work full of wonder and admiration. For it is a singular act of God's power that the grain, falling on the earth, springs forth in its time and brings forth fruit after its kind. And that like plants should be put forth from like seeds in an unceasing and unchanging order, is sure proof that it is not the consequence of a chance creation, but the especial operation of divine providence. Hence from wheat grows nothing but wheat; from barley nothing but barley; from the bean nothing but beans; for the same continuous and unaltered nature, order and condition of each plant are constantly preserved.
Philosophy knows nothing of the cause of all this and attributes the whole to nature. We however well understand that nature was so created at the first by the power of the Word, that the seeds and forms of all plants might be exactly and perfectly preserved. Wherefore not only are the first-day waters of heaven multiplied, as there is need; but the first seeds are also multiplied, as God sees fit, and they all preserve their original form and nature with the utmost perfection.
Here again a question is frequently raised as to the time or season of the year, in which the world was created; whether the creation was wrought in the spring or autumn. And although the opinions of men differ on this point, yet each one has his own reasons and conjectures. Those who prefer making autumn the season of creation, consider that they prove their judgment to be correct from the fact that the trees when first created produced their fruit. For Adam and Eve ate of their fruit. They prove their opinion moreover to be the right one, as they think, by the argument that the works of God are perfect! Others will have it, that the spring was the time of the creation, because the spring is the most beautiful season of the year and is, as it were, the infancy and childhood of nature. Hence it is that the ancient poet Ovid describes the spring as being the originating cradle-time of the world.
Neither party however has sufficient ground for concluding their arguments to be exclusively right; for the sacred text supports both opinions, because it declares, that the earth "brought or budded forth," which certainly is not the time of autumn, but of spring. It also declares that fruits then existed; which it is equally certain is not the time of spring. Wherefore, my opinion is that such was the miracle wrought of God at the first creation of the world that all these things existed at the one time; the earth budded forth, the trees blossomed, and the fruits, in their perfection, immediately and suddenly followed; and then the miracle ceased; and nature gradually fell into her regular order. Thus, all these herbs and trees are propagated by means of their seeds in the same kinds and forms as those in which they were first created. Hence men