Genesis 1:10Meaning & Commentary from the Church Fathers

After the earth was named and formed appropriately, the gathered waters received their designation. “Called,” it is said, “the gathering of the waters the seas,” and then, “and God saw that it was good.” Given that the frail nature of humanity cannot adequately honor God’s creations, the holy scripture reveals to us in advance how the Creator Himself speaks of them in praise. When one recognizes the inherent beauty of God’s creations before Him, one stands in awe; yet no amount of human expression can enhance their glory or adoration. Indeed, how can the nature of man truly extol the works of the Almighty?

It is vital to understand that God did not create the earth, as we now know and name it, but rather, the original designation of the universe was ‘dry land,’ as David affirms: “The sea is His, and He made it, and His hands formed the dry land” (Psalm 94:5). The dry land came into being and is known as the earth, just as the firmament emerged and is called the heavens. Thus, when the waters were separated, the dry land became visible, appearing as moist earth due to the recent removal of the waters.

This differentiation is not exclusive to the earth; each of the elements possesses a unique quality that sets it apart from the others, allowing us to recognize them for what they are. Water exhibits the quality of coldness, air reflects humidity, and fire denotes warmth. However, as the foundational elements of more complex entities, earth, water, air, and fire present themselves with specific attributes. When these elements interact and are perceived by the senses, they exhibit combined qualities, and nothing visible exists in isolation, purely or simply. Thus, the earth is characterized as dry and cold, while water is wet and cold, air is warm and moist, and fire is warm and dry. Consequently, due to these combined qualities, the elements can mix with one another; each element, sharing a common trait, dissolves and connects with its neighbor while also engaging with opposites. For instance, the dry and cold earth harmonizes with water through shared coldness, and water then connects with air, as it bridges the cold earth and warm air with its own qualities—coldness and humidity. Likewise, air acts as a mediator, reconciling the opposing natures of water and fire by combining moisture with water and heat with fire. Fire, being warm and dry, allies itself with air through warmth and reunites with earth through dryness. Thus, a harmonious cycle emerges from the mutual agreements and affinities among all the elements, aptly justifying their designation as elements. I mention this to clarify why God referred to the earth as dry land rather than the reverse; it is because dryness is not a quality that was later attributed to the earth but is intrinsic to its being from the very beginning. An original cause of existence inherently takes precedence over what comes subsequently. Therefore, names derived from that which is pre-existing and ancient are rightly assigned. “And God saw that which is good.” The Scriptures do not convey that some pleasant view of the sea was presented to God. Rather, the Creator perceives the nature of creation not through physical sight but through ineffable wisdom. Indeed, the tranquil expanse of the sea can be a delightful sight, especially when calm, or even when the gentle winds stir its surface into hues of purple or azure without aggressively crashing against the shores, embracing them peacefully. However, we must not assume that, according to Scripture, the sea appears beautiful and pleasing in the same way to God. Instead, Scripture defines beauty in the context of creation itself. Ultimately, the sea serves as the source of all the earth's moisture. It is dispersed in unseen wells, as demonstrated by the fissures and caverns within the solid earth that the flowing seawater penetrates. When trapped in winding passages, it is compelled by the spirit that stirs it forth, breaking the surface and transforming into drinkable fresh water, losing its bitterness through natural filtration. Additionally, when it absorbs heat from the surrounding metals, it can often boil, even becoming fiery, as observed on many islands and coastal regions. And if we consider the minor alongside the grand, we find that even inland, areas near freshwater encounter similar phenomena. Hence, I have elaborated upon this because the earth contains many passages, allowing sea water to flow through it from its hidden wells. The sea is beautiful before God because it nourishes the earth with moisture flowing through its depths. It is also beautiful for being a reservoir for rivers, drawing streams from various sources without overflowing its boundaries. Furthermore, it is lovely as the origin of vaporous waters, heating under the sun's rays to release tiny droplets that ascend into the atmospheric heights, cool off, and, transformed by clouds, come down as rain to replenish the earth. Clearly, one cannot dispute this observation when contemplating cauldrons heated over a fire, where moisture often evaporates, leaving them empty as their contents turn to steam. We can even see sailors boiling seawater, collecting the prevalent vapors with sponges to meet their needs. Moreover, the sea is beautiful in another regard, as it encircles the islands, adorning and connecting them, and facilitates the interaction of distant lands by allowing seafarers easy access. In this way, it enriches trade, responds to our life necessities, providing a channel for surplus goods to flow from those with abundance to those in need.

If we consider that the creation of the waters was simultaneous with the formation of the seas, and that the waters within were bitter, it would follow that the waters above the seas were not bitter. Despite the seas being filled during the time of the flood, they did not impart their bitterness to the fresh floodwaters that were above them. If the seas could have made the floodwaters bitter, how could olives and other plants have survived within them? How could Noah and his companions have drunk the waters during the flood? Noah was instructed to bring sustenance into the ark for himself and all those with him, as food was scarce; however, he was not directed to bring water, as all within the ark could drink from the surrounding waters. Thus, just as the floodwaters were not salty despite covering the seas, the waters gathered on the third day were not bitter, even though the seas beneath them might have been. Since the gathering of the waters occurred only after God commanded, "Let the waters be gathered... and let the dry land appear," it is certain that the seas did not exist before God designated the gathered waters as the sea (Gen. 1:10). Consequently, when the seas were named and filled with waters, they were transformed, acquiring a salinity that they lacked prior to entering their designated place. At the moment when it was commanded, "Let the waters be gathered... into one assembly," the very depth of the seas increased. This means either that the seabed became lower than the surrounding earth, allowing it to take in the waters above the entire earth, or that the waters mingled to create space for themselves, or the seabed was altered significantly, leading to a profound depth that enabled the waters to cascade down rapidly. Although the waters were gathered by divine authority, a pathway was established for them right from the earth's creation, allowing them to consolidate in a single location. Just as the first and second waters could disperse freely without confinement, they would later emerge through various streams and springs, finding their way into the seas along paths laid out since the very first day. The mountain waters, which were separated from others by the firmament on the second day, were as fresh as the valley waters. Unlike the salted waters of the seas formed on the third day, these remained sweet and untainted, free from decay. They are not of the earth, where they could rot, for the air does not permit the waters to breed or produce creatures. These waters do not require rivers to flow into them, nor can they be depleted, as there is no sun to evaporate them; they remain blessed with dew and are preserved for the eventual outpouring of wrath. It is implausible to suggest that the waters above the firmament are in motion, for what is orderly does not whirl haphazardly, and what exists does not move under the influence of what does not exist. Everything that is created within another retains its own attributes—movement, ascent, and descent—within its created environment. The mountain waters do not encounter any barriers, preventing them from flowing or swirling, as there is no surface for them to cascade or whirl around. After discussing the firmament created on the second day, Moses turns his attention to the gathering of the waters and the emergence of grains and trees from the earth on the third day, stating: "And God said, Let the waters which are under heaven be gathered together into one assembly, and let the dry land appear." The command to "let the waters be gathered... into one assembly" indicates that the earth supported the waters rather than that the abysses lay beneath it, unsupported. Thus, that very night, as soon as God spoke, the waters were swiftly gathered, and the surface of the earth was instantaneously dried.

These churches uphold the teachings of truth, serving as sanctuaries where those seeking salvation gather when they embrace the truth and seek to evade God's judgment and wrath. Conversely, there are treacherous islands—barren, devoid of water, strewn with rocks, and lifeless—often dangerous for navigation and subject to storms, where ships are wrecked and those who anchor there meet their doom. Such is the nature of false teachings; these heresies lead to the ruin of those who cling to them. They lack the foundation of truth, operating like pirates who intentionally assault the above-mentioned shores to bring about destruction. In the same vein, those who turn away from the truth ultimately perish in their own deception.