Genesis 1:9Meaning & Commentary from the Church Fathers

Once firmly secured in our minds, it remains safe from all tempests, unless we carelessly allow foes to snatch it away. Our adversary, the wicked one, rages with fury upon witnessing our spiritual abundance, desperately seeking an opportunity to pilfer it. No moment is more opportune for him than our moments of negligence; hence, we must remain vigilant to guard our souls against his intrusion. When he realizes our attentiveness and the futility of his attempts, he will retreat defeated, recognizing our steadfast caution. Therefore, let us equip ourselves for the constant battle of life, living as if the enemy were ever-present, ensuring we do not succumb to lethargy which would allow him a path to attack.

Consider how individuals of great wealth take meticulous care to protect their possessions from impending threats, often employing locks or even burying their treasures to prevent discovery. In the same spirit, we ought to safeguard our accumulations of virtue with utmost diligence, concealing them within the secure repository of our minds while blocking all avenues for those intent on thievery. By doing so, we preserve our spiritual resources intact, preparing ourselves for the inevitable transition from this life where our reserves may serve us. Just as those who reside far from home gather supplies for their journey back, so too should we prepare spiritual provisions of virtue, so when the Lord calls us back to our true homeland, we are ready, carrying some of our treasures with us while others go before us. The nature of these provisions ensures they will testify for us, granting us confidence before the Lord and paving our entrance into His presence, allowing us to receive His gracious favor.

To illustrate this, beloved, consider the generous donor; they live righteously in this life and, upon departing from it, shall find favor with the Judge, hearing those welcomed words, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, for I was hungry, and ye gave me food” (Matthew 25:34-35). The same reward awaits those practicing other virtues, including the sincere confession of sins and fervent prayer. If we use the time granted to us in this life to cleanse our sins through confession and seek forgiveness from the Lord, we shall approach the next life without blemish, finding boldness before Him. Conversely, for those who neglect to cleanse their sins while in this world, no solace awaits them in the afterlife, for it is said, “in the grave, who will glorify you?” (Psalm 6:6). This is just: our earthly existence is the time for struggle and diligence, while the eternal life is reserved for rewards and crowns. Let us endeavor while we are still in the arena, so that when the time comes to receive our crowns, we stand not condemned, but among the triumphant who boldly wear their rewards.

This reminder is not without purpose; I aim to inspire you continually towards good deeds, encouraging you to become better and shine like beacons of virtue, embodying the blameless and pure children of God. As you shine in this world by sharing the word of life, you will not only be a source of praise on the day of Christ but also a blessing to those around you. Just as association with the wicked is detrimental, as it is stated, “Wicked communities corrupt good morals” (1 Corinthians 15:33), so too is the company of the good edifying to those who draw near. Hence, our gracious Lord permits the righteous to dwell alongside the unrighteous, allowing them the opportunity to benefit from the examples of virtue exhibited by the former. The power of goodness is such that even those who do not practice it hold it in high regard, while vice is consistently condemned, even by its own adherents. It is evident and undeniable; thus, very few would boast of it openly.

In our hearts, God has instilled a discerning judgment—conscience—that clearly differentiates between good and evil. This understanding leaves us without excuse, as our sins are not merely ignorance but rather the consequence of negligence and carelessness regarding virtue. Keeping our focus on this reality, let us diligently work towards our salvation, so that as time passes, we do not unwittingly bring great harm upon ourselves.

With that brief introduction, let us listen to the divine counsel conveyed through Moses in today’s reading. “And God said, ‘Let the waters that are under heaven be gathered into one place, and let dry land appear.’ And it became so.” Look closely, dear friends, at the harmonious order of creation. Initially, Moses describes the earth as “formless and empty,” shrouded in darkness and waters. On the second day, God commanded the creation of the firmament, distinguishing the waters and naming it “heaven.” Now, we are taught that on the third day, God commanded the waters beneath this firmament to gather into one place, revealing dry land: “and it became so.”

Before this command, all things were submerged in water; God’s directive caused the waters to assemble, making way for dry land. Notice how gradually He showcases the goodness and beauty of the earth. The scripture states, “And it became so,” demonstrating that as the Lord spoke, so it was fulfilled. It is the nature of God to govern creation according to His will. His command to the waters was akin to His instruction regarding light when He dispelled the darkness, designating day and night with intentionality.

In similarly stunning fashion regarding the waters, God divided them, placing some above the firmament and others below it. Thus, He now instructs the waters under the firmament to unite, allowing the earth to emerge, ultimately prepared for naming, just as He did with light and darkness.

Yet, those who witness the vast, calm sea might struggle to accept this notion, for even as turbulent waters surge, they ultimately settle into a flat expanse once the storm has passed. Additionally, if certain shores are more revealed, it suggests there are areas of land where the retreats of water can manifest, and from which it can return to its original position. Given that the tumultuous sea enveloped every part of the earth, where did it withdraw to unveil some segments? Perhaps at that time the water was more tenuous, surrounding the earth like clouds, and after gathering, it congealed to expose patches of land. Yet, it is also possible that through considerable subsidence, the earth formed hollows that collected the waters, leading to the emergence of dry land from those spaces where water receded.

Chapter XI. Concerning verses 9 and 10 of Genesis. And God said, “Let the waters which are under heaven be gathered together into one assembly, and let dry land appear.” And it came to pass. The waters under heaven were gathered into one assembly, and dry land appeared. God named the dry land Earth, and the gathered waters He called the Sea. And God saw that it was good. - We have discussed this divine act sufficiently, but for clarity on another matter mentioned in the first book. Thus, we shall briefly state that those who are indifferent to when the very essence of water and earth was created should recognize that on this day, the separation of these two foundational elements took place. For those who ponder why light and heaven were formed in days, while earth and water pre-existed outside of any days, and why the former per God's command: Let him, with steadfast faith, grasp the Scripture’s declaration before days commenced, saying, “The earth was formless and void,” pointing to the type of earth God created, of which it is stated, “In the beginning God created the heavens and the earth.” The Scripture particularly highlights the formlessness of matter, now revealing it with a more recognizable name. The unwise should not assume that the Scripture, by separating matter and form through language, implies a separation in time, as though matter was created first and then form was granted after a delay. God produced both simultaneously, bringing forth already formed matter, with only the formlessness at the beginning, which is now designated as earth or water. Earth and water, along with their characteristics, are indeed closer in their susceptibility to decay than the heavenly realms. Everything manifested in matter is classified outside formlessness by days, with the heavens being formed distinctly from the earth. Thus, the Scripture refrains from including the subsequent matter left for formation in the lower sphere with the words: “Let there be,” because the remaining formless substance couldn't receive the same kind of form as the sky, but rather one that is inferior, unstable, and close to formlessness. Therefore, when it is said, “Let the waters be gathered together... and let dry land appear,” these two elements assumed their respective forms known and observed by us, with water being mobile and earth immovable; hence it is directed that water is to be gathered, while earth is to appear, as water is quick-flowing and earth remains steadfast.

And God said, “Let the water that is under heaven be gathered together into one assembly, and let dry land appear.” And it came to be. - This reinforces the notion that the mentioned water symbolizes, as we have suggested, the matter of the world. If water filled the entirety of creation, then where could it have been gathered? If water denotes some material mixture, its gathering represents its very formation so that what we currently recognize as water has now materialized. Conversely, the command “Let the dry land appear” can be interpreted as the formation of earth so that it, too, has now taken the visible form that we witness today. Initially referred to as invisible and void, it lacked material form. Thus, when God declared, “Let the water that is under heaven be gathered together,” He was indicating that this corporeal matter should be shaped into the form recognizable as water today. The word “assembly” signifies unity, as to receive form is akin to achieving oneness, for the highest unity marks the inception of all forms. Likewise, “Let dry land appear” implies that the earth was to assume a visible and distinct shape apart from the mixture. Hence, as the water gathered, the dry land was revealed, meaning that what previously seemed dark was transformed into light. It may have transpired beforehand in the rational mind, such that the subsequent declaration—“and the waters were gathered together into one assembly, and dry land appeared”—is not perceived as redundant after the saying, “and it came to be,” but rather highlights the physical action that followed the rational and incorporeal one.

Chapter XII. - The gathering of the waters, in verses 9 and 10, corresponds directly to their very formation. The Manichaeans argue, if all things were saturated with waters, how could this gathering occur? However, as stated earlier, mentioning the waters refers to that matter which the Spirit of God was brooding over, out of which God would form all things. Thus, when it is proclaimed, “Let the waters which are under heaven be gathered together into one assembly,” it indicates that this corporeal matter should be molded into the form that corresponds to the visible waters. This gathering signifies the very shaping of those waters we can see and touch. For every form is unified according to the principle of uniformity. When it is declared that the dry land should appear, it is understood that this matter is to adopt the visible form we now recognize. What was previously termed the invisible and unsettled earth symbolized the confusion and obscurity of matter; the term water, over which the Spirit of God hovered, similarly denotes this matter. Now these waters and the earth have taken shape from that matter which previously bore their names before assuming the recognizable forms we observe today. Notably, in Hebrew, every collection of waters, whether salty or fresh, is referred to as the sea.

Enthusiastic admirers of horse racing even dream of competitions involving horses, chariots, and drivers, continuing their daytime folly even in sleep.

As for us, whom the Lord, the Master Creator, has called to witness His magnificent works, are we not overwhelmed by contemplation or perhaps too apathetic to heed the Spirit's guidance? Instead, might we walk around this grand and diverse temple of God’s creation, reflecting on the past, and behold the splendor of the universe? The heavens, as the prophet depicts, are stretched ‘like a curtain’ (Is. 40:22), while the earth, immense and weighty, stands firm. The air, naturally soft and moist, sustains all creatures, providing abundant nourishment and flowing freely around all that moves through it.

We observe the nature of water, essential for life, similarly organized. ‘And God said, Let the water that is under heaven be gathered into one place, and let the dry land appear; and it came to pass, that the water that is under heaven was gathered into its own assembly, and dry land appeared. And God called the dry land, Earth; and the gathering of waters He called the Sea.’ You have raised questions in past dialogues concerning why the earth was considered invisible, despite every body having a discernible color. Perhaps it seemed insufficient to explain that the earth was termed invisible not by its essence but in relation to us, obscured then by water. Listen now as Scripture clarifies: ‘Let the waters be gathered and let the dry land appear.’ The veils are lifted, revealing the earth that had remained hidden.

But others may inquire: why does the Scripture attribute to the Creator’s command what naturally belongs to water—the ability to flow downward? Water remains motionless on level ground but rushes downwards the moment it encounters a slope. As such, it seems unnecessary to command water to gather into one assembly, for it would flow to the lowest point by its inherent nature.

Yet we notice the movements of water in response to the Lord’s command. It no longer flows chaotically; it is adjusted, determined by the authority that established order among creation. Day and night were also created once, but they have continued to alternate ever since, shaping time in equal divisions. ‘Let the waters be gathered together,’ indicates that water’s nature is divinely instructed to flow.

Consider too those waters that flow by their own nature—springs and rivers—as well as those that collect but do not flow. Imagine standing by a spring and pondering the force that drives this water from the earth’s depths and sustains its flow. Such inquiries trace back to God’s initial command, bestowed upon the waters to flow and fill their designated places, ensuring they don’t overwhelm the dry land. As Ecclesiastes states, ‘All the rivers run into the sea; yet the sea is not full’ (Ecclesiastes 1:7). Therefore, even as the waters flow, they do so under divine direction, while their limits are set by the Creator.

‘Let the waters be gathered together into one assembly,’ serves to ensure that the inundation does not engulf the dry land completely, for there must be order even amidst the chaos of surging seas. Even when stirred by fierce winds to great heights, upon reaching their shores, the sea retreats into itself. ‘Wilt thou not fear Me,’ says the Lord, ‘who hath set the bounds for the sea?’ (Jer. 5:22). Here, even the weakest grains of sand restrain the furious sea.

Without divine command, what would prevent the Red Sea from inundating Egypt, which lies in a lower basin? The historical attempts to connect these seas, as noted by Sezostris and Darius, were abandoned due to the sea's height.

The significance of the command ‘Let the waters be gathered into one assembly’ indicates that this divine gathering was meant to remain unaltered, as the totality of waters is spoken of as one. Even hollows and valleys filled with water were divinely arranged to direct and contain the waters rather than let them flood the earth.

In this way, the Creator’s directive stands, ensuring a vast but orderly repository of waters, while the bustling springs and smaller lakes serve as lesser collections, all contributing to an intricate and harmonious design of creation. Though small bodies of water exist, the true sea, as described by those who have traversed the earth, is singular and overarching.

‘And God said, Let the waters be gathered into one assembly, and let the dry land appear.’ The expression ‘dry land’ was used to denote an earth now firm and distinct, not muddied or chaotic. Understanding this, we realize that it’s not solely the escape of excess waters from the earth but also the divine ordering of all creation as it was summoned from the depths. ‘And it was so,’ suggests the fulfillment of the Creator's word. The repetition in certain translations appears unnecessary, given the fulfillment of the declaration already stated.

It therefore becomes essential to address the heavier nature. However, Moses addresses this latter aspect without using the term air, not because it lacks significance in the fullness of creation or is devoid of elemental power, but rather likely because air, in its gentle and adaptable nature, can encompass every being, allowing them to manifest within itself. Air possesses neither a distinct color nor image nor surface but adopts the color and image of others. When illuminated, it appears bright; when shaded, it darkens, being neither inherently light nor dark, but instead encapsulating every form and being adorned in every hue. It facilitates every movement within it, easily yielding to whatever is within its bounds, bending and adjusting as necessary, and after being displaced by a moving object, it restores itself behind it. When moisture is released from a vessel, it allows what flows out to proceed freely and occupies the void left behind. Countless experiences illustrate the softness and adaptability of the nature of air. Given that human life thrives within it, it harbors almost all the vitality of existence; through air, our sensory faculties gain their strength—sight, hearing, and smell are all facilitated, and through the act of breathing, one of the most essential life processes is performed. The cessation of breath results in the cessation of life itself. Thus, regarding this element, which is intimately related to our humanity and sustains us from the moment of birth, the wise Moses did not delve deeply into its natural science, as he deemed this intrinsic connection of our nature to air a sufficient guide for our understanding. Nonetheless, he has eloquently captured what pertains to air in the context of creation. The profound and comprehensive order of the cosmos, which on the second day delineates the waters from the earth, is again attributed to God’s word and command. Indeed, all that is enacted through divine wisdom is the Word of God, accomplished not by tangible instruments, but expressed through astonishing phenomena. The earth’s characteristic was still mingled with moisture at this point; thus, it begs the question, who else but God could have solidified the earth’s substance to such a degree that, when all its components achieved uniformity in their compressed state, the moisture was expelled, with water separating from the earth’s impurities and gathering in its recesses? This was undeniably the handiwork of God’s might and wisdom; hence Moses also communicates that this astounding act was governed by God’s command, which issued a directive utterance. In this directive, Moses alludes to the inherent Word endowed within creation itself. He states, "Let the water that is under heaven be gathered into one place, and let the dry land appear. And it became so." Observe, this reveals the essential order of nature! As water is drawn from the earth, what is distinct from moisture is drained, and since the moisture is not yet dissolved by the earth into mud, it’s essential that the water be contained by certain receptacles to prevent its loss due to natural fluidity unless obstructed from spilling.

The rivers feeding into the sea provided ample nourishment, ensuring that the sea would not dry up due to the sun’s heat and preventing it from encroaching upon the land by absorbing only the waters of the rivers.

If we assume that the seas were formed in conjunction with the waters, filled to capacity, and that the seawater was bitter, we must also conclude that the waters above the seas remained sweet. While the seas were indeed filled with waters during the flood, they could not contaminate the fresh waters above them. If it were possible for the seas to render the waters of the flood bitter, how could the earth's vegetation, including olives and other plants, survive? Additionally, how could Noah and those aboard the ark drink the floodwaters? Noah received divine instruction to gather food for himself and his companions since there was no food available elsewhere; however, he was not commanded to bring water, as those within the ark could access the water around them freely.

Thus, just as the floodwaters were fresh despite their coexistence with the seas, the waters collected on the third day were also pure, unaffected by the potentially bitter seas below. The gathering of the waters did not happen until after God commanded, “Let the waters be gathered… and let the dry land appear” (Gen. 1:10), meaning the seas did not exist before God named the assembled waters as the sea. Therefore, when the seas were designated and filled their designated space, they transformed, taking on saltiness that they did not possess prior to being contained. The receptacle for the seas was deepened at the moment God commanded, “Let the waters be gathered… into one assembly.” This could mean that the sea’s bottom became lower than the surrounding earth, allowing it to gather waters from above, or the waters merged to create room for one another, or the seabed altered to facilitate a significant depth.

Even though gathered by divine decree, a path was made for the waters to coalesce into one location. As the first and second bodies of water converged, they faced no barriers preventing their movement; thus, they subsequently flowed forth through various streams and springs, following the routes established since creation. The waters originating from the mountains, which were separated from other bodies by the firmament on the second day, were as refreshing as those found in the valleys. They were distinct from the salty waters of the seas formed on the third day, maintaining their purity, free from decay.

These mountain waters do not rest upon the earth, where decay could occur; the air on land does not facilitate the birth of creatures. They do not require rivers to nourish them, nor can they dry up since there is no sun to evaporate them; they remain enveloped in the dew of blessing and are reserved for a time of tribulation. The waters above the firmament cannot exhibit motion, as order prevails over chaos; that which exists does so in harmony with its surroundings. Creation at its inception has inherent attributes, including movement and positioning, within its destined realm. The mountain waters exist without confinement, preventing them from flowing downward or becoming turbulent, as there is no structure to support such activity.

After addressing the firmament established on the second day, Moses recounts 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 phrase “let the waters be gathered… into one assembly” indicates that the earth was capable of sustaining the waters, rather than suggesting that the abysses rested beneath the earth, unsupported by anything. That very night, after God spoke, the waters converged, and the earth’s surface was rapidly dried.

A flat coastline refers to a sandy beach, whereas a steep one denotes a rocky, abrupt shoreline, where the depth quickly increases. Similarly, the eastern sea, known as the Indian Sea, and the northern sea, referred to as the Caspian Sea, were created in this manner. Lakes originated in the same way as well.

Water, being dense and heavy, naturally occupies the space between the air and the earth, and thus covers the surface of the globe. Yet, through His commanding word, the Creator gathers the waters into one location, primarily the ocean, which is interconnected with all bodies of water on earth, while various solid elements of the earth's material are combined to raise dry land above the surface. The Holy Scripture frequently celebrates this act as a remarkable display of divine creative power (Job 38:8-11).

Then God declared, “Let the water that is under the heavens be gathered together in one location, and let dry land appear.” The thickened and gradually cooling material rose in some areas and sank in others; the elevated regions were revealed from the water, becoming dry land, while the depressions gathered the water and formed seas.