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Commentary on Genesis 1 verses 9–13
9 ¶ And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.
10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.
12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.
13 And the evening and the morning were the third day.
The third day's work is related in these verses - the forming of the sea and the dry land, and the making of the earth fruitful. Hitherto the power of the Creator had been exerted and employed about the upper part of the visible word; the light of heaven was kindled, and the firmament of heaven fixed: but now he descends to this lower world, the earth, which was designed for the children of men, designed both for their habitation and for their maintenance; and here we have an account of the fitting of it for both, and building of their house and the spreading of their table. Observe,
I. How the earth was prepared to be a habitation for man, by the gathering of the waters together, and the making of the dry land to appear. Thus, instead of the confusion which there was (Gen 1:2) when earth and water were mixed in one great mass, behold, now, there is order, by such a separation as rendered them both useful. God said, Let it be so, and it was so; no sooner said than done. 1. The waters which had covered the earth were ordered to retire, and to gather into one place, namely, those hollows which were fitted and appointed for their reception and rest. The waters, thus cleared, thus collected, and thus lodged, in their proper place, he called seas. Though they are many, in distant regions, and washing several shores, yet, either above ground or under ground, they have communication with each other, and so they are one, and the common receptacle of waters, into which all the rivers flow, Ecc 1:7. Waters and seas often, in scripture, signify troubles and afflictions, Psa 42:7; Psa 69:2, Psa 69:14, Psa 69:15. God's own people are not exempted from these in this world; but it is their comfort that they are only waters under the heaven (there are none in heaven), and that they are all in the place that God has appointed them and within the bounds that he has set for them. How the waters were gathered together at first, and how they are still bound and limited by the same Almighty had that first confined them, are elegantly described, Psa 104:6-9, and are there mentioned as matter of praise. Those that go down to the sea in ships ought to acknowledge daily the wisdom, power, and goodness, of the Creator, in making the great waters serviceable to man for trade and commerce; and those that tarry at home must own themselves indebted to him that keeps the sea with bars and doors in its decreed place, and stays its proud waves, Job 38:10, Job 38:11. 2. The dry land was made to appear, and emerge out of the waters, and was called earth, and given to the children of men. The earth, it seems, was in being before; but it was of no use, because it was under water. Thus many of God's gifts are received in vain, because they are buried; make them to appear, and they become serviceable. We who, to this day, enjoy the benefit of the dry land (though, since this, it was once deluged, and dried again) must own ourselves tenants to, and dependents upon, that God whose hands formed the dry land, Psa 95:5; Jon 1:9.
II. How the earth was furnished for the maintenance and support of man, Gen 1:11, Gen 1:12. Present provision was now made, by the immediate products of the upstart earth, which, in obedience to God's command, was no sooner made than it became fruitful, and brought forth grass for the cattle and herb for the service of man. Provision was likewise made for time to come, by the perpetuating of the several kinds of vegetables, which are numerous, various, and all curious, and every one having its seed in itself after its kind, that, during the continuance of man upon the earth, food might be fetched out of the earth for his use and benefit. Lord, what is man, that he is thus visited and regarded - that such care should be taken, and such provision made, for the support and preservation of those guilty and obnoxious lives which have been a thousand times forfeited! Observe here, 1. That not only the earth is the Lord's, but the fulness thereof, and he is the rightful owner and sovereign disposer, not only of it, but of all its furniture. The earth was emptiness (Gen 1:2), but now, by a word's speaking, it has become full of God's riches, and his they are still - his corn and his wine, his wool and his flax, Hos 2:9. Though the use of them is allowed to us, the property still remains in him, and to his service and honour they must be used. 2. That common providence is a continued creation, and in it our Father worketh hitherto. The earth still remains under the efficacy of this command, to bring forth grass, and herbs, and its annual products; and though, being according to the common course of nature, these are not standing miracles, yet they are standing instances of the unwearied power and unexhausted goodness of the world's great Maker and Master. 3. That though God, ordinarily, makes use of the agency of second causes, according to their nature, yet he neither needs them nor is tied to them; for, though the precious fruits of the earth are usually brought forth by the influences of the sun and moon (Deu 33:14), yet here we find the earth bearing a great abundance of fruit, probable ripe fruit, before the sun and moon were made. 4. That it is good to provide things necessary before we have occasion to use them: before the beasts and man were made, here were grass and herbs prepared for them. God thus dealt wisely and graciously with man; let not man then be foolish and unwise for himself. 5. That God must have the glory of all the benefit we receive from the products of the earth, either for food or physic. It is he that hears the heavens when they hear the earth, Hos 2:21, Hos 2:22. And if we have, through grace, an interest in him who is the fountain, when the streams are dried up and the fig-tree doth not blossom we may rejoice in him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–13. Public domain.
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TertullianAD 220
For because ages consist of times, and times are made up of days, and months, and years; since also days, and months, and years are measured by suns, and moons, and stars, which He ordained for this purpose (for "they shall be," says He, "for signs of the months and the years"), it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own. [Against Marcion 5.6]
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 1:13 serves as the divine pronouncement of completion for the third day of creation, marking the successful emergence of dry land from the waters and the earth's abundant production of vegetation. This concise declaration underscores God's meticulous order, purposeful design, and the systematic progression of His creative work, laying essential foundations for all future life and revealing a Creator who brings each stage of His cosmic plan to perfect fruition.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 1:13, like the preceding and subsequent day-concluding statements, employs several significant literary devices. The most prominent is Formulaic Language, specifically the recurring phrase "And the evening and the morning were the [Xth] day." This consistent formula provides a rhythmic structure to the creation narrative, emphasizing the orderly, sequential, and completed nature of each creative period. It acts as a divine punctuation mark, signaling the end of one phase and preparing the reader for the next. This repetition also serves as a form of Emphasis, reinforcing the reality and distinctness of each "day" of creation. Furthermore, the use of Enumeration (first, second, third day) provides a clear, progressive structure to the entire creation account, highlighting God's systematic and intentional design. The declaration implicitly contains Divine Fiat, as the mere statement of the day's completion affirms the absolute power and authority of God to bring His creative commands to fruition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 1:13 encapsulates God's inherent nature as a God of order, precision, and abundant provision. The meticulous sequencing of creation, from the separation of light and darkness to the formation of land and the flourishing of vegetation, reveals a divine Architect who plans with infinite wisdom and executes with perfect power. This verse, marking the completion of the third day, highlights God's purposeful preparation of the earth, ensuring that the necessary environment and sustenance were in place before the introduction of animal and human life. It speaks to a God who is not chaotic but methodical, not arbitrary but intentional, laying the very foundations for life to thrive, reflecting His benevolent character and unwavering commitment to His creation.
REFLECTION AND APPLICATION
Genesis 1:13 offers profound comfort and challenge for contemporary believers. It reminds us that our God is a God of perfect order and intentional design. In a world often characterized by chaos, uncertainty, and a sense of randomness, this verse anchors us in the truth that our existence and the very fabric of the universe are part of a divinely orchestrated plan. Just as God meticulously prepared the earth with dry land and abundant vegetation, providing the foundational infrastructure and sustenance for all life, so too does He providentially order and provide for our lives. This invites us to trust in His sovereign care, even when circumstances seem chaotic, knowing that He is faithfully working to bring His purposes to completion. It encourages us to align our lives with His established rhythms, to find rest in His completed works, and to gratefully acknowledge His unfailing provision in every season.
Questions for Reflection
FAQ
Why does the Bible say "evening and morning" instead of "morning and evening"?
Answer: This unique phrasing reflects the ancient Israelite practice of reckoning a day from sunset to sunset, a tradition deeply rooted in the biblical narrative itself (e.g., Leviticus 23:32). By starting with "evening," the text emphasizes that the day begins with darkness, followed by light, symbolizing God's bringing order out of chaos and light out of darkness, a theme prevalent throughout the creation account. It signifies the completion of a full, bounded cycle from the beginning of the dark period to the end of the light period.
Does "day" (yom) in Genesis 1 refer to a literal 24-hour period?
Answer: The consistent use of the Hebrew word yôwm ("day") in conjunction with numerical adjectives (first, second, third day, etc.) and the recurring phrase "evening and morning" strongly indicates a literal 24-hour day in Genesis 1. While yôwm can sometimes refer to an indefinite period elsewhere in Scripture (e.g., "the day of the Lord"), its usage here, coupled with the precise chronological markers, supports a historical, chronological account of creation unfolding over six literal days. This interpretation is the most natural reading of the text and aligns with the narrative's emphasis on God's systematic and sequential work.
Why were plants created on the third day, before the sun, moon, and stars on the fourth day?
Answer: This sequence highlights God's absolute sovereignty and independence from His creation. It demonstrates that God is not reliant on the sun for light or for the sustenance of plant life. The light created on Day 1 was sufficient, and God's direct command brought forth the vegetation, showing His immediate, independent power to initiate and sustain life. This order refutes any notion that the sun, moon, or stars are deities or essential for life's initial existence, firmly establishing God as the sole Creator and Sustainer of all things, whose power transcends the created order.
What is the unique significance of the "third day" in biblical thought?
Answer: The "third day" holds profound significance throughout Scripture, often marking pivotal moments of new beginnings, divine intervention, and resurrection. Beyond creation, it foreshadows events like the resurrection of Jesus Christ on the third day, symbolizing victory over death and the inauguration of new life. Other instances include Jonah's deliverance from the great fish on the third day and Hosea's prophecy of restoration on the third day. The third day in Genesis 1 thus sets a pattern for God's powerful acts of bringing life, order, and new beginnings out of what was previously formless or void.
CHRIST-CENTERED FULFILLMENT
Genesis 1:13, like the entire creation account, profoundly points to Christ as the divine agent through whom all things were made and sustained. The meticulous order, life-giving power, and purposeful design displayed on the third day perfectly reflect the character and work of Jesus, for in Him all things were created, in heaven and on earth, visible and invisible. Just as God brought forth dry land and vibrant, self-replicating life from the chaotic waters, so Christ, through His redemptive work, brings new life and spiritual order out of the chaos and barrenness of sin. The "third day" motif itself resonates deeply with the pivotal event of the resurrection of Jesus on the third day, signifying His triumph over death and His power to bring forth a new creation. Through His death and resurrection, Christ inaugurates a new spiritual reality, where believers, once dead in trespasses, are made alive in Him, becoming a new creation in Christ, echoing the life-giving power first displayed on creation's third day.