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Up to this point the unquiet element, which is naturally uppermost in the creature, has prevailed everywhere. Light has come, and shown the waste; a heaven is formed within it; but nothing fixed or firm has yet appeared. Just as in the saint there is first light, and a heaven too within, while as yet he is all instability, with nothing firm or settled. But now the firm earth rises. The state desired by Paul, — "that we be no more tossed to and fro with every wind of doctrine, but may grow up in all things into Him who is the Head, even Christ," — here begins to be accomplished. Now the will, long buried and overwhelmed with tossing lusts, rises above them to become very fruitful; and the soul, once lost in passions, emerges from the deep, like "the earth which He hath founded forever." There is yet more for us to mark in this emerging earth. Not only does it escape the floods: it comes up also into the expanse of heaven. That creature, so long buried, now mounts up to meet the skies, as though aspiring to touch and become a part of heaven; while on its swelling bosom rest the sweet waters, the clouds, which embrace and kiss the hills. When the man by resurrection is freed from restless lusts; when he comes up from under the dominion of passions into a state of rest and peace; not only is he delivered from a load, but he also meets a purer world, an atmosphere of clear and high blessing; where even his hard rocks may be furrowed into channels for the rain; heaven almost touching earth, and earth heaven, Not without awful convulsions can such a change be wrought. The earth must heave before the waters are gathered into one place. (See Psalm 104:7, 8.) Many a soul shows rents and chasms like the steep mountains. Nevertheless, "the mountains bring peace, and the little hills righteousness." And this is effected on the third or resurrection day; for in creation, as elsewhere, the "third day" always speaks of resurrection. Then the earth brings forth fruit. Fruitfulness, hitherto delayed, at once follows the bounding of the waters. For, "being made free from sin, we have fruit unto righteousness, and the end everlasting life." The order of the produce is instructive; first the grass, then the herb, then the fruit tree yielding fruit after his kind: as ever, the blade before the ear, the small before the great, from imperfection onwards to perfection. The first thing borne is "grass," the common emblem of the flesh. Is it asked how the risen creature can bring forth fruits, which are, like the goodliness of the grass, of the flesh and carnal? Because for long the regenerate man is yet "carnal," and his fruits are in the flesh, though with sincere desires for God's glory. The development of Adam, as exhibited in the Word, not to say experience, gives proofs on proofs of this. The Corinthians, too, were "carnal," though with many spiritual gifts. But after "grass" comes "herb and tree," with "seed and fruit"; some to feed the hungry, some to cure the serpent's bite; some hid in a veil of leaves, or bound in shapeless husks; some exposing their treasures, as the lovely vine and olive; the one to cheer man's heart, the other to give the oil to sustain the light for God's candlestick. Such is the faithful soul, with many-coloured fruits, "as the smell of a field which the Lord blesses." The form of the fruit may vary; its increase may be less or more — some thirty, some sixty, some an hundredfold; for "the fruit of the Spirit may be love, or peace, or faith, or truth, or gentleness": but all to the praise of His grace, who bringeth forth fruit out of the earth, "fruits of righteousness, which are by Jesus Christ." Nor let us forget, — "whose seed is in itself, after his kind." God's fruits all multiply themselves: this is their constitution.

(A. Jukes.)

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KJV: 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.

WEB: God said, "Let the waters under the sky be gathered together to one place, and let the dry land appear;" and it was so.