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20. Let the waters bring forth... the moving creature⁷⁴⁷⁴     “Repere faciant aquae reptile animae viventis.” — “Let the waters cause to creep forth the reptile, (or creeping thing,) having a living soul.” This is a more literal translation of the original than that of the English version; yet it does not express more accurately the sense. The word שרף, (sheretz,) as a substantaive, signifies any worm or reptile, generally of the smaller kind, either in land or water; and the corresponding verb rendered “to creep forthe” signifies also “to multiply.” It is well known that this class of animals multiply more abundantly than any other. The expression נפש חיה, (nepesh chayah,) “a living soul,” does not refer (as the word soul in English often does) to the immortal principle, but to the animal life or breath, and the words might here be rendered “the breath of life.” — Ed On the fifth day the birds and fishes are created. The blessing of God is added, that they may of themselves produce offspring. Here is a different kind of propagation from that in herbs and trees: for there the power of fructifying is in the plants, and that of germinating is in the seed; but here generation takes place. It seems, however, but little consonant with reason, that he declares birds to have proceeded from the waters; and, therefore this is seized upon by captious men as an occasion of calumny. But although there should appear no other reason but that it so pleased God, would it not be becoming in us to acquiesce in his judgment? Why should it not be lawful for him, who created the world out of nothing, to bring forth the birds out of water? And what greater absurdity, I pray, has the origin of birds from the water, than that of the light from darkness? Therefore, let those who so arrogantly assail their Creator, look for the Judge who shall reduce them to nothing. Nevertheless if we must use physical reasoning in the contest, we know that the water has greater affinity with the air than the earth has. But Moses ought rather to be listened to as our teacher, who would transport us with admiration of God through the consideration of his works.⁷⁵⁷⁵     For other opinions respecting the origin of birds, see Poole’s Synopsis. Some argue from Genesis 2:19, that fowls were made of the earth; and would propose an alteration in the translation of the verse before us to the following effect, — “and let the fowl fly above the heaven.” — See Notes on Genesis, etc., by Professor Bush, in loco. But Calvin’s view is more generally approved. “Natantium et volatilium unam originem ponit Moses. 1. Quia aer, (locus avium,) et aqua, (locus piscium,) elementa cognata sunt,” etc. — Castalio, Lyra, Menochius, and others, in Poole. — Ed. And, truly, the Lord, although he is the Author of nature, yet by no means has followed nature as his guide in the creation of the world, but has rather chosen to put forth such demonstrations of his power as should constrain us to wonder.

21. And God created A question here arises out of the word created. For we have before contended, that because the world was created, it was made out of nothing; but now Moses says that things formed from other matter were created. They who truly and properly assert that the fishes were created because the waters were in no way sufficient or suitable for their production, only resort to a subterfuge: for, in the meantime, the fact would remain that the material of which they were made existed before; which, in strict propriety, the word created does not admit. I therefore do not restrict the creation here spoken of to the work of the fifth day, but rather suppose it to refer to that shapeless and confused mass, which was as the fountain of the whole world.⁷⁶⁷⁶     “Ego vero ad opus diei quinti non restringo creationem; sed potius ex illa infermi et confusa massa pendere dico, quae fuit veluti scaturigo totius mundi.” The passage seems to be obscure; and if the translation above given is correct, the Old English version by Tymme has not hit the true meaning. The French version is as follows: — “Je ne restrain point la creation a l’ouvrage du cinquieme jour; plustost je di qu’elle depend de cette masse confuse qui a este comme la source de tout le monde.” — Ed. God then, it is said, created whales (balaenas) and other fishes, not that the beginning of their creation is to be reckoned from the moment in which they receive their form; but because they are comprehended in the universal matter which was made out of nothing. So that, with respect to species, form only was then added to them; but creation is nevertheless a term truly used respecting both the whole and the parts. The word commonly rendered whales (cetos vel cete) might in my judgment be not improperly translated thynnus or tunny fish, as corresponding with the Hebrew word thaninim.⁷⁷⁷⁷     תנינם. “Significat omnia ingentia animalia tam terrestria ut dracones, quam aquatica ut balaenas.” “It signifies all large animals, both terrestrial, as dragons, and aquatic, as whales.” — Poole’s Synopsis. Sometimes it refers to the crocodile, and seems obviously of kindred signfication with the word Leviathan. Schindler gives this meaning among others, — serpents, dragons, great fishes, whales, thinni. — See also Patrick’s Commentary, who takes it for the crocodile. — Ed

When he says that “the waters brought forth,”⁷⁸⁷⁸     “Aquas fecisse reptare,” that “the waters caused to creep forth.” — Ed. he proceeds to commend the efficacy of the word, which the waters hear so promptly, that, though lifeless in themselves, they suddenly teem with a living offspring, yet the language of Moses expresses more; namely, that fishes innumerable are daily produced from the waters, because that word of God, by which he once commanded it, is continually in force.