Augustine of Hippo : Why after mentioning heaven and earth does this passage add "vegetation of the field and food" while remaining silent about so many other things that are in heaven and earth or even the sea, unless it wants "vegetation of the field" to be understood as an invisible created thing such as the soul? For "field" is often used figuratively in Scripture to represent the world.… Further on it adds "before they were upon the earth," which means "before the soul sinned." For once the soul was soiled with earthly desires, it was as if the soul was born on the earth, or its essence derived from the earth. — TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.3.4-2.4.5 Augustine of Hippo : Now God also makes the vegetation of the field, but by raining upon the earth; that is, he makes souls become green again by his word. But he waters them from the clouds, that is, from the writings of the prophets and apostles. — TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.4.5 Bede : For the Lord God had not caused it to rain upon the earth, and there was no man to till the ground, but a mist went up from the earth and watered the whole surface of the ground. For who does not see that these things could not have been said about the first creation of the earth when it was still void and empty, and darkness was upon the face of the abyss? Was it necessary to narrate about the rain not descending upon the earth at that time, when neither it could yet receive the rain nor the air could give it, because the places of both were still completely filled with water? Nor could a mist go up from the earth to water it, so long as the whole was covered by the abyss; whence, if I am not mistaken, it remains to be understood that by the name of the day above, when it is said: On the day when the Lord God made the earth and the heavens, etc., the time of those first six days is intimated, in which all the creation of the world was formed, where it rightly remembers that God had not rained upon the earth, and there was no man to till the ground, that we may understand how much the first sprouting of the earth differed from the modern. For now the earth spontaneously germinates by the irrigation of rains, and by the industry and cultivation of men many things grow in gardens and orchards and woods; but the first creation of herbs and trees was completed very differently, in which by the new command of the supreme maker, the earth, which appeared dry, was suddenly filled far and wide with various kinds of fruits without rain and without human labor; but a mist, it says, went up from the earth and watered the whole surface of the ground. From this source and its ascent to the earth we will speak, let us first see that the initial sprouting of the earth, which the aforementioned sentence recalls, was made without any watering of the waters, by God's command. The irrigation of this source, however it was, came after the earth was clothed with herbs and trees, which is proved by the very syllables of the Scripture itself, which after it said in the past tense that the Lord God created heaven and earth and every shrub of the field and every herb of the region, it immediately appended with the pluperfect tense: for the Lord God had not rained upon the earth, and there was no man to till the ground, showing that before the creation of shrubs and herbs, God had not sent rain; but what was done afterward, it immediately appended with the imperfect tense saying: for a stream would rise from the earth and water the whole surface of the ground, signifying by the declension of the verb that this was not done once but often, since it did not say "rose" but "would rise"; while it is said that a stream would rise from the earth that would water its entire surface, it is rightfully inquired in what order it would rise; nor is there anything to prevent it from being believed that it thus ascended and returned by turns to water it, as even today the Nile annually ascends to water the plains of Egypt, just as once the Jordan watered the land of Pentapolis, about which Scripture says: "it was well watered everywhere like the garden of the Lord" (Genesis 13:10), and like Egypt before God destroyed Sodom and Gomorrah; as, according to Saint Augustine, it is said of some wonderful alternation of certain springs that they flood at fixed intervals of years so as to irrigate the entire region, which at other times provides sufficient drinking water from high wells. Why then should it be incredible, as he also says, if the whole earth was then watered from a single head of the abyss, alternating flowing and ebbing? For if, he says, the vastness of the abyss itself, excluding the part called the sea, surrounds the land with evident height and bitter waves in that only part which the land contains in concealed recesses, from where all fountains and waters distribute themselves in various tracts and veins, and burst forth in their respective places, Scripture wished to call it a fountain rather than fountains, due to the unity of nature, and through innumerable paths of caverns and crevices ascending from the earth, and everywhere watering the whole face of the earth with distributed locks, not in a continuous form like the sea or a lake, but as we see waters running through the channels of rivers and the bends of streams, and overflowing to cover nearby areas, who would not accept this unless he is troubled by a contentious spirit? Indeed, it can also be understood that the whole face of the earth was thus watered, just as it is said that a whole garment is colored with a face, even if not continuously but spotted; especially since then at the dawn of the earth many plains were likely to exist where widely bursting streams could be scattered and spread. Therefore, concerning the magnitude or multitude of this fountain, whether it had a single eruption from somewhere, or because of some unity in the hidden depths of the earth from which all waters upon the earth spring forth, it is called one fountain for all great and small fountains, rising from the earth through all its dispersions, and watering the whole face of the earth; or more likely, since it does not say a single fountain but says a fountain was rising from the earth, placing singular for the plural, that we thus understand many fountains throughout the entire earth, watering their own places or regions: just as a soldier is mentioned, and many are understood, just as the locust and the frog are mentioned in the plagues by which the Egyptians were struck, although there was an innumerable number of locusts and frogs, let us not labor further on this. When it was said that God created herbs and shrubs, without yet descending rain, nor man existing to till the ground, consequently, the creation of man is introduced and it is said: The Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being. Here, therefore, the creation of man is described more broadly, who was indeed made on the sixth day; but there his creation was briefly mentioned, which is more fully expounded here, namely that he was made in the substance of body and soul, of which the body was formed from the dust of the ground, while the soul was created from nothing by God's inspiration; and also the woman was formed from his side while he was sleeping. In which statement, the poverty of the carnal sense is to be avoided, lest we perhaps think that God formed the body of man from the dust with corporeal hands, or breathed into the face of the formed with a mouth and lips so that he might live and have the breath of life. For even the Prophet when he says: Your hands have made me and fashioned me (Psalms 119:73), spoke this in a figurative rather than a literal sense, that is, according to the custom by which men are accustomed to work. For God is Spirit, nor is it believed by the uninstructed that His simple substance is composed of the lineaments of corporal members. Therefore, God formed man from the dust. Whom he commanded to be made from the dust by His word. He breathed into his face the breath of life, and man became a living being, creating in him the substance of soul and spirit in which he might live. For it is rightly understood that God breathed into the face of man the breath by which he would live, just as it is understood above: God called the light day, meaning that He made it to be called day by men. Well, indeed, it is said that God breathed into man's face to make him a living being, because surely the spirit infused into him contemplates external things, as it is located in the frontal part of the brain where all the senses are distributed. For even the sense of touch, which is spread throughout the whole body, is also shown to have its way from the same frontal part of the brain, which is led backwards through the top and neck to the spinal cord. Moreover, this agrees with what was said above about man. — Commentary on Genesis (Hexaemeron) John Chrysostom : "On the day God made heaven and earth," the text goes on, "before any grass of the field appeared on the earth or any crop of the field sprouted, since God, you see, had not sent rain on the earth, and there was no human being to till the soil; a spring (100a) used to flow out of the ground and water the whole face of the earth." , [ Genesis 2:5 ] Great is the treasure concealed in these brief words hence the need for us to unfold the meaning of the text with great sagacity, under the guidance of God's grace, and to lead you to share in this spiritual wealth. The Holy Spirit, after all, in his foreknowledge of future events wishes to prevent anyone's being able to engage in controversy later on, and in opposition to Sacred Scripture to set notions from their own reasoning against the dogmas of the Church; so now again, after teaching us the order of created things what was created first and what second and the fact that from the earth in compliance with the Lord's word and direction the earth produced plants and was stirred into pangs of fertility, without depending on the sun for assistance (how could it, after all, the sun not yet being created?) nor on the moisture from showers, nor on human labor (100b) (human beings, after all, not having been brought forth), accordingly once again he makes mention of all the items one by one so as to stop the unbridled tongue of people spoiling to make a show of their shamelessness. What in fact does he say? "On the day God made heaven and earth before any grass of the field appeared on the earth or any crop of the field sprouted. God, you see, had not sent rain on the earth, and there was no human being to till the soil; a spring used to flow out of the ground and water the whole face of the earth." He intends to convey the fact that by his word and direction things not existing previously were brought into existence, and what had not been, came into view all of a sudden. 'Crop' means what springs from the soil: when it says 'crop' it means plants of all kinds. And in teaching us about showers, again Sacred Scripture added, "God, you see, had not sent rain on the earth " that is to say, no showers had so far been sent from on high. (100c) And after this it finally shows us that there was no dependence on human labor either: "There was no human being," it says, remember, "to till the soil" [ Genesis 2:5 ] as if to shout aloud and tell every one coming later: Listen to this and learn how everything springing from the earth was produced, and don't think it was all due to the care of people working the soil, nor attribute its birth pangs of fertility to them but to the word and direction given it from the beginning by the Creator. All this happens that you may learn that there was no dependence on the assistance of the other elements for the growth of its plants; instead, what was required was the direction of the Creator. What is really remarkable and surprising is that the one who now by his own word awakens the earth to germination of so many plants and demonstrates his own power surpassing human reasoning, this same earth, heavy as it is (100d) and supporting such a huge universe on its back, he rested on the waters as foundation, as the inspired author says, "He who rests the earth on the waters as foundation." [ Psalms 136:6 ] What human reasoning could arrive at this design? I mean, when people build their houses and have in mind to sink foundations, they first dig a hole: if on reaching some depth they see a trace of dampness, they take every step to remove it all and only then sink the foundations. By comparison with this the Creator of all creates everything in a way contrary to humankind so that you may learn even from this his ineffable power and the fact that, when he wishes, the very elements can be seen to per form in a way contrary to their own abilities in compliance with the Creator's wishes. To make this subject clearer to you, let us make you familiar with the preceding point and then pass on to the next. You see, it is contrary to the nature of the waters to carry a heavy body in this way; and, again, it is foreign to the earth to take its position on such a foundation. Why do you marvel at this? After all, if you take it into your head to study each created thing, you will encounter the infinite power of the Creator and the fact that by his own will he governs all visible things. This, in fact, can be seen happening also in the case of fire: though it has the capacity to burn up, and it prevails over everything, consuming all material of stone, wood, iron and other bodies with ease, yet when the Creator so directed, it left untouched delicate and perishable bodies and, in fact, kept the children unharmed in the middle of the furnace. [ Daniel 3 ] Don't be surprised if it left these bodies untouched and if, in fact, this irrational element demonstrated (101b) the kind of restraint that cannot be described. You see, it did not so much as harm their hair; instead, it formed a circle around them and kept them inside it; the substance of the fire, as it were, responded in obedience, and in compliance with the Lord's direction it kept those excellent children safe and sound, so that they moved about in the furnace with such ease as though strolling through a meadow or garden. And, lest anyone think that what they saw was not a fire at work, the loving Lord for that purpose did not hamper its efficacy; instead, he allowed its burning qualities to remain active, rendering his servants proof against its harmful effect but ensuring that those who thrust them in might learn the extent of the power of the Lord of all: the fire showed its force against them, burning and consuming them as they stood outside the furnace while at the same time encircling the children inside. Do you see how, whenever the Lord wishes, (101c) each of the elements changes its properties into the very opposite? The Lord, you see, is also Creator, and he governs everything according to his own will. Do you want to see this very thing happening also in the case of the waters? Well, just as in the present case the fire refrained from harming the people right inside it, on the one hand, neglecting to exercise its own power, while, on the other hand, it exercised that power in the case of those who happened to be outside it, in like manner we will see the waters drowning some but giving way be fore others so that they crossed over in safety. Remember in this connection, I ask you, Pharaoh and the Egyptians, and the people of the Hebrews, how the latter by the Lord's command and under the leadership of the great Moses crossed the Red Sea in this way as though across dry land, whereas the Egyptians with Pharaoh wanted to go the same way as the He brews, (101d) but were submerged and drowned. Thus even the elements know how to respect the Lord's servants and to keep in check their own impulse. Let us hear an account of the number of times we have betrayed our own salvation through being hot-tempered, and angry, and a prey to the other passions through our indifference, and let us imitate the great obedience of these elements, irrational though they are, while we are endowed with the gift of reason. After all, if fire, which has such capacity to burn, which is so fierce, left untouched in that fashion delicate and perishable bodies, what allowance can be made for human beings not prepared to check their own rage despite the Lord's command and eliminate resentment against their neighbor? What is even worse is the fact that fire, while having this property mean, to burn did not demonstrate this capacity, whereas the human being, a creature gentle, and rational, and mild, behaves in a manner contrary to its nature and through indifference (102a) casts itself in the mold of the wild beasts. Hence even Sacred Scripture, with these sorts of disturbing passions in mind, in many places applies the names of brutes and of wild beasts to those gifted with reason: some times it calls them dogs on account of their shameful and headstrong behavior "Dumb dogs are they," it says, remember, "unable even to bark" [ Isaiah 56:10 ] at other times horses on account of their unbridled appetites "They turned into rutting horses, each neighing after his neighbor's wife" [ Jeremiah 5:8 ] at other times asses for their folly and stupidity-- "He has resembled the monsters that lack all intelligence," it says, remember, "and has become like them" [ Psalms 49:13 ] --at other times lions and leopards on account of their greed and rapacity, at other times serpents because of their deceit-- "Poison of serpents," it says, "on their lips " [ Psalms 140:3 ] -- whereas at other times it called them snakes and vipers on account of their venom and malice, as blessed John cried aloud in these words: "Snakes, brood of vipers, who has shown you how to flee from the wrath to come?" [ Matthew 3:7 ] (102b) And it adds other names appropriate to the various passions in the hope that eventually they may feel ashamed of this behavior and turn back to their true nobility, coming to terms with their true nature and giving the laws of God pride of place before their own passions to which through sloth they have given themselves up. John Chrysostom : The earth in compliance with the Lord's word and direction produced plants and was stirred into pangs of fertility without depending on the sun for assistance (how could it, after all, the sun not yet being created?), nor on the moisture from showers, nor on human labor (human beings, after all, not having been brought forth). — HOMILIES ON Genesis 12.5