Genesis 1:24

Let the earth bring forth. — Neither this, nor the corresponding phrase in Genesis 1:20, necessarily imply spontaneous generation, though such is its literal meaning. It need mean no more than that land animals, produced on the dry ground, were now to follow upon those produced in the waters. However produced, we believe that the sole active power was the creative will of God, but of His modus operandi we know nothing.

On this sixth creative day there are four words of power. By the first, the higher animals are summoned into being; by the second, man; the third provides for the continuance and increase of the beings which God had created; the fourth assigns the vegetable world both to man and animals as food.
The creation of man is thus made a distinct act; for though created on the sixth day, because he is a land animal, yet it is in the latter part of the day, and after a pause of contemplation and counsel. The reason for this, we venture to affirm, is that in man’s creation we have a far greater advance in the work of the Almighty than at any previous stage. For up to this time all has been law, and the highest point reached was instinct; we have now freedom, reason, intellect, speech. The evolutionist may give us many an interesting theory about the upgrowth of man’s physical nature, but the introduction of this moral and mental freedom places as wide a chasm in his way as the first introduction of vegetable, and then of animal life.

The living creature, or rather, the creature that lives by breathing, is divided into three classes. The first is “behêmâh,” cattle: literally, the dumb brute, but especially used of the larger ruminants, which were soon domesticated, and became man’s speechless servants. Next comes the “creeping thing,” or rather, moving thing, from a verb translated moveth in Genesis 1:21. It probably signifies the whole multitude of small animals, and not reptiles particularly. For strictly the word refers rather to their number than to their means of locomotion, and means a swarm. The third class is the “beast of the earth,” the wild animals that roam over a large extent of country, including the carnivora. But as a vegetable diet is expressly assigned in Genesis 1:30 to the “beast of the earth,” while the evidence of the rocks proves that even on the fifth day the saurians fed upon fish and upon one another, the record seems to point out a closer relation between man and the graminivora than with these fierce denizens of the forest. The narrative of the flood proves conclusively that there were no carnivora in the ark; and immediately afterwards beasts that kill men were ordered to be destroyed (Genesis 9:5). It is plain that from the first these beasts lay outside the covenant. But as early as the fourth century, Titus, Bishop of Bostra, in his treatise against the Manichees, showed, on other than geological grounds, that the carnivora existed before the fall, and that there was nothing inconsistent with God’s wisdom or love in their feeding upon other animals. In spite of their presence, all was good. The evidence of geology proves that in the age when the carnivora were most abundant, the graminivora were represented by species of enormous size, and that they flourished in multitudes far surpassing anything that exists in the present day.