In III.1 of Church Dogmatics Karl Barth spends quite a bit of time discussing the text of Genesis 1 and the days of creation. In his discussion of day 3 and the separating of the waters from land (Gen. 1:9-10), Barth elaborates on the “waters” in a fascinating (sort of) redemptive historical way (III.i.IX.41.1). Notice how he goes from Genesis 1 to Paul’s ministry, back to Genesis 1, and then to Revelation.
“It is self-evident that in this submission and limitation the roaring of the sea must also have a part in the triumphant song: ‘The Lord reigneth” (1 Chron. 16:32). On the other hand, it is certainly no coincidence that according to the Old Testament the Israelites were not a seafaring people like the Phoenicians, although the tribes of Zebulun, Asher, and Dan had lived by the seashore and in havens for ships (Jud. 5:17, Gen. 49:13, cf. Deut. 33:18). Of an expedition such as that ascribed to Solomon in 1 King. 19:28ff, we can say only that (like his new and positive attitude to the horse) it is one of the extraordinary and even – we must say – Messianic features of this immediate son of David.”
“We are told in 1 Kings 22:49ff that a similar venture on the part of Jehoshaphat immediately came to grief. And in view of its starting point and disastrous end, Jonah’s voyage is no exception to the rule. The Old Testament ranks a sea voyage (Ps. 107:22ff) with desert-wandering, captivity, and sickness as one of the forms of extreme human misery; of the misery from which it is the gracious and mighty will of God, which we cannot extol too highly, to redeem us.”
“It is thus the more noteworthy that the most striking Messianic deeds of Jesus are his walking on the sea in royal freedom, and his commanding the waves and storm to be still by his Word. And when we are finally given in Acts 27-28 an accurate description, down to the last nautical details, of Paul’s stormy but ultimately successful voyage from Caesarea through Crete and Malta to Puteoli, it is certainly not done merely for the sake of historical completeness or out of curiosity, but because the New Testament author, too, knows the sign of the sea and sees in this occurrence an emulation of Solomon, Jehoshophat, and Jonah, a confirmation of the hymn of praise in Psalm 107:13ff, and finally, in connection with the miracles of Jesus himself on the sea, the fulfillment of all Old Testament prophecy concerning God’s lordship over the dangerous sea, and therefore a confirmation of Genesis 1:9-10.”
“In the new heaven and the new earth, as we learn from Rev. 21:1, there will be no more sea; i.e., man will be fully and finally freed from each and every threat to his salvation, and God from each and every threat to his glory.”