__________________________________________________________________ Title: Commentary on Genesis - Volume 1 Creator(s): Calvin, John (1509-1564) (Alternative) (Translator) Print Basis: Baker, 1996 Rights: Public Domain LC Call no: BS485 LC Subjects: The Bible Works about the Bible __________________________________________________________________ COMMENTARIES ON THE FIRST BOOK OF MOSES CALLED GENESIS BY JOHN CALVIN TRANSLATED FROM THE ORIGINAL LATIN, AND COMPARED WITH THE FRENCH EDITION, BY THE REV. JOHN KING, M.A., OF QUEEN'S COLLEGE, CAMBRIDGE, INCUMBENT OF CHRIST'S CHURCH, HULL VOLUME FIRST CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI [1]http://www.ccel.org __________________________________________________________________ Translator's Preface Several of the Commentaries of Calvin on different portions of the Holy Scripture having been for some time before the public, through the labors of The Calvin Society; it is not improbable that the readers of the following pages will have already become in a great degree familiar with the writings of this celebrated Reformer. It may, perhaps, therefore be thought an unnecessary, if not a presumptuous undertaking, to preface the present work with any general observations on the character of Calvin's Expository Writings. But though the Commentary on Genesis was neither the first which Calvin wrote, nor the first which the Calvin Society has republished; yet since, in the ultimate arrangement of the Commentaries it must take the foremost place, the Editor has determined to offer such preliminary remarks as may seem desirable for a reader who begins to read the Commentaries of Calvin, as he begins to read the Bible itself, at the Book of Genesis. If, in taking such a course, he is charged with repeating some things which have been said by others before him, he will not be extremely anxious either to defend himself from the charge or to meet it with a denial. It seems to be now generally admitted that though, in the brilliant constellation formed by the master-spirits of the Reformation, there were those who, in some respects, shone with brighter lustre than Calvin, yet, as a Commentator on Holy Scripture, he far outshines them all. There is scarcely anything in which the wisdom of God has been more conspicuous, than in his choice of instruments for carrying into execution the different parts of that mighty revolution of sentiment, which affected, more or less, every portion of Europe during the sixteenth century. Long before the issue of the movement was seen or apprehended, we behold Erasmus, the most accomplished scholar of the age, acting unconsciously as the pioneer of a Reformation, which at length he not only opposed, but apparently hated. He had been raised up by God to lash the vices of the Clergy, to expose the ignorance, venality, and sloth of the Mendicant Orders, and to exhibit the follies of Romanism in sarcastic invectives rendered imperishable by the elegant Latinity in which they were clothed. But he did still more. The world is indebted to him for the first edition of the entire New Testament in the Original Greek. [1] He had also the honor of being the first modern translator of the New Testament into Latin. [2] He published a valuable critical Commentary on the New Testament, which was early translated into English, and ordered to be placed in the Churches. [3] Yet, great as the service undoubtedly was which he rendered to the cause of truth, he never dared to cast the yoke of Rome from his own neck, never stooped to identify himself with the Protestant Reformers; but lived and died, as there is reason to fear, a mean, trickling, time-serving Romanist, panting for preferment in a Church, the unsoundness of which he had so fearfully exposed. It is not, however, to be denied that God employed him as a most important instrument in shaking the foundations of the Papacy, and in preparing the way for the more successful efforts of more sincere and devoted servants of God. Among these Luther and Melancthon in one field, Calvin and Zuinglius in another, occupy posts of the greatest responsibility and usefulness; but Luther and Calvin are manifestly the great leaders in this cause. In qualifications necessary for the commencing of this great struggle, we readily yield the palm to Luther. His indomitable energy, his noble bearing, his contempt for danger, his transparent honesty of purpose, his fiery zeal, his generous frankness -- though too often degenerating into peremptory vehemence of spirit and rudeness of manner -- eminently fitted him to take the lead in a warfare where so much was to be braved, to be endured, and to be accomplished. There was still another qualification, which perhaps no man ever possessed in so high a degree as the Saxon Reformer, and that consisted in the prodigious mastery he had over his own mother-tongue. He seized on the rude, yet nervous and copious German of his ancestors, and taught it to speak with a combination of melody and force, which it had never known before. And his vernacular translation of the Holy Scriptures, in opening to the millions of the German empire the Fount of eternal life, also revealed to them the hitherto hidden beauties and powers of their own masculine tongue. Calvin, like Luther, was a man of courage; but he wanted Luther's fire, he wanted Luther's ardent frankness of disposition; he wanted, in short, the faculty which Luther possessed in a pre-eminent degree, of laying hold on the affections, and of kindling the enthusiasm of a mighty nation. Calvin, like Luther too, was a Translator of the Scriptures, and it is worthy of remark, that he also wrote in a far purer and better style than any of his contemporaries, or than any writers of an age near his own. But he had not the honor, which God conferred on Luther, of sending forth the sacred volume as a whole, through that great nation in which his language was spoken, and of thus pouring, by one single act, a flood of light upon millions of his countrymen. But whatever advantage may lie on the side of Luther in the comparison, so far as it has yet been carried, we shall find it on the side of Calvin in grasp of intellect, in discriminating power, in calmness, clearness and force of argument, in patience of research, in solid learning, in every quality, in short, which is essential to an Expositor of Holy Writ. We are the better able to institute this comparison, because Luther himself wrote a Commentary on the Scriptures; but the slightest inspection of the two Commentaries will convince the Reader of Calvin's intellectual superiority; and will show, that as a faithful, penetrating, and judicious expounder of the Holy Spirit's meaning in the Scriptures, he left the great Leader of the Reformation at an immeasurable distance behind. [4] The doctrinal system of Calvin is too well known to require explanation in this place. It is, however, a mistake to suppose that, on those points in which Calvinism is deemed peculiarly to consist, he went a single step farther than Luther himself, and the great majority of the Reformers. He states his views with calmness, clearness, and precision; he reasons on them dispassionately, and never shrinks from any consequences to which he perceives them to lead. But it would be the height of injustice to charge him with obtruding them at every turn upon his reader, or with attempting to force the language of Scripture to bear testimony to his own views. No writer ever dealt more fairly and honestly by the Word of God. He is scrupulously careful to let it speak for itself, and to guard against every tendency of his own mind to put upon it a questionable meaning for the sake of establishing some doctrine which he feels to be important, or some theory which he is anxious to uphold. This is one of his prime excellencies. He will not maintain any doctrine, however orthodox and essential, by a text of Scripture which to him appears of doubtful application, or of inadequate force. For instance, firmly as he believed the doctrine of the Trinity, he refuses to derive an argument in its favor, from the plural form of the name of God in the first chapter of Genesis. It were easy to multiply examples of this kind, which, whether we agree in his conclusions or not, cannot fail to produce the conviction, that he is, at least, an honest Commentator, and will not make any passage of Scripture speak more or less than, according to his view, its Divine Author intended it to speak. Calvin has been charged with ignorance of the language in which the Old Testament was written. Father Simon says that he scarcely knew more of Hebrew than the letters! The charge is malicious and ill-founded. It may, however, be allowed that a critical examination of the text of Holy Scripture was not the end which Calvin proposed to himself; nor had he perhaps the materials or the time necessary for that accurate investigation of word and syllables to which the Scriptures have more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself. [5] His great strength, however, is seen in the clear, comprehensive view he takes of the subject before him, in the facility with which he penetrates the meaning of his Author, in the lucid expression he gives to that meaning, in the variety of new yet solid and profitable thoughts which he frequently elicits from what are apparently the least promising portions of the sacred text, in the admirable precision with which he unfolds every doctrine of Holy Scripture, whether veiled under figures and types, or implied in prophetical allusions, or asserted in the records of the Gospel. As his own mind was completely imbued with the whole system of divine truth, and as his capacious memory never seemed to lose anything which it had once apprehended, he was always able to present a harmonized and consistent view of truth to his readers, and to show the relative position in which any given portion of it stood to all the rest. This has given a completeness and symmetry to his Commentaries which could scarcely have been looked for; as they were not composed in the order in which the Sacred Books stand in the Volume of Inspiration, nor perhaps in any order of which a clear account can now be given. He probably did not, at first, design to expound more than a single Book; and was led onwards by the course which his Expository Lectures in public took, to write first on one and then on another, till at length he traversed nearly the whole field of revealed truth. That, in proceeding with such want of method, his work, instead of degenerating into a congeries of lax and unconnected observations constantly reiterated, should have maintained, to a great degree, the consistency of a regular and consecutive Commentary, is mainly to be imputed to the gigantic intellectual power by which he was distinguished. Through the whole of his writings, this power is everywhere visible, always in action, ingrafting upon every passing incident some forcible remark, which the reader no sooner sees than he wonders that it had not occurred to his own mind. A work so rich in thought is calculated to call into vigorous exercise the intellect of the reader; and, what is the best and highest use of reading, to compel him to think for himself. It is like seed-corn, the parent of the harvest. It has been objected against Calvin by Bishop Horsley, -- no mean authority in Biblical criticism, -- that ?by his want of taste, and by the poverty of his imagination, he was a most wretched Expositor of the Prophecies, -- just as he would have been a wretched expositor of any secular poet.? [6] It is true, this censure is qualified by the acknowledgment that Calvin was ?a man of great piety, great talents, and great learning.? Yet, after all, it would not, perhaps, be difficult to show that, as an expounder of the poetical portions of Holy Scripture, -- the Psalms for instance, -- Bishop Horsley more frequently errs through an excess of imagination, than Calvin does through the want of it. However this may be, it is not intended here to assert, either that Calvin possessed a high degree of poetical taste, or that he cultivated to any great extent the powers of the imagination. His mind was cast in the more severe mould of chastised, vigorous, and concentrated thought. They who seek for the flowers of poesy must go to some other master; they who would acquire habits of sustained intellectual exercise may spend their days and nights over the pages of Calvin. But that which gives the greatest charm to these noble compositions is, the genuine spirit of piety which breathes through them. The mind of the writer turns with ease and with obvious delight to the spiritual application of his subject. Hence the heart of the reader is often imperceptibly raised to high and heavenly things. The rare combination of intellect so profound and reasoning so acute, with piety so fervent, inspires the reader with a calm and elevated solemnity, and strengthens his conviction of the excellence and dignity of true religion. On the mode in which The Editor has executed his task he may be permitted to say, that he has attempted to be faithful as a translator, without binding himself to a servile rendering of word for word, unmindful of the idiomatic differences between one language and another. Yet it has been his determination not to sacrifice sense to sound, nor to depart from the Author's meaning for the sake of giving to any sentence a turn which might seem more agreeable to an English ear. He has occasionally softened an expression which appeared harsh in the original, and would appear harsher still in our own language and in our own times. But in such cases, he has generally placed the Latin expression before the reader in a note. He has done the same, when any sentence appeared capable of a different interpretation from that which is given in the translation. A few passages which justly offend against delicacy are left untranslated; and one it has been thought expedient entirely to omit. Some remarks are, however, made upon it in the proper place. Clear as the Latin style of Calvin generally is, yet his sententious mode of expressing himself occasionally leaves some ambiguity in his expressions. Such difficulties, however, have generally been overcome by the aid of the valuable French Translation, published at Geneva in the year 1564, -- the year of Calvin's death, -- of which there is no reason to doubt that Calvin was the author. Frequent references to this translation in the notes will show to what extent assistance has been derived from it by the Editor. An English Translation of this Commentary on Genesis, by Thomas Tymme, in black letter, was printed in the year 1578. It is, upon the whole, fairly executed; but nearly every criticism on Hebrew words is entirely passed over; and where the Translator has not had the sagacity to omit the whole of any such passage, he has betrayed his own ignorance of the language, and obscured the meaning of his author. Tymme claims for Calvin the credit of being the first foreign Protestant Commentator on Genesis who was made to speak in the English language. [7] The reader will find Calvin's Latin Version of the sacred text placed side by side with our own excellent Authorised Translation. [8] This was thought the best method of meeting the wants of the public. The learned may see Calvin's own words, which they will much prefer to any translation of them, however accurate; the unlearned will have before them that version of the Scriptures which from their youth they have been taught to reverence. Where Calvin's version materially differs from our own, and especially where his comments are made on any such different rendering, ample explanation is given in the notes. The Editor may be expected to say something respecting the notes generally, which he has ventured to append to this Commentary. Some may object that they are too few, others that they are superfluous. It would have been easy to have made them more numerous, had space permitted; and easier still to have omitted them altogether. But the writer of them thought it would hardly be doing justice to Calvin to leave everything exactly as he found it; for were the distinguished Author of the Commentary now alive to re-edit his own immortal work, there is no doubt that he would reject every error which the increased facilities for criticism would have enabled him to detect, and that he would throw fresh light on many topics which were, in his day, dimly seen, or quite misunderstood. And though it belongs not to an Editor to alter what is erroneous, or to incorporate in his Author's Work any thoughts of his own, or of other men; yet it is not beyond his province, -- provided he does it with becoming modesty, and with adequate information, -- to point out mistakes, to suggest such considerations as may have led him to conclusions different from those of his Author, and to quote from other Writers' passages, sometimes confirmatory of, sometimes adverse to, those advanced in the Work which he presents to the public. Within these limits the Editor has endeavored to confine himself. How far he has succeeded, it is not for him but for the candid and competent reader to determine. As it was possible that a doubt might exist whether the version of Scripture used by Calvin was his own, or whether he had borrowed it from some other source; it was thought worth the labor to investigate the true state of the case, by having recourse to the excellent Library of the British Museum. For this purpose the several versions which Calvin was most likely to have adopted, had he not made one for himself, were subjected to examination. It was not necessary to refer to any made by Romanists; and those made by Protestants into the Latin language, which there was any probability he should use, were but two. One by Sebastian Munster, printed at Basle with the Hebrew Text, in 1534, from which the version of Calvin varies considerably; the other by Leo Juda and other learned men, printed at Zurich in 1543, and afterwards reprinted by Robert Stephens in 1545 and 1557. The last of these editions was made use of in comparing the versions of Leo Juda and Calvin; and though there certainly are differences, yet they are so slight as to leave the impression that Calvin took that of Leo Juda as his basis, and only altered it as he saw occasion. To give the reader, however, the opportunity of judging for himself, a few verses of the first chapter of Genesis are transcribed from each. Genesis 1:1-6 The Version of Leo Juda The Version of John Calvin 1. In principio creavit Deus coelum et terram. 1. In principio creavit Deus coelum et terram. 2. Terra autem erat desolate et inanis, tenebraeque erant in superficie voraginis: et Spiritus Dei agitabat sese in superficie aquarum. 2. Terra autem erat informis et inanis, tenebraeque erant in superficie voraginis: et Spiritus Dei agitabat se in superficie aquarum. 3. Dixitque Deus, Sit Lux, et fuit lux. 3. Et dixit Deus, Sit Lux, et fuit lux. 4. Viditque Deus lucem quod esset bona, et divisit Deus lucem a tenebris. 4. Viditque Deus lucem quod bona esset, et divisit Deus lucem a tenebris. 5. Vocavitque Deus lucem Diem, et tenebras vocavit Noctem; fuitque vespera, et fuit mane dies unus. 5. Et vocavit Deus lucem Diem, et tenebras vocavit Noctem. Fuitque vespera, et fuit mane dies primus. 6. Dixit quoque Deus, Sit expansio, etc. 6. Et dixit Deus, Sit extensio, etc. A similar examination was next resorted to, for the purpose of ascertaining the source of Calvin's French Version. The first printed version of the Scriptures into French was from the pen of Jacques Le Fevre d'Estaples; or, as he was more commonly called, Jacobus Faber Stapulensis. It was printed at Antwerp, by Martin L'Empereur. Though its author was in communion with the Church of Rome, yet the version is ?said to be the basis of all subsequent French Bibles, whether executed by Romanists or Protestants.? [9] The first Protestant French Bible was published by Robert Peter Olivetan, with the assistance of his relative, the illustrious John Calvin, who corrected the Antwerp edition wherever it differed from the Hebrew. [10] It might have been expected that Calvin would have placed this version -- made under his own eye, and perfected by his own assistance without alteration at the head of his Commentaries. But it appears that he has not done so, for though he departs but little from it, he not unfrequently alters a word or two in the translation. While on the subject of Versions, it may be added, that in The Old English Translation by Tymme already alluded to, The Geneva Version is used. This translation was made by the learned exiles from England during the Marian Persecution, and is sometimes distinguished from others by the name of The Breeches Bible, on account of the rendering of Genesis 3:7. [11] To give the reader some notion of the order in which Calvin's Commentaries succeeded each other, the following List, with the dates appended, taken from Senebier's Literary History of Geneva, is submitted to his consideration: 1540 Commentary on the Epistle to the Romans 1548 Commentary on all the Epistles of Paul [12] 1551 Commentary on the Epistle to the Hebrews, and the Epistles of Peter, John, Jude, and James 1551 Commentary on Isaiah 1552 Commentary on the Acts of the Apostles 1554 Commentary on Genesis 1557 Commentary on the Psalms 1557 Commentary on Hosea 1559 Commentary on the Twelve Minor Prophets 1561 Commentary on Daniel 1562 Commentary on Joshua [13] 1563 Harmony of Exodus, Leviticus, Numbers, and Deuteronomy 1563 Commentary on Jeremiah 1563 Harmony of Three Gospels and Commentary on St John. [14] A facsimile of the title-page of the French Translation of 1563, and of the Dedication to the Duke of Vendome, as a specimen of the French style and spelling of the age, [15] and a further [2]facsimile of the title-page of the English Translation of 1578, as well as of the Dedication to the Earl of Warwick by Thomas Tymme, prefixed to the latter, will be found in this edition. An accurate copy of the Map, roughly sketched by Calvin, for the purpose of explaining his hypothesis respecting the situation of the Garden of Eden, and which seems to have been the basis of the most approved theories on the subjects will be found in its [3]proper place. The same Map is given in the French and English translations, and also in the Latin edition of Professor Hengstenberg, published at Berlin in the year 1838. It may be observed, as a coincidence, that the same sketch appears in the Anglo -- Geneva Bible, to which reference has been made. A more elaborate Map accompanies the Amsterdam edition of Calvin's Works, published in 1671. The edition now issuing from the press is also enriched by an engraving, in the first style of art, of facsimiles of various medals of Calvin never before submitted to the British public. [16] Hull, January 1, 1847 __________________________________________________________________ [1] Horne's Introduction, vol. 5, Part I, chap. 1, sect. 4. London, 1846. [2] Ibid. vol. 5, Part I, chap. 1, sect.7. [3] The Editor has now before him ?The first tome or volume of the paraphrase of Erasmus upon the Newe Testamente,? printed in 1548, with a dedication to King Edward VI, and another to Queen Catherine Parr, by Nicolas Udal. It appears that Udal translated the Gospels of St. Matthew, St. Luke, and St. John; and Thomas Key, that of St. Mark. [4] Nothing is farther from the Editor's intention than to speak slightingly of Luther's Commentaries. That on the Galatians alone has laid the Church of Christ under lasting obligation to its Author. But its excellencies are not of the same order with those which mark the expository writings of Calvin. As a defense of the Gospel of Christ against the prevailing errors of the day -- and, alas! of our own day too -- it stands forth a masterpiece of sound argument and energetic declamation; and as a balm to wounded consciences, it remains to the present hour without a rival. [5] The reader is referred, for full information on this subject, to a small volume entitled, ?The Merits of Calvin as an Interpreter of the Holy Scriptures,? by Professor Tholuck of Halle. To which are added, ?Opinions and Testimonies of Foreign and British Divines and Scholars as to the Importance of the Writings of John Calvin.? With a Preface by the Revelation William Pringle. London, 1845. [6] See Horsley's Sermons, vol. 1, p.72. In opposition to this testimony, it may be well to refer to that of Father Simon, a Roman Catholic, who says, ?Calvinus sublimin ingenio pollebat,? Calvin possessed a sublime genius; and of Scaliger, who exclaims, ?O quam Calvinus bene assequitur mentem prophetarum! -- nemo melius,? Oh! How well has Calvin reached the meaning of the prophets -- no one better. [7] See [4]page 42. [8] The translator has pleasure in adducing the following testimony to our Authorized version from the pen of that excellent Biblical scholar, Albert Barnes of Philadelphia. ?No translation of the Bible was ever made under more happy auspices; and it would now be impossible to furnish another translation in our language under circumstances so propitious. Whether we contemplate the number, the learning, or the piety of the men employed in it; the cool deliberation with which it was executed; the care taken that it should secure the approbation of the most learned men in a country that embosomed a vast amount of literature; the harmony with which they conducted their work; or the comparative perfection of the translation; we see equal cause of gratitude to the great Author of the Bible, that we have so pure a translation of his Word... It has become the standard of our language; and nowhere can the purity and expressive dignity of this language be so fully found as in the Sacred Scriptures.? -- See Notes, Explanatory and Practical, on the Gospels, page 17. London, 1846. [9] Horne's Introduction, vol. 5, p. 116. [10] Ibid. p. 118. [11] Prejudice has existed in some quarters against this version of the Holy Scriptures, on the ground that its Authors were too deeply imbued with Calvin's sentiments. Bishop Horsley thus speaks of it: -- ?This English translation of the Bible, which is indeed upon the whole a very good one, and furnished with very edifying notes and illustrations, (except that in many points they savor too much of Calvinism,) was made and first published at Geneva, by the English Protestants, who fled thither from Mary's persecution. During their residence there, they contracted a veneration for the character of Calvin, which was no more than was due to his great piety and his great learning: but they unfortunately contracted also a veneration for his opinions -- a veneration more than was due to the opinions of any uninspired teacher. The bad effects of this unreasonable partiality, the Church of England feels, in some points, to the present day.? Such language, coming from such a quarter, furnishes strong testimony to the fact, (often very peremptorily and flippantly denied,) that the Church of England has, at least, some leaven of Calvinism in its composition. More accurate inquiry than Bishop Horsley's prejudice allowed him to make, would show how largely the Reformers as a body were indebted to Calvin, how conscious they were of their obligation, and how deeply their writings were tinctured with his doctrine. But this is not the place for the discussion of such a subject. It is more to the purpose to observe, that the version of which we are now speaking, passed through more editions than any other, in the early periods of the Reformation; that it was mainly based upon that of the martyr Tyndale, that it was the ordinary Family Bible of the nation, and never was superseded till the present Authorized Version was produced in the reign of James the First. The version in question has generally been spoken of as the production of the Exiles in Geneva; but by an accurate investigation of the subject, Mr. Anderson has made it appear highly probable, that the chief, if not the sole author of this version, was William Whittingham, who married the sister of John Calvin; and who, after the Marian persecution had ceased, remained a year and a half in Geneva to finish the work. On his return to England, he first accompanied the Earl of Warwick on a mission to the Court of France, and afterwards was made Dean of Durham. His objection to wear the prescribed habits occasioned him some trouble. The circulation of this Bible in England was greatly promoted by the zealous exertions of John Bodley, Esq., a native of Exeter, an exile, during Mary's reign, at Geneva, and the father of Sir Thomas Bodley, the munificent founder of the Bodleian Library at Oxford. John Bodley obtained a patent for printing this Bible from Queen Elizabeth, in the year 1560. See ?Annals of the English Bible,? by Christopher Anderson, vol. 2, pp. 322-324. [12] Perfect accuracy is, perhaps, not to be expected in all these dates. Beza, in his Life of Calvin, says only that six of St. Paul's Epistles were published this year, which were the two to the Corinthians, that to the Galatians, the Ephesians, the Philippians, and the Colossians. [13] Beza places the Commentary on Joshua in 1563, and says it was the last which Calvin wrote. [14] Histoire Literaire de Geneve, par Jean Senebier. Tome I. pp. 254-256. [15] The French title page is missing in the copy I have. The dedication in French has been omitted. -- Sg. [16] The medals of Calvin are missing in the copy I have. -- Sg. __________________________________________________________________ Facsimile of the title page to the 1578 English Translation __________________________________________________________________ TO THE RIGHT HONORABLE, MY VERIE GOOD LORDE AMBROSE, EARLE OF WARWICKE, BARON LISLE, MAISTER OF HER MAIESTIE'S ORDINANCE, KNIGHT OF THE MOST NOBLE ORDER OF THE GARTER AND ONE OF HER HIGHNESSE PRIUIE COUNSELL, AND TO THE RIGHT HONORABLE LADIE HIS WIFE, ENCREASE OF HONOUR, AND TRUE KNOWLEDGE IN CHRIST IESVS. If the Apostle Paule (right honorable) condemne the negligence of men, because they behold not the euident spectacle of the glorie of God which is set before their eyes in the workemanship of the worlde,by which they wickedly suppresse the light of trueth: no lesse foule and shameful was that ignorance of the original and creation of mankind which almost in euery age and time so greatly preuailed. The which ignorance immediately ensued. the building of Babylon by the forgetting of those things which ought to haue beene dayly and howerly spoken off. For at what time godlesse men were banishcd from their natiue soile and dispersed, they therewithall abandoned the pure worship of God: Insomuch that to what part of' the earth so euer they came, they had no care to bring with them that which they had heard of their forefathers, concerning the creating and repairing of the worlde. And so it came to passe, that no nation, except only the posteritie of Abraham, knew by the space of two thousand yeares, either from whence or when mankind had his originall. As for the labour which Ptolome bestowed in translating the books of. Moses into the Greeke tongue, it was at that time more laudable than fruitful: when as the light which he went about to bring out of darknes, was neuerthelesse through the carelesnesse of men extinguished. Whereby wee may perceiue, that they which ought to haue endeuored themselues, to knowe the workemaister of the worlde, sought rather by their vngod- linesse howe they might be wilfully blinde and ignorant. In the meane time the liberal Sciences florished, men's witts were sharpe and quicke, greate paines euery way was taken: and yet nothing was spoken of the creation of the worlde. Aristotle, the prince of philosophers, dreamed of the eternitie of the world. Plato, his schoolmaister, shooting somewhat more neere vnto the marke, wandered notwithstanding somewhat from the trueth. But whether they, and all other nations with them, were wilfully blinde, or whether they were ignorant through their owne negligence, this booke of Moses deserueth to be esteemed as a most precious iewell, which certifieth vs not only of the creation of the worlde, but also howe, after the mortall fall of man, God adopted a Church to him selfe: which was the true worship of him, and with what exercises of godlinesse the fathers occupied them selues: howe pure religion, through the wicked negligence of men, was for a time decayed, and afterward restored to her former state: when God made a free couenant of eternall saluation with a certeine people: Howe, of one man withered, and almost halfe dead, there sprang seede, which sodainly grewe into a huge people: and, finally, by what wonderfull meanes God: aduanced and defended his chosen familie, though it were poore and destitute of al helpe, and enuironed with thousands of enemies on euery side. Howe necessarie the knowledge of these thinges is, your Honours by the vse and experience thereof may deeme. Therefore, the Argument being so diuine, and accordingly handled by that notable instrument of God's Church, Iohn Caluine, (whose workes proclaime his praise,) and no commentarie vpon the same afore this time englished, I haue thought good to set forth the same in our vulgar tongue, vnder your Honour's protection, that a more general profite being thereby reaped of my countrie men, it may bee somewhat the farther from obliuion. And because I knowe what godly delight your noble and vertuous Lady taketh in reading such bookes, I presume to ioyne her with your Honour herein, that others of her sex, hearing of her honorable name, may followe her godly steppes with like zeale in that religious exercise. For what Christian will not thinke it a Booke worthie the reading, which he seeth warranted by your names? Therefore partely the godly zeale found out in you by effect, and partely your Honour's courteous liking afore time of my pains this way taken, harteneth me to aduenture the offer of this poore present, as a token proceeding from a well-wishing minde. Thus hauing bene too tedious vnto your Honours, I most humbly take my leaue, beseeching the Lord God to defend you both with his shield, to sustein you with inuincible fortitude, to gouerne you with his spirit of prudence, and to powre vpon you all manner of blessings. Your Honor's most humble Thomas Tymme. __________________________________________________________________ THE AUTHOR'S EPISTLE DEDICATORY John Calvin to the Most Illustrious Prince, Henry, Duke of Vendome, Heir to the Kingdom of Navarre. [17] If many censure my design, most Illustrious Prince, in presuming to dedicate this work to you, that it may go forth to light sanctioned by your name, nothing new or unexpected will have happened to me. For they may object that by such dedication, the hatred of the wicked, who are already more than sufficiently incensed against you, will be still further inflamed. But since, at your tender age, [18] amid various alarms and threatenings, God has inspired you with such magnanimity that you have never swerved from the sincere and ingenuous profession of the faith; I do not see what injury you can sustain by having that profession, which you wish to be openly manifest to all, confirmed by my testimony. Since, therefore, you are not ashamed of the Gospel of Christ, this independence of yours has appeared to give me just ground of confidence to congratulate you on such an auspicious commencement, and to exhort you to invincible constancy in future. For that flexibility which belongs to superior natures is the common property of the young, until their character becomes more formed. But however displeasing my labor may be to some, yet if it be approved (as I trust it will) by your most noble mother, the Queen, [19] I can afford to despise both their unjust judgments and their malicious slanders; at least I shall not be diverted by them from my purpose. In one thing I may have acted with too little consideration, namely, in not having consulted her, in order that I might attempt nothing but in accordance with her judgment and her wish; yet for this omission I have an excuse at hand. If, indeed, I had omitted to consult her through negligence, I should condemn myself as guilty not of imprudence only, but of rashness and arrogance. When, however, I had given up all hope of so early a publication, because the Printer would put me off till the next spring fairs, I thought it unnecessary, for certain reasons, to hasten my work. In the meantime, while others were urging him more vehemently on this point than I had done, I suddenly received a message, that the work might be finished within fifteen days, a thing which had before been pertinaciously refused to myself. Thus beyond my expectation, yet not contrary to my wish, I was deprived of the opportunity of asking her permission. Nevertheless, that most excellent Queen is animated by such zeal for the propagation of the doctrine of Christ and of pure faith and piety, that I am under no extreme anxiety respecting her willingness to approve of this service of mine, and to defend it with her patronage. She by no means dissembles her own utter estrangement from the superstitions and corruptions with which Religion has been disfigured and polluted. And in the midst of turbulent agitations, [20] it has been rendered evident by convincing proofs, that she carried a more than masculine mind in woman's breast. And I wish that at length even men may be put to shame, and that useful emulation may stimulate them to imitate her example. For she conducted herself with such peculiar modesty, that scarcely any one would have supposed her capable of thus enduring the most violent attacks, and, at the same time, of courageously repelling them. Besides, how keenly God exercised her with internal conflicts but few persons are witnesses, of whom, however, I am one. You truly, most Illustrious Prince, need not seek a better example, for the purpose of moulding your own mind to the perfect pattern of all virtues. Regard yourself as bound in an especial manner to aspire after, to contend, and to labor for the attainment of this object. For, as the heroic disposition which shines forth in you, will leave you the less excusable, if you degenerate from yourself, so education, no common help to an excellent disposition, is like another bond to retain you in your duty. For liberal instruction has been superadded to chaste discipline. Already imbued with the rudiments of literature, you have not cast away (as nearly all are wont to do) these studies in disgust, but still advance with alacrity in the cultivation of your genius. Now, in sending forth this book to the public under your name, my desire is, that it may effectually induce you more freely to profess yourself a disciple of Christ; just as if God, by laying his hand upon you, were claiming you anew to himself. And truly, you can yield no purer gratification to the Queen your mother, who cannot be too highly estimated, than by causing her to hear that you are making continual progress in piety. Although many things contained in this book are beyond the capacity of your age, yet I am not acting unreasonably in offering it to your perusal, and even to your attentive and diligent study. For since the knowledge of ancient things is pleasant to the young, you will soon arrive at those years in which the History of the creation of the World, as well as that of the most Ancient Church, will engage your thoughts with equal profit and delight. And, certainly, if Paul justly condemns the perverse stupidity of men, because with closed eyes they pass by the splendid mirror of God's glory which is constantly presented to them in the fabric of the world, and thus unrighteously suppress the light of truth; not less base and disgraceful has been that ignorance of the origin and creation of the human race which has prevailed almost in every age. It is indeed probable, that shortly after the building of Babel, [21] the memory of those things, which ought to have been discussed and celebrated by being made the subjects of continual discourse, was obliterated. For seeing that to profane men their dispersion would be a kind of emancipation from the pure worship of God, they took no care to carry along with them, to whatever regions of the earth they might visit, what they had heard from their fathers concerning the Creation of the World, or its subsequent restoration. Hence it has happened, that no nation, the posterity of Abraham alone excepted, knew for more than two thousand successive years, either from what fountain itself had sprung, or when the universal race of man began to exist. For Ptolemy, in providing at length that the Books of Moses should be translated into Greek, did a work which was rather laudable than useful, (at least for that period,) since the light which he had attempted to bring out of darkness was nevertheless stifled and hidden through the negligence of men. Whence it may easily be gathered, that they who ought to have stretched every nerve of their mind to attain a knowledge of The Creator of the world, have rather, by a malignant impiety, involved themselves in voluntary blindness. In the meantime the liberal sciences flourished, men of exalted genius arose, treatises of all kinds were published; but concerning the History of the Creation of the World there was a profound silence. Moreover, the greatest of philosophers, [22] who excelled all the rest in acuteness and erudition, applied whatever skill he possessed to defraud God of his glory, by disputing in favor of the eternity of the world. Although his master, Plato, was a little more religious, and showed himself to be imbued with some taste for richer knowledge, yet he corrupted and mingled with so many figments the slender principles of truth which he received, that this fictitious kind of teaching would be rather injurious than profitable. They, moreover, who devoted themselves to the pursuit of writing history, ingenious and highly-cultivated men though they were, while they ostentatiously boast that they are about to become witnesses to the most remote antiquity, yet, before they reach so high as the times of David intermix their lucubrations with much turbid feculence; [23] and when they ascend still higher, heap together an immense mass of lies: so far are they from having arrived, by a genuine and clear connection of narrative, at the true origin of the world. The Egyptians also are an evident proof that men were willingly ignorant of things which they had not far to seek, if only they had been disposed to addict their minds to the investigation of truth; for though the lamp of God's word was shining at their very doors, they would yet without shame propagate the rank fables of their achievements, fifteen thousand years before the foundation of the world. Not less puerile and absurd is the fable of the Athenians, who boasted that they were born from their own soil, [24] maintaining for themselves a distinct origin from the rest of mankind, and thus rendering themselves ridiculous even to barbarians. Now, though all nations have been more or less implicated in the same charge of ingratitude, I have nevertheless thought it right to select those whose error is least excusable, because they have deemed themselves wiser than all others. Now, whether all nations which formerly existed, purposely drew a veil over themselves, or whether their own indolence was the sole obstacle to their knowledge, the [First] Book of Moses deserves to be regarded as an incomparable treasure, since it at least gives an indisputable assurance respecting The Creation of the World, without which we should be unworthy of a place on earth. I omit, for the present, The History of the Deluge, which contains a representation of the Divine vengeance in the destruction of mankind, as tremendous, as that which it supplies of Divine mercy in their restoration is admirable. This one consideration stamps an inestimable value on the Book, that it alone reveals those things which are of primary necessity to be known; namely, in what manner God, after the destructive fall of man, adopted to himself a Church; what constituted the true worship of himself, and in what offices of piety the holy fathers exercised themselves; in which way pure religion, having for a time declined through the indolence of men, was restored as it were, to its integrity; we also learn, when God deposited with a special people his gratuitous covenant of eternal salvation; in what manner a small progeny gradually proceeding from one man, who was both barren and withering, almost half-dead, and (as Isaiah calls him) solitary, [25] yet suddenly grew to an immense multitude; by what unexpected means God both exalted and defended a family chosen by himself, although poor, destitute of protection, exposed to every storm, and surrounded on all sides by innumerable hosts of enemies. Let every one, from his own use and experience, form his judgment respecting the necessity of the knowledge of these things. We see how vehemently the Papists alarm the simple by their false claim of the title of The Church. Moses so delineates the genuine features of the Church as to take away this absurd fear, by dissipating these illusions. It is by an ostentatious display of splendor and of pomp that they (the Papists) carry away the less informed to a foolish admiration of themselves, and even render them stupid and infatuated. But if we turn our eyes to those marks by which Moses designates the Church, these vain phantoms will have no more power to deceive. We are often disturbed and almost disheartened at the paucity of those who follow the pure doctrine of God; and especially when we see how far and wide superstitions extend their dominion. And, as formerly, the Spirit of God, by the mouth of Isaiah the prophet, commanded the Jews to look to the Rock whence they were hewn, [26] so he recalls us to the same consideration, and admonishes us of the absurdity of measuring the Church by its numbers, as if its dignity consisted in its multitude. If sometimes, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the contrary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm confidence. But since the propensity, not to say the wanton disposition, of the human mind to frame false systems of worship is so great, nothing can be more useful to us than to seek our rule for the pure and sincere worshipping of God, from those holy Patriarchs, whose piety Moses points out to us chiefly by this mark, that they depended on the Word of God alone. For however great may be the difference between them and us in external ceremonies, yet that which ought to flourish in unchangeable vigor is common to us both, namely that Religion should take its form from the sole will and pleasure of God. I am not ignorant of the abundance of materials here supplied, and of the insufficiency of my language to reach the dignity of the subjects on which I briefly touch; but since each of them, on suitable occasions has been elsewhere more copiously discussed by me, although not with suitable brilliancy and elegance of diction, it is now enough for me briefly to apprise my pious readers how will it would repay their labor, if they would learn prudently to apply to their own use the example of The Ancient Church as it is described by Moses. And, in fact, God has associated us with the holy Patriarchs in the hope of the same inheritance, in order that we, disregarding the distance of time which separates us from them, may, in the mutual agreement of faith and patience, endure the same conflicts. So much the more detestable, then are certain turbulent men, who, incited by I know not what rage of furious zeal, are assiduously endeavoring to rend asunder the Church of our own age, which is already more than sufficiently scattered. I do not speak of avowed enemies, who, by open violence, fall upon the pious to destroy them, and utterly to blot out their memory; but of certain morose professors of the Gospel, who not only perpetually supply new materials for fomenting discords, but by their restlessness disturb the peace which holy and learned men gladly cultivate. We see that with the Papists, although in some things they maintain deadly strife among themselves, [27] they yet combine in wicked confederacy against the Gospel. It is not necessary to say how small is the number of those who hold the sincere doctrine of Christ, when compared with the vast multitudes of these opponents. In the meantime, audacious scribblers arise, as from our own bosom, who not only obscure the light of sound doctrine with clouds of error, or infatuate the simple and the less experienced with their wicked ravings, but by a profane license of skepticism, allow themselves to uproot the whole of Religion. For, as if, by their rank ironies and cavils, they could prove themselves genuine disciples of Socrates, they have no axiom more plausible than, that faith must be free and unfettered, so that it may be possible, by reducing everything to a matter of doubt, to render Scripture flexible (so to speak) as a nose of wax. [28] Therefore, they who being captivated by the allurements of this new school, now indulge in doubtful speculations, obtain at length such proficiency, that they are always learning, yet never come to the knowledge of the truth. Thus far I have treated briefly, as the occasion required, of the utility of this History. [29] As for the rest, I have labored -- how skilfully I know not, but certainly faithfully -- that the doctrine of the Law, the obscurity of which has heretofore repelled many, may become familiarly known. There will be readers, I doubt not, who would desire a more ample explication of particular passages. But I, who naturally avoid prolixity, have confined myself in this Work to narrow limits, for two reasons. First, whereas these Four Books [of Moses] already deter some by their length, I have feared lest, if in unfolding them, I were to indulge in a style too diffuse, I should but increase their disgust. Secondly, since in my progress I have often despaired of life, I have preferred giving a succinct Exposition to leaving a mutilated one behind me. Yet sincere readers, possessed of sound judgment, will see that I have taken diligent care, neither through cunning nor negligence, to pass over anything perplexed, ambiguous, or obscure. Since, therefore, I have endeavored to discuss all doubtful points, I do not see why any one should complain of brevity, unless he wishes to derive his knowledge exclusively from Commentaries. Now I will gladly allow men of this sort, whom no amount of verbosity can satiate, to seek for themselves some other master. But if you, Sire, please to make trial, you will indeed know, and will believe for yourself, that what I declare is most true. You are yet a youth; but God, when he commanded Kings to write out the Book of the Law for their own use, did not exempt the pious Josiah from this class, but choose rather to present the most noble instance of pious instruction in a boy, that he might reprove the indolence of the aged. And your own example teaches the great importance of having habits formed from tender age. For the germ springing from the root which the principles of Religion received by you have taken, not only puts forth its flower, but also savours of a degree of maturity. Therefore labor, by indefatigable industry, to attain the mark set before you. And suffer not yourself to be retarded or disturbed by designing men, to whom it appears unseasonable that boys should be called to this precocious wisdom, (as they term it.) For what can be more absurd or intolerable, than that, when every kind of corruption surrounds you, this remedy should be prohibited? Since the pleasures of a Court corrupt even your servants, how much more dangerous are the snares laid for great Princes, who so abound in all luxury and delicacies, that it is a wonder if they are not quite dissolved in lasciviousness? For it is certainly contrary to nature to possess all the means of pleasure, and to refrain from enjoying them. The difficulty, however, of retaining chastity unpolluted amidst scenes of gaiety, is more than sufficiently evident in practice. But do you, O most Illustrious Prince, regard everything as poison which tends to produce a love of pleasures. For if that which stifles continence and temperance already allures you, what will you not covet when you arrive at adult age? The sentiment is perhaps harshly expressed, that great care for the body is great neglect of virtue, yet most truly does Cato thus speak. The following paradox also will scarcely be admitted in common life: ?I am greater, and am born to greater things, than to be a slave to my body; the contempt of which is my true liberty.? Let us then dismiss that excessive rigour, by which all enjoyment is taken away from life; still there are too many examples to show how easy is the descent from security and self-indulgence to the licentiousness of profligacy. Moreover; you will have to contend, not only with luxury, but also with many other vices. Nothing can be more attractive than your affability and modesty; but no disposition is so gentle and well-regulated, that it may not degenerate into brutality and ferociousness when intoxicated with flatteries. Now since there are flatterers without number, who will prove so many tempters to inflame your mind with various lusts, how much more does it behave you vigilantly to beware of them? But while I caution you against the blandishments of a Court, I require nothing more than that, being endued with moderation, you should render yourself invincible. For one has truly said, He is not to be praised who has never seen Asia, but he who has lived modestly and continently in Asia. Seeing, therefore, that to attain this state is most desirable, David prescribes a compendious method of doing so -- if you will but imitate his example -- when he declares that the precepts of God are his counsellors. And truly, whatever counsel may be suggested from any other quarter will perish, unless you take your commencement of becoming wise from this point. It remains, therefore, most noble Prince, that what is spoken by Isaiah concerning the holy king Hezekiah should perpetually recur to your mind. For the Prophet, in enumerating his excellent qualities, especially honors him with this eulogy, that the fear of God shall be his treasure. Farewell, most Illustrious Prince, may God preserve you in safety under His protection, may He adorn you more and more with spiritual gifts, and enrich you with every kind of benediction. Geneva, July 31st, 1563. __________________________________________________________________ [17] Afterwards the celebrated Henry IV, of France. A brave and noble -- spirited Prince, addicted, however, to the frivolities, and enslaved by the licentiousness of the age. He was induced to renounce his Protestant principles for the Crown of France; and at length fell by the hand of an assassin, on account of his tolerance towards the Hugonots. [18] He was born in 1553, and therefore in 1563, the date of this dedication, he was ten years old. [19] Jeanne d'Albret, Queen of Navarre, daughter of Henry d'Albret and of Margaret of Valois, sister to Francis the First, King of France. Henry was her third son, but the two former died in infancy. She and her husband, Antony of Bourbon, were both early favorers of the Reformation; but Antony, remarkable for his inconstancy, deserted the cause of Protestantism in the time of persecution, and at length took arms against its adherents, and perished in the contest. Jeanne remained constant to the faith she had professed, and proceeded to establish it in her dominions. In 1568 she left her capital Bearne, to join the French Protestants; and presented her son Henry to the Prince of Conde at the age of fifteen, together with her jewels, for the purpose of maintaining the war against the persecutors of the Reformed faith. She died in 1572, suddenly, at Paris, whither she had gone to make arrangements for her son's projected marriage with the sister of Charles IX. It was suspected that she died of poison, but no positive proof of the fact has been adduced. [20] ?Et entre les horribles tempestes dont le royaume de France a este agite.? -- And amid the horrible tempests with which the kingdom of France has been agitated. -- French tr. [21] Paulo post conditum Babylonem. [22] Aristotle. Mesme Aristotle le principal philosophe. -- French tr. [23] Brouillent leurs escrits de tant des meslinges confus, que ceste lie ont oste toute clarte. -- They intersperse their writings with such a confused mixture, that these dregs have deprived them of all clearness. [24] Qui se autochthonas gloriati [25] Isaiah 51: 2, ?I called him alone, and blessed him.? [26] These words are here added in the French Translation -- ?C'est a dire, a leur pere Abraham, qui n'estoit qu'un, homme seul;? -- that is to say, to their father Abraham, who was but one solitary man. [27] Combien qu'en tout le reste, ils s'entrebatent comme chiens et chats. -- Though in everything else they quarrel together like cats and dogs. -- French Tr. [28] Ils n'ont nulle maxime plus agreable ques ceste -- ci, que la foy doit estre libre, et que les esprits ne doyvent point estre tenus captifs. Et c'es afin qu'il leur soit loisible, en metant tout en doute en question, tourner et virer l'Escriture a leur post, et en faire un nez de cire, etc. -- They have no maxim more agreeable than this, that faith ought to be free, and that minds ought not to be held captive. And this is in order that they may be permitted, by putting everything into doubt and question, to turn and twist the Scripture to their purpose, and to make of it a nose of wax, and etc. -- French Tr. [29] Touchant l'utilite de l'histoire contenue au livre de Genese. -- Touching the utility of the history contained in the Book of Genesis. -- French Tr. __________________________________________________________________ Argument. Since the infinite wisdom of God is displayed in the admirable structure of heaven and earth, it is absolutely impossible to unfold The History of the Creation of the World in terms equal to its dignity. For while the measure of our capacity is too contracted to comprehend things of such magnitude, our tongue is equally incapable of giving a full and substantial account of them. As he, however, deserves praise, who, with modesty and reverence, applies himself to the consideration of the works of God, although he attain less than might be wished, so, if in this kind of employment, I endeavor to assist others according to the ability given to me, I trust that my service will be not less approved by pious men than accepted by God. I have chosen to premise this, for the sake not only of excusing myself, but of admonishing my readers, that if they sincerely wish to profit with me in meditating on the works of God, they must bring with them a sober, docile, mild, and humble spirit. We see, indeed, the world with our eyes, we tread the earth with our feet, we touch innumerable kinds of God's works with our hands, we inhale a sweet and pleasant fragrance from herbs and flowers, we enjoy boundless benefits; but in those very things of which we attain some knowledge, there dwells such an immensity of divine power, goodness, and wisdom, as absorbs all our senses. Therefore, let men be satisfied if they obtain only a moderate taste of them, suited to their capacity. And it becomes us so to press towards this mark during our whole life, that (even in extreme old age) we shall not repent of the progress we have made, if only we have advanced ever so little in our course. The intention of Moses in beginning his Book with the creation of the world, is, to render God, as it were, visible to us in his works. But here presumptuous men rise up, and scoffingly inquire, whence was this revealed to Moses? They therefore suppose him to be speaking fabulously of things unknown, because he was neither a spectator of the events he records, nor had learned the truth of them by reading. Such is their reasoning; but their dishonesty is easily exposed. For if they can destroy the credit of this history, because it is traced back through a long series of past ages, let them also prove those prophecies to be false in which the same history predicts occurrences which did not take place till many centuries afterwards. Those things, I affirm, are clear and obvious, which Moses testifies concerning the vocation of the Gentiles, the accomplishment of which occurred nearly two thousand years after his death. Was not he, who by the Spirit foresaw an event remotely future, and hidden at the time from the perception of mankind, capable of understanding whether the world was created by God, especially seeing that he was taught by a Divine Master? For he does not here put forward divinations of his own, but is the instrument of the Holy Spirit for the publication of those things which it was of importance for all men to know. They greatly err in deeming it absurd that the order of the creation, which had been previously unknown, should at length have been described and explained by him. For he does not transmit to memory things before unheard of, but for the first time consigns to writing facts which the fathers had delivered as from hand to hand, through a long succession of years, to their children. Can we conceive that man was so placed in the earth as to be ignorant of his own origin, and of the origin of those things which he enjoyed? No sane person doubts that Adam was well-instructed respecting them all. Was he indeed afterwards dumb? Were the holy Patriarchs so ungrateful as to suppress in silence such necessary instruction? Did Noah, warned by a divine judgment so memorable, neglect to transmit it to posterity? Abraham is expressly honored with this eulogy that he was the teacher and the master of his family, (Genesis 18:19.) And we know that, long before the time of Moses, an acquaintance with the covenant into which God had entered with their fathers was common to the whole people. When he says that the Israelites were sprung from a holy race, which God had chosen for himself, he does not propound it as something new, but only commemorates what all held, what the old men themselves had received from their ancestors, and what, in short, was entirely uncontroverted among them. Therefore, we ought not to doubt that The Creation of the World, as here described was already known through the ancient and perpetual tradition of the Fathers. Yet, since nothing is more easy than that the truth of God should be so corrupted by men, that, in a long succession of time, it should, as it were, degenerate from itself, it pleased the Lord to commit the history to writing, for the purpose of preserving its purity. Moses, therefore, has established the credibility of that doctrine which is contained in his writings, and which, by the carelessness of men, might otherwise have been lost. I now return to the design of Moses, or rather of the Holy Spirit, who has spoken by his mouth. We know God, who is himself invisible, only through his works. Therefore, the Apostle elegantly styles the worlds, ta mhe ech phainomenon blepomena, as if one should say, ?the manifestation of things not apparent,? [30] (Hebrews 11:3.) This is the reason why the Lord, that he may invite us to the knowledge of himself, places the fabric of heaven and earth before our eyes, rendering himself, in a certain manner, manifest in them. For his eternal power and Godhead (as Paul says) are there exhibited, (Romans 1:20.) And that declaration of David is most true, that the heavens, though without a tongue, are yet eloquent heralds of the glory of God, and that this most beautiful order of nature silently proclaims his admirable wisdom, (Psalm 19:1.) This is the more diligently to be observed, because so few pursue the right method of knowing God, while the greater part adhere to the creatures without any consideration of the Creator himself. For men are commonly subject to these two extremes; namely, that some, forgetful of God, apply the whole force of their mind to the consideration of nature; and others, overlooking the works of God, aspire with a foolish and insane curiosity to inquire into his Essence. Both labor in vain. To be so occupied in the investigation of the secrets of nature, as never to turn the eyes to its Author, is a most perverted study; and to enjoy everything in nature without acknowledging the Author of the benefit, is the basest ingratitude. Therefore, they who assume to be philosophers without Religion, and who, by speculating, so act as to remove God and all sense of piety far from them, will one day feel the force of the expression of Paul, related by Luke, that God has never left himself without witness, (Acts 14:17.) For they shall not be permitted to escape with impunity because they have been deaf and insensible to testimonies so illustrious. And, in truth, it is the part of culpable ignorance, never to see God, who everywhere gives signs of his presence. But if mockers now escape by their cavils, hereafter their terrible destruction will bear witness that they were ignorant of God, only because they were willingly and maliciously blinded. As for those who proudly soar above the world to seek God in his unveiled essence, it is impossible but that at length they should entangle themselves in a multitude of absurd figments. For God -- by other means invisible -- (as we have already said) clothes himself, so to speak, with the image of the world in which he would present himself to our contemplation. They who will not deign to behold him thus magnificently arrayed in the incomparable vesture of the heavens and the earth, afterwards suffer the just punishment of their proud contempt in their own ravings. Therefore, as soon as the name of God sounds in our ears, or the thought of him occurs to our minds, let us also clothe him with this most beautiful ornament; finally, let the world become our school if we desire rightly to know God. Here also the impiety of those is refuted who cavil against Moses, for relating that so short a space of time had elapsed since the Creation of the World. For they inquire why it had come so suddenly into the mind of God to create the world; why he had so long remained inactive in heaven: and thus by sporting with sacred things they exercise their ingenuity to their own destruction. In the Tripartite History an answer given by a pious man is recorded, with which I have always been pleased. For when a certain impure dog was in this manner pouring ridicule upon God, he retorted, that God had been at that time by no means inactive because he had been preparing hell for the captious. But by what seasonings can you restrain the arrogance of those men to whom sobriety is professedly contemptible and odious? And certainly they who now so freely exult in finding fault with the inactivity of God will find, to their own great costs that his power has been infinite in preparing hell for them. As for ourselves, it ought not to seem so very absurd that God, satisfied in himself, did not create a world which he needed not, sooner than he thought good. Moreover, since his will is the rule of all wisdom, we ought to be contented with that alone. For Augustine rightly affirms that injustice is done to God by the Manichaeans, because they demand a cause superior to his will; and he prudently warns his readers not to push their inquiries respecting the infinity of duration, any more than respecting the infinity of space. [31] We indeed are not ignorant, that the circuit of the heavens is finite, and that the earth, like a little globe, is placed in the center. [32] They who take it amiss that the world was not sooner created, may as well expostulate with God for not having made innumerable worlds. Yea, since they deem it absurd that many ages should have passed away without any world at all, they may as well acknowledge it to be a proof of the great corruption of their own nature, that, in comparison with the boundless waste which remains empty the heaven and earth occupy but a small space. But since both the eternity of God's existence and the infinity of his glory would prove a twofold labyrinth, let us content ourselves with modestly desiring to proceed no further in our inquiries than the Lord, by the guidance and instruction of his own works, invites us. Now, in describing the world as a mirror in which we ought to behold God, I would not be understood to assert, either that our eyes are sufficiently clear-sighted to discern what the fabric of heaven and earth represents, or that the knowledge to be hence attained is sufficient for salvation. And whereas the Lord invites us to himself by the means of created things, with no other effect than that of thereby rendering us inexcusable, he has added (as was necessary) a new remedy, or at least by a new aid, he has assisted the ignorance of our mind. For by the Scripture as our guide and teacher, he not only makes those things plain which would otherwise escape our notice, but almost compels us to behold them; as if he had assisted our dull sight with spectacles. [33] On this point, (as we have already observed,) Moses insists. For if the mute instruction of the heaven and the earth were sufficient, the teaching of Moses would have been superfluous. This herald therefore approaches, who excites our attention, in order that we may perceive ourselves to be placed in this scene, for the purpose of beholding the glory of God; not indeed to observe them as mere witnesses but to enjoy all the riches which are here exhibited as the Lord has ordained and subjected them to our use. And he not only declares generally that God is the architect of the world, but through the whole chain of the history he shows how admirable is His power, His wisdom, His goodness, and especially His tender solicitude for the human race. Besides, since the eternal Word of God is the lively and express image of Himself, he recalls us to this point. And thus, the assertion of the Apostle is verified, that through no other means than faith can it be understood that the worlds were made by the word of God, (Hebrews 11:3.) For faith properly proceeds from this, that we being taught by the ministry of Moses, do not now wander in foolish and trifling speculations, but contemplate the true and only God in his genuine image. It may, however, be objected, that this seems at variance with what Paul declares: ?After that, in the wisdom of God, the world through wisdom knew not God, it seemed right to God, through the foolishness of preaching, to save them who believe,? (1 Corinthians 1:21.) For he thus intimates, that God is sought in vain under the guidance of visible things; and that nothing remains for us but to retake ourselves immediately to Christ; and that we must not therefore commence with the elements of this world, but with the Gospel, which sets Christ alone before us with his cross, and holds us to this one point. I answer, It is in vain for any to reason as philosophers on the workmanship of the world, except those who, having been first humbled by the preaching of the Gospel, have learned to submit the whole of their intellectual wisdom (as Paul expresses it) to the foolishness of the cross, (1 Corinthians 1:21.) Nothing shall we find, I say, above or below, which can raise us up to God, until Christ shall have instructed us in his own school. Yet this cannot be done, unless we, having emerged out of the lowest depths, are borne up above all heavens, in the chariot of his cross, that there by faith we may apprehend those things which the eye has never seen, the ear never heard, and which far surpass our hearts and minds. [34] For the earth, with its supply of fruits for our daily nourishment, is not there set before us; but Christ offers himself to us unto life eternal. Nor does heaven, by the shining of the sun and stars, enlighten our bodily eyes, but the same Christ, the Light of the World and the Sun of Righteousness, shines into our souls; neither does the air stretch out its empty space for us to breathe in, but the Spirit of God himself quickens us and causes us to live. There, in short, the invisible kingdom of Christ fills all things, and his spiritual grace is diffused through all. Yet this does not prevent us from applying our senses to the consideration of heaven and earth, that we may thence seek confirmation in the true knowledge of God. For Christ is that image in which God presents to our view, not only his heart, but also his hands and his feet. I give the name of his heart to that secret love with which he embraces us in Christ: by his hands and feet I understand those works of his which are displayed before our eyes. As soon as ever we depart from Christ, there is nothing, be it ever so gross or insignificant in itself, respecting which we are not necessarily deceived. And, in fact, though Moses begins, in this Book, with the Creation of the World, he nevertheless does not confine us to this subject. For these things ought to be connected together, that the world was founded by God, and that man, after he had been endued with the light of intelligence, and adorned with so many privileges, fell by his own fault, and was thus deprived of all the benefits he had obtained; afterwards, by the compassion of God, he was restored to the life he had forfeited, and this through the loving-kindness of Christ; so that there should always be some assembly on earth, which being adopted into the hope of the celestial life, might in this confidence worship God. The end to which the whole scope of the history tends is to this point, that the human race has been preserved by God in such a manner as to manifest his special care for his Church. For this is the argument of the look: After the world had been created, man was placed in it as in a theater, that he, beholding above him and beneath the wonderful works of God, might reverently adore their Author. Secondly, that all things were ordained for the use of man, that he, being under deeper obligation, might devote and dedicate himself entirely to obedience towards God. Thirdly, that he was endued with understanding and reason, that being distinguished from brute animals he might meditate on a better life, and might even tend directly towards God, whose image he bore engraved on his own person. Afterwards followed the fall of Adam, whereby he alienated himself from God; whence it came to pass that he was deprived of all rectitude. Thus Moses represents man as devoid of all good, blinded in understanding, perverse in heart, vitiated in every part, and under sentence of eternal death; but he soon adds the history of his restorations where Christ shines forth with the benefit of redemption. From this point he not only relates continuously the singular Providence of God in governing and preserving the Church, but also commends to us the true worship of God; teaches wherein the salvation of man is placed, and exhorts us, from the example of the Fathers, to constancy in enduring the cross. Whosoever, therefore, desires to make suitable proficiency in this book, let him employ his mind on these main topics. But especially, let him observe, that ever Adam had by his own desperate fall ruined himself and all his posterity, this is the basis of our salvation, this the origin of the Church, that we, being rescued out of profound darkness, have obtained a new life by the mere grace of God; that the Fathers (according to the offer made them through the word of God) are by faith made partakers of this life; that this word itself was founded upon Christ; and that all the pious who have since lived were sustained by the very same promise of salvation by which Adam was first raised from the fall. Therefore, the perpetual succession of the Church has flowed from this fountain, that the holy Fathers, one after another, having by faith embraced the offered promise, were collected together into the family of God, in order that they might have a common life in Christ. This we ought carefully to notice, that we may know what is the society of the true Church, and what the communion of faith among the children of God. Whereas Moses was ordained the Teacher of the Israelites, there is no doubt that he had an especial reference to them, in order that they might acknowledge themselves to be a people elected and chosen by God; and that they might seek the certainty of this adoption from the Covenant which the Lord had ratified with their fathers, and might know that there was no other God, and no other right faith. But it was also his will to testify to all ages, that whosoever desired to worship God aright, and to be deemed members of the Church, must pursue no other course than that which is here prescribed. But as this is the commencement of faith, to know that there is one only true God whom we worship, so it is no common confirmation of this faith that we are companions of the Patriarchs; for since they possessed Christ as the pledge of their salvation when he had not yet appeared, so we retain the God who formerly manifested himself to them. Hence we may infer the difference between the pure and lawful worship of God, and all those adulterated services which have since been fabricated by the fraud of Satan and the perverse audacity of men. Further, the Government of the Church is to be considered, that the reader may come to the conclusion that God has been its perpetual Guard and Ruler, yet in such a way as to exercise it in the warfare of the cross. Here, truly, the peculiar conflicts of the Church present themselves to view, or rather, the course is set as in a mirror before our eyes, in which it behaves us, with the holy Fathers to press towards the mark of a happy immortality. Let us now hearken to Moses. __________________________________________________________________ [30] ?Acsi dicas, spectacula rerum non apparentium.? -- Comme si on disoit, Un regard, ou apparition de ce qui n'apparoist point. -- French Tr. [31] De Genesi contra Manich. Lib. 11, De Civit. Dei. [32] The erroneous system of natural philosophy which had prevailed for ages was but just giving way to sounder views, at the time when Calvin wrote. Copernicus, in the close of the preceding century, had begun to suspect the current opinions on the subject; but the fear of being misunderstood and ridiculed caused him to withhold for some time the discoveries he was making; and it was not till 1543, a few hours before his death, that he himself saw a copy of his own published work. Up to that period, the earth had been regarded as the center of the system, and the whole heavens were supposed to revolve around it. -- See Maclaurin's Account of Sir Isaac Newton's Discoveries, Book I, chap. in. [33] ?Non secus ac hebetes oculi specillis adjuvantur.? -- Tout ainsi comme si on baillot des lunettes ou miroirs a ceux qui ont la veue debile. Just as if one gave spectacles or mirrors to those who have weak sight. -- French Tr. This is the translator's authority for rendering specillis spectacles. [34] In this, and the following sentences, Calvin shows an intimate experimental acquaintance with the declaration of the Apostle, ?And hath made us sit together in heavenly places in Christ Jesus? (Ephesians 2:6). __________________________________________________________________ Chapter 1 __________________________________________________________________ Genesis 1:1-31 1. In the beginning God created the heaven and the earth. 1. In principio creavit Deus coelum et terram. 2. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 2. Terra autem erat informis et inanis; tenebraeque erant in superficie voraginis, et Spiritus Dei agitabat se in superficie aquarum. 3. And God said, Let there be light: and there was light. 3. Et dixit Deus, Sit lux. Et fuit lux. 4. And God saw the light, that it was good: and God divided the light from the darkness. 4. Viditque Deus lucem quod bona esset; et devisit Deus lucem a tenebris. 5. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 5. Et vocavit Deus lucem, Diem: et tenebras vocavit Noctem. Fuitque vespera, et fuit mane dies primus. 6. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 6. Et dixit Deus, Sit extensio in medio aquarum, et devidat aquas ab aquis. 7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 7. Et fecit Deus expansionem: et divisit aquas quae erant sub expansione, ab aquis quae erant super expansionem. Et fuit ita. 8. And God called the firmament Heaven. And the and the morning were the second day. 8. Vocavitque Deus expansionem Coelum. Et fuit vespera, et fuit mane dies secundus. 9. 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. 9. Postea dixit Deus, Congrentur aquae quae sunt sub coelo, in locum unum, et appareat arida. Et fuit ita. 10. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. 10. Et vocavit Dues aridam, Terram: congregationem vero aquarum appellavit Maria. Et vidit Deus quod esset bonum. 11. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 11. Postea dixit Deus, Germinet terra germen, herbam seminificantem semen, arboram fructiferam, facientem fructum juxta speciem suam cui insit semen suum super terram. Et fuit ita. 12. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 12. Et protulit terra germen, herbam seminificantem semen juxta speciem suam, et arborem facientem fructum cui semen suum inesset juxta speciem suam. Et vidit Deus quod esset bonum. 13. And the evening and the morning were the third day. 13. Et fuit vespera, et fuit mane dies tertius. 14. And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 14. Tunc dixit Deus, Sint luminaria in firmamentum coeli, ut dividant diem a nocte, et sint in signa, et stata tempora, et dies, et annos: 15. And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 15. Et sint in luminaria in expansione coeli, ut illuminent terram. Et fuit ita. 16. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. 16. Et fecit Deus duo luminaria magna: luminare majus in dominium diei, et luminare minu in dominium noctis, et stellas. 17. And God set them in the firmament of the heaven to give light upon the earth, 17. Posuitque ea Deus in expansione coeli, ut illuminarent terram: 18. And rule over the day and over the night, and to divide the light from the darkness: amd God saw that it was good. 18. Et ut dominarentur diei ac nocti, et dividerent lucem a tenebris: et vidit Deus quod esset bonum. 19. And the evening and the morning were the fourth day. 19. Et fuit vespera, et fuit mane dies quartus. 20. And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. 20. Postea dixit Deus, Repere faciant aquae reptile animae viventis, et volatile volet super terram in superficie expansionis coeli. 21. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 21. Et creavit Deus cetos magnos, et omnem animum viventem, repentem, quam repere fecerunt aquae juxta species suas: et omne volatile alatum secundum speciem cujusque. Et vidit Deus quod esset bonum. 22. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 22. Beneedixitque eis, dicendo, Crescite et multiplicate vos, et replete aquas in maribus; et volatile multiplicet se in terra. 23. And the evening and the morning were the fifth day. 23. Et fuit vespera, et fuit mane dies quintus. 24. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 24. Postea dixit Deus, Producat terra animam viventem secundum speciem suam, jumentum et reptile, et bestias terrae secundum speciem suam. Et fuit ita. 25. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 25. Fecitque Deus bestiam terrae secundum speciem suam, et jumentum secundum speciem suam, et omne reptile terrae secundum speciem suam: et vidit Deus quod esset bonum. 26. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 26. Et dixit Deus, Faciamus hominem in imagine nostra, secundum similitudinem nostram; et dominetur piscibus maris, et volatili coeli, et jumento, et omni terrae, et omni reptili reptanti super terram. 27. So God created man in his own image, in the image of God created he him; male and female created he them. 27. Creavit itaque Deus hominem ad imaginem suam, ad imaginem inquam Dei creavit illum: masculum et foeminam creavit eos. 28. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 28. Et benedixit illis Deus, dixitque ad eos Deus, Crescite, et multiplicate vos, et replete terram, et subjicite eam, et dominemini piscibus maris, et volatili coeli, et omni bestiae reptanti super terram. 29. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 29. Et dixit Deus, Ecce, dedi vobis omnum herbam seminificantem semen, quae est in superficie universa terrae, et omnem arborem in qua est fructus arboris seminificans semen: ut vobis sit in escam. 30. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. 30. Et omni bestiae terrae, et omni volatili coeli, et omni reptanti super terram in quo est anima vivans, omne olus herbae erit in escam. Et fuit ita. 31. And God saw every thing that he had made, an behold, it was very good. And the evening and the morning were the sixth day. 31. Et vidit Deus omne quod fecerat, et ecce bonum valde. Et fuit vespera, et fuit mane dies sextus. 1. In the beginning. To expound the term ?beginning,? of Christ, is altogether frivolous. For Moses simply intends to assert that the world was not perfected at its very commencement, in the manner in which it is now seen, but that it was created an empty chaos of heaven and earth. His language therefore may be thus explained. When God in the beginning created the heaven and the earth, the earth was empty and waste. [35] He moreover teaches by the word ?created,? that what before did not exist was now made; for he has not used the term ytsr, (yatsar,) which signifies to frame or forms but vr', (bara,) which signifies to create. [36] Therefore his meaning is, that the world was made out of nothing. Hence the folly of those is refuted who imagine that unformed matter existed from eternity; and who gather nothing else from the narration of Moses than that the world was furnished with new ornaments, and received a form of which it was before destitute. This indeed was formerly a common fable among heathens, [37] who had received only an obscure report of the creation, and who, according to custom, adulterated the truth of God with strange figments; but for Christian men to labor (as Steuchus does [38] ) in maintaining this gross error is absurd and intolerable. Let this, then be maintained in the first place, [39] that the world is not eternal but was created by God. There is no doubt that Moses gives the name of heaven and earth to that confused mass which he, shortly afterwards, (Genesis 1:2.) denominates waters. The reason of which is, that this matter was to be the seed of the whole world. Besides, this is the generally recognized division of the world. [40] God. Moses has it Elohim, a noun of the plural number. Whence the inference is drawn, that the three Persons of the Godhead are here noted; but since, as a proof of so great a matter, it appears to me to have little solidity, will not insist upon the word; but rather caution readers to beware of violent glosses of this kind. [41] They think that they have testimony against the Arians, to prove the Deity of the Son and of the Spirit, but in the meantime they involve themselves in the error of Sabellius, [42] because Moses afterwards subjoins that the Elohim had spoken, and that the Spirit of the Elohim rested upon the waters. If we suppose three persons to be here denoted, there will be no distinction between them. For it will follow, both that the Son is begotten by himself, and that the Spirit is not of the Father, but of himself. For me it is sufficient that the plural number expresses those powers which God exercised in creating the world. Moreover I acknowledge that the Scripture, although it recites many powers of the Godhead, yet always recalls us to the Father, and his Word, and spirit, as we shall shortly see. But those absurdities, to which I have alluded, forbid us with subtlety to distort what Moses simply declares concerning God himself, by applying it to the separate Persons of the Godhead. This, however, I regard as beyond controversy, that from the peculiar circumstance of the passage itself, a title is here ascribed to God, expressive of that powers which was previously in some way included in his eternal essence. [43] 2. And the earth was without form and void. I shall not be very solicitous about the exposition of these two epithets, tvhv, (tohu,) and vvhv, (bohu.) The Hebrews use them when they designate anything empty and confused, or vain, and nothing worth. Undoubtedly Moses placed them both in opposition to all those created objects which pertain to the form, the ornament and the perfection of the world. Were we now to take away, I say, from the earth all that God added after the time here alluded to, then we should have this rude and unpolished, or rather shapeless chaos. [44] Therefore I regard what he immediately subjoins that ?darkness was upon the face of the abyss,? [45] as a part of that confused emptiness: because the light began to give some external appearance to the world. For the same reason he calls it the abyss and waters, since in that mass of matter nothing was solid or stable, nothing distinct. And the Spirit of God Interpreters have wrested this passage in various ways. The opinion of some that it means the wind, is too frigid to require refutation. They who understand by it the Eternal Spirit of God, do rightly; yet all do not attain the meaning of Moses in the connection of his discourse; hence arise the various interpretations of the participle mrchpht, (merachepeth.) I will, in the first place, state what (in my judgment) Moses intended. We have already heard that before God had perfected the world it was an undigested mass; he now teaches that the power of the Spirit was necessary in order to sustain it. For this doubt might occur to the mind, how such a disorderly heap could stand; seeing that we now behold the world preserved by government, or order. [46] He therefore asserts that this mass, however confused it might be, was rendered stable, for the time, by the secret efficacy of the Spirit. Now there are two significations of the Hebrew word which suit the present place; either that the spirit moved and agitated itself over the waters, for the sake of putting forth vigor; or that He brooded over them to cherish them. [47] Inasmuch as it makes little difference in the result, whichever of these explanations is preferred, let the reader's judgment be left free. But if that chaos required the secret inspiration of God to prevent its speedy dissolution; how could this order, so fair and distinct, subsist by itself, unless it derived strength elsewhere? Therefore, that Scripture must be fulfilled, Send forth thy Spirit, and they shall be created, and thou shalt renew the face of the earth,' (Psalm 104:30;) so, on the other hand, as soon as the Lord takes away his Spirit, all things return to their dust and vanish away, (Psalm 104:29.) 3. And God said Moses now, for the first time, introduces God in the act of speaking, as if he had created the mass of heaven and earth without the Word. [48] Yet John testifies that without him nothing was made of the things which were made,' (John 1:3.) And it is certain that the world had been begun by the same efficacy of the Word by which it was completed. God, however, did not put forth his Word until he proceeded to originate light; [49] because in the act of distinguishing [50] his wisdom begins to be conspicuous. Which thing alone is sufficient to confute the blasphemy of Servetus. This impure caviler asserts, [51] that the first beginning of the Word was when God commanded the light to be; as if the cause, truly, were not prior to its effect. Since however by the Word of God things which were not came suddenly into being, we ought rather to infer the eternity of His essence. Wherefore the Apostles rightly prove the Deity of Christ from hence, that since he is the Word of God, all things have been created by him. Servetus imagines a new quality in God when he begins to speak. But far otherwise must we think concerning the Word of God, namely, that he is the Wisdom dwelling in God, [52] and without which God could never be; the effect of which, however, became apparent when the light was created. [53] Let there be light It we proper that the light, by means of which the world was to be adorned with such excellent beauty, should be first created; and this also was the commencement of the distinction, (among the creatures. [54] ) It did not, however, happen from inconsideration or by accident, that the light preceded the sun and the moon. To nothing are we more prone than to tie down the power of God to those instruments the agency of which he employs. The sun an moon supply us with light: And, according to our notions we so include this power to give light in them, that if they were taken away from the world, it would seem impossible for any light to remain. Therefore the Lord, by the very order of the creation, bears witness that he holds in his hand the light, which he is able to impart to us without the sun and moon. Further, it is certain from the context, that the light was so created as to be interchanged with darkness. But it may be asked, whether light and darkness succeeded each other in turn through the whole circuit of the world; or whether the darkness occupied one half of the circle, while light shone in the other. There is, however, no doubt that the order of their succession was alternate, but whether it was everywhere day at the same time, and everywhere night also, I would rather leave undecided; nor is it very necessary to be known. [55] 4 And God saw the light Here God is introduced by Moses as surveying his work, that he might take pleasure in it. But he does it for our sake, to teach us that God has made nothing without a certain reason and design. And we ought not so to understand the words of Moses as if God did not know that his work was good, till it was finished. But the meaning of the passage is, that the work, such as we now see it, was approved by God. Therefore nothing remains for us, but to acquiesce in this judgment of God. And this admonition is very useful. For whereas man ought to apply all his senses to the admiring contemplation of the works of God, [56] we see what license he really allows himself in detracting from them. 5. And God called the light That is, God willed that there should be a regular vicissitude of days and nights; which also followed immediately when the first day was ended. For God removed the light from view, that night might be the commencement of another day. What Moses says however, admits a double interpretation; either that this was the evening and morning belonging to the first day, or that the first day consisted of the evening and the morning. Whichever interpretation be chosen, it makes no difference in the sense, for he simply understands the day to have been made up of two parts. Further, he begins the day, according to the custom of his nation, with the evening. It is to no purpose to dispute whether this be the best and the legitimate order or not. We know that darkness preceded time itself; when God withdrew the light, he closed the day. I do not doubt that the most ancient fathers, to whom the coming night was the end of one day and the beginning of another, followed this mode of reckoning. Although Moses did not intend here to prescribe a rule which it would be criminal to violate; yet (as we have now said) he accommodated his discourse to the received custom. Wherefore, as the Jews foolishly condemn all the reckonings of other people, as if God had sanctioned this alone; so again are they equally foolish who contend that this modest reckoning, which Moses approves, is preposterous. The first day Here the error of those is manifestly refuted, who maintain that the world was made in a moment. For it is too violent a cavil to contend that Moses distributes the work which God perfected at once into six days, for the mere purpose of conveying instruction. Let us rather conclude that God himself took the space of six days, for the purpose of accommodating his works to the capacity of men. We slightingly pass over the infinite glory of God, which here shines forth; whence arises this but from our excessive dullness in considering his greatness? In the meantime, the vanity of our minds carries us away elsewhere. For the correction of this fault, God applied the most suitable remedy when he distributed the creation of the world into successive portions, that he might fix our attention, and compel us, as if he had laid his hand upon us, to pause and to reflect. For the confirmation of the gloss above alluded to, a passage from Ecclesiasticus is unskilfully cited. He who liveth for ever created all things at once,' (Ecclesiasticus 18:1.) For the Greek adverb koinho which the writer uses, means no such thing, nor does it refer to time, but to all things universally. [57] 6 Let there be a firmament [58] The work of the second day is to provide an empty space around the circumference of the earth, that heaven and earth may not be mixed together. For since the proverb, to mingle heaven and earth,' denotes the extreme of disorder, this distinction ought to be regarded as of great importance. Moreover, the word rqy (rakia) comprehends not only the whole region of the air, but whatever is open above us: as the word heaven is sometimes understood by the Latins. Thus the arrangement, as well of the heavens as of the lower atmosphere, is called rqy(rakia) without discrimination between them, but sometimes the word signifies both together sometimes one part only, as will appear more plainly in our progress. I know not why the Greeks have chosen to render the word stereoma, which the Latins have imitated in the term, firmamentum; [59] for literally it means expanse. And to this David alludes when he says that the heavens are stretched out by God like a curtain,' (Psalm 104:2.) If any one should inquire whether this vacuity did not previously exist, I answer, however true it may be that all parts of the earth were not overflowed by the waters; yet now, for the first time, a separation was ordained, whereas a confused admixture had previously existed. Moses describes the special use of this expanse, to divide the waters from the waters from which word arises a great difficulty. For it appears opposed to common sense, and quite incredible, that there should be waters above the heaven. Hence some resort to allegory, and philosophize concerning angels; but quite beside the purpose. For, to my mind, this is a certain principle, that nothing is here treated of but the visible form of the world. He who would learn astronomy, [60] and other recondite arts, let him go elsewhere. Here the Spirit of God would teach all men without exception; and therefore what Gregory declares falsely and in vain respecting statues and pictures is truly applicable to the history of the creation, namely, that it is the book of the unlearned. [61] The things, therefore, which he relates, serve as the garniture of that theater which he places before our eyes. Whence I conclude, that the waters here meant are such as the rude and unlearned may perceive. The assertion of some, that they embrace by faith what they have read concerning the waters above the heavens, notwithstanding their ignorance respecting them, is not in accordance with the design of Moses. And truly a longer inquiry into a matter open and manifest is superfluous. We see that the clouds suspended in the air, which threaten to fall upon our heads, yet leave us space to breathe. [62] They who deny that this is effected by the wonderful providence of God, are vainly inflated with the folly of their own minds. We know, indeed that the rain is naturally produced; but the deluge sufficiently shows how speedily we might be overwhelmed by the bursting of the clouds, unless the cataracts of heaven were closed by the hand of God. Nor does David rashly recount this among His miracles, that God layeth the beams of his chambers in the waters, (Psalm 104:31;) and he elsewhere calls upon the celestial waters to praise God, (Psalm 148:4.) Since, therefore, God has created the clouds, and assigned them a region above us, it ought not to be forgotten that they are restrained by the power of God, lest, gushing forth with sudden violence, they should swallow us up: and especially since no other barrier is opposed to them than the liquid and yielding, air, which would easily give way unless this word prevailed, Let there be an expanse between the waters.' Yet Moses has not affixed to the work of this day the note that God saw that it was good: perhaps because there was no advantage from it till the terrestrial waters were gathered into their proper place, which was done on the next day, and therefore it is there twice repeated. [63] 9. Let the waters... be gathered together This also is an illustrious miracle, that the waters by their departure have given a dwelling-place to men. For even philosophers allow that the natural position of the waters was to cover the whole earth, as Moses declares they did in the beginning; first, because being an element, it must be circular, and because this element is heavier than the air, and lighter than the earth, it ought cover the latter in its whole circumference. [64] But that the seas, being gathered together as on heaps, should give place for man, is seemingly preternatural; and therefore Scripture often extols the goodness of God in this particular. See Psalm 33:7, He has gathered the waters together on a heap, and has laid them up in his treasures.' Also Psalm 78:13, He has collected the waters as into a bottle.' [65] Jeremiah 5:22, Will ye not fear me? will ye not tremble at my presence, who have placed the sand as the boundary of the sea?' Job 38:8, Who has shut up the sea with doors? Have not I surrounded it with gates and bars? I have said, Hitherto shalt thou proceed; here shall thy swelling waves be broken.' Let us, therefore, know that we are dwelling on dry ground, because God, by his command, has removed the waters that they should not overflow the whole earth. 11. Let the earth bring forth grass Hitherto the earth was naked and barren, now the Lord fructifies it by his word. For though it was already destined to bring forth fruit, yet till new virtue proceeded from the mouth of God, it must remain dry and empty. For neither was it naturally fit to produce anything, nor had it a germinating principle from any other source, till the mouth of the Lord was opened. For what David declares concerning the heavens, ought also to be extended to the earth; that it was made by the word of the Lord, and was adorned and furnished by the breath of his mouth,' (Psalm 33:6.) Moreover, it did not happen fortuitously, that herbs and trees were created before the sun and moon. We now see, indeed, that the earth is quickened by the sun to cause it to bring forth its fruits; nor was God ignorant of this law of nature, which he has since ordained: but in order that we might learn to refer all things to him he did not then make use of the sun or moon. [66] He permits us to perceive the efficacy which he infuses into them, so far as he uses their instrumentality; but because we are wont to regard as part of their nature properties which they derive elsewhere, it was necessary that the vigor which they now seem to impart to the earth should be manifest before they were created. We acknowledge, it is true, in words, that the First Cause is self-sufficient, and that intermediate and secondary causes have only what they borrow from this First Cause; but, in reality, we picture God to ourselves as poor or imperfect, unless he is assisted by second causes. How few, indeed, are there who ascend higher than the sun when they treat of the fecundity of the earth? What therefore we declare God to have done designedly, was indispensably necessary; that we may learn from the order of the creation itself, that God acts through the creatures, not as if he needed external help, but because it was his pleasure. When he says, Let the earth bring forth the herb which may produce seed, the tree whose seed is in itself,' he signifies not only that herbs and trees were then created, but that, at the same time, both were endued with the power of propagation, in order that their several species might be perpetuated. Since, therefore, we daily see the earth pouring forth to us such riches from its lap, since we see the herbs producing seed, and this seed received and cherished in the bosom of the earth till it springs forth, and since we see trees shooting from other trees; all this flows from the same Word. If therefore we inquire, how it happens that the earth is fruitful, that the germ is produced from the seed, that fruits come to maturity, and their various kinds are annually reproduced; no other cause will be found, but that God has once spoken, that is, has issued his eternal decree; and that the earth, and all things proceeding from it, yield obedience to the command of God, which they always hear. 14. Let there be lights [67] Moses passes onwards to the fourth day, on which the stars were made. God had before created the light, but he now institutes a new order in nature, that the sun should be the dispenser of diurnal light, and the moon and stars should shine by night. And He assigns them this office, to teach us that all creatures are subject to his will, and execute what he enjoins upon them. For Moses relates nothing else than that God ordained certain instruments to diffuse through the earth, by reciprocal changes, that light which had been previously created. The only difference is this, that the light was before dispersed, but now proceeds from lucid bodies; which in serving this purpose, obey the command of God. To divide the day from the night He means the artificial day, which begins at the rising of the sun and ends at its setting. For the natural day (which he mentions above) includes in itself the night. Hence infer, that the interchange of days and nights shall be continual: because the word of God, who determined that the days should be distinct from the nights, directs the course of the sun to this end. Let them be for signs It must be remembered, that Moses does not speak with philosophical acuteness on occult mysteries, but relates those things which are everywhere observed, even by the uncultivated, and which are in common use. A twofold advantage is chiefly perceived from the course of the sun and moon; the one is natural, the other applies to civil institutions. [68] Under the term nature, I also comprise agriculture. For although sowing and reaping require human art and industry; this, nevertheless, is natural, that the sun, by its nearer approach, warms our earth, that he introduces the vernal season, that he is the cause of summer and autumn. But that, for the sake of assisting their memory, men number among themselves years and months; that of these, they form lustra and olympiads; that they keep stated days; this I say, is peculiar to civil polity. Of each of these mention is here made. I must, however, in a few words, state the reason why Moses calls them signs; because certain inquisitive persons abuse this passages to give color to their frivolous predictions: I call those men Chaldeans and fanatics, who divine everything from the aspects of the stars. [69] Because Moses declares that the sun and moon were appointed for signs, they think themselves entitled to elicit from them anything they please. But confutation is easy: for they are called signs of certain things, not signs to denote whatever is according to our fancy. What indeed does Moses assert to be signified by them, except things belonging to the order of nature? For the same God who here ordains signs testifies by Isaiah that he will dissipate the signs of the diviners,' (Isaiah 44:25;) and forbids us to be dismayed at the signs of heaven,' (Jeremiah 10:2.) But since it is manifest that Moses does not depart from the ordinary custom of men, I desist from a longer discussion. The word mvdym (moadim,) which they translate certain times', is variously understood among the Hebrews: for it signifies both time and place, and also assemblies of persons. The Rabbis commonly explain the passage as referring to their festivals. But I extend it further to mean, in the first place, the opportunities of time, which in French are called saisons, (seasons;) and then all fairs and forensic assemblies. [70] Finally, Moses commemorates the unbounded goodness of God in causing the sun and moon not only to enlighten us, but to afford us various other advantages for the daily use of life. It remains that we, purely enjoying the multiplied bounties of God, should learn not to profane such excellent gifts by our preposterous abuse of them. In the meantime, let us admire this wonderful Artificer, who has so beautifully arranged all things above and beneath, that they may respond to each other in most harmonious concert. 15. Let them be for lights It is well again to repeat what I have said before, that it is not here philosophically discussed, how great the sun is in the heaven, and how great, or how little, is the moon; but how much light comes to us from them. [71] For Moses here addresses himself to our senses, that the knowledge of the gifts of God which we enjoy may not glide away. Therefore, in order to apprehend the meaning of Moses, it is to no purpose to soar above the heavens; let us only open our eyes to behold this light which God enkindles for us in the earth. By this method (as I have before observed) the dishonesty of those men is sufficiently rebuked, who censure Moses for not speaking with greater exactness. For as it became a theologian, he had respect to us rather than to the stars. Nor, in truth, was he ignorant of the fact, that the moon had not sufficient brightness to enlighten the earth, unless it borrowed from the sun; but he deemed it enough to declare what we all may plainly perceive, that the moon is a dispenser of light to us. That it is, as the astronomers assert, an opaque body, I allow to be true, while I deny it to be a dark body. For, first, since it is placed above the element of fire, it must of necessity be a fiery body. Hence it follows, that it is also luminous; but seeing that it has not light sufficient to penetrate to us, it borrows what is wanting from the sun. He calls it a lesser light by comparison; because the portion of light which it emits to us is small compared with the infinite splendor of the sun. [72] 16. The greater light I have said, that Moses does not here subtilely descant, as a philosopher, on the secrets of nature, as may be seen in these words. First, he assigns a place in the expanse of heaven to the planets and stars; but astronomers make a distinction of spheres, and, at the same time, teach that the fixed stars have their proper place in the firmament. Moses makes two great luminaries; but astronomers prove, by conclusive reasons that the star of Saturn, which on account of its great distance, appears the least of all, is greater than the moon. Here lies the difference; Moses wrote in a popular style things which without instruction, all ordinary persons, endued with common sense, are able to understand; but astronomers investigate with great labor whatever the sagacity of the human mind can comprehend. Nevertheless, this study is not to be reprobated, nor this science to be condemned, because some frantic persons are wont boldly to reject whatever is unknown to them. For astronomy is not only pleasant, but also very useful to be known: it cannot be denied that this art unfolds the admirable wisdom of God. Wherefore, as ingenious men are to be honored who have expended useful labor on this subject, so they who have leisure and capacity ought not to neglect this kind of exercise. Nor did Moses truly wish to withdraw us from this pursuit in omitting such things as are peculiar to the art; but because he was ordained a teacher as well of the unlearned and rude as of the learned, he could not otherwise fulfill his office than by descending to this grosser method of instruction. Had he spoken of things generally unknown, the uneducated might have pleaded in excuse that such subjects were beyond their capacity. Lastly since the Spirit of God here opens a common school for all, it is not surprising that he should chiefly choose those subjects which would be intelligible to all. If the astronomer inquires respecting the actual dimensions of the stars, he will find the moon to be less than Saturn; but this is something abstruse, for to the sight it appears differently. Moses, therefore, rather adapts his discourse to common usage. For since the Lord stretches forth, as it were, his hand to us in causing us to enjoy the brightness of the sun and moon, how great would be our ingratitude were we to close our eyes against our own experience? There is therefore no reason why janglers should deride the unskilfulness of Moses in making the moon the second luminary; for he does not call us up into heaven, he only proposes things which lie open before our eyes. Let the astronomers possess their more exalted knowledge; but, in the meantime, they who perceive by the moon the splendor of night, are convicted by its use of perverse ingratitude unless they acknowledge the beneficence of God. To rule [73] He does not ascribe such dominion to the sun and moon as shall, in the least degree, diminish the power of God; but because the sun, in half the circuit of heaven, governs the day, and the moon the night, by turns; he therefore assigns to them a kind of government. Yet let us remember, that it is such a government as implies that the sun is still a servant, and the moon a handmaid. In the meantime, we dismiss the reverie of Plato who ascribes reason and intelligence to the stars. Let us be content with this simple exposition, that God governs the days and nights by the ministry of the sun and moon, because he has them as his charioteers to convey light suited to the season. 20. Let the waters bring forth... the moving creature [74] 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. [75] 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. [76] 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. [77] When he says that ?the waters brought forth,? [78] 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. 22. And God blessed them What is the force of this benediction he soon declares. For God does not, after the manner of men, pray that we may be blessed; but, by the bare intimation of his purpose, effects what men seek by earnest entreaty. He therefore blesses his creatures when he commands them to increase and grow; that is, he infuses into them fecundity by his word. But it seems futile for God to address fishes and reptiles. I answer, this mode of speaking was no other than that which might be easily understood. For the experiment itself teaches, that the force of the word which was addressed to the fishes was not transient, but rather, being infused into their nature, has taken root, and constantly bears fruit. 24. Let the earth bring forth He descends to the sixth day, on which the animals were created, and then man. Let the earth,' he says, bring forth living creatures.' But whence has a dead element life? Therefore, there is in this respect a miracle as great as if God had begun to create out of nothing those things which he commanded to proceed from the earth. And he does not take his material from the earth, because he needed it, but that he might the better combine the separate parts of the world with the universe itself. Yet it may be inquired, why He does not here also add his benediction? I answer, that what Moses before expressed on a similar occasion is here also to be understood, although he does not repeat it word for word. I say, moreover, it is sufficient for the purpose of signifying the same thing, [79] that Moses declares animals were created according to their species:' for this distribution carried with it something stable. It may even hence be inferred, that the offspring of animals was included. For to what purpose do distinct species exist, unless that individuals, by their several kinds, may be multiplied? [80] Cattle [81] Some of the Hebrews thus distinguish between ?cattle? and ?beasts of the earth,? that the cattle feed on herbage, but that the beasts of the earth are they which eat flesh. But the Lord, a little while after, assigns herbs to both as their common food; and it may be observed, that in several parts of Scripture these two words are used indiscriminately. Indeed, I do not doubt that Moses, after he had named Behemoth, (cattle,) added the other, for the sake of fuller explanation. By reptiles,' [82] in this place, understand those which are of an earthly nature. 26. Let us make man [83] Although the tense here used is the future, all must acknowledge that this is the language of one apparently deliberating. Hitherto God has been introduced simply as commanding ; now, when he approaches the most excellent of all his works, he enters into consultation. God certainly might here command by his bare word what he wished to be done: but he chose to give this tribute to the excellency of man, that he would, in a manner, enter into consultation concerning his creation. This is the highest honor with which he has dignified us; to a due regard for which, Moses, by this mode of speaking would excite our minds. For God is not now first beginning to consider what form he will give to man, and with what endowments it would be fitting to adorn him, nor is he pausing as over a work of difficulty: but, just as we have before observed, that the creation of the world was distributed over six days, for our sake, to the end that our minds might the more easily be retained in the meditation of God's works: so now, for the purpose of commending to our attention the dignity of our nature, he, in taking counsel concerning the creation of man, testifies that he is about to undertake something great and wonderful. Truly there are many things in this corrupted nature which may induce contempt; but if you rightly weigh all circumstances, man is, among other creatures a certain preeminent specimen of Divine wisdom, justice, and goodness, so that he is deservedly called by the ancients mikrikosmos, ?a world in miniature.? But since the Lord needs no other counsellor, there can be no doubt that he consulted with himself. The Jews make themselves altogether ridiculous, in pretending that God held communication with the earth or with angels. [84] The earth, forsooth, was a most excellent adviser! And to ascribe the least portion of a work so exquisite to angels, is a sacrilege to be held in abhorrence. Where, indeed, will they find that we were created after the image of the earth, or of angels? Does not Moses directly exclude all creatures in express terms, when he declares that Adam was created after the image of God? Others who deem themselves more acute, but are doubly infatuated, say that God spoke of himself in the plural number, according to the custom of princes. As if, in truth, that barbarous style of speaking, which has grown into use within a few past centuries, had, even then, prevailed in the world. But it is well that their canine wickedness has been joined with a stupidity so great, that they betray their folly to children. Christians, therefore, properly contend, from this testimony, that there exists a plurality of Persons in the Godhead. God summons no foreign counsellor; hence we infer that he finds within himself something distinct; as, in truth, his eternal wisdom and power reside within him. [85] In our image, etc Interpreters do not agree concerning the meaning of these words. The greater part, and nearly all, conceive that the word image is to be distinguished from likeness. And the common distinction is, that image exists in the substance, likeness in the accidents of anything. They who would define the subject briefly, say that in the image are contained those endowments which God has conferred on human nature at large, while they expound likeness to mean gratuitous gifts. [86] But Augustine, beyond all others, speculates with excessive refinement, for the purpose of fabricating a Trinity in man. For in laying hold of the three faculties of the soul enumerated by Aristotle, the intellect, the memory, and the will, he afterwards out of one Trinity derives many. If any reader, having leisure, wishes to enjoy such speculations, let him read the tenth and fourteenth books on the Trinity, also the eleventh book of the ?City of God.? I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the image of God, I would deny that it differs from his likeness. For when Moses afterwards repeats the same things he passes over the likeness, and contents himself with mentioning the image. Should any one take the exception, that he was merely studying brevity; I answer, [87] that where he twice uses the word image, he makes no mention of the likeness. We also know that it was customary with the Hebrews to repeat the same thing in different words. besides, the phrase itself shows that the second term was added for the sake of explanation, Let us make,' he says, man in our image, according to our likeness,' that is, that he may be like God, or may represent the image of God. Lastly, in the fifth chapter, without making any mention of image, he puts likeness in its place, (Genesis 5:1.) Although we have set aside all difference between the two words we have not yet ascertained what this image or likeness is. The Anthropomorphites were too gross in seeking this resemblance in the human body; let that reverie therefore remain entombed. Others proceed with a little more subtlety, who, though they do not imagine God to be corporeal, yet maintain that the image of God is in the body of man, because his admirable workmanship there shines brightly; but this opinion, as we shall see, is by no means consonant with Scripture. The exposition of Chrysostom is not more correct, who refers to the dominion which was given to man in order that he might, in a certain sense, act as God's vicegerent in the government of the world. This truly is some portion, though very small, of the image of God. Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. (Colossians 3:10, and Ephesians 4:23.) That he made this image to consist in righteousness and true holiness, is by the figure synecdochee ; [88] for though this is the chief part, it is not the whole of God's image. Therefore by this word the perfection of our whole nature is designated, as it appeared when Adam was endued with a right judgment, had affections in harmony with reason, had all his senses sound and well-regulated, and truly excelled in everything good. Thus the chief seat of the Divine image was in his mind and heart, where it was eminent: yet was there no part of him in which some scintillations of it did not shine forth. For there was an attempering in the several parts of the soul, which corresponded with their various offices. [89] In the mind perfect intelligence flourished and reigned, uprightness attended as its companion, and all the senses were prepared and moulded for due obedience to reason; and in the body there was a suitable correspondence with this internal order. But now, although some obscure lineaments of that image are found remaining in us; yet are they so vitiated and maimed, that they may truly be said to be destroyed. For besides the deformity which everywhere appears unsightly, this evil also is added, that no part is free from the infection of sin. In our image, after our likeness I do not scrupulously insist upon the particles v, (beth,) and k, (caph [90] ) I know not whether there is anything solid in the opinion of some who hold that this is said, because the image of God was only shadowed forth in man till he should arrive at his perfection. The thing indeed is true; but I do not think that anything of the kind entered the mind of Moses. [91] It is also truly said that Christ is the only image of the Fathers but yet the words of Moses do not bear the interpretation that ?in the image? means ?in Christ.? It may also be added, that even man, though in a different respects is called the image of God. In which thing some of the Fathers are deceived who thought that they could defeat the Asians with this weapon that Christ alone is God's, image. This further difficulty is also to be encountered, namely, why Paul should deny the woman to be the image of God, when Moses honors both, indiscriminately, with this title. The solution is short; Paul there alludes only to the domestic relation. He therefore restricts the image of God to government, in which the man has superiority over the wife and certainly he meant nothing more than that man is superior in the degree of honor. But here the question is respecting that glory of God which peculiarly shines forth in human nature, where the mind, the will, and all the senses, represent the Divine order. And let them have dominion [92] Here he commemorates that part of dignity with which he decreed to honor man, namely, that he should have authority over all living creatures. He appointed man, it is true, lord of the world; but he expressly subjects the animals to him, because they having an inclination or instinct of their own, [93] seem to be less under authority from without. The use of the plural number intimates that this authority was not given to Adam only, but to all his posterity as well as to him. And hence we infer what was the end for which all things were created; namely, that none of the conveniences and necessaries of life might be wanting to men. In the very order of the creation the paternal solicitude of God for man is conspicuous, because he furnished the world with all things needful, and even with an immense profusion of wealth, before he formed man. Thus man was rich before he was born. But if God had such care for us before we existed, he will by no means leave us destitute of food and of other necessaries of life, now that we are placed in the world. Yet, that he often keeps his hand as if closed is to be imputed to our sins. 27. So God created man The reiterated mention of the image of God is not a vain repetition. For it is a remarkable instance of the Divine goodness which can never be sufficiently proclaimed. And, at the same time, he admonishes us from what excellence we have fallen, that he may excite in us the desire of its recovery. When he soon afterwards adds, that God created them male and female, he commends to us that conjugal bond by which the society of mankind is cherished. For this form of speaking, God created man, male and female created he them, is of the same force as if he had said, that the man himself was incomplete. [94] Under these circumstances, the woman was added to him as a companion that they both might be one, as he more clearly expresses it in the second chapter. Malachi also means the same thing when he relates, (Genesis 2:15,) that one man was created by God, whilst, nevertheless, he possessed the fullness of the Spirit. [95] For he there treats of conjugal fidelity, which the Jews were violating by their polygamy. For the purpose of correcting this fault, he calls that pair, consisting of man and woman, which God in the beginning had joined together, one man, in order that every one might learn to be content with his own wife. 28. And God blessed them This blessing of God may be regarded as the source from which the human race has flowed. And we must so consider it not only with reference to the whole, but also, as they say, in every particular instance. For we are fruitful or barren in respect of offspring, as God imparts his power to some and withholds it from others. But here Moses would simply declare that Adam with his wife was formed for the production of offspring, in order that men might replenish the earth. God could himself indeed have covered the earth with a multitude of men; but it was his will that we should proceed from one fountain, in order that our desire of mutual concord might be the greater, and that each might the more freely embrace the other as his own flesh. Besides, as men were created to occupy the earth, so we ought certainly to conclude that God has mapped, as with a boundary, that space of earth which would suffice for the reception of men, and would prove a suitable abode for them. Any inequality which is contrary to this arrangement is nothing else than a corruption of nature which proceeds from sin. In the meantime, however, the benediction of God so prevails that the earth everywhere lies open that it may have its inhabitants, and that an immense multitude of men may find, in some part of the globe, their home. Now, what I have said concerning marriage must be kept in mind; that God intends the human race to be multiplied by generation indeed, but not, as in brute animals, by promiscuous intercourse. For he has joined the man to his wife, that they might produce a divine, that is, a legitimate seed. Let us then mark whom God here addresses when he commands them to increase, and to whom he limits his benediction. Certainly he does not give the reins to human passions, [96] but, beginning at holy and chaste marriage, he proceeds to speak of the production of offspring. For this is also worthy of notice, that Moses here briefly alludes to a subject which he afterwards means more fully to explain, and that the regular series of the history is inverted, yet in such a way as to make the true succession of events apparent. The question, however, is proposed, whether fornicators and adulterers become fruitful by the power of God; which, if it be true, then whether the blessing of God is in like manner extended to them? I answer, this is a corruption of the Divine institute; and whereas God produces offspring from this muddy pool, as well as from the pure fountain of marriage, this will tend to their greater destruction. Still that pure and lawful method of increase, which God ordained from the beginning, remains firm; this is that law of nature which common sense declares to be inviolable. Subdue it He confirms what he had before said respecting dominion. Man had already been created with this condition, that he should subject the earth to himself; but now, at length, he is put in possession of his right, when he hears what has been given to him by the Lord: and this Moses expresses still more fully in the next verse, when he introduces God as granting to him the herbs and the fruits. For it is of great importance that we touch nothing of God's bounty but what we know he has permitted us to do; since we cannot enjoy anything with a good conscience, except we receive it as from the hand of God. And therefore Paul teaches us that, in eating and drinking we always sin, unless faith be present, (Romans 14:23.) Thus we are instructed to seek from God alone whatever is necessary for us, and in the very use of his gifts, we are to exercise ourselves in meditating on his goodness and paternal care. For the words of God are to this effect: Behold, I have prepared food for thee before thou wast formed; acknowledge me, therefore, as thy Father, who have so diligently provided for thee when thou wast not yet created. Moreover, my solicitude for thee has proceeded still further; it was thy business to nurture the things provided for thee, but I have taken even this charge also upon myself. Wherefore, although thou art, in a sense, constituted the father of the earthly family, [97] it is not for thee to be overanxious about the sustenance of animals.' [98] Some infer, from this passages that men were content with herbs and fruits until the deluge, and that it was even unlawful for them to eat flesh. And this seems the more probable, because God confines, in some way, the food of mankind within certain limits. Then after the deluge, he expressly grants them the use of flesh. These reasons, however are not sufficiently strong: for it may be adduced on the opposite side, that the first men offered sacrifices from their flocks. [99] This, moreover, is the law of sacrificing rightly, not to offer unto God anything except what he has granted to our use. Lastly men were clothed in skins; therefore it was lawful for them to kill animals. For these reasons, I think it will be better for us to assert nothing concerning this matter. Let it suffice for us, that herbs and the fruits of trees were given them as their common food; yet it is not to be doubted that this was abundantly sufficient for their highest gratification. For they judge prudently whomaintain that the earth was so marred by the deluge, that we retain scarcely a moderate portion of the original benediction. Even immediately after the fall of man, it had already begun to bring forth degenerate and noxious fruits, but at the deluge, the change became still greater. Yet, however this may be, God certainly did not intend that man should be slenderly and sparingly sustained; but rather, by these words, he promises a liberal abundance, which should leave nothing wanting to a sweet and pleasant life. For Moses relates how beneficent the Lord had been to them, in bestowing on them all things which they could desire, that their ingratitude might have the less excuse. 31. And God saw everything Once more, at the conclusion of the creation, Moses declares that God approved of everything which he had made. In speaking of God as seeing, he does it after the manner of men; for the Lord designed this his judgment to be as a rule and example to us; that no one should dare to think or speak otherwise of his works. For it is not lawful for us to dispute whether that ought to be approved or not which God has already approved; but it rather becomes us to acquiesce without controversy. The repetition also denotes how wanton is the temerity of man: otherwise it would have been enough to have said, once for all, that God approved of his works. But God six times inculcates the same thing, that he may restrain, as with so many bridles, our restless audacity. But Moses expresses more than before; for he adds m'd, (meod,) that is, very. On each of the days, simple approbation was given. But now, after the workmanship of the world was complete in all its parts, and had received, if I may so speak, the last finishing touch, he pronounces it perfectly good; that we may know that there is in the symmetry of God's works the highest perfection, to which nothing can be added. __________________________________________________________________ [35] ?La terre estoit vuide, et sans forme, et ne servoit a rien.? -- ?The earth was aempty, and without form, and was of no use.? -- French Tr. [36] vr' It has a twofold meaning -- 1. To create out of nothing, as is proved from these words, In the beginning, because nothing was made before them. 2. To produce something excellent out of pre-existent matter; as it is said afterwards, He created whales, and man. -- See Fagius, Drusius, and Estius, in Poole's Synopsis. [37] Inter profanos homines. [38] Steuchus Augustinus was the Author of a work, ?De Perennie Philosophia,? Lugd. 1540, and is most likely the writer referred to by Calvin. The work, however, is very rare, and probably of little value. [39] ?Sit igitur haec prima sententia. Que ceci dont soit premierement resolu.? -- French Tr. [40] Namely, into heaven and earth. [41] The reasoning of Calvin on this point is a great proof of the candor of his mind, and of his determination to adhere strictly to what he conceives to be the meaning of Holy Scripture, whatever bearing it might have on the doctrines he maintains. It may however be right to direct the reader, who wishes fully to examine the disputed meaning of the plural word 'lhym which we translate God, to some sources of information, whence he may be able to form his own judgment respecting the term. Cocceius argues that the mystery of the Trinity in Unity is contained in the word; and many other writers of reputation take the same ground. Others contend, that though no clear intimation of the Trinity in Unity is given, yet the notion of plurality of Persons is plainly implied in the term. For a full account of all the arguments in favor of this hypothesis, the work of Dr. John Pye Smith, on the Scripture testimony of the Messiah -- a work full of profound learning, and distinguished by patient industry and calmly courteous criticism -- may be consulted. It must however be observed, that this diligent and impartial writer has not met the special objection adduced by Calvin in this place, namely, the danger of gliding into Sabellianism while attempting to confute Arianism. -- Ed [42] The error of Sabellius (according to Theodoret) consisted in his maintaining, ?that the Father, Son, and Holy Ghost, are one hypostasis, and one Person under three names,? or, in the language of that eminent ecclesiastical scholar, the late Dr. Burton, ?Sabellius divided the One Divinity into three, but he supposed the Son and the Holy Ghost to have no distinct personal existence, except when they were put forth for a time by the Father.? -- See Burton's Lectures on Ecclesiastical History, vol. 2, p. 365; and his Bampton Lectures, Note 103. This will perhaps assist the reader to understand the nature of Calvin's argument which immediately follows. Supposing the word Elohim to denote the Three Persons of the Godhead in the first verse, it also denotes the same Three Persons in the second verse. But in this second verse Moses says, the Spirit of Elohim, that is, the Spirit of the Three Persons rested on the waters. Hence the distinction of Persons is lost; for the Spirit is himself one of them; consequently the Spirit is sent from himself. The same reasoning would prove that the Son was begotten by himself; because he is one of the Persons of the Elohim by whom the Son is begotten. -- Ed. [43] The interpretation above given of the meaning of the word 'lhym (Elohim) receives confirmation from the profound critical investigations of Dr. Hengstenberg, Professor of Theology in the University of Berlin, whose work, cast in a somewhat new form, and entitled ?Dissertations on the Genuineness of the Pentateuch,? appears in an English dress, under the superintendence of the Continental Translation Society, while these pages are passing through the press. With other learned critics, he concludes, that the word is derived from the Arabic root Allah, which means to worship, to adore, to be seized with fear. He, therefore, regards the title more especially descriptive of the awful aspect of the Divine character. On the plural form of the word he quotes from the Jewish Rabbis the assertion, that it is intended to signify Dominus potentiarum omnium,' The Lord of all powers'. He refers to Calvin and others as having opposed, though without immediate effect, the notion maintained by Peter Lombard, that it involved the mystery of the Trinity. He repels the profane intimation of Le Clerc, and his successors of the Noological school, that the name originated in polytheism; and then proceeds to show that ?there is in the Hebrew language a widely extended use of the plural which expresses the intensity of the idea contained in the singular.? After numerous references, which prove this point, he proceeds to argue, that ?if, in relation to earthly objects, all that serves to represent a whole order of beings is brought before the mind by means of the plural form, we might anticipate a more extended application of this method of distinguishing in the appellations of God, in whose being and attributes there is everywhere a unity which embraces and comprehends all multiplicity.? ?The use of the plural,? he adds, ?answers the same purpose which elsewhere is accomplished by an accumulation of the Divine names; as in Joshua 22:22; the thrice holy in Isaiah 6:3; and 'dny 'dnym in Deuteronomy 10:17. It calls the attention to the infinite riches and the inexhaustible fullness contained in the one Divine Being, so that though men may imagine innumerable gods, and invest them with perfections, yet all these are contained in the one 'lhym (Elohim).? See Dissertations, pp.268-273. It is, perhaps, necessary here to state, that whatever treasures of biblical learning the writings of this celebrated author contains, and they are undoubtedly great, the reader will still require to be on his guard in studying them. For, notwithstanding the author's general strenuous opposition to the and -- supernaturalism of his own countrymen, he has not altogether escaped the contagion which he is attempting to resist. Occasions may occur in which it will be right to allude to some of his mistakes. -- Ed. [44] The words thv vvhv are rendered in Calvin's text informis et inanis, ?shapeless and empty.? They are, however, substantives, and are translated in Isaiah 34:11, ?confusion? and ?emptiness.? The two words standing in connection, were used by the Hebrews to describe anything that was most dreary, waste, and desolate. The Septuagint has kai akataskeuastos, invisible and unfurnished. -- Ed [45] It is to be remarked, that Calvin does not in his comment always adhere to his own translation. For instance, his version here is, ?in superficiem voraginis;? but in his Commentary he has it, ?super faciem abyssi,? from the Latin Vulgate. -- Ed. [46] ?Temperamento servari.? Perhaps we should say, ?preserved by the laws of nature.? -- Ed. [47] The participle of the verb rhph is here used instead of the regular tense. ?The Spirit was moving,? instead of ?the Spirit moved.? The word occurs in Deuteronomy 32:11, where the eagle is represented as fluttering over her young. Vatablus, whom Calvin here probably follows, says, the Holy Spirit cherished the earth ?by his secret virtue, that it might remain stable for the time.? -- See Poole's Synopsis. The word, however, is supposed further to imply a vivifying power; as that of birds brooding over and hatching their young. Gesenius says that Moses here speaks, ?Von der shaffenden und belebenden Kraft Gottes die uber der chaotischen wasserbedeckten Erde schwebt gleichsam bruetet? -- ?of the creative and quickening power of God, which hovered over the chaotic and water -- covered earth, as if brooding.? The same view is given by P. Martyr on Genesis; others, however, are opposed to this interpretation. Vide Johannes Clericus in loco. -- Ed [48] ?Sans sa Parole? -- ?without his Word.? -- French Tr. [49] ?Sed Deus Verbum suum nonnisi in lucis origine, protulit.? -- ?Mais Dieu n'a point mis sa Parole en avant, sinon en la creation de la lumiere.? -- ?But God did not put his Word forward except in the creation of the light.? -- French Tr. [50] ?In distinctione.? The French is somewhat different: ?Pource que la distinction de sa Sagesse commenca lors a apparoir evidemment.? -- ?Because that the distinction of his Wisdom began then to appear evidently.? The printing of the word Wisdom with a capital, renders it probable that by it Calvin means the Son of God, who is styled Wisdom in the eighth chapter of Proverbs and elsewhere. Whence it would seem that he intends the whole of what he here says as an argument in favor of the Deity of Christ. -- Ed. [51] ?Latrat hic obscoenus canis.? [52] ?Mais il faut bien autrement sentir de la Parole de Dieu, assavoir que c'est la Sapience residente en luy.? -- French Tr. [53] To understand this difficult and obscure passage, it will be necessary to know something of the ground taken by Servetus in his attempt to subvert the doctrine of the Trinity. He maintained that Christ was not the Son of God as to his divine nature, but only as to his human, and that this title belonged to him solely in consequence of His incarnation. Yet he professed to believe in the Word, as an emanation of some kind from the Deity; compounded -- as he explains it -- of the essence of God, of spirit, of flesh, and of three uncreated elements. These three elements appeared, as he supposes, in the first light of the world, in the cloud, and in the pillar of fire. (See Calvin's Institutes, Book II. c. xiv.) This illustrates what Calvin means when he says, that Servetus imagines a new quality in God when he begins to speak. The distinct personality of the Word being denied, qualities or attributes of Deity are put in his place. Against this Calvin contends. His argument seems to be to the following effect: -- The creation of the indigested mass called heaven and earth, in the first verse, was apparently -- though not really -- without the Word, inasmuch as the Word is not mentioned. But when there began to be a distinction, (such as light developed,) then the Word existed before he acted -- the cause was prior to its effect. We ought, therefore, to infer the eternal existence of the Word, as he contends the Apostles do, from the fact that all things were created by Him. Whatever quality God possessed when he began to speak, he must have possessed before. His Word, or his Wisdom, or his only-begotten Son, dwelt in Him, and was one with him from eternity; the same Word, or Wisdom, acted really in the creation of the chaotic mass, though not apparently. But in the creation of light, the very commencement of distinguishing, (exordium distinctionis,) this divine Word or Wisdom was manifest. Having given, to the best of my judgment, an explanation of Calvin's reasoning, truth obliges me to add, that it seems to be an involved and unsatisfactory argument to prove -- 1st, That the Second Person of the Trinity is distinctly referred to in the second verse of this chapter; and, 2nd, That He is truly though not obviously the Creator of heaven and earth mentioned in the first verse. It furnishes occasion rather for regret than for surprise, that the most powerful minds are sometimes found attempting to sustain a good cause by inconclusive reasoning. -- Ed. [54] ?De la distinction des les creatures.? -- French Tr. That is, the beauties of nature could not be perceived, nor the distinction between different objects discerned without the light. -- Ed. [55] See [5]Note at p. 61. [56] ?L'homme devroit estendere tous ses sens a considerer, et avoir en admiration les oeuvres de Dieu.? -- ?Man ought to apply all his senses in considering and having in admiration the works of God.? -- French Tr. [57] So the English translation: ?He that liveth forever made all things in general.? [58] ?Sit extensio.? In the next verse he changes the word to ?expansio?. ?Fecit expansionem.? -- ?He made an expanse.? [59] See the Septuagint and Vulgate, which have both been followed by our English translators. Doubtless Calvin is correct in supposing the true meaning of the Hebrew word to be expanse; but the translators of the Septuagint, the Vulgate, and our own version, were not without reasons for the manner in which they rendered the word. The root, rq, signifies, according to Gesenius, Lee, Cocceius, etc., to stamp with the foot, to beat or hammer out any malleable substance; and the derivative, rqy, is the outspreading of the heavens, which, ?according to ordinary observation, rests like the half of a hollow sphere over the earth.? To the Hebrews, as Gesenius observes, it presented a crystal or sapphire-like appearance. Hence it was thought to be something firm as well as expanded -- a roof of crystal or of sapphire. The reader may also refer to the note of Johannes Clericus, in his commentary on Genesis, who retains the word firmament, and argues at length in vindication of the term. -- Ed [60] Astrologia. This word includes, but is not necessarily confined to that empirical and presumptuous science, (falsely so-called,) which we now generally designate by the term astrology. As the word originally means nothing but the science of the stars, so it was among our own earlier writers applied in the same manner. Consequently, it comprehended the sublime and useful science of astronomy. From the double meaning of the word, Calvin sometimes speaks of it with approbation, and sometimes with censure. But attention to his reasoning will show, that what he commends is astronomy, and what he censures is astrology in the present acceptation of the word. -- Ed. [61] The following are the words of Pope Gregory I: ?Idcirco enim pictura in ecclesiis adhibeter, ut hi qui literas nesciunt, saltem in parietibu videndo legant quae legere in codicibus non valent.? Epis. cix. ad Lerenum. [62] ?Capitibus nostris sic minari, ut spirandi locus nobis relinquant.? The French is more diffuse: ?Nous menacent, comme si elles devoyent tomber sur nos testes; et toutesfois elle nous laissent ici lieu our respirer.? ?They threaten us, as if they would fall upon our heads; and, nevertheless, they leave us here space to breathe.? [63] The Septuagint here inserts the clause, ?God saw that it was good;? but, as it is found neither in the Hebrew nor in any other ancient version, it must be abandoned. The Rabbis say that the clause was omitted, because the angels fell on that day; but this is to cut the knot rather than to untie it. There is more probability in the conjecture of Picherellus, who supposes that what follows in the ninth and tenth verses all belonged to the work of the second day, though mentioned after it; and, in the same way, he contends that the formation of the beasts, recorded in the 24th verse, belonged to the fifth day, though mentioned after it. Examples of this kind, of Hysteron proteron, are adduced in confirmation of this interpretation. See Poole's Synopsis in loco. -- Ed. [64] This reasoning is to be explained by reference to the philosophical theories of the age. -- Ed. [65] ?Velut in utrem;? ?from the Vulgate.? The English version is, ?He made the waters to stand as an heap.? [66] ?Nullas tunc soli et lunae partes concessit.? -- ?Il ne s'est point servi en cest endroit du soleil ni de la lune.? -- French Tr. [67] ?Luminaria? -- ?Luminaries.? Hebrew m'rvt. Instruments of light, from 'vr, light, in verse 3. ?Lighters; that is lightsome bodies, or instruments that show light.? -- Ainsworth [68] ?Altera ad ordinaem politicum spectat.? [69] ?Ex siderum praesagiis nihil non divinant.? [70] See the Lexicons of Schindler, Lee, and Gesenius, and Dathe's Commentary on the Pentateuch. The two latter writers explain the terms ?signs and seasons? by the Figure Hendiadys, for ?signs of seasons.? ?Zu Zeichen der Zeiten.? The word stands -- 1. For the year. 2. For an assembly. 3. For the place of assembling. 4. For a signal. -- Ed [71] ?Great lights;? that is, in our eyes, ?to which the sun and moon are nearer than the fixed stars and the greater planets.? -- Johannes Clericus in Genesin, p.10. -- Ed. [72] The reader will be in no danger of being misled by the defective natural philosophy of the age in which this was written. [73] ?In dominum.? For dominion. [74] ?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 srph, (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 nphs chyh, (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 [75] 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. [76] ?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. [77] tnynm. ?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 [78] ?Aquas fecisse reptare,? that ?the waters caused to creep forth.? -- Ed. [79] Namely, that God's benediction was virtually added, though no expressed in terms. See [6]verse 22. -- Ed. [80] The reader is referred to [7]Note 1, p. 81, for another mode of interpreting these verses; and also to Poole's Synopsis on verse 24, where the opinion of Pichrellus is fully stated, namely, that verses 24, 25, contain part of the work of the fifth day. -- Ed. [81] Cattle, vhmh, (Behemah); plural, vhmvt, (Behemoth). [82] ?Reptiles.? In the English version, ?creeping things,? the same expression which occurs in verse 20. But the Hebrew word is different. In the twentieth verrse it is srph, (sharetz,) in the twenty-fourth it is rms, (remes). The latter word is generally, (though not always,) as here, referred to land animals. -- Ed [83] ?Faciamus hominem.? [84] For the various opinions of Jewish writers on this subject, see Poole's Synopsis in loco. See also Bishop Patrick's Commentary on this verse. -- Ed. [85] ?Ut certe aeterna ejus sapientia et virtus in ipso resident.? The expression is ambiguous; but the French translation renders it, ?Comme a la verite, sa Sapience eternelle, et Vertu reside en luy;? which translation is here followed. By beginning the words rendered Wisdom and Power with capitals, it would appear that the second and third Persons of the Trinity were in the mind of the writer when the passage was written. And perhaps this is the only view of it which renders the reasoning of Calvin intelligible. See Notes [8]2 and [9]5, at page 75. -- Ed. [86] Some here distinguish, and say the image is in what is natural, the likeness in what is gratuitous. -- Lyra. Others blend them together, and say there is an Hendiadys, that is, according to the image most like us. -- Tirinus. -- See Poole's Synopsis. -- Ed. [87] ?I answer,? is not in the original, but is taken from the French translation. -- Ed. [88] Synecdoche is the figure which puts a part for the whole, or the whole for a part. -- Ed. [89] ?Erat erim in singulis animae partibus temperatura quae suis numeris constabat.? [90] The two prefixes to the Hebrew words signifying image and likeness; the former of which is translated in, the latter after, or still more correctly, according to. This sentence is not translated either in the French or Old English version. -- Ed. [91] ?Innuit in homine esse imaginem Dei, sed imperfectam et qualem umbrae.? -- Oleaster in Poli Synopsi. [92] ?Dominetur.? [93] ?Quae quum habeant proprium nutum.? [94] ?Acsi virum dixisset esse dimidium hominem.? [95] On this difficult passage see Lowth, Archbishop Newcome, and Scott, who confirm in the main the interpretation of Calvin. -- Ed. [96] ?Certe fraenum viris et muliebris non laxavit, ut in vagas libidines ruierent, absque delectu et pudore: sed a sancto castoque conjugio incipiens, descendit ad generationem.? [97] ?Paterfamilias in mundo.? [98] See verses 29, 30, in which God promises the herbs and fruits of the earth, and every green herb, to the beasts of the earth for food. The reader will perceive that the subsequent observations of Calvin refer more especially to these verses. -- Ed. [99] It does not appear that there is much force in Calvin's objections to the opinion, that flesh was not allowed for human food till after the deluge. For if the sacrifices offered were holocausts, then the skin only would be left for the use of man. See notes on the offerings of Cain and Abel in the fourth chapter; and, especially, Dr. Magee's work on the Atonement, Dissertation LII, On the date of the permission of animal food to man. -- Ed. __________________________________________________________________ __________________________________________________________________ CHAPTER 2. __________________________________________________________________ Genesis 2:1-25 1. Thus the heavens and the earth were finished, and all the host of them. 1. Perfecti fuerunt igitur coeli et terra, et omnis exercitus eorum. 2. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. 2. Perfeceratque Deus die septimo opus suum quod fecerat, et quievit die septimo ab omni opere suo quod fecerat. 3. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. 3. Benedixit autem diei septimo, et sanctificavit illum: quod in illo quievisset abomni opere suo quod creaverat Deus ut faceret. 4. These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, 4. Istae sunt generationes coeli et terrae, quando creati sunt, in die qua fecit Jehova Deus terram et coelos, 5. And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. 5. Et omne virgultum agri antequam esset in terra, et omnem herbam agri antequam germinaret: quia nondum pluere fecerat Jehova Deus super terram, et homo non erat qui coleret terram: 6. But there went up a mist from the earth, and watered the whole face of the ground. 6. Sed vapot ascendebat e terra, et irrigabat universam superficiem terrae. 7. And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 7. Formaverat autem Jehova Deus hominem e pulvere terrae; et inspiaverat in faciem ejus spiraculum vitae, et fuit homo in animam viventem. 8. And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. 8. Plantaverat quoque Jehova Deus hortum in Heden ab Oriente: et posuit ibi hominem quem formaverat. 9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 9. Et germinare fecerat Jehova Deus e terra omnem arborem concupiscibilem visu, et bonam ad vescendum; et arborem scientiae boni et mali. 10. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 10. Et fluvius egrediebatur ex Heden ad irrigandum hortum; et inde dividebatur, eratque in quatuor capita. 11. The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 11. Nomen unius, Pison: ipse circuit totam terram Havila, ubi est aurum: 12. And the gold of that land is good: there is bdellium and the onyx stone. 12. Et aurum terrae illius bonum: ibi est bdellium, et lapis onychinus. 13. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. 13. Nomen vero fluvii secundi Gihon: ipse circuit omnem terram Aethipiae. 14. And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. 14. Et nomen fluvii tertii Hiddekel; ipse tendit ad orientem Assur; et flumen quartum est Perath. 15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. 15. tulit itaque Jehova Deus hominem, et posuit eum in horto Heden, ut coleret eum, et custodiret eum. 16. And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 16. Praecepitque Jehova Deus homini, dicendo, De omni arbore horti comedendo comedes: 17. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 17. At de arbore scientiae boni et mali ne comedas ex illa: quia in die quo comederis ex ea, moriendo morieris. 18. And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. 18. Et dixit Jehova Deus, Non est bonum esse hominem solum: faciam ei adjutorium quod sit coram ipso. 19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 19. Formaverat autem Jehova Deus e terra omnem bestiam agri et omne volatile coeli; et adduxerat ad Adam ut videret quomodo vocaret illud: et omne quod vocavit illi, illi inquum, animae viventi, est nome ejus. 20. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. 20. Vocavit itaque Adam nomina cuique jumento, et volatili coeli omnique bestiae agri: Adae vero non invenerat adjutorium quod esset coram se. 21. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 21. Cadere igitur fecit Jehova Deus soporem super Adam, et dormivit: et tulit unam e costis ejus, et clausit carnem pro ea. 22. And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. 22. Et aedificavit Jehova Deus costam quam tulerat ex Adam in mulierem, et adduxit eam ad Adam. 23. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 23. Et dixit Adam, Hac vice os est ex ossibus meis, et caro ex carne mea: et vocabitur Virissa, quia ex viro sumpta est ista. 24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. 24. Idcirco relinquet unusquisque paterm suum et matrem suam, et adhaerebit uxori suae, eruntque in carnem unam. 25. And they were both naked, the man and his wife, and were not ashamed. 25. Erant autem ambo nudi, Adam et uxor ejus: et non pudebat eos. 1. Thus the heavens and the earth were finished [100] Moses summarily repeats that in six days the fabric of the heaven and the earth was completed. The general division of the world is made into these two parts, as has been stated at the commencement of the first chapter. But he now adds, all the host of them, by which he signifies that the world was furnished with all its garniture. This epilogue, moreover, with sufficient clearness entirely refutes the error of those who imagine that the world was formed in a moment; for it declares that all end was only at length put to the work on the sixth day. Instead of host we might not improperly render the term abundance ; [101] for Moses declares that this world was in every sense completed, as if the whole house were well supplied and filled with its furniture. The heavens without the sun, and moon, and stars, would be an empty and dismantled palace: if the earth were destitute of animals, trees, and plants, that barren waste would have the appearance of a poor and deserted house. God, therefore, did not cease from the work of the creation of the world till he had completed it in every part, so that nothing should be wanting to its suitable abundance. 2. And he rested on the seventh day The question may not improperly be put, what kind of rest this was. For it is certain that inasmuch as God sustains the world by his power, governs it by his providence, cherishes and even propagates all creatures, he is constantly at work. Therefore that saying of Christ is true, that the Father and he himself had worked from the beginning hitherto, [102] because, if God should but withdraw his hand a little, all things would immediately perish and dissolve into nothing, as is declared in Psalm 104:29 [103] And indeed God is rightly acknowledged as the Creator of heaven and earth only whilst their perpetual preservation is ascribed to him. [104] The solution of the difficulty is well known, that God ceased from all his work, when he desisted from the creation of new kinds of things. But to make the sense clearer, understand that the last touch of God had been put, in order that nothing might be wanting to the perfection of the world. And this is the meaning of the words of Moses, From all his work which he had made ; for he points out the actual state of the work as God would have it to be, as if he had said, then was completed what God had proposed to himself. On the whole, this language is intended merely to express the perfection of the fabric of the world; and therefore we must not infer that God so ceased from his works as to desert them, since they only flourish and subsist in him. Besides, it is to be observed, that in the works of the six days, those things alone are comprehended which tend to the lawful and genuine adorning of the world. It is subsequently that we shall find God saying, Let the earth bring forth thorns and briers, by which he intimates that the appearance of the earth should be different from what it had been in the beginning. But the explanation is at hand; many things which are now seen in the world are rather corruptions of it than any part of its proper furniture. For ever since man declined from his high original, it became necessary that the world should gradually degenerate from its nature. We must come to this conclusion respecting the existence of fleas, caterpillars, and other noxious insects. In all these, I say, there is some deformity of the world, which ought by no means to be regarded as in the order of nature, since it proceeds rather from the sin of man than from the hand of God. Truly these things were created by God, but by God as an avenger. In this place, however, Moses is not considering God as armed for the punishment of the sins of men; but as the Artificer, the Architect, the bountiful Father of a family, who has omitted nothing essential to the perfection of his edifice. At the present time, when we look upon the world corrupted, and as if degenerated from its original creation, let that expression of Paul recur to our mind, that the creature is liable to vanity, not willingly, but through our fault, (Romans 8:20,) and thus let us mourn, being admonished of our just condemnation. 3. And God blessed the seventh day It appears that God is here said to bless according to the manner of men, because they bless him whom they highly extol. Nevertheless, even in this sense, it would not be unsuitable to the character of God; because his blessing sometimes means the favor which he bestows upon his people, as the Hebrews call that man the blessed of God, who, by a certain special favor, has power with God. (See Genesis 24:31.) Enter thou blessed of God. Thus we may be allowed to describe the day as blessed by him which he has embraced with love, to the end that the excellence and dignity of his works may therein be celebrated. Yet I have no doubt that Moses, by adding the word sanctified, wished immediately to explain what he had said, and thus all ambiguity is removed, because the second word is exegetical of the former. For qds (kadesh,) with the Hebrews, is to separate from the common number. God therefore sanctifies the seventh day, when he renders it illustrious, that by a special law it may be distinguished from the rest. Whence it also appears, that God always had respect to the welfare of men. I have said above, that six days were employed in the formation of the world; not that God, to whom one moment is as a thousand years, had need of this succession of time, but that he might engage us in the consideration of his works. He had the same end in view in the appointment of his own rest, for he set apart a day selected out of the remainder for this special use. Wherefore, that benediction is nothing else than a solemn consecration, by which God claims for himself the meditations and employments of men on the seventh day. This is, indeed, the proper business of the whole life, in which men should daily exercise themselves, to consider the infinite goodness, justice, power, and wisdom of God, in this magnificent theater of heaven and earth. But, lest men should prove less sedulously attentive to it than they ought, every seventh day has been especially selected for the purpose of supplying what was wanting in daily meditation. First, therefore, God rested; then he blessed this rest, that in all ages it might be held sacred among men: or he dedicated every seventh day to rest, that his own example might be a perpetual rule. The design of the institution must be always kept in memory: for God did not command men simply to keep holiday every seventh day, as if he delighted in their indolence; but rather that they, being released from all other business, might the more readily apply their minds to the Creator of the world. Lastly, that is a sacred rest, [105] which withdraws men from the impediments of the world, that it may dedicate them entirely to God. But now, since men are so backward to celebrate the justice, wisdom, and power of God, and to consider his benefits, that even when they are most faithfully admonished they still remain torpid, no slight stimulus is given by God's own example, and the very precept itself is thereby rendered amiable. For God cannot either more gently allure, or more effectually incite us to obedience, than by inviting and exhorting us to the imitation of himself. Besides, we must know, that this is to be the common employment not of one age or people only, but of the whole human race. Afterwards, in the Law, a new precept concerning the Sabbath was given, which should be peculiar to the Jews, and but for a season; because it was a legal ceremony shadowing forth a spiritual rest, the truth of which was manifested in Christ. Therefore the Lord the more frequently testifies that he had given, in the Sabbath, a symbol of sanctification to his ancient people. [106] Therefore when we hear that the Sabbath was abrogated by the coming of Christ, we must distinguish between what belongs to the perpetual government of human life, and what properly belongs to ancient figures, the use of which was abolished when the truth was fulfilled. Spiritual rest is the mortification of the flesh; so that the sons of God should no longer live unto themselves, or indulge their own inclination. So far as the Sabbath was a figure of this rest, I say, it was but for a season; but inasmuch as it was commanded to men from the beginning that they might employ themselves in the worship of God, it is right that it should continue to the end of the world. Which God created and made [107] Here the Jews, in their usual method, foolishly trifle, saying, that God being anticipated in his work by the last evening, left certain animals imperfect, of which kind are fauns and satyrs, as though he had been one of the ordinary class of artifices who have need of time. Ravings so monstrous prove the authors of them to have been delivered over to a reprobate mind, as a dreadful example of the wrath of God. As to the meaning of Moses, some take it thus: that God created his Works in order to make them, inasmuch as from the time he gave them being, he did not withdraw his hand from their preservation. But this exposition is harsh. Nor do I more willingly subscribe to the opinion of those who refer the word make to man, whom God placed over his works, that he might apply them to use, and in a certain sense perfect them by his industry. I rather think that the perfect form of God's works is here noted; as if he had said God so created his works that nothing should be wanting to their perfection; or the creation has proceeded to sucks a point, that the work is in all respects perfect. 4. These are the generations [108] The design of Moses was deeply to impress upon our minds the origin of the heaven and the earth, which he designates by the word generation. For there have always been ungrateful and malignant men, who, either by feigning, that the world was eternal or by obliterating the memory of the creations would attempt to obscure the glory of God. Thus the devil, by his guile, turns those away from God who are more ingenious and skillful than others in order that each may become a god unto himself. Wherefore, it is not a superfluous repetition which inculcates the necessary fact, that the world existed only from the time when it was created since such knowledge directs us to its Architect and Author. Under the names of heaven and earth, the whole is, by the figure synecdochee, included. Some of the Hebrews thinks that the essential name of God is here at length expressed by Moses, because his majesty shines forth more clearly in the completed world. [109] 5. And every plant This verse is connected with the preceding, and must be read in continuation with it; for he annexes the plants and herbs to the earth, as the garment with which the Lord has adorned it, lest its nakedness should appear as a deformity. The noun syh (sicah, [110] ) which we translate plant, sometimes signifies trees, as below, (Genesis 21:15 [111] ) Therefore, some in this place translate it shrub, to which I have no objection. Yet the word plant is not unsuitable; because in the former place, Moses seems to refer to the genus, and here to the species. [112] But although he has before related that the herbs were created on the third day, yet it is not without reason that here again mention is made of them, in order that we may know that they were then produced, preserved, and propagated, in a manner different from that which we perceive at the present day. For herbs and trees are produced from seed; or grafts are taken from another roots or they grow by putting forth shoots: in all this the industry and the hand of man are engaged. But, at that time, the method was different: God clothed the earth, not in the same manner as now, (for there was no seed, no root, no plant, which might germinate,) but each suddenly sprung into existence at the command of God, and by the power of his word. They possessed durable vigor, so that they might stand by the force of their own nature, and not by that quickening influence which is now perceived, not by the help of rain, not by the irrigation or culture of man; but by the vapor with which God watered the earth. For he excludes these two things, the rain whence the earth derives moisture, that it may retain its native sap; and human culture, which is the assistant of nature. When he says, that God had not yet caused it to rain,' he at the same time intimates that it is God who opens and shuts the cataracts of heaven, and that rain and drought are in his hand. 7. And the Lord God formed man He now explains what he had before omitted in the creation of man, that his body was taken out of the earth. He had said that he was formed after the image of God. This is incomparably the highest nobility; and, lest men should use it as an occasion of pride, their first origin is placed immediately before them; whence they may learn that this advantage was adventitious; for Moses relates that man had been, in the beginning, dust of the earth. Let foolish men now go and boast of the excellency of their nature! Concerning other animals, it had before been said, Let the earth produce every living creature; [113] but, on the other hand, the body of Adam is formed of clay, and destitute of sense; to the end that no one should exult beyond measure in his flesh. He must be excessively stupid who does not hence learn humility. That which is afterwards added from another quarter, lays us under just so much obligation to God. Nevertheless, he, at the same time, designed to distinguish man by some mark of excellence from brute animals: for these arose out of the earth in a moment; but the peculiar dignity of man is shown in this, that he was gradually formed. For why did not God command him immediately to spring alive out of the earth, unless that, by a special privilege, he might outshine all the creatures which the earth produced? And breathed into his nostrils [114] Whatever the greater part of the ancients might think, I do not hesitate to subscribe to the opinion of those who explain this passage of the animal life of man; and thus I expound what they call the vital spirits by the word breath. Should any one object, that if so, no distinction would be made between man and other living creatures, since here Moses relates only what is common alike to all: I answer, though here mention is made only of the lower faculty of the soul, which imparts breath to the body, and gives it vigor and motion: this does not prevent the human soul from having its proper rank, and therefore it ought to be distinguished from others. [115] Moses first speaks of the breath; he then adds, that a soul was given to man by which he might live, and be endued with sense and motion. Now we know that the powers of the human mind are many and various. Wherefore, there is nothing absurd in supposing that Moses here alludes only to one of them; but omits the intellectual part, of which mention has been made in the first chapter. Three gradations, indeed, are to be noted in the creation of man; that his dead body was formed out of the dust of the earth; that it was endued with a soul, whence it should receive vital motion; and that on this soul God engraved his own image, to which immortality is annexed. Man became a living soul [116] I take nphs (nepesh,) for the very essence of the soul: but the epithet living suits only the present place, and does not embrace generally the powers of the soul. For Moses intended nothing more than to explain the animating of the clayey figure, whereby it came to pass that man began to live. Paul makes an antithesis between this living soul and the quickening spirit which Christ confers upon the faithful, (1 Corinthians 15:45,) for no other purpose than to teach us that the state of man was not perfected in the person of Adam; but it is a peculiar benefit conferred by Christ, that we may be renewed to a life which is celestial, whereas before the fall of Adams man's life was only earthly, seeing it had no firm and settled constancy. 8. And the Lord God planted [117] Moses now adds the condition and rule of living which were given to man. And, first, he narrates in what part of the world he was placed, and what a happy and pleasant habitation was allotted to him. Moses says, that God had planted accommodating himself, by a simple and uncultivated style, to the capacity of the vulgar. For since the majesty of God, as it really is, cannot be expressed, the Scripture is wont to describe it according to the manner of men. God, then, had planted Paradise in a place which he had especially embellished with every variety of delights, with abounding fruits and with all other most excellent gifts. For this reason it is called a garden, on account of the elegance of its situation, and the beauty of its form. The ancient interpreter has not improperly translated it Paradise; [118] because the Hebrews call the more highly cultivated gardens phrdsym(Pardaisim, [119] ) and Xenophon pronounces the word to be Persian, when he treats of the magnificent and sumptuous gardens of kings. That region which the Lord assigned to Adam, as the firstborn of mankind, was one selected out of the whole world. In Eden That Jerome improperly translates this, from the beginning, [120] is very obvious: because Moses afterwards says, that Cain dwelt in the southern region of this place. Moreover it is to be observed, that when he describes paradise as in the east, he speaks in reference to the Jews, for he directs his discourse to his own people. Hence we infer, in the first place, that there was a certain region assigned by God to the first man, in which he might have his home. I state this expressly, because there have been authors who would extend this garden over all regions of the world. Truly, I confess, that if the earth had not been cursed on account of the sin of man, the whole -- as it had been blessed from the beginning -- would have remained the fairest scene both of fruitfulness and of delight; that it would have been, in short, not dissimilar to Paradise, when compared with that scene of deformity which we now behold. But when Moses here describes particularly the situation of the region, they absurdly transfer what Moses said of a certain particular place to the whole world. It is not indeed doubtful (as I just now hinted) that God would choose the most fertile and pleasant place, the first-fruits (so to speak) of the earth, as his gift to Adam, whom he had dignified with the honor of primogeniture among men, in token of his special favor. Again, we infer, that this garden was situated on the earth, not as some dream in the air; for unless it had been a region of our world, it would not have been placed opposite to Judea, towards the east. We must, however, entirely reject the allegories of Origin, and of others like him, which Satan, with the deepest subtlety, has endeavored to introduce into the Church, for the purpose of rendering the doctrine of Scripture ambiguous and destitute of all certainty and firmness. It may be, indeed, that some, impelled by a supposed necessity, have resorted to an allegorical sense, because they never found in the world such a place as is described by Moses: but we see that the greater part, through a foolish affectation of subtleties, have been too much addicted to allegories. As it concerns the present passage, they speculate in vain, and to no purpose, by departing from the literal sense. For Moses has no other design than to teach man that he was formed by God, with this condition, that he should have dominion over the earth, from which he might gather fruit, and thus learn by daily experience that the world was subject unto him. What advantage is it to fly in the air, and to leave the earth, where God has given proof of his benevolence towards the human race? But some one may say, that to interpret this of celestial bliss is more skillful. I answer, since the eternal inheritance of man is in heaven, it is truly right that we should tend thither; yet must we fix our foot on earth long enough to enable us to consider the abode which God requires man to use for a time. For we are now conversant with that history which teaches us that Adam was, by Divine appointment, an inhabitant of the earth, in order that he might, in passing through his earthly life, meditate on heavenly glory; and that he had been bountifully enriched by the Lord with innumerable benefits, from the enjoyment of which he might infer the paternal benevolence of God. Moses, also, will hereafter subjoin that he was commanded to cultivate the fields and permitted to eat certain fruits: all which things neither suit the circle of the moon, nor the aerial regions. But although we have said, that the situation of Paradise lay between the rising of the sun and Judea, yet something more definite may be required respecting that region. They who contend that it was in the vicinity of Mesopotamia, rely on reasons not to be despised; because it is probable that the sons of Eden were contiguous to the river Tigris. But as the description of it by Moses will immediately follow, it is better to defer the consideration of it to that place. The ancient interpreter has fallen into a mistake in translating the proper name Eden by the word pleasure. [121] I do not indeed deny that the place was so called from its delights; but it is easy to infer that the name was imposed upon the place to distinguish it from others. 9 And out of the ground made the Lord God to grow The production here spoken of belongs to the third day of the creation. But Moses expressly declares the place to have been richly replenished with every kind of fruitful trees, that there might be a full and happy abundance of all things. This was purposely done by the Lord, to the end that the cupidity of man might have the less excuse if, instead of being contented with such remarkable affluence, sweetness, and variety, it should (as really happened) precipitate itself against the commandment of God. The Holy Spirit also designedly relates by Moses the greatness of Adam's happiness, in order that his vile intemperance might the more clearly appear, which such superfluity was unable to restrain from breaking forth upon the forbidden fruit. And certainly it was shameful ingratitude, that he could not rest in a state so happy and desirable: truly, that was more than brutal lust which bounty so great was not able to satisfy. No corner of the earth was then barren, nor was there even any which was not exceedingly rich and fertile: but that benediction of God, which was elsewhere comparatively moderate, had in this place poured itself wonderfully forth. For not only was there an abundant supply of food, but with it was added sweetness for the gratification of the palate, and beauty to feast the eyes. Therefore, from such benignant indulgence, it is more than sufficiently evident, how inexplicable had been the cupidity of man. The tree of life also It is uncertain whether he means only two individual trees, or two kinds of trees. Either opinion is probable, but the point is by no means worthy of contention; since it is of little or no concern to us, which of the two is maintained. There is more importance in the epithets, which were applied to each tree from its effect, and that not by the will of man but of God. [122] He gave the tree of life its name, not because it could confer on man that life with which he had been previously endued, but in order that it might be a symbol and memorial of the life which he had received from God. For we know it to be by no means unusual that God should give to us the attestation of his grace by external symbols. [123] He does not indeed transfer his power into outward signs; but by them he stretches out his hand to us, because, without assistance, we cannot ascend to him. He intended, therefore, that man, as often as he tasted the fruit of that tree, should remember whence he received his life, in order that he might acknowledge that he lives not by his own power, but by the kindness of God alone; and that life is not (as they commonly speak) an intrinsic good, but proceeds from God. Finally, in that tree there was a visible testimony to the declaration, that in God we are, and live, and move.' But if Adams hitherto innocent, and of an upright nature, had need of monitory signs to lead him to the knowledge of divine grace, how much more necessary are signs now, in this great imbecility of our nature, since we have fallen from the true light? Yet I am not dissatisfied with what has been handed down by some of the fathers, as Augustine and Eucherius, that the tree of life was a figure of Christ, inasmuch as he is the Eternal Word of God: it could not indeed be otherwise a symbol of life, than by representing him in figure. For we must maintain what is declared in the first chapter of John (John 1:1-3,) that the life of all things was included in the Word, but especially the life of men, which is conjoined with reason and intelligence. Wherefore, by this sign, Adam was admonished, that he could claim nothing for himself as if it were his own, in order that he might depend wholly upon the Son of God, and might not seek life anywhere but in him. But if he, at the time when he possessed life in safety, had it only as deposited in the word of God, and could not otherwise retain it, than by acknowledging that it was received from Him, whence may we recover it, after it has been lost? Let us know, therefore, that when we have departed from Christ, nothing remains for us but death. I know that certain writers restrict the meaning of the expression here used to corporeal life. They suppose such a power of quickening the body to have been in the tree, that it should never languish through age; but I say, they omit what is the chief thing in life, namely, the grace of intelligence; for we must always consider for what end man was formed, and what rule of living was prescribed to him. Certainly, for him to live, was not simply to have a body fresh and lively, but also to excel in the endowments of the soul. Concerning the tree of knowledge of good and evil, we must hold, that it was prohibited to man, not because God would have him to stray like a sheep, without judgment and without choice; but that he might not seek to be wiser than became him, nor by trusting to his own understanding, cast off the yoke of God, and constitute himself an arbiter and judge of good and evil. His sin proceeded from an evil conscience; whence it follows, that a judgment had been given him, by which he might discriminate between virtues and vices. Nor could what Moses relates be otherwise true, namely, that he was created in the image of God; since the image of God comprises in itself the knowledge of him who is the chief good. Thoroughly insane, therefore, and monsters of men are the libertines, who pretend that we are restored to a state of innocence, when each is carried away by his own lust without judgment. We now understand what is meant by abstaining from the tree of the knowledge of good and evil; namely, that Adam might not, in attempting one thing or another, rely upon his own prudence; but that, cleaving to God alone, he might become wise only by his obedience. Knowledge is here, therefore, taken disparagingly, in a bad sense, for that wretched experience which man, when he departed from the only fountain of perfect wisdom, began to acquire for himself. And this is the origin of freewill, that Adam wished to be independent, [124] and dared to try what he was able to do. 10. And a river went out Moses says that one river flowed to water the garden, which afterwards would divide itself into four heads. It is sufficiently agreed among all, that two of these heads are the Euphrates and the Tigris; for no one disputes that hydql(Hiddekel) is the Tigris. But there is a great controversy respecting the other two. Many think, that Pison and Gihon are the Ganges and the Nile; the error, however, of these men is abundantly refuted by the distance of the positions of these rivers. Persons are not wanting who fly across even to the Danube; as if indeed the habitation of one man stretched itself from the most remote part of Asia to the extremity of Europe. But since many other celebrated rivers flow by the region of which we are speaking, there is greater probability in the opinion of those who believe that two of these rivers are pointed out, although their names are now obsolete. Be this as it may, the difficulty is not yet solved. For Moses divides the one river which flowed by the garden into four heads. Yet it appears, that the fountains of the Euphrates and the Tigris were far distant from each other. From this difficulty, some would free themselves by saying, that the surface of the globe may have been changed by the deluge; and, therefore, they imagine it might have happened that the courses of the rivers were disturbed and changed, and their springs transferred elsewhere; a solution which appears to me by no means to be accepted. For although I acknowledge that the earth, from the time that it was accursed, became reduced from its native beauty to a state of wretched defilement, and to a garb of mourning, and afterwards was further laid waste in many places by the deluge; still, I assert, it was the same earth which had been created in the beginning. Add to this, that Moses (in my judgment) accommodated his topography to the capacity of his age. Yet nothing is accomplished, unless we find that place where the Tigris and Euphrates proceed from one river. Observe, first, that no mention is made of a spring or fountain, but only that it is said, there was one river. But the four heads I understand to mean, both the beginnings from which the rivers are produced, and the mouths [125] by which they discharge themselves into the sea. Now the Euphrates was formerly so joined by confluence with the Tigris, that it might justly be said, one river was divided into four heads; especially if what is manifest to all be conceded, that Moses does not speak acutely, nor in a philosophical manner, but popularly, so that every one least informed may understand him. Thus, in the first chapter, he called the sun and moon two great luminaries; not because the moon exceeded other planets in magnitude, but because, to common observation, it seemed greater. Add further, that he seems to remove all doubt when he says, that the river had four heads, because it was divided from that place. What does this mean, except that the channels were divided, out of one confluent stream, either above or below Paradise? I will now submit a plan to view, that the readers may understand where I think Paradise was placed by Moses. [126] Map of the Garden of Eden Pliny indeed relates, in his Sixth Book, that the Euphrates was so stopped in its course by the Orcheni, that it could not flow into the sea, except through the Tigris. [127] And Pomponius Mela, in his Third Book, denies that it flowed by any given outlet, as other rivers, but says that it failed in its course. Nearchus, however, (whom Alexander had made commander of his fleet, and who, under his sanction, had navigated all these regions,) reckons the distance from the mouth of the Euphrates to Babylon, three thousand three hundred stadia. [128] But he places the mouths of the Tigris at the entrance of Susiana; in which region, returning from that long and memorable voyage, he met the king with his fleet, as Adrian relates in his Eighth Book of the Exploits of Alexander. This statement Strabo also confirms by his testimony in his Fifteenth Book. Nevertheless, wherever the Euphrates either submerges or mingles its stream, it is certain, that it and the Tigris, below the point of their confluence, are again divided. Adrian, however, in his Seventh Book, writes that not one channel only of the Euphrates runs into the Tigris, but also many rivers and ditches, because waters naturally descend from higher to lower ground. With respect to the confluence, which I have noted in the plate, the opinion of some was, that it had been effected be the labor of the Praefect Cobaris, lest the Euphrates, by its precipitate course, should injure Babylon. But he speaks of it as of a doubtful matter. It is more credible, that men, by art and industry, followed the guidance of Nature in forming ditches, when they saw the Euphrates any where flowing of its own accord from the higher ground into the Tigris. Moreover, if confidence is placed in Pomponius Mela, Semiramis conducted the Tigris and Euphrates into Mesopotamia, which was previously dry; a thing by no means credible. There is more truth in the statement of Strabo, -- a diligent and attentive writer, -- in his Eleventh Book, that at Babylon these two rivers unite: and then, that each is carried separately, in its own bed, into the Red Sea. [129] He understands that junction to have taken place above Babylon, not far from the town Massica, as we read in the Fifth Book of Pliny. Thence one river flows through Babylon, the other glides by Seleucia, two of the most celebrated and opulent cities. If we admit this confluence, by which the Euphrates was mixed with the Tigris, to have been natural, and to have existed from the beginning, all absurdity is removed. If there is anywhere under heaven a region preeminent in beauty, in the abundance of all kinds of fruit, in fertility, in delicacies, and in other gifts, that is the region which writers most celebrate. Wherefore, the eulogies with which Moses commends Paradise are such as properly belong to a tract of this description. And that the region of Eden was situated in those parts is probable from Isaiah 37:12 Ezekiel 27:23. Moreover, when Moses declares that a river went forth, I understand him as speaking of the flowing of the stream; as if he had said, that Adam dwelt on the bank of the river, or in that land which was watered on both sides if you choose to take Paradise for both banks of the river. However, it makes no great difference whether Adam dwelt below the confluent stream towards Babylon and Seleucia, or in the higher part; it is enough that he occupied a well-watered country. How the river was divided into four heads is not difficult to understand. For there are two rivers which flow together into one, and then separate in different directions; thus, it is one at the point of confluence, but there are two heads [130] in its upper channels, and two towards the sea; afterwards, they again begin to be more widely separated. The question remains concerning the names Pison and Gihon. For it does not seem consonant with reason, to assign a double name to each of the rivers. But it is nothing new for rivers to change their names in their course, especially where there is any special mark of distinction. The Tigris itself (by the authority of Pliny) is called Diglito near its source; but after it has formed many channels, and again coalesces, it takes the name of Pasitigris. There is, therefore, no absurdity in saying, that after its confluence it had different names. Further there is some such affinity between Pasin and Pison, as to render it not improbable, that the name Pasitigris is a vestige of the ancient appellation. In the Fifth Book of Quintus Curtius, concerning the Exploits of Alexander, where mention is made of Pasitigris, some copies read, that it was called by the inhabitants Pasin. Nor do the other circumstances, by which Moses describes three of these rivers, in accord with this supposition. Pison surrounds [131] the land of Havila, where gold is produced. Surrounding is rightly attributed to the Tigris, on account of its winding course below Mesopotamia. The land of Havila, in my judgment, is here taken for a region adjoining Persia. For subsequently, in the twenty-fifth chapter (Genesis 25:1,) Moses relates, that the Ishmaelites dwelt from Havila unto Shur, which is contiguous to Egypt, and through which the road lies into Assyria. Havila, as one boundary, is opposed to Shur as another, and this boundary Moses places near Egypt, on the side which lies towards Assyria. Whence it follows, that Havila (the other boundary) extends towards Susia and Persia. For it is necessary that it should lie below Assyria towards the Persian Sea; besides, it is placed at a great distance from Egypt; because Moses enumerates many nations which dwelt between these boundaries. [132] Then it appears that the Nabathaeans, [133] of whom mention is there made, were neighbors to the Persian. Every thing which Moses asserts respecting gold and precious stones is most applicable to this district. [134] The river Gihon still remains to be noticed, which, as Moses declares, waters the land of Chus. All interpreters translate this word Ethiopia; but the country of the Midianites, and the conterminous country of Arabia, are included under the same name by Moses; for which reason, his wife is elsewhere called an Ethiopian woman. Moreover, since the lower course of the Euphrates tends toward that region, I do not see why it should be deemed absurd, that it there receives the name of Gihon. And thus the simple meaning of Moses is, that the garden of which Adam was the possessor was well watered, the channel of a river passing that way, which was afterwards divided into four heads. [135] 15. And the Lord God took the man Moses now adds, that the earth was given to man, with this condition, that he should occupy himself in its cultivation. Whence it follows that men were created to employ themselves in some work, and not to lie down in inactivity and idleness. This labor, truly, was pleasant, and full of delight, entirely exempt from all trouble and weariness; since however God ordained that man should be exercised in the culture of the ground, he condemned in his person, all indolent repose. Wherefore, nothing is more contrary to the order of nature, than to consume life in eating, drinking, and sleeping, while in the meantime we propose nothing to ourselves to do. Moses adds, that the custody of the garden was given in charge to Adam, to show that we possess the things which God has committed to our hands, on the condition, that being content with a frugal and moderate use of them, we should take care of what shall remain. Let him who possesses a field, so partake of its yearly fruits, that he may not suffer the ground to be injured by his negligence; but let him endeavor to hand it down to posterity as he received it, or even better cultivated. Let him so feed on its fruits that he neither dissipates it by luxury, nor permits to be marred or ruined by neglect. Moreover, that this economy, and this diligence, with respect to those good things which God has given us to enjoy, may flourish among us; let every one regard himself as the steward of God in all things which he possesses. Then he will neither conduct himself dissolutely, nor corrupt by abuse those things which God requires to be preserved. 16. And the Lord God commanded Moses now teaches, that man was the governor of the world, with this exception, that he should, nevertheless, be subject to God. A law is imposed upon him in token of his subjection; for it would have made no difference to God, if he had eaten indiscriminately of any fruit he pleased. Therefore the prohibition of one tree was a test of obedience. And in this mode, God designed that the whole human race should be accustomed from the beginning to reverence his Deity; as, doubtless, it was necessary that man, adorned and enriched with so many excellent gifts, should be held under restraint, lest he should break forth into licentiousness. There was, indeed, another special reason, to which we have before alluded, lest Adam should desire to be wise above measure; but this is to be kept in mind as God's general design, that he would have men subject to his authority. Therefore, abstinence from the fruit of one tree was a kind of first lesson in obedience, that man might know he had a Director and Lord of his life, on whose will he ought to depend, and in whose commands he ought to acquiesce. And this, truly, is the only rule of living well and rationally, that men should exercise themselves in obeying God. It seems, however, to some as if this did not accord with the judgment of Paul, when he teaches, that the law was not made for the righteous, (1 Timothy 1:9.) For if it be so, then, when Adam was yet innocent and upright, he had no need of a law. But the solution is ready. For Paul is not there writing controversially; but from the common practice of life, he declares, that they who freely run, do not require to be compelled by the necessity of law; as it is said, in the common proverb, that Good laws spring from bad manners.' In the meantime, he does not deny that God, from the beginning, imposed a law upon man, for the purpose of maintaining the right due to himself. Should any one bring, as an objection, another statement of Paul, where he asserts that the ?law is the minister of death,? (2 Corinthians 3:7,) I answer, it is so accidentally, and from the corruption of our nature. But at the time of which we speak, a precept was given to man, whence he might know that God ruled over him. These minute things, however I lightly pass over. What I have before said, since it is of far greater moment, is to be frequently recalled to memory, namely, that our life will then be rightly ordered, if we obey God, and if his will be the regulator of all our affections. Of every tree To the end that Adam might the more willingly comply, God commends his own liberality. Behold,' he says, I deliver into thy hand whatever fruits the earth may produce, whatever fruits every kind of tree may yield: from this immense profusion and variety I except only one tree.' Then, by denouncing punishment, he strikes terror, for the purpose of confirming the authority of the law. So much the greater, then, is the wickedness of man, whom neither that kind commemoration of the gifts of God, nor the dread of punishment, was able to retain in his duty. But it is asked, what kind of death God means in this place? It appears to me, that the definition of this death is to be sought from its opposite; we must, I say, remember from what kind of life man fell. He was, in every respect, happy; his life, therefore, had alike respect to his body and his soul, since in his soul a right judgment and a proper government of the affections prevailed, there also life reigned; in his body there was no defect, wherefore he was wholly free from death. His earthly life truly would have been temporal; yet he would have passed into heaven without death, and without injury. Death, therefore, is now a terror to us; first, because there is a kind of annihilation, as it respects the body; then, because the soul feels the curse of God. We must also see what is the cause of death, namely alienation from God. Thence it follows, that under the name of death is comprehended all those miseries in which Adam involved himself by his defection; for as soon as he revolted from God, the fountain of life, he was cast down from his former state, in order that he might perceive the life of man without God to be wretched and lost, and therefore differing nothing from death. Hence the condition of man after his sin is not improperly called both the privation of life, and death. The miseries and evils both of soul and body, with which man is beset so long as he is on earth, are a kind of entrance into death, till death itself entirely absorbs him; for the Scripture everywhere calls those dead who, being oppressed by the tyranny of sin and Satan, breath nothing but their own destruction. Wherefore the question is superfluous, how it was that God threatened death to Adam on the day in which he should touch the fruit, when he long deferred the punishment? For then was Adam consigned to death, and death began its reign in him, until supervening grace should bring a remedy. 18. It is not good that the man should be alone [136] Moses now explains the design of God in creating the woman; namely, that there should be human beings on the earth who might cultivate mutual society between themselves. Yet a doubt may arise whether this design ought to be extended to progeny, for the words simply mean that since it was not expedient for man to be alone, a wife must be created, who might be his helper. I, however, take the meaning to be this, that God begins, indeed, at the first step of human society, yet designs to include others, each in its proper place. The commencement, therefore, involves a general principle, that man was formed to be a social animal. [137] Now, the human race could not exist without the woman; and, therefore, in the conjunction of human beings, that sacred bond is especially conspicuous, by which the husband and the wife are combined in one body, and one soul; as nature itself taught Plato, and others of the sounder class of philosophers, to speak. But although God pronounced, concerning Adam, that it would not be profitable for him to be alone, yet I do not restrict the declaration to his person alone, but rather regard it as a common law of man's vocation, so that every one ought to receive it as said to himself, that solitude is not good, excepting only him whom God exempts as by a special privilege. Many think that celibacy conduces to their advantage, [138] and therefore, abstain from marriage, lest they should be miserable. Not only have heathen writers defined that to be a happy life which is passed without a wife, but the first book of Jerome, against Jovinian, is stuffed with petulant reproaches, by which he attempts to render hallowed wedlock both hateful and infamous. To these wicked suggestions of Satan let the faithful learn to oppose this declaration of God, by which he ordains the conjugal life for man, not to his destruction, but to his salvation. I will make him an help It may be inquired, why this is not said in the plural number, Let us make, as before in the creation of man. Some suppose that a distinction between the two sexes is in this manner marked, and that it is thus shown how much the man excels the woman. But I am better satisfied with an interpretation which, though not altogether contrary, is yet different; namely, since in the person of the man the human race had been created, the common dignity of our whole nature was without distinction, honored with one eulogy, when it was said, Let us make man; nor was it necessary to be repeated in creating the woman, who was nothing else than an accession to the man. Certainly, it cannot be denied, that the woman also, though in the second degree, was created in the image of God; whence it follows, that what was said in the creation of the man belongs to the female sex. Now, since God assigns the woman as a help to the man, he not only prescribes to wives the rule of their vocation to instruct them in their duty, but he also pronounces that marriage will really prove to men the best support of life. We may therefore conclude, that the order of nature implies that the woman should be the helper of the man. The vulgar proverb, indeed, is, that she is a necessary evil; but the voice of God is rather to be heard, which declares that woman is given as a companion and an associate to the man, to assist him to live well. I confess, indeed, that in this corrupt state of mankind, the blessing of God, which is here described, is neither perceived nor flourishes; but the cause of the evil must be considered, namely, that the order of nature, which God had appointed, has been inverted by us. For if the integrity of man had remained to this day such as it was from the beginning, that divine institution would be clearly discerned, and the sweetest harmony would reign in marriage; because the husband would look up with reverence to God; the woman in this would be a faithful assistant to him; and both, with one consent, would cultivate a holy, as well as friendly and peaceful intercourse. Now, it has happened by our fault, and by the corruption of nature, that this happiness of marriage has, in a great measure, perished, or, at least, is mixed and infected with many inconveniences. Hence arise strifes, troubles, sorrows, dissensions, and a boundless sea of evils; and hence it follows, that men are often disturbed by their wives, and suffer through them many discouragements. Still, marriage was not capable of being so far vitiated by the depravity of men, that the blessing which God has once sanctioned by his word should be utterly abolished and extinguished. Therefore, amidst many inconveniences of marriage, which are the fruits of degenerate nature, some residue of divine good remains; as in the fire apparently smothered, some sparks still glitter. On this main point hangs another, that women, being instructed in their duty of helping their husbands, should study to keep this divinely appointed order. It is also the part of men to consider what they owe in return to the other half of their kind, for the obligation of both sexes is mutual, and on this condition is the woman assigned as a help to the man, that he may fill the place of her head and leader. One thing more is to be noted, that, when the woman is here called the help of the man, no allusion is made to that necessity to which we are reduced since the fall of Adam; for the woman was ordained to be the man's helper, even although he had stood in his integrity. But now, since the depravity of appetite also requires a remedy, we have from God a double benefit: but the latter is accidental. Meet for him [139] In the Hebrew it is kngdv (kenegedo,) ?as if opposite to,? or ?over against him.? k (Caph) in that language is a note of similitude. But although some of the Rabbies think it is here put as an affirmative, yet I take it in its general sense, as though it were said that she is a kind of counterpart, (antistoikon, or antistrophon; [140] ) for the woman is said to be opposite to or over against the man, because she responds to him. But the particle of similitude seems to me to be added because it is a form of speech taken from common usage. [141] The Greek translators have faithfully rendered the sense, Kat'' auton; [142] and Jerome, ?Which may be like him,? [143] for Moses intended to note some equality. And hence is refitted the error of some, who think that the woman was formed only for the sake of propagation, and who restrict the word ?good,? which had been lately mentioned, to the production of offspring. They do not think that a wife was personally necessary for Adam, because he was hitherto free from lust; as if she had been given to him only for the companion of his chamber, and not rather that she might be the inseparable associate of his life. Wherefore the particle k (caph) is of importance, as intimating that marriage extends to all parts and usages of life. The explanation given by others, as if it were said, Let her be ready to obedience, is cold; for Moses intended to express more, as is manifest from what follows. 19. And out of the ground the Lord God formed, etc [144] This is a more ample exposition of the preceding sentence, for he says that, of all the animals, when they had been placed in order, not one was found which might be conferred upon and adapted to Adam; nor was there such affinity of nature, that Adam could choose for himself a companion for life out of any one species. Nor did this occur through ignorance, for each species had passed in review before Adam, and he had imposed names upon them, not rashly but from certain knowledge; yet there was no just proportion between him and them. Therefore, unless a wife had been given him of the same kind with himself, he would have remained destitute of a suitable and proper help. Moreover, what is here said of God's bringing the animals to Adam [145] signifies nothing else than that he endued them with the disposition to obedience, so that they would voluntarily offer themselves to the man, in order that he, having closely inspected them, might distinguish them by appropriate names, agreeing with the nature of each. This gentleness towards man would have remained also in wild beasts, if Adam, by his defection from God, had not lost the authority he had before received. But now, from the time in which he began to be rebellious against God, he experienced the ferocity of brute animals against himself; for some are tamed with difficulty, others always remain unsubdued, and some, even of their own accord, inspire us with terror by their fierceness. Yet some remains of their former subjection continue to the present time, as we shall see in the second verse of the ninth chapter (Genesis 9:2.) Besides, it is to be remarked that Moses speaks only of those animals which approach the nearest to man, for the fishes live as in another world. As to the names which Adam imposed, I do not doubt that each of them was founded on the best reason; but their use, with many other good things, has become obsolete. 21. And the Lord God caused a deep sleep to fall, etc. Although to profane persons this method of forming woman may seem ridiculous, and some of these may say that Moses is dealing in fables, yet to us the wonderful providence of God here shines forth; for, to the end that the conjunction of the human race might be the more sacred he purposed that both males and females should spring from one and the same origin. Therefore he created human nature in the person of Adam, and thence formed Eve, that the woman should be only a portion of the whole human race. This is the import of the words of Moses which we have had before, (Genesis 1:28,) ?God created man... he made them male and female.? In this manner Adam was taught to recognize himself in his wife, as in a mirror; and Eve, in her turn, to submit herself willingly to her husband, as being taken out of him. But if the two sexes had proceeded from different sources, there would have been occasion either of mutual contempt, or envy, or contentions. And against what do perverse men here object? The narration does not seem credible, since it is at variance with custom.' As if, indeed, such an objection would have more color than one raised against the usual mode of the production of mankind, if the latter were not known by use and experience. [146] But they object that either the rib which was taken from Adam had been superfluous, or that his body had been mutilated by the absence of the rib. To either of these it may be answered, that they find out a great absurdity. If, however, we should say that the rib out of which he would form another body had been prepared previously by the Creator of the world, I find nothing in this answer which is not in accordance with Divine Providence. Yet I am more in favor of a different conjecture, namely, that something was taken from Adam, in order that he might embrace, with greater benevolence, a part of himself. He lost, therefore, one of his ribs; but, instead of it, a far richer reward was granted him, since he obtained a faithful associate of life; for he now saw himself, who had before been imperfect, rendered complete in his wife. [147] And in this we see a true resemblance of our union with the Son of God; for he became weak that he might have members of his body endued with strength. In the meantime, it is to be noted, that Adam had been plunged in a sleep so profound, that he felt no pain; and further, that neither had the rupture been violent, nor was any want perceived of the lost rib, because God so filled up the vacuity with flesh, that his strength remained unimpaired; only the hardness of bone was removed. Moses also designedly used the word built, [148] to teach us that in the person of the woman the human race was at length complete, which had before been like a building just begun. Others refer the expression to the domestic economy, as if Moses would say that legitimate family order was then instituted, which does not differ widely from the former exposition. 22. And brought her, etc Moses now relates that marriage was divinely instituted, which is especially useful to be known; for since Adam did not take a wife to himself at his own will, but received her as offered and appropriated to him by God, the sanctity of marriage hence more clearly appears, because we recognize God as its Author. The more Satan has endeavored to dishonor marriage, the more should we vindicate it from all reproach and abuse, that it may receive its due reverence. Thence it will follow that the children of God may embrace a conjugal life with a good and tranquil conscience, and husbands and wives may live together in chastity and honor. The artifice of Satan in attempting the defamation of marriage was twofold: first, that by means of the odium attached to it he might introduce the pestilential law of celibacy; and, secondly, that married persons might indulge themselves in whatever license they pleased. Therefore, by showing the dignity of marriage, we must remove superstition, lest it should in the slightest degree hinder the faithful from chastely using the lawful and pure ordinance of God; and further, we must oppose the lasciviousness of the flesh, in order that men may live modestly with their wives. But if no other reason influenced us, yet this alone ought to be abundantly sufficient, that unless we think and speak honorably of marriage, reproach is attached to its Author and Patron, for such God is here described as being by Moses. 23. And Adam said, etc It is demanded whence Adam derived this knowledge since he was at that time buried in deep sleep. If we say that his quickness of perception was then such as to enable him by conjecture to form a judgment, the solution would be weak. But we ought not to doubt that God would make the whole course of the affair manifest to him, either by secret revelation or by his word; for it was not from any necessity on God's part that He borrowed from man the rib out of which he might form the woman; but he designed that they should be more closely joined together by this bonds which could not have been effected unless he had informed them of the fact. Moses does not indeed explain by what means God gave them this information; yet unless we would make the work of God superfluous, we must conclude that its Author revealed both the fact itself and the method and design of its accomplishment. The deep sleep was sent upon Adam, not to hide from him the origin of his wife, but to exempt him from pain and trouble, until he should receive a compensation so excellent for the loss of his rib. This is now bone of, etc [149] In using the expression hphm (hac vice,) Adam indicates that something had been wanting to him; as if he had said, Now at length I have obtained a suitable companion, who is part of the substance of my flesh, and in whom I behold, as it were, another self. And he gives to his wife a name taken from that of man, [150] that by this testimony and this mark he might transmit a perpetual memorial of the wisdom of God. A deficiency in the Latin language has compelled the ancient interpreter to render 'sh (ishah,) by the word virago. It is, however, to be remarked, that the Hebrew term means nothing else than the female of the man. 24. Therefore shall a man leave It is doubted whether Moses here introduces God as speaking, or continues the discourse of Adam, or, indeed, has added this, in virtue of his office as teacher, in his own person. [151] The last of these is that which I most approve. Therefore, after he has related historically what God had done, he also demonstrates the end of the divine institution. The sum of the whole is, that among the offices pertaining to human society, this is the principal, and as it were the most sacred, that a man should cleave unto his wife. And he amplifies this by a superadded comparison, that the husband ought to prefer his wife to his father. But the father is said to be left not because marriage severs sons from their fathers, or dispenses with other ties of nature, for in this way God would be acting contrary to himself. While, however, the piety of the son towards his father is to be most assiduously cultivated and ought in itself to be deemed inviolable and sacred, yet Moses so speaks of marriage as to show that it is less lawful to desert a wife than parents. Therefore, they who, for slight causes, rashly allow of divorces, violate, in one single particular, all the laws of nature, and reduce them to nothing. If we should make it a point of conscience not to separate a father from his son, it is a still greater wickedness to dissolve the bond which God has preferred to all others. They shall be one flesh [152] Although the ancient Latin interpreter has translated the passage in one flesh,' yet the Greek interpreters have expressed it more forcibly: They two shall be into one flesh,' and thus Christ cites the place in Matthew 19:5. But though here no mention is made of two, yet there is no ambiguity in the sense; for Moses had not said that God has assigned many wives, but only one to one man; and in the general direction given, he had put the wife in the singular number. It remains, therefore, that the conjugal bond subsists between two persons only, whence it easily appears, that nothing is less accordant with the divine institution than polygamy. Now, when Christ, in censuring the voluntary divorces of the Jews, adduces as his reason for doing it, that it was not so in the beginning,' (Matthew 19:5,) he certainly commands this institution to be observed as a perpetual rule of conduct. To the same point also Malachi recalls the Jews of his own time: Did he not make them one from the beginning? and yet the Spirit was abounding in him.' [153] (Malachi 2:15.) Wherefore, there is no doubt that polygamy is a corruption of legitimate marriage. 25. They were both naked That the nakedness of men should be deemed indecorous and unsightly, while that of cattle has nothing disgraceful, seems little to agree with the dignity of human nature. We cannot behold a naked man without a sense of shame; yet at the sight of an ass, a dog, or an ox, no such feeling will be produced. Moreover, every one is ashamed of his own nakedness, even though other witnesses may not be present. Where then is that dignity in which we excel? The cause of this sense of shame, to which we are now alluding, Moses will show in the next chapter. He now esteems it enough to say, that in our uncorrupted nature, there was nothing but what was honorable; whence it follows, that whatsoever is opprobrious in us, must be imputed to our own fault, since our parents had nothing in themselves which was unbecoming until they were defiled with sin. __________________________________________________________________ [100] The three verses at the commencement of this chapter evidently belong to the first, being a summing up of the preceding history of the creation, and an account of the sabbatical institution on the seventh day. The remark of Dathe is, ?Male capita hoc loco sunt divisa. Tres versus priores ad primum caput sunt referendi.? -- Ed. [101] ?Copiam,? a questionable rendering, surely of the word tsv'm. The Septuagint gives the word kosmos, and the Vulgate, ornatus; the meaning of both words is ?ornaments,? or garniture. The other versions in Walton translate it exercitus, host or army. Fagius, in Poli Synopsi, seems the chief maintainer of Calvin's interpretation. The words of Poole are, ?Alii, virtus, copia eorum, quia eis declarat Deus (sicutrex copiis suis,) potentiam et sapientiam.? -- Ed [102] John 5:17. This sentence is omitted in Tymme's English version. -- Ed. [103] ?Thou hidest thy face, they are troubled; thou takest away their breath, they die, and return to their dust.? [104] The word translated preservation is vegetationem, which means an enlivening or a quickening motion; to explain this the Old English translation here adds, though without authority, ?According to this saying of the apostle, In him we live, and move, and have our being.? -- Ed. [105] Both in the Amsterdam edition of 1761,a nd Hengstenberg's, the word is vocatio; but as the French translation gives reste, and the Old English one rest, there can be little doubt that the original word was vacatio, as the sense of the passage seems to require. -- Ed. [106] ?Sanctificationis symbolum.? -- ?A symbol or sign of santification;? that is, a sign that God had set them apart as a holy and peculiar people to himself. ?Moreover, also, I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them.? Ezekiel 20:12. -- Ed. [107] ?Quod creavarat Deus ut faceret.? Hebrew 'sr vr' 'lhym lsvt. ?Which God created to make.? For the various opinions and fancies of learned men on this passage, the reader is referred to Poole's Synopsis. The more respectable commentators mainly agree with Calvin. Ainsworth says: ?created to make, that is, to exist and be, and that perfectly and gloriously, as by divine power of creation. Or rather, created and made perfectly and excellently: for so the Hebrew phrase may be explained.? The version of Dathe is ?creando perfecerat,? -- ?he had perfected in creating.? See also Professor Bush in loco. Le Clerc, whose extraordinary learning and industry render his opinion on merely critical questions of great value, notwithstanding his lamentable scepticism, would rather translate the expression, ?which he had begun to make.? But the other translation is to be preferred. Vide Johannes Clericus in Genesin. -- Ed [108] A new section of the history of Moses commences at this point; and, from the repetition which occurs of some facts -- such as the creation of man -- which had been recorded in the preceding chapter, as well as from certain peculiarities of phraseology, many learned men have inferred, that the early portion of the Mosaic history is older than the time of Moses, and that he, under the infallible direction of the Spirit of God, collected and arranged the several fragments of primeval annals in one consistent narrative. One chief argument on which such a conclusion rests is, that from the commencement of the first chapter to the end of the third verse of the second chapter, God is spoken of only under the name of Elohim; from the fourth verse of the second to the end of the third chapter, he is uniformly styled Jehovah Elohim; and in the fourth and fifth chapters, the name of Elohim or of Jehovah stands alone. This, it is argued, could scarcely have occurred without some cause; and the inference has been drawn, that different records had different forms of expression, which Moses did not alter, unless truth required him to do so. See Dathe on the Pentateuch, Professor Bush on Genesis, and Robertson's Clavis Pentateuchi, where reference will be found to Vitringa and others. Against this view, however, Hengstenberg argues with considerable force, in his Dissertation ?on the Names of God in the Pentateuch;? and if some of his reasonings in the use of these names seem too refined for the simplicity of the Holy Scriptures, and for the comprehension of those to whom the Scriptures are chiefly addressed, yet we may discover the germ of very important truths, thought they may be, in some degree, hidden beneath a variety of fanciful developments. By a very careful examination of the passages in which the terms 'lhym (Elohim), yhvh (Jehovah), and yhvh 'lhym (Jehovah Elohim), occur, he thinks he has ascertained a reason for the use of each in its place, so that, with some exceptions, in which he allows that one term might have been exchanged for the other, the sense of the passage absolutely requires the introduction of the very appellation, and no other, which is there employed. Believing that a theory so general cannot, with all the author's ingenuity and learning, be applied in every case, we may still admit the importance of the distinction he makes, and may readily allow that these names are intended to present the Divine character under different aspects to our view. For instance, we may suppose that Elohim and Jehovah have different meanings, arising from their derivations; but we are not to infer, that, in reading the Scriptures, we must have this diversity, or any diversity at all, in our view, when we meet with these different names of Deity. ?These are the generations.? tvldvt, (toledoth), ?modo origines ejus rei de qua sermo est, modo posteros eorum de quibus agitur, significat. Priori sensu hoc loco sumitur posteriori, cap. 5:1.? ?The term signifies, sometimes, the origin of the thing spoken of, sometimes the posterity of those who are mentioned. It is taken here in the former of those senses; and in chap. 5:1, in the latter.? -- Dathe [109] The word yhvh, Jehovah, here first occurs, -- that most sacred and incommunicable name of Deity, called tetragrammaton, because it consisted of four letters, which the Jews, through reverence or superstition, refuse to pronounce. The principal meaning of the term is self-existence; which is, in truth, necessary existence, as opposed to that which is derived from, or is dependent upon, another. It has been supposed by some that Moses here introduces this title of Deity by anticipation; because, in Exodus 6:3, God declares that he had not been previously known by the name of Jehovah. But this, as Dathe forcibly reasons, is to increase difficulties rather than to remove them; for the patriarchs, Abraham and Jacob, are represented as using the name; and God himself, in speaking to them, also makes use of it. The true solution of the passage in Exodus seems to be, that God had not made known to the patriarchs the full import of his name, as he was now about to do. An elaborate investigation of the origin and import of the name yhvh (Jehovah,) will be found in the work of Hengstenberg, referred to in the preceding note. He begins with putting aside the notion of an Egyptian origin, which has been put forth with much confidence by those who would trace all the religious peculiarities of the Israelites to their connection with Egypt. He then disposes of the fancied Phoenician pedigree of the name, founded upon spurious fragments ascribed to Sanchoniathon; and concludes the negative part of his argument, by showing that the name was not derived from any heathen source whatever. Consequently, it is to be traced to ?a Hebrew etymology.? We need not follow him into the discussion on the right pronunciation of the word, and the use of the vowel points belonging to 'dn, (Adonai); it may suffice to state, that he deduces the name hyh(Jehovah,) from the future of the verb hvh or hyh, to be. Hence the meaning of the appellation may be expressed in the words, ?He who is to be (for ever).? This derivation of the name Jehovah he regards as being confirmed ?by all the passages of Scripture, in which a derivation of the name is either expressly given or simply hinted.? And, beginning with the Book of Revelation, at the title ho hon kai ho en kai ho erchomenos, ?who is, and was, and is to come,? he goes upward through the sacred volume, quoting the passages which bear upon the question, till he comes to the important passage in Exodus in. 13-16, in which God declares his name to be, ?I am that I am.? ?Everything created,? he adds, ?remains not like itself, but is continually changing under circumstances, God only, because he is the being, is always the same; and because he is always the same, is the being.? See Dissertations, p. 231-265. ?The Lord God.?-Jehovah Elohim. The two titles of Deity are here combined. ?Elohim,? says Hengstenberg, ?is the more general, and Jehovah the deep and more discriminating name of the Godhead.? This may well be admitted, without accepting all the inferences which the author deduces. -- Ed. [110] sych Frutex, stirps; a shrub -- ?cujus pulluli in summa tellure expatiantur,? -- ?whose shoots are spread abroad over the surface of the earth.? -- Robertson's Clavis Pentateuch. -- Ed [111] ?And the water was spent in the bottle, and she cast the child under one of the shrubs.? -- English version. [112] It seems remarkable that Calvin should himself translate the word ?virgultum,? and then reason, in his commentary, as if he preferred the word ?planta.? -- Ed. [113] ?Omnem animam viventum,? -- ?every living soul.? The word is applied here, and frequently in the Holy Scriptures, to describe only the sensitive and animal life, that by which a created being breathes; and thus distinguishes the animal from the vegetative life. -- Ed. [114] ?Inspiraverat in faciem.? [115] ?Non tamen obstare quin gradum suum obtineat anima, ideoque seorsum poni debuerit.? [116] ?Factus est in animam viventem.? [117] ?Plantaverat quoque Dominus.? -- ?The Lord had also planted.? [118] ?Paradisum.? -- Vulgate. [119] phrds Baumgarten, Park, etc. ?Wahrschenlich aus der Persichen Sprache, wo es die Lustparks der Koenige bezeichnet.? -- ?Orchard, Park, etc. -- probably from the Persian, where it signifies the pleasure -- parks of kings.? -- Gesenius [120] ?Plantaverat autem Dominus Deus Paradisum voluptatis a principio.? -- ?But the Lord God had planted a paradise from the beginning.? -- Vulgate. [121] The Hebrew word dn signifies pleasure, delight, loveliness. -- Ed [122] The above passage is wholly omitted in the Old English translation by Tymme. -- Ed. [123] ?Scimus minime esse insolens ut virtutem suam Deus externis symbolis testatam nobis reddat.? -- ?Nous savons que ce n'est point chose nouvelle, que Dieu nous testifie sa vertu par signes exterieurs.? -- French Trans. Virtus in Latin, and vertu in French, may both signify power, virtue, efficacy; but it seems that the term grace more correctly conveys to an English ear the meaning of the Author. -- Ed. On the sacramental character of the tree of life, which Calvin here maintains, but which Dr. Kennicott, in his first Dissertation, endeavors, with more learning than sound judgment, to set aside, the generality of commentators seem to be agreed. See Patrick, Scott, etc. Patrick says, -- ?This garden being a type of heaven, perhaps God intended by this tree to represent that immortal life which he meant to bestow upon man with himself, (Revelation 22:2). And so St. Austin, in that famous saying of his, Erat ei in caeteris lignis Alimentum, in isto autem Sacrcramentum.' In other trees there was nourishment for man; but in this also a sacrament. For it was both a symbol of that life which God had already bestowed upon man, and of that life which he was to hope for in another world, if he proved obedient.? -- Ed. [124] ?Dum Adam per se esse voluit, et quid valeret tentare ausus est.? -- Lat. [125] It appears that by the beginnings (principia) and the mouths (ostia) of the rivers, Calvin simply means the streams above, and the streams below, the site of the garden. -- Ed. [126] This is a facsimile from the Old English translation; and the same, with Latin and French names, are introduced in the early editions of each language. -- Ed. [127] ?The Orcheni inhabiting a city name Orchoe, caused the diminution of the Euphrates, by derving it through their lands, which could not otherwise be watered.? -- D'Anville's Ancient Geography. [128] About 420 miles. [129] Mare Rubrum. By the Red Sea, in this place, is not meant the Gulf of Suez, which is called by that name in sacred history, and over which the Israelites passed in their journey from Egypt to Canaan; but the Indian Ocean, the Mare Erythraeum of the ancients, into which the Tigris and Euphrates flowed, through the Persian Gulf. -- Ed. [130] Or ?principal streams.? ?The river, or single channel, must be looked upon as a highway, crossing over a forest, and which may be said from thence to divide itself into four ways, whether the division be made above or below the forest.? -- Well's Geography of the Old and New Test., vol. 1, p. 19. The reader is referred to the first chapter of that useful work, for an account agreeing in many points with Calvin, though differing from it in others. The principal difference in the two accounts lies in this, that Wells places the site of Paradise near the Persian Gulf into which the Tigris and Euphrates discharge themselves, while Calvin fixes it higher up the streams, in the vicinity of ancient Babylon. Wells derives his account mainly from the celebrated French Bishop, Peter Daniel Huet, who had been the intimate friend of the famous Protestant traveler Bochart. The following extract from a note in the Clavis Pentateuchi of Robertson is added for the reader's satisfaction: -- ?Eden est regio sen in Mesopotamio, sen non procul inde. Observandum est hancce sententiam Calvini, quam parum emendaverat clarissimus Huetis, verissimam omnium videri: Hoc demonstravit calrissimus Vitringa, qui paululum in quibusdam circumstantis etiam Huetium emendaverat.? -- ?Eden is a region either in Mesopotamia, or near it. It is to be observed, that this opinion of Calvin, which the celebrated Huet has slightly amended, seems to be the most true of all. The celebrated Vitringa has demonstrated this; who also, in some circumstances, has slightly amended Huet.? -- Robertson's Clavis, p. 177. -- Ed. [131] Circuit. It is observed, that the word surrounds, or ?compasses,? conveys, to an English reader, more than is meant by the sacred writer. He only intends to say, that the river sweeps round in that direction, so as to embrace, by its winding, a part of the region of Havila. Flexuoso cursu alluit. -- Johannes Clericus in loco. -- Ed. [132] That is, the nations peopled by the twelve sons of Ishmael. See Genesis 25:13-16. -- Ed. [133] The descendants of Nebajoth, the eldest son of Ishmael. Yet, as they inhabited the western side of the great desert of Arabia, which lay between them and the Euphrates, they cannot, with much propriety, be called neighbors to the Persians. -- Ed. [134] ?There is bdellium and the onyx-stone.? It is a question among the learned, whether bdellium is an aromatic gum of great value, or a pearl. Dathe, however, renders this word ?crystal,? and the next, ?emerald.? -- Ed. [135] It would be wrong to omit all mention of the work of Adrian Reland on this subject; who devoted to it the most profound learning and diligent investigation. An abstract of his description is given in Dr. Adam Clarke's Commentary. He places Eden in Armenia, near the sources of the Euphrates and Tigris, which flow into the Persian Gulf, the Phasis (Pison,) which empties itself into the Euxine, where Chabala, corresponding with Havila, is famous for its gold; and the Araxes, (Gihon,) which runs into the Caspian. The objection to this locality is, that these rivers do not actually meet together; so that they cannot be said to divide into four heads, or principal streams in Eden. The learned reader may see Dathe's Commentary on the Pentateuch, p. 23, note (k.) -- Ed. [136] ?Non est bonum ut sit Adam solus.? This is a variation from Calvin's text, which has man instead of Adam; as the English version has. The word 'dm stands for both. As a proper name, it means Adam; as an appellation, it belongs to the human species; as an adjective, it means red; and, with a slight alteration, it signifies the ground. -- Ed [137] ?Principium ergo generale est, conditum esse hominem ut sit sociale animal.? [138] ?Putant multi suisrationibus conducere coelibatum.? -- ?Plusieurs estiment que le celibat -- leur est plus profitable.? -- French Tr. [139] ?Coram ipso,? before him. -- ?Pour luy assister,? to help him. -- French Tr. [140] Quod ?ex adverso ei? respondet. Lud. de Dieu. His counterpart. [141] ?Quia sit translatitia loquutio.? [142] A help according to him. See Septuagint. [143] ?Adjutorium simile sibi,? a help like himself. -- Vulgate. Meet for him. ?In whose company he shall take delight; so the Hebrew phrase, as before him, imports, being as much answerable to him, every way fitted for him, not only in likeness of body, but of mind, disposition, and affection, which laid the foundation of perpetual familiarity and friendship.? -- Patrick. [144] ?Formaverat autem Deus,? -- ?God had formed,? plainly referring to what had already taken place. The Hebrew language has not the same distinction of times in its verbs which is common to more modern tongues.? -- Ed. [145] ?Porro istud adducere Dei.? [146] ?Ex putrido semine quotidie gigni homines.? [147] ?Quum se integrum vidit in uxore, qui prius tantum dimidius erat.? [148] ?Et aedificavit Jehova Deus costam quam tulerat ex Adam, in mulierem.? -- And Jehovah God built the rib which he had taken out of Adam into a woman. vyvn, from vnh, to build. [149] ?Hac vice os est ex ossibus meis.? z't hphm, (zot haphaam.) These words are rendered in the English version by ?This now,? which very feebly and imperfectly expresses the sense of the original; nor does the version of Calvin, ?At this turn,? give the true emphasis of the words. It is perhaps scarcely possible to do so without a paraphrase. The two words of the original are both intended to be emphatic. ?This living creature (z't) which at the present time (hphm, hac vice) passes before me, is the companion which I need, for it is bone of my bones, and flesh of my flesh.? -- Vide Dathe in loco. -- Ed [150] ?Nomen uxori a viro imponit.? 'sh, (ishah,) from 'ys, (ish,) which is the Hebrew word man with a feminine termination; as if we should say, ?She shall be called manness, because she was taken out of the man.? Calvin uses the word virissa; Dathe, after Le Clerc, the word vira; and though neither of them are strictly classical, yet are they far preferable to the term virago in the Vulgate, which Calvin justly rejects, and which means a woman of masculine character. The English word woman is a contraction of womb-man. -- Ed [151] See Le Clerc on this verse, who takes the same view as Calvin. [152] ?Erunt in carnem unam.? -- ?In carne una.? -- Vulgate. Eis sarka mian. -- Sept. [153] ^?Spiritus abundans in eo erat? The word abundans has in English the force of superabounding. -- Ed __________________________________________________________________ __________________________________________________________________ CHAPTER 3. __________________________________________________________________ Genesis 3:1-24 1. Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? 1. Porro serpens erat callidior omni bestia agri, quam fecerat Jehova Deus: et dixit ad mulierem, Etiamne dixit Deus, Non comedetis ex omni arbore horti? 2. And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 2. Et dixit mulier ad serpentem, De fructu arborum horti vescimur. 3. But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. 3. At de fructu arboris quae est in medio horti, dixit Deus, Non comedetis ex ea, neque contingetis eam, ne forte moriamini. 4. And the serpent said unto the woman, Ye shall not surely die: 4. Tunc dixit serpens ad mulierem, Non moriendo moriemini. 5. For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. 5. Scit enim Deus quod in die qua comedeits ex ea, aperientur oculi vestri, et eritis sicut dii, scientes bonum et malum. 6. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 6. Et vidit mulier quod bona esset arbor ad vescendum, et quod delectabilis esset oculis, et desiderabilis arbor ad intelligendum: et tulit de fructu ipsius, et comedit: deditque etiam viro suo qui erat cum ea, et ipse comedit. 7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. 7. Et aperti sunt oculi amborumipsorum, et cognoverunt quod nudi essent: et consuerunt folia ficus, feceruntque sibi cingula. 8. And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. 8. Audierunt autem vocem Jehovae Dei deambulantis per hortum ad auram diei: et abscondit se Adam et uxor ejus a facie Jehovae Dei, in medio arborum horti. 9. And the LORD God called unto Adam, and said unto him, Where art thou? 9. Vocavitque Jehova Deus Adam, et dixit ei Ubi es tu? 10. And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. 10. Et ait, Vocem tuam audivi in horto, et timui, quia nudus eram, et abscondi me. 11. And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? 11. Tunc dixit, Quis indicavit tibi quod nudus esses? nonne ex ipsa arbore de qua praeceperam tibi ne comederes, comedisti? 12. And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 12. Et ait Adam, Mulier quam dedisti ut esset mecum, ipsa dedit mihi de arbore, et comedi. 13. And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. 13. Dixitque Jehova Deus ad mulierem, Cur hoc fecisti? Et ait mulier, Serpens seduxit me, et comedi. 14. And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 14. Et dixit Jehova ad serpentem, Quia fecisti hoc, maledicuts eris prae omni animali, et prae omni bestia agri: super ventrem tuum gradieris, et pulverem comedes omnibus diebus vitae tuae. 15. And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. 15. Et inimicitias ponam inter to et inter mulierem, et inter semen tuum et inter semen ejus: ipsum vulnerabit to in capite, et tu vulnerabis ipsum in calcaneo. 16. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. 16. Ad mulierem dixit, Multiplicando multiplicabo dolorem tuum, et conceptum tuum: cum dolore paries filios, et ad virum tuum erit desiderium tuum, ipseque dominabitur tibi. 17. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 17. Adae vero ait, Quia paruisti voci uxoris tuae, et comedisti ex arbore de qua praeceperam tibi, dicens, Non comedes ex ea: maledicta terra propter to: in labore comedes eam cunctis diebus vitae tuae. 18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 18. Et spinam et tribulum germinabit tibi, et comedes herbam agri. 19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. 19. In sudore vultus tui vesceris pane, donec revertaris in terram: quia ex ea sumptus es: nam pulvis es, et in pulverem reverteris. 20. And Adam called his wife's name Eve; because she was the mother of all living. 20. Et vocavit Adam nomen uxoris suae Hava, quia ipsa est mater omnis viventis. 21. Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. 21. Fecitque Jehova Deus Adae et uxori ejus tunicas pelliceas, et induit eos. 22. And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 22. Tunc dixit Jehova Deus, Ecce, Adam factus est tanquam unus ex nobis, sciendo bonum et malum: nunc autem ne forte mittat manum suam, et accipiat etiam de arbore vitae, et comedat, et vivat in seculum. 23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 23. Et emisit eum Jehova de horto Heden, ad colendum terram ex qua sumptus fuerat. 24. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. 24. Et ejecit Adam, et collocavit ab Oriente horti Heden cherubim, et laminam gladii versatilis, ad custodiendum viam arboris vitae. 1. Now the serpent was more subtil In this chapter, Moses explains, that man, after he had been deceived by Satan revolted from his Maker, became entirely changed and so degenerate, that the image of God, in which he had been formed, was obliterated. He then declares, that the whole world, which had been created for the sake of man, fell together with him from its primary original; and that in this ways much of its native excellence was destroyed. But here many and arduous questions arise. For when Moses says that the serpent was crafty beyond all other animals, he seems to intimate, that it had been induced to deceive man, not by the instigation of Satan, but by its own malignity. I answer, that the innate subtlety of the serpent did not prevent Satan from making use of the animal for the purpose of effecting the destruction of man. For since he required an instrument, he chose from among animals that which he saw would be most suitable for him: finally, he carefully contrived the method by which the snares he was preparing might the more easily take the mind of Eve by surprise. Hitherto, he had held no communication with men; he, therefore, clothed himself with the person of an animal, under which he might open for himself the way of access. Yet it is not agreed among interpreters in what sense the serpent is said to be rvm (aroom, subtle,) by which word the Hebrews designate the prudent as well as the crafty. Some, therefore, would take it in a good, others in a bad sense. I think, however, Moses does not so much point out a fault as attribute praise to nature because God had endued this beast with such singular skill, as rendered it acute and quick-sighted beyond all others. But Satan perverted to his own deceitful purposes the gift which had been divinely imparted to the serpent. Some captiously cavil, that more acuteness is now found in many other animals. To whom I answer, that there would be nothing absurd in saying, that the gift which had proved so destructive to the human race has been withdrawn from the serpent: just, as we shall hereafter see, other punishments were also inflicted upon it. Yet, in this description, writers on natural history do not materially differ from Moses, and experience gives the best answer to the objection; for the Lord does not in vain command his own disciples to be prudent as serpents,' (Matthew 10:16.) But it appears, perhaps, scarcely consonant with reason, that the serpent only should be here brought forward, all mention of Satan being suppressed. I acknowledge, indeed, that from this place alone nothing more can be collected than that men were deceived by the serpent. But the testimonies of Scripture are sufficiently numerous, in which it is plainly asserted that the serpent was only the mouth of the devil; for not the serpent but the devil is declared to be the father of lies,' the fabricator of imposture, and the author of death. The question, however, is not yet solved, why Moses has kept back the name of Satan. I willingly subscribe to the opinion of those who maintain that the Holy Spirit then purposely used obscure figures, because it was fitting that full and clear light should be reserved for the kingdom of Christ. In the meantime, the prophets prove that they were well acquainted with the meaning of Moses, when, in different places, they cast the blame of our ruin upon the devil. We have elsewhere said, that Moses, by a homely and uncultivated style, accommodates what he delivers to the capacity of the people; and for the best reason; for not only had he to instruct an untaught race of men, but the existing age of the Church was so puerile, that it was unable to receive any higher instruction. There is, therefore, nothing absurd in the supposition, that they, whom, for the time, we know and confess to have been but as infants, were fed with milk. Or (if another comparison be more acceptable) Moses is by no means to be blamed, if he, considering the office of schoolmaster as imposed upon him, insists on the rudiments suitable to children. They who have an aversion to this simplicity, must of necessity condemn the whole economy of God in governing the Church. This, however, may suffice us, that the Lord, by the secret illumination of his Spirit, supplied whatever was wanting of clearness in outward expressions; as appears plainly from the prophets, who saw Satan to be the real enemy of the human race, the contriver of all evils, furnished with every kind of fraud and villainy to injure and destroy. Therefore, though the impious make a noise, there is nothing justly to offend us in this mode of speaking by which Moses describes Satan, the prince of iniquity, under the person of his servant and instrument, at the time when Christ, the Head of the Church, and the Sun of Righteousness, had not yet openly shone forth. Add to this, the baseness of human ingratitude is more clearly hence perceived, that when Adam and Eve knew that all animals were given, by the hand of God, into subjection to them, they yet suffered themselves to be led away by one of their own slaves into rebellion against God. As often as they beheld any one of the animals which were in the world, they ought to have been reminded both of the supreme authority, and of the singular goodness of God; but, on the contrary, when they saw the serpent an apostate from his Creator, not only did they neglect to punish it, but, in violation of all lawful order, they subjected and devoted themselves to it, as participators in the same apostasy. What can be imagined more dishonorable than this extreme depravity? Thus, I understand the name of the serpent, not allegorically, as some foolishly do, but in its genuine sense. Many persons are surprised that Moses simply, and as if abruptly, relates that men have fallen by the impulse of Satan into eternal destruction, and yet never by a single word explains how the tempter himself had revolted from God. And hence it has arisen, that fanatical men have dreamed that Satan was created evil and wicked as he is here described. But the revolt of Satan is proved by other passages of Scripture; and it is an impious madness to ascribe to God the creation of any evil and corrupt nature; for when he had completed the world, he himself gave this testimony to all his works, that they were very good. Wherefore, without controversy, we must conclude, that the principle of evil with which Satan was endued was not from nature, but from defection; because he had departed from God, the fountain of justice and of all rectitude. But Moses here passes over Satan's fall, because his object is briefly to narrate the corruption of human nature; to teach us that Adam was not created to those multiplied miseries under which all his posterity suffer, but that he fell into them by his own fault. In reflecting on the number and nature of those evils to which they are obnoxious, men will often be unable to restrain themselves from raging and murmuring against God, whom they rashly censure for the just punishment of their sin. These are their well-known complaints that God has acted more mercifully to swine and dogs than to them. Whence is this, but that they do not refer the miserable and ruined state, under which we languish, to the sin of Adam as they ought? But what is far worse, they fling back upon God the charge of being the cause of all the inward vices of the mind, (such as its horrible blindness, contumacy against God, wicked desires, and violent propensities to evil;) as if the whole perverseness of our disposition had not been adventitious. [154] The design, therefore, of Moses was to show, in a few words, how greatly our present condition differs from our first original, in order that we may learn, with humble confession of our fault, to bewail our evils. We ought not then to be surprised, that, while intent on the history he purposed to relate, he does not discuss every topic which may be desired by any person whatever. We must now enter on that question by which vain and inconstant minds are greatly agitated; namely, Why God permitted Adam to be tempted, seeing that the sad result was by no means hidden from him? That He now relaxes Satan's reins, to allow him to tempt us to sin, we ascribe to judgment and to vengeance, in consequence of man's alienation from himself; but there was not the same reason for doing so when human nature was yet pure and upright. God, therefore, [155] permitted Satan to tempt man, who was conformed to His own image, and not yet implicated in any crime, having, moreover, on this occasion, allowed Satan the use of an animal [156] which otherwise would never have obeyed him; and what else was this, than to arm an enemy for the destruction of man? This seems to have been the ground on which the Manichaeans maintained the existence of two principles. [157] Therefore, they have imagined that Satan, not being in subjection to God, laid snares for man in opposition to the divine will, and was superior not to man only, but also to God himself. Thus, for the sake of avoiding what they dreaded as an absurdity, they have fallen into execrable prodigies of error; such as, that there are two Gods, and not one sole Creator of the world, and that the first God has been overcome by his antagonist. All, however, who think piously and reverently concerning the power of God, acknowledge that the evil did not take place except by his permission. For, in the first place, it must be conceded, that God was not in ignorance of the event which was about to occur; and then, that he could have prevented it, had he seen fit to do so. But in speaking of permission, I understand that he had appointed whatever he wished to be done. Here, indeed, a difference arises on the part of many, who suppose Adam to have been so left to his own free will, that God would not have him fall. They take for granted, what I allow them, that nothing is less probable than that God should he regarded as the cause of sin, which he has avenged with so many and such severe penalties. When I say, however, that Adam did not fall without the ordination and will of God, I do not so take it as if sin had ever been pleasing to Him, or as if he simply wished that the precept which he had given should be violated. So far as the fall of Adam was the subversion of equity, and of well-constituted order, so far as it was contumacy against the Divine Law-giver, and the transgression of righteousness, certainly it was against the will of God; yet none of these things render it impossible that, for a certain cause, although to us unknown, he might will the fall of man. It offends the ears of some, when it is said God willed this fall; but what else, I pray, is the permission of Him, who has the power of preventing, and in whose hand the whole matter is placed, but his will? I wish that men would rather suffer themselves to be judged by God, than that, with profane temerity, they should pass judgment upon him; but this is the arrogance of the flesh to subject God to its own test. I hold it as a settled axiom, that nothing is more unsuitable to the character of God than for us to say that man was created by Him for the purpose of being placed in a condition of suspense and doubt; wherefore I conclude, that, as it became the Creator, he had before determined with himself what should be man's future condition. Hence the unskilful rashly infer, that man did not sin by free choice. For he himself perceives, being convicted by the testimony of his own conscience, that he has been too free in sinning. Whether he sinned by necessity, or by contingency, is another question; respecting which see the Institution, [158] and the treatise on Predestination. And he said unto the woman The impious assail this passage with their sneers, because Moses ascribes eloquence to an animal which only faintly hisses with its forked tongue. And first they ask, at what time animals began to be mute, if they then had a distinct language, and one common to ourselves and them. The answer is ready; the serpent was not eloquent by nature, but when Satan, by divine permission, procured it as a fit instrument for his use, he uttered words also by its tongue, which God himself permitted. Nor do I doubt that Eve perceived it to be extraordinary, and on that account received with the greater avidity what she admired. Now, if men decide that whatever is unwonted must be fabulous, God could work no miracle. Here God, by accomplishing a work above the ordinary course of nature, constrains us to admire his power. If then, under this very pretext, we ridicule the power of God, because it is not familiar to us, are we not excessively preposterous? Besides, if it seems incredible that beasts should speak at the command of God, how has man the power of speech, but because God has formed his tongue? The Gospel declares, that voices were uttered in the air, without a tongue, to illustrate the glory of Christ; this is less probable to carnal reason, than that speech should be elicited from the mouth of brute animals. What then can the petulance of impious men find here deserving of their invective? In short, whosoever holds that God in heaven is the Ruler of the world, will not deny his power over the creatures, so that he can teach brute animals to speak when he pleases, just as he sometimes renders eloquent men speechless. Moreover the craftiness of Satan betrays itself in this, that he does not directly assail the man, but approaches him, as through a mine, in the person of his wife. This insidious method of attack is more than sufficiently known to us at the present day, and I wish we might learn prudently to guard ourselves against it. For he warily insinuates himself at that point at which he sees us to be the least fortified, that he may not be perceived till he should have penetrated where he wished. The woman does not flee from converse with the serpent, because hitherto no dissension had existed; she, therefore, accounted it simply as a domestic animal. The question occurs, what had impelled Satan to contrive the destruction of man? Curious sophists have feigned that he burned with envy, when he foresaw that the Son of God was to be clothed in human flesh; but the speculation is frivolous. For since the Son of God was made man in order to restore us, who were already lost, from our miserable over throw, how could that be foreseen which would never have happened unless man had sinned? If there be room for conjectures, it is more probable that he was driven by a kind of fury, (as the desperate are wont to be,) to hurry man away with himself into a participation of eternal ruin. But it becomes us to be content with this single reasons that since he was the adversary of God, he attempted to subvert the order established by Him. And, because he could not drag God from his throne, he assailed man, in whom His image shone. He knew that with the ruin of man the most dreadful confusion would be produced in the whole world, as indeed it happened, and therefore he endeavored, in the person of man, to obscure the glory of God. [159] Rejecting, therefore, all vain figments, let us hold fast this doctrine, which is both simple and solid. Yea, has God said? This sentence is variously expounded and even distorted, partly because it is in itself obscure, and partly because of the ambiguous import of the Hebrew particle. The expression 'ph ky (aph ki,) sometimes signifies ?although? or ?indeed,? and sometimes, ?how much more.? [160] David Kimchi takes it in this last sense, and thinks that many words had passed between them on both sides, before the serpent descended to this point; namely, that having calumniated God on other accounts, he at length thus concludes, Hence it much more appears how envious and malignant he is towards you, because he has interdicted you from the tree of the knowledge of good and evil. But this exposition is not only forced, it is proved to be false by the reply of Eve. More correct is the explanation of the Chaldean paraphrast, Is it true that God has forbidden? etc.' [161] Again, to some this appears a simple, to others an ironical interrogation. It would be a simple interrogation, if it injected a doubt in the following manner: Can it be, that God should forbid the eating of any tree whatever?' but it would be ironical, if used for the purpose of dissipating vain fear; as, It greatly concerns God, indeed, whether you eat of the tree or not! It is, therefore, ridiculous that you should think it to be forbidden you!' I subscribe the more freely to the former opinion, because there is greater probability that Satan, in order to deceive more covertly, would gradually proceed with cautious prevarications to lead the woman to a contempt of the divine precept. There are some who suppose that Satan expressly denies the word which our first parents had heard, to have been the word of God. Others think, (with whom I rather agree,) that, under the pretext of inquiring into the cause, he would indirectly weaken their confidence in the word. And certainly the old interpreter has translated the expression, Why has God said?' [162] which, although I do not altogether approve, yet I have no doubt that the serpent urges the woman to seek out the cause, since otherwise he would not have been able to draw away her mind from God. Very dangerous is the temptation, when it is suggested to us, that God is not to be obeyed except so far as the reason of his command is apparent. The true rule of obedience is, that we being content with a bare command, should persuade ourselves that whatever he enjoins is just and right. But whosoever desires to be wise beyond measure, him will Satan, seeing he has cast off all reverence for God, immediately precipitate into open rebellion. As it respects grammatical construction, I think the expression ought to be translated, Has God even said?' or, Is it so that God has said?' [163] Yet the artifice of Satan is to be noticed, for he wished to inject into the woman a doubt which might induce her to believe that not to be the word of God, for which a plausible reason did not manifestly appear. Of every tree of the garden Commentators offer a double interpretation of these words. The former supposes Satan, for the sake of increasing envy, to insinuate that all the trees had been forbidden. ?Has God indeed enjoined that you should not dare to touch any tree?? The other interpretation, however, is, ?Have you not then the liberty granted you of eating promiscuously from whatever tree you please?? The former more accords with the disposition of the devil, who would malignantly amplify the prohibitions and seems to be sanctioned by Eve's reply. For when she says, We do eat of all, one only excepted, she seems to repel the calumny concerning a general prohibition. But because the latter sense of the passage, which suggests the question concerning the simple and bare prohibition of God, was more apt to deceive, it is more credible that Satan, with his accustomed guile, should have begun his temptation from this point, Is it possible for God to be unwilling that you should gather the fruit of any tree whatever?' The answer of the woman, that only one tree was forbidden, she means to be a defense of the command; as if she would deny that it ought to seem harsh or burdensome, since God had only excepted one single tree out of so great an abundance and variety as he had granted to them. Thus, in these words there will be a concession, that one tree was indeed forbidden; then, the refutation of a calumny, because it is not arduous or difficult to abstain from one tree, when others, without number are supplied, of which the use is permitted. It was impossible for Eve more prudently or more courageously to repel the assault of Satan, than by objecting against him, that she and her husband had been so bountifully dealt with by the Lord, that the advantages granted to them were abundantly sufficient, for she intimates that they would be most ungrateful if, instead of being content with such affluence they should desire more than was lawful. When she says, God has forbidden them to eat or to touch, some suppose the second word to be added for the purpose of charging God with too great severity, because he prohibited them even from the touch [164] But I rather understand that she hitherto remained in obedience, and expressed her pious disposition by anxiously observing the precept of God; only, in proclaiming the punishment, she begins to give ways by inserting the adverb ?perhaps,? [165] when God has certainly pronounced, ?Ye shall die the death.? [166] For although with the Hebrews phn (pen) does not always imply doubt, yet, since it is generally taken in this sense, I willingly embrace the opinion that the woman was beginning to waver. Certainly, she had not death so immediately before her eyes, should she become disobedient to God, as, she ought to have had. She clearly proves that her perception of the true danger of death was distant and cold. 4. And the serpent said unto the woman Satan now springs more boldly forward; and because he sees a breach open before him, he breaks through in a direct assault, for he is never wont to engage in open war until we voluntarily expose ourselves to him, naked and unarmed. He cautiously approaches us at first with blandishments; but when he has stolen in upon us, he dares to exalt himself petulantly and with proud confidence against God; just as he now seizing upon Eve's doubt, penetrates further, that he may turn it into a direct negative. It behaves us to be instructed, by much examples, to beware of his snares, and, by making timely resistance, to keep him far from us, that nearer access may not be permitted to him. He now, therefore, does not ask doubtingly, as before, whether or not the command of God, which he opposes, be true, but openly accuses God of falsehood, for he asserts that the word by which death was denounced is false and delusive. Fatal temptation! when while God is threatening us with death, we not only securely sleep, but hold God himself in derision! 5. For God doth know. There are those who think that God is here craftily praised by Satan, as if He never would prohibit men from the use of wholesome fruit. But they manifestly contradict themselves, for they at the some time confess that in the preceding member of the sentence he had already declared God to be unworthy of confidence, as one who had lied. Others suppose that he charges God with malignity and envy, as wishing to deprive man of his highest perfection; and this opinion is more probable than the other. Nevertheless, (according to my judgments) Satan attempts to prove what he had recently asserted, reasoning, however, from contraries: [167] God, he says, has interdicted to you the tree, that he may not be compelled to admit you to the participation of his glory; therefore, the fear of punishment is quite needless. In short, he denies that a fruit which is useful and salutary can be injurious. When he says, God does know, he censures God as being moved by jealousy: and as having given the command concerning the tree, for the purpose of keeping man in an inferior rank. Ye shall be as gods. Some translate it, Ye shall be like angels.' It might even be rendered in the singular number, Ye shall be as God.' I have no doubt that Satan promises them divinity ; as if he had said, For no other reason does God defraud you of the tree of knowledge, than because he fears to have you as companions. Moreover, it is not without some show of reason that he makes the Divine glory, or equality with God, to consist in the perfect knowledge of good and evil; but it is a mere pretense, for the purpose of ensnaring the miserable woman. Because the desire of knowledge is naturally inherent in and happiness is supposed to be placed in it; but Eve erred in not regulating the measure of her knowledge by the will of God. And we all daily suffer under the same disease, because we desire to know more than is right, and more than God allows; whereas the principal point of wisdom is a well-regulated sobriety in obedience to God. 6. And when the woman saw This impure look of Eve, infected with the poison of concupiscence, was both the messenger and the witness of an impure heart. She could previously behold the tree with such sincerity, that no desire to eat of it affected her mind; for the faith she had in the word of God was the best guardian of her heart, and of all her senses. But now, after the heart had declined from faith, and from obedience to the word, she corrupted both herself and all her senses, and depravity was diffused through all parts of her soul as well as her body. It is, therefore, a sign of impious defection, that the woman now judges the tree to be good for food, eagerly delights herself in beholding it, and persuades herself that it is desirable for the sake of acquiring wisdom; whereas before she had passed by it a hundred times with an unmoved and tranquil look. For now, having shaken off the bridle, her mind wanders dissolutely and intemperately, drawing the body with it to the same licentiousness. The word lhskyl (lehaskil,) admits of two explanations: That the tree was desirable either to be looked upon or to impart prudence. I prefer the latter sense, as better corresponding with the temptation. And gave also unto her husband with her From these words, some conjecture that Adam was present when his wife was tempted and persuaded by the serpent, which is by no means credible. Yet it might be that he soon joined her, and that, even before the woman tasted the fruit of the tree, she related the conversation held with the serpent, and entangled him with the same fallacies by which she herself had been deceived. Others refer the particle mh (immah,) ?with her,? to the conjugal bond, which may be received. But because Moses simply relates that he ate the fruit taken from the hands of his wife, the opinion has been commonly received, that he was rather captivated with her allurements than persuaded by Satan's impostures. [168] For this purpose the declaration of Paul is adduced, Adam was not deceived, but the woman.' (1 Timothy 2:14.) But Paul in that place, as he is teaching that the origin of evil was from the woman, only speaks comparatively. Indeed, it was not only for the sake of complying with the wishes of his wife, that he transgressed the law laid down for him; but being drawn by her into fatal ambition, he became partaker of the same defection with her. And truly Paul elsewhere states that sin came not by the woman, but by Adam himself, (Romans 5:12.) Then, the reproof which soon afterwards follows Behold, Adam is as one of us,' clearly proves that he also foolishly coveted more than was lawful, and gave greater credit to the flatteries of the devil than to the sacred word of God. It is now asked, What was the sin of both of them? The opinion of some of the ancients, that they were allured by intemperance of appetite, is puerile. For when there was such an abundance of the choicest fruits what daintiness could there be about one particular kind? Augustine is more correct, who says, that pride was the beginning of all evils, and that by pride the human race was ruined. Yet a fuller definition of the sin may be drawn from the kind of temptation which Moses describes. For first the woman is led away from the word of God by the wiles of Satan, through unbelief. [169] Wherefore, the commencement of the ruin by which the human race was overthrown was a defection from the command of God. But observe, that men then revolted from God, when, having forsaken his word, they lent their ears to the falsehoods of Satan. Hence we infer, that God will be seen and adored in his word; and, therefore, that all reverence for him is shaken off when his word is despised. A doctrine most useful to be known, for the word of God obtains its due honor only with few so that they who rush onward with impunity in contempt of this word, yet arrogate to themselves a chief rank among the worshippers of God. But as God does not manifest himself to men otherwise than through the word, so neither is his majesty maintained, nor does his worship remain secure among us any longer than while we obey his word. Therefore, unbelief was the root of defection; just as faith alone unites us to God. Hence flowed ambition and pride, so that the woman first, and then her husband, desired to exalt themselves against God. For truly they did exalt themselves against God, when, honor having been divinely conferred upon them, they not contented with such excellence, desired to know more than was lawful, in order that they might become equal with God. Here also monstrous ingratitude betrays itself. They had been made in the likeness of God; but this seems a small thing unless equality be added. Now, it is not to be endured that designing and wicked men should labor in vain, as well as absurdly, to extenuate the sin of Adam and his wife. For apostasy is no light offense, but detestable wickedness, by which man withdraws himself from the authority of his Creator, yea, even rejects and denies him. Besides it was not simple apostasy, but combined with atrocious contumelies and reproaches against God himself. Satan accuses God of falsehoods of envy, and of malignity, and our first parents subscribe to a calumny thus vile and execrable. At length, having despised the command of God, they not only indulge their own lust, but enslave themselves to the devil. If any one prefers a shorter explanation, we may say unbelief has opened the door to ambition, but ambition has proved the parent of rebellion, to the end that men, having cast aside the fear of God, might shake off his yoke. On this account, Paul teaches use that by the disobedience of Adam sin entered into the world. Let us imagine that there was nothing worse than the transgression of the command; we shall not even thus have succeeded far in extenuating the fault of Adam. God, having both made him free in everything, and appointed him as king of the world, chose to put his obedience to the proof, in requiring abstinence from one tree alone. This condition did not please him. Perverse declaimers may plead in excuse, that the woman was allured by the beauty of the tree, and the man ensnared by the blandishments of Eve. Yet the milder the authority of God, the less excusable was their perverseness in rejecting it. But we must search more deeply for the origin and cause of sin. For never would they have dared to resist God, unless they had first been incredulous of his word. And nothing allured them to covet the fruit but mad ambition. So long as they firmly believing in God's word, freely suffered themselves to be governed by Him, they had serene and duly regulated affections. For, indeed, their best restraint was the thoughts which entirely occupied their minds, that God is just, that nothing is better than to obey his commands and that to be loved by him is the consummation of a happy life. But after they had given place to Satan's blasphemy, they began, like persons fascinated, to lose reason and judgment; yea, since they were become the slaves of Satan; he held their very senses bound. Still further, we know that sins are not estimated in the sight of God by the external appearance, but by the inward disposition. Again, it appears to many absurd, that the defection of our first parents is said to have proved the destruction of the whole race; and, on this accounts they freely bring an accusation against God. Pelagius, on the other hand, lest, as he falsely feared, the corruption of human nature should be charged upon God, ventured to deny original sin. But an error so gross is plainly refuted, not only by solid testimonies of Scripture, but also by experience itself. The corruption of our nature was unknown to the philosophers who, in other respects, were sufficiently, and more than sufficiently, acute. Surely this stupor itself was a signal proof of original sin. For all who are not utterly blinds perceive that no part of us is sound; that the mind is smitten with blindness, and infected with innumerable errors; that all the affections of the heart are full of stubbornness and wickedness; that vile lusts, or other diseases equally fatal, reign there; and that all the senses burst forth [170] with many vices. Since, however none but God alone is a proper judge in this cause, we must acquiesce in the sentence which he has pronounced in the Scriptures. In the first place, Scripture clearly teaches us that we are born vicious and perverse. The cavil of Pelagius was frivolous, that sin proceeded from Adam by imitation. For David, while still enclosed in his mother's womb, could not be an imitator of Adam, yet he confesses that he was conceived in sin, (Psalm 51:5.) A fuller proof of this matter, and a more ample definition of original sin, may be found in the Institutes; [171] yet here, in a single word, I will attempt to show how far it extends. Whatever in our nature is vicious -- since it is not lawful to ascribe it to God -- we justly reject as sin. [172] But Paul (Romans 3:10) teaches that corruption does not reside in one part only, but pervades the whole soul, and each of its faculties. Whence it follows, that they childishly err who regard original sin as consisting only in lust, and in the inordinate motion of the appetites, whereas it seizes upon the very seat of reason, and upon the whole heart. To sin is annexed condemnation, [173] or, as Paul speaks, By man came sin, and by sin, death,' (Romans 5:12.) Wherefore he elsewhere pronounces us to be the children of wrath;' as if he would subject us to an eternal curse, (Ephesians 2:3.) In short, that we are despoiled of the excellent gifts of the Holy Spirit, of the light of reason, of justice, and of rectitude, and are prone to every evil; that we are also lost and condemned, and subjected to death, is both our hereditary condition, and, at the same time, a just punishments which God, in the person of Adam, has indicted on the human race. Now, if any one should object, that it is unjust for the innocent to bear the punishment of another's sin, I answer, whatever gifts God had conferred upon us in the person of Adams he had the best right to take away, when Adam wickedly fell. Nor is it necessary to resort to that ancient figment of certain writers, that souls are derived by descent from our first parents. [174] For the human race has not naturally derived corruption through its descent frown Adam; but that result is rather to be traced to the appointment of God, who, as he had adorned the whole nature of mankind with most excellent endowments in one man, so in the same man he again denuded it. But now, from the time in which we were corrupted in Adam, we do not bear the punishment of another's offense, but are guilty by our own fault. A question is mooted by some, concerning the time of this fall, or rather ruin. The opinion has been pretty generally received, that they fell on the day they were created; and, therefore Augustine writes, that they stood only for six hours. The conjecture of others, that the temptation was delayed by Satan till the Sabbath, in order to profane that sacred day, is but weak. And certainly, by instances like these, all pious persons are admonished sparingly to indulge themselves in doubtful speculations. As for myself, since I have nothing to assert positively respecting the time, so I think it may be gathered from the narration of Moses, that they did not long retain the dignity they had received; for as soon as he has said they were created, he passes, without the mention of any other thing, to their fall. If Adam had lived but a moderate space of time with his wife, the blessing of God would not have been unfruitful in the production of offspring; but Moses intimates that they were deprived of God's benefits before they had become accustomed to use them. I therefore readily subscribe to the exclamation of Augustine, O wretched freewill, which, while yet entire, had so little stability!' And, to say no more respecting the shortness of the time, the admonition of Bernard is worthy of remembrance: Since we read that a fall so dreadful took place in Paradise, what shall we do on the dunghill?' At the same time, we must keep in memory by what pretext they were led into this delusion so fatal to themselves, and to all their posterity. Plausible was the adulation of Satan, Ye shall know good and evil;' but that knowledge was therefore accursed, because it was sought in preference to the favor of God. Wherefore, unless we wish, of our own accord, to fasten the same snares upon ourselves, let us learn entirely to depend upon the sole will of God, whom we acknowledge as the Author of all good. And, since the Scripture everywhere admonishes us of our nakedness and poverty, and declares that we may recover in Christ what we have lost in Adams let us, renouncing all self-confidence, offer ourselves empty to Christ, that he may fill us with his own riches. 7. And the eyes of them both were opened. It was necessary that the eyes of Eve should be veiled till her husband also was deceived; but now both, being alike bound by the chain of an unhappy consent, begin to be sensible of their wretchedness although they are not yet affected with a deep knowledge of their fault. They are ashamed of their nakedness, yet, though convinced, they do not humble themselves before God, nor fear his judgements as they ought; they even do not cease to resort to evasions. Some progress, however, is made; for whereas recently they would, like giants, assault heaven by storm; now, confounded with a sense of their own ignominy, they flee to hiding-places. And truly this opening of the eyes in our first parents to discern their baseness, clearly proves them to have been condemned by their own judgment. They are not yet summoned to the tribunal of God; there is none who accuses them; is not then the sense of shame, which rises spontaneously, a sure token of guilt? The eloquence, therefore, of the whole world will avail nothing to deliver those from condemnation, whose own conscience has become the judge to compel them to confess their fault. It rather becomes us all to open our eyes, that, being confounded at our own disgrace, we may give to God the glory which is his due. God created man flexible; and not only permitted, but willed that he should be tempted. For he both adapted the tongue of the serpent beyond the ordinary use of nature, to the devil's purpose, just as if any one should furnish another with a sword and armor; and then, though the unhappy event was foreknown by him, he did not apply the remedy, which he had the power to do. On the other hand, when we come to speak of man, he will be found to have sinned voluntarily, and to have departed from God, his Maker, by a movement of the mind not less free than perverse. Nor ought we to call that a light fault, which, refusing credit to the word of God, exalted itself against him by impious and sacrilegious emulation, which would not be subject to his authority, and which, finally, both proudly and perfidiously revolted from him. Therefore, whatever sin and fault there is in the fall of our first parents remains with themselves; but there is sufficient reason why the eternal counsel of God preceded it, though that reason is concealed from us. We see, indeed, some good fruit daily springing from a ruin so dreadful, inasmuch as God instructs us in humility by our miseries and then more clearly illustrates his own goodness; for his grace is more abundantly poured forth, through Christ, upon the world, than it was imparted to Adam in the beginning. Now, if the reason why this is so lies beyond our reach, it is not wonderful that the secret counsel of God should be to us like a labyrinth. [175] And they sewed fig - leaves together. What I lately said, that they had not been brought either by true shame or by serious fear to repentance, is now more manifest. They sew together for themselves girdles of leaves. [176] For what end? That they may keep God at a distance, as by an invincible barrier! Their sense of evil, therefore, was only confused, and combined with dulness, as is wont to be the case in unquiet sleep. There is none of us who does not smile at their folly, since, certainly, it was ridiculous to place such a covering before the eyes of God. In the meanwhile, we are all infected with the same disease; for, indeed, we tremble, and are covered with shame at the first compunctions of conscience; but self-indulgence soon steals in, and induces us to resort to vain trifles, as if it were an easy thing to delude God. Therefore unless conscience be more closely pressed there is no shadow of excuse too faint and fleeting to obtain our acquiescence; and even if there be no pretext whatever, we still make pleasures for ourselves, and, by an oblivion of three days' duration, we imagine that we are well covered. [177] In short, the cold and faint [178] knowledge of sin, which is inherent in the minds of men, is here described by Moses, in order that they may be rendered inexcusable. [179] Then (as we have already said) Adam and his wife were yet ignorant of their own vileness, since with a covering so light they attempted to hide themselves from the presence of God. 8. And they heard the voice of the Lord God. As soon as the voice of God sounds, Adam and Eve perceive that the leaves by which they thought themselves well protected are of no avail. Moses here relates nothing which does not remain in human nature, and may be clearly discerned at the present day. The difference between good and evil is engraven on the hearts of all, as Paul teaches, (Romans 2:15;) but all bury the disgrace of their vices under flimsy leaves till God, by his voice, strikes inwardly their consciences. Hence, after God had shaken them out of their torpor, their alarmed consciences compelled them to hear his voice. Moreover, what Jerome translates, at the breeze after midday,' [180] is, in the Hebrew, at the wind of the day;' [181] the Greeks, omitting the word wind,' have put at the evening.' [182] Thus the opinion has prevailed, that Adam, having sinned about noon, was called to judgment about sunset. But I rather incline to a different conjecture, namely, that being covered with their garment, they passed the night in silence and quiet, the darkness aiding their hypocrisy; then, about sunrise, being again thoroughly awakened, they recollected themselves. We know that at the rising of the sun the air is naturally excited; together, then, with this gentle breeze, God appeared; but Moses would improperly have called the evening air that of the day. Others take the word as describing the southern part or region; and certainly rvch (ruach) sometimes among the Hebrews signifies one or another region of the world. [183] Others think that the time is here specified as one least exposed to terrors, for in the clear light there is the greater security; and thus, they conceive, is fulfilled what the Scripture declares that they who have accusing consciences are always anxious and disquieted, even without any danger. To this point they refer what is added respecting the wind, as if Adam was terrified at the sound of a falling leaf. But what I have advanced is more true and simple, that what was hid under the darkness of the night was detected at the rising of the sun. Yet I do not doubt that some notable symbol of the presence of God was in that gentle breeze; for although (as I have lately said) the rising sun is wont daily to stir up some breath of air, this is not opposed to the supposition that God gave some extraordinary sign of his approach, to arouse the consciences of Adam and his wife. For, since he is in himself incomprehensible, he assumes, when he wishes to manifest himself to men, those marks by which he may be known. David calls the winds the messengers of God, on the wings of which he rides, or rather flies, with incredible velocity. (Psalm 104:3.) But, as often as he sees good, he uses the winds, as well as other created things, beyond the order of nature, according to his own will. Therefore, Moses, in here mentioning the wind, intimates (according to my judgment) that some unwonted and remarkable symbol of the Divine presence was put forth which should vehemently affect the minds of our first parents. This resource, namely, that of fleeing from God's presence, was nothing better than the former; since God, with his voice alone, soon brings back the fugitives. It is. written, Whither shall I flee from thy presence? If I traverse the sea, if I take wings and ascend above the clouds, if I descend into the profound abyss, thou, Lord, wilt be everywhere,' (Psalm 139:7.) This we all confess to be true; yet we do not, in the meantime, cease to snatch at vain subterfuges; and we fancy that shadows of any kind will prove a most excellent defense. Nor is it to be here omitted, that he, who had found a few leaves to be unavailing, fled to whole trees; for so we are accustomed, when shut out from frivolous cavils, to frame new excuses, which may hide us as under a denser shade. When Moses says that Adam and his wife hid themselves in the midst of the tree [184] of Paradise,' I understand that the singular member is put for the plural; as if he had said, among the trees. 9. And the Lord God called unto Adam. They had been already smitten by the voice of God, but they lay confounded under the trees, until another voice more effectually penetrated their minds. Moses says that Adam was called by the Lord. Had he not been called before? The former, however, was a confused sound, which had no sufficient force to press upon the conscience. Therefore God now approaches nearer, and from the tangled thicket of trees [185] draws him, however unwilling and resisting, forth into the midst. In the same manner we also are alarmed at the voice of God, as soon as his law sounds in our ears; but presently we snatch at shadows, until he, calling upon us more vehemently, compels us to come forward, arraigned at his tribunal. Paul calls this the life of the Law, [186] when it slays us by charging us with our sins. For as long as we are pleased with ourselves, and are inflated with a false notion that we are alive, the law is dead to us, because we blunt its point by our hardness; but when it pierces us more sharply, we are driven into new terrors. 10. And he said , I heard thy voice. Although this seems to be the confession of a dejected and humbled man, it will nevertheless soon appear that he was not yet properly subdued, nor led to repentance. He imputes his fear to the voice of God, and to his own nakedness, as, if he had never before heard God speaking without being alarmed, and had not been even sweetly exhilarated by his speech. His excessive stupidity appears in this, that he fails to recognize the cause of shame in his sin; he, therefore, shows that he does not yet so feel his punishment, as to confess his fault. In the meantime, he proves what I said before to be true, that original sin does not reside in one part of the body only, but holds its dominion over the whole man, and so occupies every part of the soul, that none remains in its integrity; for, notwithstanding his fig-leaves, he still dreads the presence of God. 11. Who told thee that thou wast naked ? An indirect reprimand to reprove the sottishness of Adam in not perceiving his fault in his punishment, as if it had been said, not simply that Adam was afraid at the voice of God, but that the voice of his judge was formidable to him because he was a sinner. Also, that not his nakedness, but the turpitude of the vice by which he had defiled himself, was the cause of fear; and certainly he was guilty of intolerable impiety against God in seeking the origin of evil in nature. Not that he would accuse God in express terms; but deploring his own misery, and dissembling the fact that he was himself the author of it, he malignantly transfers to God the charge which he ought to have brought against himself. What the Vulgate translates, Unless it be that thou hast eaten of the tree,' [187] is rather an interrogation. [188] God asks, in the language of doubt, not as if he were searching into some disputable matter, but for the purpose of piercing more acutely the stupid man, who, laboring under fatal disease, is yet unconscious of his malady; just as a sick man, who complains that he is burning, yet thinks not of fever. Let us, however remember that we shall profit nothing by any prevarications but that God will always bind us by a most just accusation in the sin of Adam. The clause, ?whereof I commanded thee that thou shouldest not eat,? is added to remove the pretext of ignorance. For God intimates that Adam was admonished in time; and that he fell from no other cause than this, that he knowingly and voluntarily brought destruction upon himself. Again, the atrocious nature of sin is marked in this transgression and rebellion; for, as nothing is more acceptable to God than obedience, so nothing is more intolerable than when men, having spurned his commandments, obey Satan and their own lust. 12. The woman whom thou gavest to be with me. The boldness of Adam now more clearly betrays itself; for, so far from being subdued, he breaks forth into coarser blasphemy. He had before been tacitly expostulating with God; now he begins openly to contend with him, and triumphs as one who has broken through all barriers. Whence we perceive what a refractory and indomitable creature man began to be when he became alienated from God; for a lively picture of corrupt nature is presented to us in Adam from the moment of his revolt. Every one,' says James, is tempted by his own concupiscence,' (James 1:14;) and even Adam, not otherwise than knowingly and willingly, had set himself, as a rebel, against God. Yet, just as if conscious of no evil, he puts his wife as the guilty party in his place. Therefore I have eaten,' he says, because she gave.' And not content with this, he brings, at the same time, an accusation against God; objecting that the wife, who had brought ruin upon him, had been given by God. We also, trained in the same school of original sin, are too ready to resort to subterfuges of the same kind; but to no purpose; for howsoever incitements and instigations from other quarters may impel us, yet the unbelief which seduces us from obedience to God is within us; the pride is within which brings forth contempt. 13. And the Lord God said unto the woman. God contends no further with the man, nor was it necessary; for he aggravates rather than diminishes his crime, first by a frivolous defense, then by an impious disparagement of God, in short, though he rages he is yet held convicted. The Judge now turns to the woman, that the cause of both being heard, he may at length pronounce sentence. The old interpreter thus renders God's address: Why hast thou done this?' [189] But the Hebrew phrase has more vehemence; for it is the language of one who wonders as at something prodigious. It ought therefore rather to be rendered, How hast thou done this?' [190] as if he had said, How was it possible that thou shouldst bring thy mind to be so perverse a counsellor to thy husband?' The serpent beguiled me. Eve ought to have been confounded at the portentous wickedness concerning which she was admonished. Yet she is not struck dumb, but, after the example of her husband, transfers the charge to another; by laying the blame on the serpent, she foolishly, indeed, and impiously, thinks herself absolved. For her answer comes at length to this: I received from the serpent what thou hadst forbidden; the serpent, therefore, was the impostor.' But who compelled Eve to listen to his fallacies, and even to place confidence in them more readily than in the word of God? Lastly, how did she admit them, but by throwing open and betraying that door of access which God had sufficiently fortified? But the fruit of original sin everywhere presents itself; being blind in its own hypocrisy, it would gladly render God mute and speechless. And whence arise daily so many murmurs, but because God does not hold his peace whenever we choose to blind ourselves? 14. And the Lord God said unto the serpent. He does not interrogate the serpent as he had done the man and the woman; because, in the animal itself there was no sense of sin, and because, to the devil he would hold out no hope of pardon. He might truly, by his own authority, have pronounced sentence against Adam and Eve, though unheard. Why then does he call them to undergo examination, except that he has a care for their salvation? This doctrine is to be applied to our benefit. There would be no need of any trial of the cause, or of any solemn form of judgment, in order to condemn us; wherefore, while God insists upon extorting a confession from us, he acts rather as a physician than as a judge. There is the same reason why the Lords before he imposes punishment on man, begins with the serpent. For corrective punishments (as we shall see) are of a different kind, and are inflicted with the design of leading us to repentance; but in this there is nothing of the sort. It is, however, doubtful to whom the words refer, whether to the serpent or to the devil. Moses, indeed, says that the serpent was a skillful and cunning animal; yet it is certain, that, when Satan was devising the destruction of man, the serpent was guiltless of his fraud and wickedness. Wherefore, many explain this whole passage allegorically, and plausible are the subtleties which they adduce for this purpose. But when all things are more accurately weighed, readers endued with sound judgment will easily perceive that the language is of a mixed character; for God so addresses the serpent that the last clause belongs to the devil. If it seem to any one absurd, that the punishment of another's fraud should be exacted from a brute animal, the solution is at hand; that, since it had been created for the benefit of man, there was nothing improper in its being accursed from the moment that it was employed for his destruction. And by this act of vengeance God would prove how highly he estimates the salvation of man; just as if a father should hold the sword in execration by which his son had been slain. And here we must consider, not only the kind of authority which God has over his creatures, but also the end for which he created them, as I have recently said. For the equity of the divine sentence depends on that order of nature which he has sanctioned; it has, therefore, no affinity whatever with blind revenge. In this manner the reprobate will be delivered over into eternal fire with their bodies; which bodies, although they are not self-moved, are yet the instruments of perpetrating evil. So whatever wickedness a man commits is ascribed to his hands, and, therefore, they are deemed polluted; while yet they do not more themselves, except so far as, under the impulse of a depraved affection of the heart, they carry into execution what has been there conceived. According to this method of reasoning, the serpent is said to have done what the devil did by its means. But if God so severely avenged the destruction of man upon a brute animal, much less did he spare Satan, the author of the whole evil, as will appear more clearly in the concluding part of the address. Thou art cursed above all cattle This curse of God has such force against the serpents as to render it despicable, and scarcely tolerable to heaven and earth, leading a life exposed to, and replete with, constant terrors. Besides, it is not only hateful to us, as the chief enemy of the human race, but, being separated also from other animals, carries on a kind of war with nature; for we see it had before been so gentle that the woman did not flee from its familiar approach. But what follows has greater difficulty because that which God denounces as a punishment seems to be natural; namely, that it should creep upon its belly and eat dust. This objection has induced certain men of learning and ability to say, that the serpent had been accustomed to walk with an erect body before it had been abused by Satan. [191] There will, however, be no absurdity in supposing, that the serpent was again consigned to that former condition, to which he was already naturally subject. For thus he, who had exalted himself against the image of God, was to be thrust back into his proper rank; as if it had been said, Thou, a wretched and filthy animal, hast dared to rise up against man, whom I appointed to the dominion of the whole world; as if, truly, thou, who art fixed to the earth, hadst any right to penetrate into heaven. Therefore, I now throw thee back again to the place whence thou hast attempted to emerge, that thou mayest learn to be contented with thy lot, and no more exalt thyself, to man's reproach and injury.' In the meanwhile he is recalled from his insolent motions to his accustomed mode of going, in such a way as to be, at the same time, condemned to perpetual infamy. To eat dust is the sign of a vile and sordid nature. This (in my opinion) is the simple meaning of the passage, which the testimony of Isaiah also confirms, (Isaiah 65:25;) for while he promises under the reign of Christ, the complete restoration of a sound and well-constituted nature, he records, among other things, that dust shall be to the serpent for bread. Wherefore, it is not necessary to seek for any fresh change in each particular which Moses here relates. 15. I will put enmity. I interpret this simply to mean that there should always be the hostile strife between the human race and serpents, which is now apparent; for, by a secret feeling of nature, man abhors them. It is regarded, as among prodigies, that some men take pleasure in them; and as often as the sight of a serpent inspires us with horrors the memory of our fall is renewed. With this I combine in one continued discourse what immediately follows: It shall wound thy head, and thou shalt wound its heel.' For he declares that there shall be such hatred that on both sides they shall be troublesome to each other; the serpent shall be vexatious towards men, and men shall be intent on the destruction of serpents. Meanwhile, we see that the Lord acts mercifully in chastising man, whom he does not suffer Satan to touch except in the heel ; while he subjects the head of the serpent to be wounded by him. For in the terms head and heel there is a distinction between the superior and the inferior. And thus God leaves some remains of dominion to man; because he so places the mutual disposition to injure each other, that yet their condition should not be equal, but man should be superior in the conflict. Jerome, in turning the first member of the sentence, Thou shalt bruise the head;' [192] and the second, ?Thou shalt be ensnared in the heel?, [193] does it without reason, for the same verb is repeated by Moses; the difference is to be noted only in the head and the heel, as I have just now said. Yet the Hebrew verb whether derived from svph (shooph,) or from sphh (shapha,) some interpret to bruise or to strike, others to bite [194] I have, however, no doubt that Moses wished to allude to the name of the serpent which is called in Hebrew sphyphvn (shipiphon,) from sphh (shapha,) or svph (shooph). [195] We must now make a transition from the serpent to the author of this mischief himself; and that not only in the way of comparison, for there truly is a literal anagogy; [196] because God has not so vented his anger upon the outward instrument as to spare the devil, with whom lay all the blame. That this may the more certainly appear to us, it is worth the while first to observe that the Lord spoke not for the sake of the serpent but of the man; fur what end could it answer to thunder against the serpent in unintelligible words? Wherefore respect was had to men; both that they might be affected with a greater dread of sin, seeing how highly displeasing it is to God, and that hence they might take consolation for their misery, because they would perceive that God is still propitious to them. But now it is obvious to and how slender and insignificant would be the argument for a good hope, if mention were here made of a serpent only; because nothing would be then provided for, except the fading and transient life of the body. Men would remain, in the meanwhile, the slaves of Satan, who would proudly triumph over them, and trample on their heads. Wherefore, that God might revive the fainting minds of men, and restore them when oppressed by despair, it became necessary to promise them, in their posterity victory over Satan, through whose wiles they had been ruined. This, then, was the only salutary medicine which could recover the lost, and restore life to the dead. I therefore conclude, that God here chiefly assails Satan under the name of the serpent, and hurls against him the lightning of his judgment. This he does for a twofold reason: first, that men may learn to beware of Satan as of a most deadly enemy; then, that they may contend against him with the assured confidence of victory. Now, though all do not dissent in their minds from Satan yea, a great part adhere to him too familiarly -- yet, in reality, Satan is their enemy; nor do even those cease to dread him whom he soothes by his flatteries; and because he knows that the minds of men are set against him, he craftily insinuates himself by indirect methods, and thus deceives them under a disguised form. [197] In short, it is in grafted in us by nature to flee from Satan as our adversary. And, in order to show that he should be odious not to one generation only, God expressly says, between thee and the seed of the woman,' as widely indeed, as the human race shall be propagated. He mentions the woman on this account, because, as she had yielded to the subtlety of the devils and being first deceived, had drawn her husband into the participation of her ruin, so she had peculiar need of consolation. It shall bruise [198] This passage affords too clear a proof of the great ignorance, dullness, and carelessness, which have prevailed among all the learned men of the Papacy. The feminine gender has crept in instead of the masculine or neuter. There has been none among them who would consult the Hebrew or Greek codices, or who would even compare the Latin copies with each other. [199] Therefore, by a common error, this most corrupt reading has been received. Then, a profane exposition of it has been invented, by applying to the mother of Christ what is said concerning her seed. There is, indeed no ambiguity in the words here used by Moses; but I do not agree with others respecting their meaning; for other interpreters take the seed for Christ, without controversy; as if it were said, that some one would arise from the seed of the woman who should wound the serpent's head. Gladly would I give my suffrage in support of their opinion, but that I regard the word seed as too violently distorted by them; for who will concede that a collective noun is to be understood of one man only? Further, as the perpetuity of the contest is noted, so victory is promised to the human race through a continual succession of ages. I explain, therefore, the seed to mean the posterity of the woman generally. But since experience teaches that not all the sons of Adam by far, arise as conquerors of the devil, we must necessarily come to one head, that we may find to whom the victory belongs. So Paul, from the seed of Abraham, leads us to Christ; because many were degenerate sons, and a considerable part adulterous, through infidelity; whence it follows that the unity of the body flows from the head. Wherefore, the sense will be (in my judgment) that the human race, which Satan was endeavoring to oppress, would at length be victorious. [200] In the meantime, we must keep in mind that method of conquering which the Scripture describes. Satan has, in all ages, led the sons of men ?captive at his will?, and, to this day, retains his lamentable triumph over them, and for that reason is called the prince of the world, (John 12:31.) But because one stronger than he has descended from heaven, who will subdue him, hence it comes to pass that, in the same manner, the whole Church of God, under its Head, will gloriously exult over him. To this the declaration of Paul refers, ?The Lord shall bruise Satan under your feet shortly,? (Romans 16:20.) By which words he signifies that the power of bruising Satan is imparted to faithful men, and thus the blessing is the common property of the whole Church; but he, at the same time, admonishes us, that it only has its commencement in this world; because God crowns none but well-tried wrestlers. 16. Unto the woman he said. In order that the majesty of the judge may shine the more brightly, God uses no long disputation; whence also we may perceive of what avail are all our tergiversations with him. In bringing the serpent forward, Eve thought she had herself escaped. God, disregarding her cavils, condemns her. Let the sinner, therefore, when he comes to the bar of God, cease to contend, lest he should more severely provoke against himself the anger of him whom he has already too highly offended. We must now consider the kind of punishment imposed upon the woman. When he says, I will multiply thy pains,' he comprises all the trouble women sustain during pregnancy [201] It is credible that the woman would have brought forth without pain, or at least without such great suffering, if she had stood in her original condition; but her revolt from God subjected her to inconveniences of this kind. The expression, pains and conception,' is to be taken by the figure hypallage, [202] for the pains which they endure in consequence of conception. The second punishment which he exacts is subjection. For this form of speech, ?Thy desire shall be unto thy husband,? is of the same force as if he had said that she should not be free and at her own command, but subject to the authority of her husband and dependent upon his will; or as if he had said, Thou shalt desire nothing but what thy husband wishes.' As it is declared afterwards, Unto thee shall be his desire, (Genesis 4:7.) Thus the woman, who had perversely exceeded her proper bounds, is forced back to her own position. She had, indeed, previously been subject to her husband, but that was a liberal and gentle subjection; now, however, she is cast into servitude. 17. And unto Adam he said. In the first place, it is to be observed, that punishment was not inflicted upon the first of our race so as to rest on those two alone, but was extended generally to all their posterity, in order that we might know that the human race was cursed in their person; we next observe, that they were subjected only to temporal punishment, that, from the moderation of the divine anger, they might entertain hope of pardon. God, by adducing the reason why he thus punishes the man, cuts off from him the occasion of murmuring. For no excuse was left to him who had obeyed his wife rather than God; yea, had despised God for the sake of his wife, placing so much confidence in the fallacies of Satan, -- whose messenger and servant she was, -- that he did not hesitate perfidiously to deny his Maker. But, although God deals decisively and briefly with Adam, he yet refutes the pretext by which he had tried to escape, in order the more easily to lead him to repentance. After he has briefly spoken of Adam's sin, he announces that the earth would be cursed for his sake. The ancient interpreter has translated it, In thy work;' [203] but the reading is to be retained, in which all the Hebrew copies agree, namely, the earth was cursed on account of Adam. Now, as the blessing of the earth means, in the language of Scripture, that fertility which God infuses by his secret power, so the curse is nothing else than the opposite privation, when God withdraws his favor. Nor ought it to seem absurd, that, through the sin of man, punishment should overflow the earth, though innocent. For as the primum mobile [204] rolls all the celestial spheres along with it, so the ruin of man drives headlong all those creatures which were formed for his sake, and had been made subject to him. And we see how constantly the condition of the world itself varies with respect to men, according as God is angry with them, or shows them his favor. We may add, that, properly speaking, this whole punishment is exacted, not from the earth itself, but from man alone. For the earth does not bear fruit for itself, but in order that food may be supplied to us out of its bowels. The Lord, however, determined that his anger should like a deluge, overflow all parts of the earth, that wherever man might look, the atrocity of his sin should meet his eyes. Before the fall, the state of the world was a most fair and delightful mirror of the divine favor and paternal indulgence towards man. Now, in all the elements we perceive that we are cursed. And although (as David says) the earth is still full of the mercy of God, (Psalm 33:5,) yet, at the same time, appear manifest signs of his dreadful alienation from us, by which if we are unmoved, we betray our blindness and insensibility. Only, lest sadness and horror should overwhelm us, the Lord sprinkles everywhere the tokens of his goodness. Moreover although the blessing of God is never seen pure and transparent as it appeared to man in innocence yet, if what remains behind be considered in itself, David truly and properly exclaims, The earth is full of the mercy of God.' Again, by eating of the earth,' Moses means eating of the fruits' which proceed from it. The Hebrew word tsvvn (itsabon,) which is rendered pain, [205] is also taken for trouble and fatigue. In this place, it stands in antithesis with the pleasant labor in which Adam previously so employed himself, that in a sense he might be said to play; for he was not formed for idleness, but for action. Therefore the Lord had placed him over a garden which was to be cultivated. But, whereas in that labor there had been sweet delight; now servile work is enjoined upon him, as if he were condemned to the mines. And yet the asperity of this punishment also is mitigated by the clemency of God, because something of enjoyment is blended with the labors of men, lest they should be altogether ungrateful, as I shall again declare under the next verse. 18. Thorns also and thistles shall it bring forth. He more largely treats of what he has already alluded to, namely, the participation of the fruits of the earth with labor and trouble. And he assigns as the reason, that the earth will not be the same as it was before, producing perfect fruits; for he declares that the earth would degenerate from its fertility, and bring forth briers and noxious plants. Therefore we may know, that whatsoever unwholesome things may be produced, are not natural fruits of the earth, but are corruptions which originate from sin. Yet it is not our part to expostulate with the earth for not answering to our wishes, and to the labors of its cultivators as if it were maliciously frustrating our purpose; but in its sterility let us mark the anger of Gods and mourn over our own sins. It here been falsely maintained by some that the earth is exhausted by the long succession of time, as if constant bringing forth had wearied it. They think more correctly who acknowledge that, by the increasing wickedness of men, the remaining blessing of God is gradually diminished and impaired; and certainly there is danger, unless the world repent, that a great part of men should shortly perish through hunger, and other dreadful miseries. The words immediately following, Thou shalt eat the herb of the field, are expounded too strictly (in my judgment) by those who think that Adam was thereby deprived of all the fruits which he had before been permitted to eat. God intends nothing more than that he should be to such an extent deprived of his former delicacies as to be compelled to use, in addition to them, the herbs which had been designed only for brute animals. For the mode of living at first appointed him, in that happy and delightful abundance, was far more delicate than it afterwards became. God, therefore, describes a part of this poverty by the word herbs, just as if a king should send away any one of his attendants from the upper table, to that which was plebeian and mean; or, as if a father should feed a son, who had offended him, with the coarse bread of servants; not that he interdicts man from all other food, but that he abates much of his accustomed liberality. This, however might be taken as added for the purpose of consolation, as if it had been said, Although the earth, which ought to be the mother of good fruits only, be covered with thorns and briers, still it shall yield to thee sustenance whereby thou mayest be fed.' 19. In the sweat of thy face. Some indeed, translate it labor;' the translation, however, is forced. But by ?sweat? is understood hard labor and full of fatigue and weariness, which, by its difficulty produces sweat. It is a repetition of the former sentence, where it was said, Thou shalt eat it in labor.' Under the cover of this passage, certain ignorant persons would rashly impel all men to manual labor; for God is not here teaching as a master or legislator, but only denouncing punishment as a judge. And, truly, if a law had been here prescribed, it would be necessary for all to become husband men, nor would any place be given to mechanical arts; we must go out of the world to seek for clothing and other necessary conveniences of life. What, then, does the passage mean? Truly God pronounces, as from his judgment-seat, that the life of man shall henceforth be miserable, because Adam had proved himself unworthy of that tranquil, happy and joyful state for which he had been created. Should any one object that there are many inactive and indolent persons, this does not prevent the curse from having spread over the whole human race. For I say that no one lies torpid in such a degree of sloth as not to be under the necessity of experiencing that this curse belongs to all. Some flee from troubles, and many more do all they can to grasp at immunity from them; but the Lord subjects all, without exception, to this yoke of imposed servitude. It is, nevertheless, to be, at the same time, maintained that labor is not imposed equally on each, but on some more, on others less. Therefore, the labor common to the whole body is here described; not that which belongs peculiarly to each member, except so far as it pleases the Lord to divide to each a certain measure from the common mass of evils. It is, however, to be observed, that they who meekly submit to their sufferings, present to God an acceptable obedience, if, indeed, there be joined with this bearing of the cross, that knowledge of sin which may teach them to be humble. Truly it is faith alone which can offer such a sacrifice to God; but the faithful the more they labor in procuring a livelihood, with the greater advantage are they stimulated to repentance, and accustom themselves to the mortification of the flesh; yet God often remits a portion of this curse to his own children, lest they should sink beneath the burden. To which purpose this passage is appropriate, Some will rise early and go late to rest, they will eat the bread of carefulness, but the Lord will give to his beloved sleep,' (Psalm 127:2.) So far, truly, as those things which had been polluted in Adam are repaired by the grace of Christ, the pious feel more deeply that God is good, and enjoy the sweetness of his paternal indulgence. But because, even in the best, the flesh is to be subdued, it not infrequently happens that the pious themselves are worn down with hard labors and with hunger. There is, therefore, nothing better for us than that we, being admonished of the miseries of the present life, should weep over our sins, and seek that relief from the grace of Christ which may not only assuage the bitterness of grief, but mingle its own sweetness with it. [206] Moreover, Moses does not enumerate all the disadvantages in which man, by sin, has involved himself; for it appears that all the evils of the present life, which experience proves to be innumerable, have proceeded from the same fountain. The inclemency of the air, frost, thunders, unseasonable rains, drought, hail, and whatever is disorderly in the world, are the fruits of sin. Nor is there any other primary cause of diseases. This has been celebrated in poetical fables, and was doubtless handed down, by tradition, from the fathers. Hence that passage in Horace: -- ?When from Heaven's fane the furtive hand Of man the sacred fire withdrew, A countless host -- at God's command -- To earth of fierce diseases flew; And death -- till now kept far away Hastened his step to seize his prey. [207] But Moses, who, according to his custom, studies a brevity adapted to the capacity of the common people, was content to touch upon what was most apparent, in order that, from one example, we may learn that the whole order of nature was subverted by the sin of man. Should any one again object, that no suffering was imposed on men which did not also belong to women: I answer, it was done designedly, to teach us, that from the sin of Adam, the curse flowed in common to both sexes; as Paul testifies, that all are dead in Adam,' (Romans 5:12.) One question remains to be examined -- When God had before shown himself propitious to Adam and his wife, -- having given them hope of pardon, -- why does he begin anew to exact punishment from them? Certainly in that sentence, the seed of the woman shall bruise the head of the serpent,' the remission of sins and the grace of eternal salvation is contained. But it is absurd that God, after he has been reconciled, should actually prosecute his anger. To untie this knot, some have invented a distinction of a twofold remission, namely, a remission of the fault and a remission of the punishment, to which the figment of satisfactions was afterwards annexed. They have feigned that God, in absolving men from the fault, still retains the punishment; and that, according to the rigour of his justice, he will inflict at least a temporal punishment. But they who imagined that punishments are required as compensations, have been preposterous interpreters of the judgments of God. For God does not consider, in chastising the faithful, what they deserve; but what will be useful to them in future; and fulfils the office of a physician rather than of a judge. [208] Therefore, the absolution which he imparts to his children is complete and not by halves. That he, nevertheless, punishes those who are received into favor, is to be regarded as a kind of chastisement which serves as medicine for future time, but ought not properly to be regarded as the vindictive punishment of sin committed. If we duly consider how great is the torpor of the human mind, then, how great its lasciviousness, how great its contumacy, how great its levity, and how quick its forgetfulness, we shall not wonder at God's severity in subduing it. If he admonishes in words, he is not heard; if he adds stripes, it avails but little; when it happens that he is heard, the flesh nevertheless perversely spurns the admonition. That obstinate hardness which, with all its power opposes itself to God, is worse than lasciviousness. If any one is naturally endued with such a gentle disposition that he does not disown the duty of submission to God, yet, having escaped from the hand of God, after one allowed sin, he will soon relapse, unless he be drawn back as by force. Wherefore, this general axiom is to be maintained, that all the sufferings to which the life of men is subject and obnoxious, are necessary exercises, by which God partly invites us to repentance, partly instructs us in humility, and partly renders us more cautious and more attentive in guarding against the allurements of sin for the future. Till thou return. He denounces that the termination of a miserable life shall be death; as if he would say, that Adam should at length come, through various and continued kinds of evil, to the last evil of all. Thus is fulfilled what we said before, that the death of Adam had commenced immediately from the day of his transgression. For this accursed life of man could be nothing else than the beginning of death. But where then is the victory over the serpent, if death occupies the last place? For the words seem to have no other signification, than that man must be ultimately crushed by death. Therefore, since death leaves nothing to Adam, the promise recently given fails; to which may be added, that the hope of being restored to a state of salvation was most slender and obscure.' Truly I do not doubt that these terrible words would grievously afflict minds already dejected, from other causes, by sorrow. But since, though astonished by their sudden calamity, they were yet not deeply affected with the knowledge of sin; it is not wonderful that God persisted the more in reminding them of their punishment, in order that he might beat them down, as with reiterated blows. Although the consolation offered be in itself obscure and feeble, God caused it to be sufficient for the support of their hope, lest the weight of their affliction should entirely overwhelm them. In the meantime, it was necessary that they should be weighed down by a mass of manifold evils, until God should have reduced them to true and serious repentance. Moreover, whereas death is here put as the final issue, [209] this ought to be referred to man; because in Adam himself nothing but death will be found; yet, in this way, he is urged to seek a remedy in Christ. For dust thou art. Since what God here declares belongs to man's nature, not to his crime or fault, it might seem that death was not superadded as adventitious to him. And therefore some understand what was before said, Thou shalt die,' in a spiritual sense; thinking that, even if Adam had not sinned, his body must still have been separated from his soul. But, since the declaration of Paul is clear, that all die in Adams as they shall rise again in Christ,' (1 Corinthians 15:22,) this wound also was inflicted by sin. Nor truly is the solution of the question difficult, -- Why God should pronounce, that he who was taken from the dust should return to it.' For as soon as he had been raised to a dignity so great, that the glory of the Divine Image shone in him, the terrestrial origin of his body was almost obliterated. Now, however, after he had been despoiled of his divine and heavenly excellence, what remains but that by his very departure out of life, he should recognize himself to be earth? Hence it is that we dread death, because dissolution, which is contrary to nature, cannot naturally be desired. Truly the first man would have passed to a better life, had he remained upright; but there would have been no separation of the soul from the body, no corruption, no kind of destruction, and, in short, no violent change. 20. And Adam called , etc. There are two ways in which this may be read. The former, in the pluperfect tense, Adam had called.' If we follow this reading, the sense of Moses will be, that Adam had been greatly deceived, in promising life to himself and to his posterity, from a wife, whom he afterwards found by experience to be the introducer of death. And Moses (as we have seen) is accustomed, without preserving the order of the history, to subjoin afterwards things which had been prior in point of time. If, however we read the passage in the preterite tense, it may be understood either in a good or bad sense. There are those who think that Adam, animated by the hope of a more happy condition, because God had promised that the head of the serpent should be wounded by the seed of the woman, called her by a name implying life.' [210] This would be a noble and even heroic fortitude of mind; since he could not, without an arduous and difficult struggle, deem her the mother of the living, who, before any man could have been born, had involved all in eternal destruction. But, because I fear lest this conjecture should be weak, let the reader consider whether Moses did not design rather to tax Adam with thoughtlessness, who being himself immersed in death, yet gave to his wife so proud a name. Nevertheless, I do not doubt that, when he heard the declaration of God concerning the prolongation of life, he began again to breathe and to take courage; and then, as one revived, he gave his wife a name derived from life ; but it does not follow, that by a faith accordant with the word of God, he triumphed, as he ought to have done, over death. I therefore thus expound the passage; as soon as he had escaped present death, being encouraged by a measure of consolation, he celebrated that divine benefit which, beyond all expectation, he had received, in the name he gave his wife. [211] 21. Unto Adam also , and to his wife , did the Lord God make , etc. Moses here, in a homely style, declares that the Lord had undertaken the labor of making garments of skins for Adam and his wife. It is not indeed proper so to understand his words, as if God had been a furrier, or a servant to sew clothes. Now, it is not credible that skins should have been presented to them by chance; but, since animals had before been destined for their use, being now impelled by a new necessity, they put some to death, in order to cover themselves with their skins, having been divinely directed to adopt this counsel; therefore Moses calls God the Author of it. The reason why the Lord clothed them with garments of skin appears to me to be this: because garments formed of this material would have a more degrading appearance than those made of linen or of woolen. [212] God therefore designed that our first parents should, in such a dress, behold their own vileness, -- just as they had before seen it in their nudity, -- and should thus be reminded of their sin. [213] In the meantime, it is not to be denied, that he would propose to us an example, by which he would accustom us to a frugal and inexpensive mode of dress. And I wish those delicate persons would reflect on this, who deem no ornament sufficiently attractive, unless it exceed in magnificence. Not that every kind of ornament is to be expressly condemned; but because when immoderate elegance and splendor is carefully sought after, not only is that Master despised, who intended clothing to be a sign of shame, but war is, in a certain sense, carried on against nature. 22. Behold , the man is become as one of us [214] An ironical reproof, by which God would not only prick the heart of man, but pierce it through and through. He does not, however, cruelly triumph over the miserable and afflicted; but, according to the necessity of the disease, applies a more violent remedy. For, though Adam was confounded and astonished at his calamity, he yet did not so deeply reflect on its cause as to become weary of his pride, that he might learn to embrace true humility. We may add, that God inveighed, by this irony, [215] not more against Adam himself then against his posterity, for the purpose of commending modesty to all ages. The particle, ?Behold,? denotes that the sentence is pronounced upon the cause then in hand. And, truly, it was a sad and horrid spectacle; that he, in whom recently the glory of the Divine image was shining, should lie hidden under fetid skins to cover his own disgrace, and that there should be more comeliness in a dead animal than in a living man! The clause which is immediately added, ?To know good and evil,? describes the cause of so great misery, namely, that Adam, not content with his condition, had tried to ascend higher than was lawful; as if it had been said, See now whither thy ambition and thy perverse appetite for illicit knowledge have precipitated thee.' Yet the Lord does not even deign to hold converse with him, but contemptuously draws him forth, for the sake of exposing him to greater infamy. Thus was it necessary for his iron pride to be beaten down, that he might at length descend into himself, and become more and more displeased with himself. One of us. Some refer the plural number here used to the angels, as if God would make a distinction between man, who is an earthly and despised animal, and celestial beings; but this exposition seems farfetched. The meaning will be more simple if thus resolved, After this, Adam will be so like Me, that we shall become companions for each other.' The argument which Christians draw from this passage for the doctrine of the three Persons in the Godhead is, I fear, not sufficiently firm. [216] There is not, indeed, the same reason for it as in the former passage, ?Let us make man in our image,? since here Adam is included in the word Us; but, in the other place, a certain distinction in the essence of God is expressed. And now , lest , etc. There is a defect in the sentence which I think ought to be thus supplied: It now remains that in future, he be debarred from the fruit of the tree of life;' for by these words Adam is admonished that the punishment to which he is consigned shall not be that of a moment, or of a few days, but that he shall always be an exile from a happy life. They are mistaken who think this also to be an irony; as if God were denying that the tree would prove advantageous to man, even though he might eat of it; for he rather, by depriving him of the symbol, takes also away the thing signified. We know what is the efficacy of sacraments; and it was said above that the tree was given as a pledge of life. Wherefore, that he might understand himself to be deprived of his former life, a solemn excommunication is added; not that the Lord would cut him off from all hope of salvation, but, by taking away what he had given, would cause man to seek new assistance elsewhere. Now, there remained an expiation in sacrifices, which might restore him to the life he had lost. Previously, direct communication with God was the source of life to Adam; but, from the moment in which he became alienated from God, it was necessary that he should recover life by the death of Christ, by whose life he then lived. It is indeed certain, that man would not have been able, had he even devoured the whole tree, to enjoy life against the will of God; but God, out of respect to his own institution, connects life with the external sign, till the promise should be taken away from it; for there never was any intrinsic efficacy in the tree; but God made it life-giving, so far as he had sealed his grace to man in the use of it, as, in truths he represents nothing to us with false signs, but always speaks to us, as they say, with effect. In short, God resolved to wrest out of the hands of man that which was the occasion or ground of confidence, lest he should form for himself a vain hope of the perpetuity of the life which he had lost. 23. Therefore the Lord God sent him forth [217] Here Moses partly prosecutes what he had said concerning the punishment inflicted on man, and partly celebrates the goodness of God, by which the rigour of his judgment was mitigated. God mercifully softens the exile of Adam, by still providing for him a remaining home on earth, and by assigning to him a livelihood from the culture -- although the labourious culture -- of the ground; for Adam thence infers that the Lord has some care for him, which is a proof of paternal love. Moses, however, again speaks of punishment, when he relates that man was expelled and that cherubim were opposed with the blade of a turning sword, [218] which should prevent his entrance into the garden. Moses says that the cherubim were placed in the eastern region, on which side, indeed, access lay open to man, unless he had been prohibited. It is added, to produce terror, that the sword was turning or sharpened on both sides. Moses, however, uses a word derived from whiteness or heat [219] Therefore, God having granted life to Adam, and having supplied him with food, yet restricts the benefit, by causing some tokens of Divine wrath to be always before his eyes, in order that he might frequently reflect that he must pass through innumerable miseries, through temporal exile, and through death itself, to the life from which he had fallen; for what we have said must be remembered, that Adam was not so dejected as to be left without hope of pardon. He was banished from that royal palace of which he had been the lord, but he obtained elsewhere a place in which he might dwell; he was bereft of his former delicacies, yet he was still supplied with some kind of food; he was excommunicated from the tree of life, but a new remedy was offered him in sacrifices. Some expound the turning sword' to mean one which does not always vibrate with its point directed against man, but which sometimes shows the side of the blade, for the purpose of giving place for repentance. But allegory is unseasonable, when it was the determination of God altogether to exclude man from the garden, that he might seek life elsewhere. As soon, however, as the happy fertility and pleasantness of the place was destroyed, the terror of the sword became superfluous. By cherubim, no doubt, Moses means angels and in this accommodates himself to the capacity of his own people. God had commanded two cherubim to be placed at the ark of the covenant, which should overshadow its covering, with their wings; therefore he is often said to sit between the cherubim. That he would have angels depicted in this form, was doubtless granted as an indulgence to the rudeness of that ancient people; for that age needed puerile instructions, as Paul teaches, (Galatians 4:3;) and Moses borrowed thence the name which he ascribed to angels, that he might accustom men to that kind of revelation which he had received from God, and faithfully handed down; for God designed, that what he knew would prove useful to the people, should be revealed in the sanctuary. And certainly this method is to be observed by us, in order that we, conscious of one own infirmity may not attempt, without assistance, to soar to heaven; for otherwise it will happen that, in the midst of our course, all our senses will fail. The ladders and vehicles, then, were the sanctuary, the ark of the covenants the altar, the table and its furniture. Moreover, I call them vehicles and ladders, because symbols of this kind were by no means ordained that the faithful might shut up God in a tabernacle as in a prison, or might attach him to earthly elements; but that, being assisted by congruous and apt means, they might themselves rise towards heaven. Thus David and Hezekiah, truly endued with spiritual intelligence, were far from entertaining those gross imaginations, which would fix God in a given place. Still they do not scruple to call upon God, who sitteth or dwelleth between the cherubim, in order that they may retain themselves and others under the authority of the law. Finally, In this place angels are called cherubim, for the same reason that the name of the body of Christ is transferred to the sacred bread of the Lord's Supper. With respect to the etymology, the Hebrews themselves are not agreed. The most generally received opinion is, that the first letter, k(caf) is a servile letter, and a note of similitude, and, therefore, that the word cherub is of the same force as if it were said, like a boy.' [220] But because Ezekiel, who applies the word in common to different figures, is opposed to this signification; they think more rightly, in my judgment, who declare it to be a general name. Nevertheless, that it is referred to angels is more than sufficiently known. Whence also Ezekiel (Ezekiel 28:14) signalizes the proud king of Tyre with this title, comparing him to a chief angel. [221] __________________________________________________________________ [154] ?Quasi non accidentalis esset.? As if it had not been accidental, where the word accidental is used in the sense of the schoolmen and logicians, as opposed to the word essential. -- Ed. [155] The reader will observe that Calvin is here putting forward the argument of an objector. -- Ed. [156] ^?Mesme il luy a preste le serpent.? -- French Tr. [157] On the intricate subject of Manichaeism, and its various cognate heresies, the reader may refer to the Bampton Lectures of the late Dr. Burton, who, with incredible erudition and industry, has searched the records of ancient and modern times, and has examined, with the greatest candor, the various conflicting sentiments which have been entertained by learned men in reference to this question. The fundamental error of Manes seems to have been, that, with nearly all the Oriental philosophers of antiquity, he held the necessary and independent existence of matter, which, in his view, was the origin of all evil. -- See Burton's Bampton Lectures, p. 294; and Lardner's Credibility, etc. part 2, c. 63. [158] Calvin's Institutes, Book III c. 1 Vol. 2, p. 73, of the Calvin Society's edition. [159] ?Being under a final and irreversible doom, he looked on God as an irreconcileable enemy; and, not being able to injure his essence, he struck at his image. He singled out Adam as the mark of his malice, that by seducing him from his duty, he might defeat God's design, which was to be honored by man's obedience, and so obscure his glory, as if he had made man in vain.? -- Bates' Harmony of the Divine Attributes. [160] 'ph ky, ?Hebraeis tantundem valet interdum ac Latinis, Etiamsi, vel enimvero; interdum, quanto magis.? [161] See the Chaldee paraphrase in Walton's Polyglott. The Latin translation is as follows: ?Verumne est quod dixit Deus, non comedatis ex omni arbore horti?? Gesenius gives the same explanation: ?Solte denn das wahr seyn, dass Gott gesagt haette?? ?Can it be true, that God has said?? etc. -- Ed. [162] ?Cur praecepit vobis Deus,? etc. -- Vulgate. [163] ?Vertendum censeo, Etiamne, vel Itane?? [164] ?Neither shall ye touch it.? ?The woman herself adds this, which certainly in the divine law we are not permitted to do.? -- Peter Martyr's Commentary on Genesis. [165] ?Ne forte moriamini,? lest perhaps ye may die. [166] ?Moriendo moriemini.? mvt tmvt. (Mot tamoot.) [167] ?Sumpta a contraria ratione.? The meaning of the passage seems to be this: Satan had first said in plain terms, ?Ye shall not surely die;? and then, to confirm his position, had argued that, supposing God had forbidden the tree, he must have done it out of envy, lest he should be compelled to raise them to an equality with himself, and therefore on no possible supposition had they any ground to fear; for they had only to eat in order to be beyond the reach of his vengeance. -- Ed. [168] So our great Poet: -- He scrupled not to eat Against his better knowledge, not deceived, But fondly overcome with female charm. Paradise Lost, Book IX [169] ?Per infidelitatem.? [170] ?Scatere,? send forth as from a fountain. [171] Calvin's Institutes, Book II, chap. 1, 2, 3. [172] ?Merito in peccatum rejicimus.? [173] ?Peccato annexus est reatus.? [174] ?Quod animae ex traduce oriuntur.? -- ?Que les ames procedent de celle d'Adam.? That souls proceed from that of Adam. -- French Tr. It can be scarcely necessary to inform the reader, that a controversy of some magnitude engaged the attention of the learned, on the subject to which Calvin here alludes; namely, whether the souls of men are, like their bodies, propagated by descent from Adam, or whether they proceed immediately from God. The supposed descent of the soul from Adam was said to be ex traduce, by traduction. -- Ed. [175] To the question, Why God did not create man without a possibility of sinning', Peter Martyr replies: ?Because such a state could not be suitable to the nature of any rational creature; since the creature, as a creature, remains infirm and feeble; whereas, also, he is not entirely one with the rule by which he is to be directed, (otherwise he would be God, the chief good, and chief rectitude,) it follows, that his nature may diverge from that rule. It was, however, possible for grace to confirm him so that he should not sin, which is believed to be the state of angels and of saints in heaven. But that dignity or reward would not be so highly esteemed, if this fallible and inconstant state of man had not preceded it.? -- Peter Martyr, in Gen., fol. 14. Tiguri, 1579. -- Ed. [176] ?Ex foliis perizomata.? [177] ?Imo si nullus fucus suppetat, facimus tamen nobis delicias, et tridui oblivione putamus nos bene esse tectos.? [178] ?Semimortua.? [179] What immediately follows is here given in the original: ?Quaeritamen potest, si tota natura peccati sordibus infecta est, cur tantum una in parte corporis deformitas appareat. Neque enim faciem vel pectus operiunt Adam et Heva: sed tantum pudenda quae vocamus. Hac occasione factum esse arbitror ut vulgo non aliam vitae corruptelam agnoscerent quam in libidine venerea. Atqui expendere debebant, non minorem fuisse in oculis et auribus verecundiae causam, quam in parte genitali, quae peccato nondum foedata erat: quum aures et oculi inquinassent Adam et Heva, et diabolo quasi arma praebuissent. Sed Deo fuit satis, extare in corpore humano aliquam pudendam notam, quae nos peccati commonefaciat.? [180] ?Ad auram post meridiem.? Vulgate. [181] lrvch hyvm, (leruach hayom). [182] To deilinon. Sept. [183] This criticism, it is presumed, cannot be maintained. It seems to derive no countenance whatever but from some passages of Scripture, which speak of God as scattering his people to the four winds of heaven. (See Jeremiah 49:32, and Jeremiah 52:23.) The common interpretation given in our version, ?the cool of the day,? as applied to evening, is supported by the highest authorities, such as Cocceius, Schindler, Gesenius, and Lee. Le Clerc, however, adopts the same interpretation as Calvin. -- Ed. [184] vtyk ts hgv. (Betok aitz haggan.) ?In medio ligni Paradisi.? -- Vulgate. En meso tou xulou tou paradeisou -- Sept. Where the singular number is used in each case. It may be translated, ?in the midst of the wood of Paradise;? and wood may be, as in English, used collectively for a number of trees, a forest, or a thicket. Calvin, in his version, translates the clause, ?in medio arborum horti.? [185] ?Ex multiplici arborum complexu.? [186] ?Vitam Legis.? The life or power of the law. -- See Romans 7:6. [187] ?Nisi quod de arbore,? are the words which Calvin gives. The expression of the Vulgate really is -- ?Nisi quod ex ligno.? There is no difference in the sense. -- Ed. [188] ?Nonne ex ipsa arbore... comedisti?? as in our own version. [189] ?Quare hoc fecisti?? -- Vulgate. [190] ?Quomodo hoc fecisti?? mh-z't syt [191] See Bishop Patrick's Commentary. [192] ?Conteres caput.? The version of the Vulgate is, ?conteret caput.? But this does not affect the validity of Calvin's criticism, his object being to show the inpropriety of translating the same Hebrew word by Latin words of such different meaning as contero and insidior. -- Ed. [193] ^?Insidiaberis calcaneo.? [194] See Cocceius, Gesenius, and Professor Lee, sub voce svph. -- Ed [195] There would appear greater force in Calvin's criticism if this had been the name given to the serpent in the narrative of Moses. The word here used, however, is nchs, (nachash,) which gives no countenance to the supposed reference; besides, the word quoted by Calvin only refers to a particular kind of serpent, not to the whole species. -- Ed [196] Anagogy. This word is inserted from the original for want of a more generally intelligible term in our own language to express the author's meaning. It is from the Greek Anagoge, which signifies ?a raising on high, especially elevation of the mind above earthly things to abstract speculations, (in ecclesiastical writings,) to the contemplation of the sublime truths and mysteries of Holy Scripture.? The meaning of Calvin is, that there was an intentional transition from the serpent to the spiritual being who made use of it. -- Ed [197] ?Et les decoit en se masquant de la personne d'autruy.? -- French Trans. [198] ?Ipsum vulnerabit.? [199] See the Vulgate. ?Ipsa conteret,? -- She shall bruise. The following judicious note from Professor Lee's Hebrew Lexicon confirms the criticism of Calvin: -- ?The attempt that has been made gravely to justify a blunder of the Vulgate, which here reads ipsa for ipse, is a melancholy proof of the great neglect of the study of Hebrew in this country. Any one acquainted with the first elements of the grammar would see that, to make the Vulgate correct, we must substitute tsvphr for ysvphk, and tsvphnh for tsvphnv,? -- that is, both the form and the affixes of the verb would require alteration, in order to accommodate themselves to the change of gender. -- Ed [200] The judicious reader will hardly acknowledge the reasoning of Calvin to be valid. The whole subject here referred to is discussed with great learning and acuteness, as well as with great force of language, by Bishop Horsley, in his second Sermon on Peter 1:20, 21. -- Ed. [201] ?Quum dicit, Multiplicabo dolores, complecitur quicquid molestiae sustinent mulieres, ex quo gravidae esse incipiunt, fastidium cibi, deliquia, lassitudines, aliaque innumera, usque dum ventum est ad partum, qui acerbissima tormenta secum affert. Est enim credibile,? etc. [202] The use of one word for another. [203] ?In opere tuo.? -- Vulgate. The Septuagint makes the same mistake; En tois hergois sou. In thy works. [204] The primum mobile of ancient astronomy was held to be the ninth heaven, which surrounded those of the fixed stars, planets, and the atmosphere, and was regarded as the first mover of all the heavenly bodies. These bodies were at that time supposed to be carried round the earth by this powerful agent, while the earth itself remained as the center of the system. The Newtonian philosophy put all such theories to flight. -- Ed. [205] ?Quod vertunt dolorem.? In Calvin's own text it is, ?In labore?; in the Vulgate, ?In laboribus.? Gesenius renders the word ?Saure Arbeit,? severe labor. -- Ed. [206] ?Sed etiam dulci temperamento condiat.? ?Laquelle non seulement appaise l'aigreur des douleurs, mais aussi leur donne saveur, meslant le sucre parmi le vinaigre.? -- Which not only relieves the sourness of griefs, but also gives them savor, mixing sugar with the vinegar. -- French Trans. [207] "Post ignem aetheria domo Subductum, macies et nova febrium Terris incubuit cohors; Semotique prius tarda necessitas Leti corripuit gradum.? -- Hor. Carm. in. Lib. I. [208] ?The punishments inflicted by God are the remedies and the restraints of our vitiated nature.? -- Peter Martyr, in Genesis fol. 17. [209] ?Quasi ultima linea.? ?Comme le bout.? -- French Trans. [210] ?Vocasse eam vivificam.? [211] It is probable, however, that more than this is here meant. The Hebrew word chvh, (chavah,) Eve, is in the Septuagint rendered zoe, life ; and, as Fagius observes, Adam comforted himself in his wife, because he should, through Eve, produce a posterity in which (as parents in their children) they should be permanently victorious. -- Pol. Syn. -- Ed [212] ?Quia [vestes] ex ea materia confectae, belluinum quiddam magis saperent, quam linae vel laneae.? [213] ?As the prisoner, looking on his irons, thinketh on his theft, so we, looking on our garments, should think on our sins.? -- Trapp. For an ample discussion of the reasons why a more comprehensive view should be taken of this subject than Calvin here adopts, the reader may turn to Dr. Magee's learned ?Discourses and Dissertations on the Scriptural Doctrines of Atonement and Sacrifice;? where he will see, that the origin of the clothing with skins was most probably connected with a previous appointment of the sacrifice of animals. -- See Magee, note 52:-- Ed. [214] ?Adam quasi unus.? [215] ?Hac subsannatione.? [216] Bishop Patrick, who contends for the interpretation here opposed, says, ?Like one of us. These words plainly insinuate a plurality of Persons in the Godhead, and all other explications of them seem forced and unnatural; that of Mr. Calvin's being as disagreeable to the Hebrew phrase as that of Socinus to the excellency of the Divine nature.? -- Ed. [217] grs, (gairesh,) to expel, drive out, or eject by force. [218] ?Cum lamina gladii versatilis.? lht hchrv, (lahat hacherab.) [219] ?A candore, vel adore.? [220] ?krvv, (cherub.) An image like a youth, which the Chaldeans call rvy, (rabia.)? -- Schindler. Other writers give a different derivation, and consequently a different meaning to the word. But Professor Lee says, ?It would be idle to offer anything on the etymology; nothing satisfactoroy having yet been discovered.? -- See Lexicon. -- Ed [221] Primario angelo. It is clear that Ezekiel, in the chapter referred to, has both the garden of Eden and the ark of the covenant in his view, when speaking of the king of Tyre. Thus, in the 17th verse, it is said, ?Thou hast been in Eden, the garden of God;? and, in the next verse, ?Thou art the anointed cherub that acovereth;? (namely, that covereth the ark,) ?and I have set thee so; thou wast upon the holy mountain of God.? -- Ed. __________________________________________________________________ __________________________________________________________________ CHAPTER 4. __________________________________________________________________ Genesis 4:1-26 1. And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. 1. Et Adam cognovit Hava uxorem suam: quae concepit, et peperit Cain: et dixit, Acquisivi virum a Jehova. 2. And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. 2. Et addidit parere fratrem ejus Ebel: fuit autem Ebel pastor ovium, et Cain fuit cultor terrae: 3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 3. Et fuit, a fine dierum adduxit Cain de fructu terrae oblationem Jehovae. 4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering: 4. Et Ebel etiam ipse adduxit de primogenitis pecudum suarum, et de adipe earum: et respexit Jehova ad Ebel, et ad oblationem ejus: 5. But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. 5. Ad Cain vero et ad oblationem ejus non respexit: iratus est itaque Cain valde, et concidit vultus ejus. 6. And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? 6. Et dixit Jehova ad Cain, Utquid excanduisti? et utquid concidit vultus tuus? 7. If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. 7. Annon si recte egeris, erit acceptatio? et si non bene egeris, in foribus peccatum cubat: et ad to erit appetitus ejus, et tu dominaberis ei. 8. And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 8. Et loquutus est Cain ad Ebel fratrem suum: et accidit quum essent in agro, insurrexit Cain contra Ebel fratrem suum, et occidit eum. 9. And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper? 9. Et dixit Jehova ad Cain, Ubi est Ebel frater tuus? Et ait, nescio: nunquid custos fratris mei sum ego? 10. And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. 10. Et dixit, Quid fecisti? vox sanguinis fratris tui clamat ad me e terra. 11. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; 11. nuc itaque maledictus eris e terra, quae aperuit os suum ut exciperet sanuinem fratris tui e manu tua. 12. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. 12. Quando coles terram, non addet ut det vim suam tibi: vagus et profugus eris in terra. 13. And Cain said unto the LORD, My punishment is greater than I can bear. 13. Et dixit Cain ad Jehovam, Major est punitio mea quam ut feram. 14. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. 14. Ecce, ejecisti me hodie a facie terrae, et a facie tua abscondar, eroque vagus et profugus in terra: et erit, ut quicunque invenerit me, occidat me. 15. And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him. 15. Et dixit ei Jehova, Propterea quicunque occiderit Cain, septuplum vindicabitur. Et posuit Jehova signum in Cain, ne percuteret eum ullus qui inveniret eum. 16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. 16. Et egressus est Cain a facie Jehovae, et habitavit in terra Nod ad Orientem Heden. 17. And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. 17. Cognovit autem Cain uxorem suam: quae concepit, et peperit Hanoch: aedificavitque civitatem, et vocavit nomen civitatis nomine filii sui Hanoch. 18. And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. 18. Porro natus est ipsi Hanoch Hirad, et Hirad genuit Mehujael, et Mehujael genuit Methusael: et Methusael genuit Lemech. 19. And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 19. Et accepit sibi Lemech duas uxores: nomen unius, Hada, et nomen secundae, Silla. 20. And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 20. Et genuit Hada Jabel, ipse fuit pater inhabitantis tentorium, et pecoris. 21. And his brother's name was Jubal: he was the father of all such as handle the harp and organ. 21. Et nomen fratris ejus, Jubal: ipse fuit pater omnis contrectantis citharam et organum. 22. And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah. 22. Et Silla etiam ipsa peperit Thubal -- Cain, polientem omne opificium aereum et ferreum: et soror Thubal -- Cain, fuit Nahama. 23. And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. 23. Et dixit Lemech uxoribus suis Hada et Silla, Audite vocem meam uxores Lemech, auscultate semonem meum, Quoniam virum occidero in vulnere meo, et adolescentem in livore meo. 24. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. 24. Quia septuplo vindicabitur Cain, et Lemech septuagies septies. 25. And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. 25. Cognovit autem Adam rursum uxorem suam: quae peperit filium, et vocavit nomen ejus Seth, Quia posuit mihi, inquit, Deus semen alterum pro Ebel: quia occidit eum Cain. 26. And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD. 26. Et ipsi Seth etiam natus est filius, et vocavit nomen ejus Enos: tunc coeptum est invocari nomen Domini. 1. And Adam knew his wife Eve. Moses now begins to describe the propagation of mankind; in which history it is important to notice that this benediction of God, ?Increase and multiply,? was not abolished by sin; and not only so, but that the heart of Adam was divinely confirmed so that he did not shrink with horror from the production of offspring. And as Adam recognised, in the very commencement of having offspring, the truly paternal moderation of God's anger, so was he afterwards compelled to taste the bitter fruits of his own sin, when Cain slew Abel. But let us follow the narration of Moses. [222] Although Moses does not state that Cain and Abel were twins it yet seems to me probable that they were so; for, after he has said that Eve, by her first conception, brought forth her firstborn, he soon after subjoins that she also bore another; and thus, while commemorating a double birth, he speaks only of one conception. [223] Let those who think differently enjoy their own opinion; to me, however it appears accordant with reason, when the world had to be replenished with inhabitants, that not only Cain and Abel should have been brought forth at one births but many also afterwards, both males and females. I have gotten a man. The word which Moses uses signifies both to acquire and to possess ; and it is of little consequence to the present context which of the two you adopt. It is more important to inquire why she says that she has received, 't yhvh (eth Yehovah.) Some expound it, with the Lord;' that is, by the kindness, or by the favor, of the Lord;' as if Eve would refer the accepted blessing of offspring to the Lord, as it is said in Psalm 127:3, ?The fruit of the womb is the gift of the Lord.? A second interpretation comes to the same point, I have possessed a man from the Lord;' and the version of Jerome is of equal force, Through the Lord.' [224] These three readings, I say, tend to this point, that Eve gives thanks to God for having begun to raise up a posterity through her, though she was deserving of perpetual barrenness, as well as of utter destruction. Others, with greater subtlety, expound the words, I have gotten the man of the Lord;' as if Eve understood that she already possessed that conqueror of the serpent, who had been divinely promised to her. Hence they celebrate the faith of Eve, because she embraced, by faith, the promise concerning the bruising of the head of the devil through her seed; only they think that she was mistaken in the person or the individual, seeing that she would restrict to Cain what had been promised concerning Christ. To me, however, this seems to be the genuine sense, that while Eve congratulates herself on the birth of a son, she offers him to God, as the first-fruits of his race. Therefore, I think it ought to be translated, I have obtained a man from the Lord', which approaches more nearly the Hebrew phrase. Moreover, she calls a newborn infant a man, because she saw the human race renewed, which both she and her husband had ruined by their own fault. [225] 2. And she again bare his brother Abel [226] It is well known whence the name of Cain is deduced, and for what reason it was given to him. For his mother said, qnyty (kaniti,) I have gotten a man; and therefore she called his name Cain. [227] The same explanation is not given with respect to Abel. [228] The opinion of some, that he was so called by his mother out of contempt, as if he would prove superfluous and almost useless, is perfectly absurd; for she remembered the end to which her fruitfulness would lead; nor had she forgotten the benediction, ?Increase and multiply.? We should (in my judgment) more correctly infer that whereas Eve had testified, in the name given to her firstborn, the joy which suddenly burst upon her, and celebrated the grace of God; she afterwards, in her other offspring, returned to the recollection of the miseries of the human race. And certainly, though the new blessing of God was an occasion for no common joy; yet, on the other hand, she could not look upon a posterity devoted to so many and great evils, of which she had herself been the cause, without the most bitter grief. Therefore, she wished that a monument of her sorrow should exist in the name she gave her second son; and she would, at the same time, hold up a common mirror, by which she might admonish her whole progeny of the vanity of man. That some censure the judgment of Eve as absurd, because she regarded her just and holy sons as worthy to be rejected in comparison with her other wicked and abandoned son, is what I do not approve. For Eve had reason why she should congratulate herself in her firstborn; and no blame attaches to her for having proposed, in her second son, a memorial to herself and to all others, of their own vanity, to induce them to exercise themselves in diligent reflection on their own evils. And Abel was a keeper of sheep. Whether both the brothers had married wives, and each had a separate home, Moses does not relate. This therefore, remains to us in uncertainty, although it is probable that Cain was married before he slew his brother; since Moses soon after adds, that he knew his wife, and begot children: and no mention is there made of his marriage. Both followed a kind of life in itself holy and laudable. For the cultivation of the earth was commanded by God; and the labor of feeding sheep was not less honorable than useful; in short, the whole of rustic life was innocent and simple, and most of all accommodated to the true order of nature. This, therefore, is to be maintained in the first place, that both exercised themselves in labors approved by God, and necessary to the common use of human life. Whence it is inferred, that they had been well instructed by their father. The rite of sacrificing more fully confirms this; because it proves that they had been accustomed to the worship of God. The life of Cain, therefore, was, in appearance, very well regulated; inasmuch as he cultivated the duties of piety towards God, and sought a maintenance for himself and his, by honest and just labor, as became a provident and sober father of a family. Moreover, it will be here proper to recall to memory what we have before said, that the first men, though they had been deprived of the sacrament of divine love, when they were prohibited from the tree of life, had yet been only so deprived of it, that a hope of salvation was still left to them, of which they had the signs in sacrifices. For we must remember, that the custom of sacrificing was not rashly devised by them, but was divinely delivered to them. For since the Apostle refers the dignity of Abel's accepted sacrifice to faith, it follows, first, that he had not offered it without the command of God, (Hebrews 11:4.) Secondly, it has been true from the beginning, of the world, that obedience is better than any sacrifices, (1 Samuel 15:22,) and is the parent of all virtues. Hence it also follows that man had been taught by God what was pleasing to Him. thirdly, since God has been always like himself, we may not say that he was ever delighted with mere carnal and external worship. Yet he deemed those sacrifices of the first age acceptable. It follows, therefore, further, that they had been spiritually offered to him: that is, that the holy fathers did not mock him with empty ceremonies, but comprehended something more sublime and secret; which they could not have done without divine instruction. [229] For it is interior truth alone [230] which, in the external signs, distinguishes the genuine and rational worship of God from that which is gross and superstitious. And, certainly, they could not sincerely devote their mind to the worship of God, unless they had been assured of his benevolence; because voluntary reverence springs from a sense of, and confidence in, his goodness; but, on the other hand, whosoever regards God hostile to himself, is compelled to flee from him with very fear and horror. We see then that God, when he takes away the tree of life, in which he had first given the pledge of his grace, proves and declares himself to be propitious to man by other means. Should anyone object, that all nations have had their own sacrifices, and that in these there was no pure and solid religion, the solution is ready: namely, that mention is here made of such sacrifices as are lawful and approved by God; of which nothing but an adulterated imitation afterwards descended to the Gentiles. For although nothing but the word mnchh(minchah, [231] ) is here placed, which properly signifies a gift, and therefore is extended generally to every kind of oblation; yet we may infer, for two reasons, that the command respecting sacrifice was given to the fathers from the beginning; first, for the purpose of making the exercise of piety common to all, seeing they professed themselves to be the property of God, and esteemed all they possessed as received from him; and, secondly, for the purpose of admonishing them of the necessity of some expiation in order to their reconciliation with God. When each offers something of his property, there is a solemn giving of thanks, as if he would testify by his present act that he owes to God whatever he possesses. But the sacrifice of cattle and the effusion of blood contains something further, namely, that the offerer should have death before his eyes; and should, nevertheless, believe in God as propitious to him. Concerning the sacrifices of Adam no mention is made. 4. And the Lord had respect unto Abel , etc. God is said to have respect unto the man to whom he vouchsafes his favor. We must, however, notice the order here observed by Moses; for he does not simply state that the worship which Abel had paid was pleasing to God, but he begins with the person of the offerer; by which he signifies, that God will regard no works with favor except those the doer of which is already previously accepted and approved by him. And no wonder; for man sees things which are apparent, but God looks into the heart, (1 Samuel 16:7;) therefore, he estimates works no otherwise than as they proceed from the fountain of the heart. Whence also it happens, that he not only rejects but abhors the sacrifices of the wicked, however splendid they may appear in the eyes of men. For if he, who is polluted in his soul, by his mere touch contaminates, with his own impurities, things otherwise pure and clean, how can that but be impure which proceeds from himself? When God repudiates the feigned righteousness in which the Jews were glorying, he objects, through his Prophet, that their hands were ?full of blood,? (Isaiah 1:15.) For the same reason Haggai contends against the hypocrites. The external appearance, therefore, of works, which may delude our too carnal eyes, vanishes in the presence of God. Nor were even the heathens ignorant of this; whose poets, when they speak with a sober and well-regulated mind of the worship of God, require both a clean heart and pure hands. Hence, even among all nations, is to be traced the solemn rite of washing before sacrifices. Now seeing that in another place, the Spirit testifies, by the mouth of Peter, that hearts are purified by faith,' (Acts 15:9;) and seeing that the purity of the holy patriarchs was of the very same kind, the apostle does not in vain infer, that the offering of Abel was, by faith, more excellent than that of Cain. Therefore, in the first place, we must hold, that all works done before faith, whatever splendor of righteousness may appear in them, were nothing but mere sins, being defiled from their roots, and were offensive to the Lord, whom nothing can please without inward purity of heart. I wish they who imagine that men, by their own motion of freewill, are rendered meet to receive the grace of God, would reflect on this. Certainly, no controversy would then remain on the question, whether God justifies men gratuitously, and that by faith? For this must be received as a settled point, that, in the judgment of God, no respect is had to works until man is received into favor. Another point appears equally certain; since the whole human race is hateful to God, there is no other way of reconciliation to divine favor than through faith. Moreover, since faith is a gratuitous gift of God, and a special illumination of the Spirit, then it is easy to infer, that we are prevented [232] by his mere grace, just as if he had raised us from the dead. In which sense also Peter says, that it is God who purifies the hearts by faith. For there would be no agreement of the fact with the statement, unless God had so formed faith in the hearts of men that it might be truly deemed his gift. It may now be seen in what way purity is the effect of faith. It is a vapid and trifling philosophy, to adduce this as the cause of purity, that men are not induced to seek God as their rewarder except by faith. They who speak thus entirely bury the grace of God, which his Spirit chiefly commends. Others also speak coldly, who teach that we are purified by faiths only on account of the gift of regenerations in order that we may be accepted of God. For not only do they omit half the truth, but build without a foundation; since, on account of the curse on the human race, it became necessary that gratuitous reconciliation should precede. Again, since God never so regenerates his people in this world, that they can worship him perfectly; no work of man can possibly be acceptable without expiation. And to this point the ceremony of legal washing belongs, in order that men may learn, that as often as they wish to draw near unto God, purity must be sought elsewhere. Wherefore God will then at length have respect to our obedience, when he looks upon us in Christ. 5. But unto Cain and to his offering he had not respect. It is not to be doubted, that Cain conducted himself as hypocrites are accustomed to do; namely, that he wished to appease God, as one discharging a debt, by external sacrifices, without the least intention of dedicating himself to God. But this is true worship, to offer ourselves as spiritual sacrifices to God. When God sees such hypocrisy, combined with gross and manifest mockery of himself; it is not surprising that he hates it, and is unable to bear it; whence also it follows, that he rejects with contempt the works of those who withdraw themselves from him. For it is his will, first to have us devoted to himself; he then seeks our works in testimony of our obedience to him, but only in the second place. It is to be remarked, that all the figments by which men mock both God and themselves are the fruits of unbelief: To this is added pride, because unbelievers, despising the Mediator's grace, throw themselves fearlessly into the presence of God. The Jews foolishly imagine that the oblations of Cain were unacceptable, because he defrauded God of the full ears of corn, and meanly offered him only barren or half-filled ears. Deeper and more hidden was the evil; namely that impurity of heart of which I have been speaking; just as, on the other hand, the strong scent of burning fat could not conciliate the divine favor to the sacrifices of Abel; but, being pervaded by the good odour of faith, they had a sweet-smelling savor. And Cain was very wroth. In this place it is asked, whence Cain understood that his brother's oblations were preferred to his? The Hebrews, according to their manner, report to divinations and imagine that the sacrifice of Abel was consumed by celestial fire; but, since we ought not to allow ourselves so great a license as to invent miracles, for which we have no testimony of Scripture, let Jewish fables be dismissed. [233] It is, indeed, more probable, that Cain formed the judgement which Moses records, from the events which followed. He saw that it was better with his brother than with himself; thence he inferred, that God was pleased with his brother, and displeased with himself. We know also, that to hypocrites nothing seems of greater value, nothing is more to their heart's content, then earthly blessing. Moreover, in the person of Cain is portrayed to us the likeness of a wicked man, who yet desires to be esteemed just, and even arrogates to himself the first place among saints. Such persons truly, by external works, strenuously labor to deserve well at the hands of God; but, retaining a heart inwrapped in deceit, they present to him nothing but a mask; so that, in their labourious and anxious religious worship, there is nothing sincere, nothing but mere pretense. When they afterwards see that they gain no advantage, they betray the venom of their minds; for they not only complain against God, but break forth in manifest fury, so that, if they were able, they would gladly tear him don from his heavenly throne. Such is the innate pride of all hypocrites, that, by the very appearance of obedience, they would hold God as under obligation to them; because they cannot escape from his authority, they try to sooth him with blandishments, as they would a child; in the meantime, while they count much of their fictitious trifles, they think that God does them great wrong if he does not applaud them; but when he pronounces their offerings frivolous and of no value in his sight, they first begin to murmur, and then to rage. Their impiety alone hinders God from being reconciled unto them; but they wish to bargain with God on their own terms. When this is denied, they burn with furious indignation, which, though conceived against God, they cast forth upon his children. Thus, when Cain was angry with God, his fury was poured forth on his unoffending brother. When Moses says, ?his countenance fell,? (the word countenance is in Hebrew put in the plural number for the singular,) he means, that not only was he seized with a sudden vehement anger, but that, from a lingering sadness, he cherished a feeling so malignant that he was wasting with envy. 6. And the Lord said unto Cain. God now proceeds against Cain himself, and cites him to His tribunal, that the wretched man may understand that his rage can profit him nothing. He wishes honor to be given him for his sacrifices; but because he does not obtain it, he is furiously angry. Meanwhile, he does not consider that through his own fault he had failed to gain his wish; for had he but been conscious of his inward evil, he would have ceased to expostulate with God, and to rage against his guiltless brother. Moses does not state in what manner God spoke. Whether a vision was presented to him, or he heard an oracle from heaven, or was admonished by secret inspiration, he certainly felt himself bound by a divine judgment. To apply this to the person of Adam, as being the prophet and interpreter of God in censuring his son, is constrained and even frigid. I understand what it is which good men, not less pious than learned, propose, when they sport with such fancies. Their intention is to honor the external ministry of the word, and to cut off the occasion which Satan takes to insinuate his illusions under the color of revelation. [234] Truly I confess, nothing is more useful than that pious minds should be retained, under the order of preaching, in obedience to the Scripture, that they may not seek the mind of God in erratic speculations. But we may observe, that the word of God was delivered from the beginning by oracles, in order that afterwards, when administered by the hands of men, it might receive the greater reverence. I also acknowledge that the office of teaching was enjoined upon Adam, and do not doubt that he diligently admonished his children: yet they who think that God only spoke through his ministers, too violently restrict the words of Moses. Let us rather conclude, that, before the heavenly teaching was committed to public records, God often made known his will by extraordinary methods, and that here was the foundation which supported reverence for the word; while the doctrine delivered through the hands of men was like the edifice itself. Certainly, though I should be silent, all men would acknowledge how greatly such an imagination as that to which we refer, abates the force of the divine reprimand. Therefore, as the voice of God had previously so sounded in the ears of Adam, that he certainly perceived God to speak; so is it also now directed to Cain. 7. If thou does well. In these words God reproves Cain for having been unjustly angry, inasmuch as the blame of the whole evil lay with himself. For foolish indeed was his complaint and indignation at the rejection of sacrifices, the defects of which he had taken no care to amend. Thus all wicked men, after they have been long and vehemently enraged against God, are at length so convicted by the Divine judgment, that they vainly desire to transfer to others the cause of the evil. The Greek interpreters recede, in this place, far from the genuine meaning of Moses. Since, in that age, there were none of those marks or points which the Hebrews use instead of vowels, it was more easy, in consequence of the affinity of words to each other, to strike into an extraneous sense. I however, as any one, moderately versed in the Hebrew language, will easily judge of their error, I will not pause to refute it. [235] Yet even those who are skilled in the Hebrew tongue differ not a little among themselves, although only respecting a single word; for the Greeks change the whole sentence. Among those who agree concerning the context and the substance of the address, there is a difference respecting the word s't(seait,) which is truly in the imperative mood, but ought to be resolved into a noun substantive. Yet this is not the real difficulty; but, since the verb ns' (nasa, [236] ) signifies sometimes to exalt, sometimes to take away or remit, sometimes to offer, and sometimes to accept, interpreters very among themselves, as each adopts this or the other meaning. Some of the Hebrew Doctors refer it to the countenance of Cain, as if God promised that he would lift it up though now cast down with sorrow. Other of the Hebrews apply it to the remission of sins; as if it had been said, Do well, and thou shalt obtain pardon'. But because they imagine a satisfaction, which derogates from free pardon, they dissent widely from the meaning of Moses. A third exposition approaches more nearly to the truth, that exaltation is to be taken for honor, in this way, There is no need to envy thy brother's honor, because, if thou conductest thyself rightly, God will also raise thee to the same degree of honor; though he now, offended by thy sins, has condemned thee to ignominy.' But even this does not meet my approbation. Others refine more philosophically, and say, that Cain would find God propitious and would be assisted by his grace, if he should by faith bring purity of heart with his outward sacrifices. These I leave to enjoy their own opinion, but I fear they aim at what has little solidity. Jerome translates the word, Thou shalt receive;' understanding that God promises a reward to that pure and lawful worship which he requires. Having recited the opinions of others, let me now offer what appears to me more suitable. In the first place, the word s't means the same thing as acceptance, and stands opposed to rejection. Secondly, since the discourse has respect to the matter in hand, [237] I explain the saying as referring to sacrifices, namely, that God will accept them when rightly offered. They who are skilled in the Hebrew language know that here is nothing forced, or remote from the genuine signification of the word. Now the very order of things leads us to the same point: namely, that God pronounces those sacrifices repudiated and rejected, as being of no value, which are offered improperly; but that the oblation will be accepted, as pleasant and of good odour, if it be pure and legitimate. We now perceive how unjustly Cain was angry that his sacrifices were not honored seeing that God was ready to receive them with outstretched hands, provided they ceased to be faulty. At the same time, however; what I before said must be recalled to memory, that the chief point of well-doing is, for pious persons, relying on Christ the Mediator, and on the gratuitous reconciliation procured by him, to endeavor to worship God sincerely and without dissimulation. Therefore, these two things are joined together by a mutual connection: that the faithful, as often as they enter into the presence of God, are commended by the grace of Christ alone, their sins being blotted out; and yet that they bring thither true purity of heart. And if thou does not well. On the other hand, God pronounces a dreadful sentence against Cain, if he harden his mill in wickedness and indulge himself in his crime; for the address is very emphatical, because God not only repels his unjust complaint, but shows that Cain could have no greater adversary than that sin of his which he inwardly cherished. He so binds the impious man, by a few concise words, that he can find no refuge, as if he had said, Thy obstinacy shall not profit thee; for, though thou shouldst have nothing to do with me, thy sin shall give thee no rest, but shall drive thee on, pursue thee, and urge thee, and never suffer thee to escape.' Hence it follows, that he not only raged in vain and to no profit; but was held guilty by his own inward conviction, even though no one should accuse him; for the expression, Sin lieth at the door', relates to the interior judgement of the conscience, which presses upon the man convinced of his sin, and besieges him on every side. Although the impious may imagine that God slumbers in heaven, and may strive, as far as possible, to repel the fear of his judgment; yet sin will be perpetually drawing them back, though reluctant and fugitives, to that tribunal from which they endeavor to retire. The declarations even of heathens testify that they were not ignorant of this truth; for it is not to be doubted that, when they say, Conscience is like a thousand witnesses,' they compare it to a most cruel executioner. There is no torment more grievous or severe than that which is hence perceived; moreover, God himself extorts confessions of this kind. Juvenal says: -- ?Heaven's high revenge on human crimes behold; Though earthly verdicts may be bought and sold, His judge the sinner in his bosom bears, And conscience racks him with tormenting cares. [238] But the expression of Moses has peculiar energy. Sin is said to lie, but it is at the door; for the sinner is not immediately tormented with the fear of judgment; but, gathering around him whatever delights he is able, in order to deceive himself; he walks as in free space, and even revels as in pleasant meadows; when, however, he comes to the door, there he meets with sin, keeping constant guard; and then conscience, which before thought itself at liberty, is arrested, and receives, double punishment for the delay. [239] And unto thee shall be his desire. Nearly all commentators refer this to sin, and think that, by this admonition, those depraved hosts are restrained which solicit and impel the mind of man. Therefore, according to their view, the meaning will be of this kind, If sin rises against thee to subdue thee, why dost thou indulge it, and not rather labor to restrain and control it? For it is thy part to subdue and bring into obedience those affections in thy flesh which thou perceivest to be opposed to the will of God, and rebellious against him.' But I suppose that Moses means something entirely different. I omit to notice that to the Hebrew word for sin is affixed the mark of the feminine gender, but that here two masculine relative pronouns are used. Certainly Moses does not treat particularly of the sin itself which was committed, but of the guilt which is contracted from it, and of the consequent condemnation. How, then, do these words suit, Unto thee shall be his desire?' [240] There will, however be no need for long refutation when I shall produce the genuine meaning of the expression. It rather seems to be a reproof, by which God charges the impious man with ingratitude, because he held in contempt the honor of primogeniture. The greater are the divine benefits with which any one of us is adorned, the more does he betray his impiety unless he endeavors earnestly to serve the Author of grace to whom he is under obligation. When Abel was regarded as his brother's inferior, he was, nevertheless, a diligent worshipper of God. But the firstborn worshipped God negligently and perfunctorily, though he had, by the Divine kindness, arrived at so high a dignity; and, therefore, God enlarges upon his sin, because he had not at least imitated his brother, whom he ought to have surpassed as far in piety as he did in the degree of honor. Moreover, this form of speech is common among the Hebrews, that the desire of the inferior should be towards him to whose will he is subject; thus Moses speaks of the woman, (Genesis 3:16,) that her desire should be to her husband. They, however, childishly trifle, who distort this passage to prove the freedom of the will; for if we grant that Cain was admonished of his duty in order that he might apply himself to the subjugation of sin, yet no inherent power of man is to be hence inferred; because it is certain that only by the grace of the Holy Spirit can the affections of the flesh be so mortified that they shall not prevail. Nor, truly, must we conclude, that as often as God commands anything we shall have strength to perform it, but rather we must hold fast the saying of Augustine, Give what thou commandest, and command what thou wilt.' 8. And Cain talked with Abel his brother. Some understand this conversation to have been general; as if Cain, perfidiously dissembling his anger, spoke in a fraternal manner. Jerome relates the language used, Come, let us go without.' [241] In my opinion the speech is elliptical, and something is to be understood, yet what it is remains uncertain. Nevertheless, I am not dissatisfied with the explanation, that Moses concisely reprehends the wicked perfidy of the hypocrite, who, by speaking familiarly, presented the appearance of fraternal concord, until the opportunity of perpetrating the horrid murder should be afforded. And by this example we are taught that hypocrites are never to be more dreaded than when they stoop to converse under the pretext of friendship; because when they are not permitted to injure by open violence as much as they please, suddenly they assume a feigned appearance of peace. But it is by no means to be expected that they who are as savage beasts towards God, should sincerely cultivate the confidence of friendship with men. Yet let the reader consider whether Moses did not rather mean, that although Cain was rebuked by God, he, nevertheless, contended with his brother, and thus this saying of his would depend on what had preceded. I certainly rather incline to the opinion that he did not keep his malignant feelings within his own breast, but that he broke forth in accusation against his brother, and angrily declared to him the cause of his dejection. When they were in the field. Hence we gather that although Cain had complained of his brother at home, he had yet so covered the diabolical fury with which he burned, that Abel suspected nothing worse; for he deferred vengeance to a suitable time. Moreover, this single deed of guilt clearly shows whither Satan will hurry men, when they harden their mind in wickedness, so that in the end, their obstinacy is worthy of the utmost extremes of punishment. 9. Where is Abel ? They who suppose that the father made this inquiry of Cain respecting his son Abel, enervate the whole force of the instruction which Moses here intended to deliver; namely, that God, both by secret inspiration, and by some extraordinary method, cited the parricide [242] to his tribunal, as if he had thundered from heaven. For, what I have before said must be firmly maintained that, as God now speaks until us through the Scriptures, so he formerly manifested himself to the Fathers through oracles; and also in the same meaner, revealed his judgements to the reprobate sons of the saints. So the angel spoke to Agar in the wood, after she had fallen away from the Church, [243] as we shall see in the eighth verse of the sixteenth chapter: Genesis 16:8. It is indeed possible that God may have interrogated Cain by the silent examinations of his conscience; and that he, in return, may have answered, inwardly fretting, and murmuring. We must, however, conclude, that he was examined, not barely by the external voice of man, but by a Divine voice, so as to make him feel that he had to deal directly with God. As often, then as the secret compunctions of conscience invite us to reflect upon our sins, let us remember that God himself is speaking, with us. For that interior sense by which we are convicted of sin is the peculiar judgement-seat of God, where he exercises his jurisdiction. Let those, therefore, whose consciences accuse them, beware lest, after the example of Cain, they confirm themselves in obstinacy. For this is truly to kick against God, and to resist his Spirit; when we repel those thoughts, which are nothing else than incentives to repentance. But it is a fault too common, to add at length to former sins such perverseness, that he who is compelled, whether he will or not, to feel sin in his mind, shall yet refuse to yield to God. Hence it appears how great is the depravity of the human mind; since, when convicted and condemned by our own conscience, we still do not cease either to mock, or to rage against our Judge. Prodigious was the stupor of Cain, who, having committed a crime so great, ferociously rejected the reproof of God, from whose hand he was nevertheless unable to escape. But the same thing daily happens to all the wicked; every one of whom desires to be deemed ingenious in catching at excuses. For the human heart is so entangled in winding labyrinths, that it is easy for the wicked to add obstinate contempt of God to their crimes; not because their contumacy is sufficiently firm to withstand the judgment of God, (for, although they hide themselves in the deep recesses of which I have spoken, they are, nevertheless, always secretly burned, as with a hot iron,) but because, by a blind obstinacy they render themselves callous. Hence, the force of the Divine judgment is clearly perceived; for it so pierces into the iron hearts of the wicked, that they are inwardly compelled to be their own judges; nor does it suffer them so to obliterate the sense of guilt which it has extorted, as not to leave the trace or scar of the searing. Cain, in denying that he was the keeper of his brother's life, although, with ferocious rebellion, he attempts violently to repel the judgment of God, yet thinks to escape by this cavil, that he was not required to give an account of his murdered brother, because he had received no express command to take care of him. 10. What hast thou done ? The voice of thy brother's blood Moses shows that Cain gained nothing by his tergiversation. God first inquired where his brother was; he now more closely urges him, in order to extort an unwilling confession of his guilt; for in no racks or tortures of any kind is there so much force to constrain evildoers, as there was efficacy in the thunder of the Divine voice to cast down Cain in confusion to the ground. For God no longer asks whether he had done it; but, pronouncing in a single word that he was the doer of it, he aggravates the atrocity of the crime. We learn, then, in the person of one man, what an unhappy issue of their cause awaits those, who desire to extricate themselves by contending against God. For He, the Searcher of hearts, has no need of a long, circuitous course of investigation; but, with one word, so fulminates against those whom he accuses, as to be sufficient, and more than sufficient, for their condemnation. Advocates place the first kind of defense in the denial of the fact; where the fact cannot be denied, they have recourse to the qualifying circumstances of the case. [244] Cain is driven from both these defenses; for God both pronounces him guilty of the slaughter, and, at the same time, declares the heinousness of the crime. And we are warned by his example, that pretexts and subterfuges are heaped together in vain, when sinners are cited to the tribunal of God. The voice of thy brother's blood crieth. God first shows that he is cognizant of the deeds of men, though no one should complain of or accuse them; secondly that he holds the life of man too dear, to allow innocent blood to be shed with impunity; thirdly, that he cares for the pious not only while they live, but even after death. However earthly judges may sleep, unless an accuser appeals to them; yet even when he who is injured is silent the injuries themselves are alone sufficient to arouse God to inflict punishment. This is a wonderfully sweet consolation to good men, who are unjustly harassed, when they hear that their own sufferings, which they silently endure, go into the presence of God of their own accord, to demand vengeance. Abel was speechless when his throat was being cut, or in whatever other manner he was losing his life; but after death the voice of his blood was more vehement than any eloquence of the orator. Thus oppression and silence do not hinder God from judging, or the cause which the world supposes to be buried. This consolation affords us most abundant reason for patience when we learn that we shall lose nothing of our right, if we bear injuries with moderation and equanimity; and that God will be so much the more ready to vindicate us, the more modestly we submit ourselves to endure all things; because the placid silence of the soul raises effectual cries, which fill heaven and earth. Nor does this doctrine apply merely to the state of the present life, to teach us that among the innumerable dangers by which we are surrounded, we shall be safe under the guardianship of God; but it elevates us by the hope of a better life; because we must conclude that those for whom God cares shall survive after death. And, on the other hand, this consideration should strike terror into the wicked and violent, that God declares, that he undertakes the causes deserted by human patronage, not in consequence of any foreign impulse, but from his own nature; and that he will be the sure avenger of crimes, although the injured make no complaint. Murderers indeed often exult, as if they had evaded punishment; but at length God will show that innocent blood has not been mute, and that he has not said in vain, the death of the saints is precious in his eyes,' (Psalm 115:17.) Therefore, as this doctrine brings relief to the faithful, lest they should be too anxious concerning their life, over which they learn that God continually watches; so does it vehemently thunder against the ungodly who do not scruple wickedly to injure and to destroy those whom God has undertaken to preserve. 11. And now art thou cursed from the earth. Cain, having been convicted of the crime, judgment is now pronounced against him. And first, God constitutes the earth the minister of his vengeance, as having been polluted by the impious and horrible parricide: as if he had said, Thou didst just now deny to me the murder which thou hast committed, but the senseless earth itself will demand thy punishment.' He does this, however, to aggravate the enormity of the crime, as if a kind of contagion flowed from it even to the earth, for which the execution of punishment was required. The imagination of some, that cruelty is here ascribed to the earth, as if God compared it to a wild beast, which had drunk up the blood of Abel, is far from the true meaning. Clemency is rather, in my judgment, by personification, [245] imputed to it; because, in abhorrence of the pollution, it had opened its mouth to cover the blood which had been shed by a brother's hand. Most detestable is the cruelty of this man, who does not shrink from pouring forth his neighbor's blood, of which the bosom of the earth becomes the receptacle. Yet we must not here imagine any miracle, as if the blood had been absorbed by any unusual opening of the earth; but the speech is figurative, signifying that there was more humanity in the earth than in man himself. Moreover, they who think that, because Cain is now cursed in stronger words than Adam had previously been, God had dealt more gently with the first man, from a design to spare the human race; have some color for their opinion. Adam heard the words, ?Cursed is the ground for thy sake:? but now the shaft of divine vengeance vibrates against, and transfixes the person of Cain. The opinion of others, that temporal punishment is intended, because it is said, Thou art cursed from the ?earth,? rather than from ?heaven,? lest the posterity of Cain, being cut off from the hope of salvation, should rush the more boldly on their own damnation, seems to me not sufficiently confirmed. I rather interpret the passage thus: Judgment was committed to the earth, in order that Cain might understand that his judge had not to be summoned from a distance; that there was no need for an angel to descend from heaven, since the earth voluntarily offered itself as the avenger. 12. When thou tillest the ground. This verse is the exposition of the former; for it expresses more clearly what is meant by being cursed from the earth, namely, that the earth defrauds its cultivators of the fruit of their toil. Should any one object that this punishment had before been alike inflicted on all mortals, in the person of Adam; my answer is, I have no doubt that something of the benediction which had hitherto remained, was now further withdrawn with respect to the murderer, in order that he might privately feel the very earth to be hostile to him. For although, generally, God causes his sun daily to rise upon the good and the evil, (Matthew 5:45,) yet, in the meantime, (as often as he sees good,) he punished the sins, sometimes of a whole nation, and sometimes of certain men, with rain and hail, and clouds, so far, at least, as is useful to give determinate proof of future judgment; and also for the purpose of admonishing the world, by such examples, that nothing can succeed when God is angry with and opposed to them. Moreover in the first murder, God designed to exhibit a singular example of malediction, the memory of which should remain in all ages. A fugitive and a vagabond shalt thou be [246] Another punishment is now also inflicted; namely, that he never could be safe, to whatever place he might come. Moses uses two words, little differing from each other, except that the former is derived from nvnoa, which is to wander, the other from nddnadad, which signifies to flee. The distinction which some make, that nna is he who never has a settled habitations but ndnad, he who knows not which way he ought to turn; as it is defective in proof, is with me of no weight. The genuine sense then of the words is, that wherever Cain might come, he should be unsettled and a fugitive ; as robbers are wont to be, who have no quiet and secure resting-place; for the face of every man strikes terror into them; and, on the other hand, they have a horror of solitude. But this seems to some by no means a suitable punishment for a murderer, since it is rather the destined condition of the sons of God; for they, more than all others, feel themselves to be strangers in the world. And Paul complains that both he and his companions are without a certain dwelling-place, (1 Corinthians 4:11 [247] ) To which I answer, that Cain was not only condemned to personal exile, but was also subjected to still more severe punishment; namely, that he should find no region of the earth where he would not be of a restless and fearful mind; for as a good conscience is properly called a brazen walls' so neither a hundred walls, nor as many fortresses, can free the wicked from disquietude. The faithful are strangers upon the earth, yet, nevertheless, they enjoy a tranquil temporary abode. Often, constrained by necessity, they wander from place to place, but wheresoever the tempest bears them, they carry with them a sedate mind; till finally by perpetual change of place, they so run their course, and pass through the world, that they are everywhere sustained by the supporting hand of God. Such security is denied to the wicked, whom all creatures threaten; and should even all creatures favor them, still the mind itself is so turbulent that it does not suffer them to rest. In this manner, Cain, even if he bad not changed his place, could not have shaken off the trepidation which God had fixed in his mind; nor did the fact, that he was the first man who built a city, prevent him from being always restless even in his own nest. 13. My punishment is greater , etc. Nearly all commentators agree that this is the language of desperation; because Cain, confounded by the judgment of God, had no remaining hope of pardon. And this, indeed, is true, that the reprobate are never conscious of their evils, till a ruin, from which they cannot escape, overtakes them; yea, truly, when the sinner, obstinate to the last, mocks the patience of God, this is the due reward of his late repentance that he feels a horrible torment for which there is no remedy, -- if, truly, that blind and astonished dread of punishments which is without any hatred of sin, or any desire to return to God, can be called repentance; -- so even Judas confesses his sin, but, overwhelmed with fear, flies as far as possible from the presence of God. And it is certainly true, that the reprobates have no medium; as long as any relaxation is allowed them, they slumber securely; but when the anger of God presses upon them, they are broken rather than corrected. Therefore their fear stuns them, so that they can think of nothing but of hell and eternal destruction. However, I doubt not, that the words have another meaning. For I rather take the term vn aoon in its proper signification; and the word ns' nasa, I interpret by the word to bear. A greater punishment (he says) is imposed upon me than I can bear.' In this manner, Cain, although he does not excuse his sin, having been driven from every shift; yet complains of the intolerable severity of his judgement. So also the devils, although they feel that they are justly tormented, yet do not cease to rage against God their judge, and to charge him with cruelty. And immediately follows the explanation of these words: Behold, thou hast driven me from the face of the earth, and I am hidden from thy face.' [248] In which expression he openly expostulates with God, that he is treated more hardly than is just, no clemency or moderation being shown him. For it is precisely as if he had said, If a safe habitation is denied me in the world, and thou dost not deign to care for me, what dost thou leave me? Would it not be better to die at once than to be constantly exposed to a thousand deaths?' Whence we infer, that the reprobate, however clearly they may be convicted, make no end of storming; insomuch that through their impatience and fury, they seize on occasions of contest; as if they were able to excite enmity against God on account of the severity of their own sufferings. This passage also clearly teaches what was the nature of that wandering condition, or exile, which Moses had just mentioned; namely, that no corner of the earth should be left him by God, in which he might quietly repose. For, being excluded from the common rights of mankind, so as to be no more reckoned among the legitimate inhabitants of the earth, he declares that he is cast out from the face of the earth, and therefore shall become a fugitive, because the earth will deny him a habitation; hence it would be necessary, that he should occupy as a robber, what he did not possess by right. To be hidden from the face of God,' is to be not regarded by God, or not protected by his guardian care. This confession also, which God extorted from the impious murderer, is a proof that there is no peace for men, unless they acquiesce in the providence of God, and are persuaded that their lives are the object of his care; it is also a proof, that they can only quietly enjoy any of God's benefits so long as they regard themselves as placed in the world, on this condition, that they pass their lives under his government. How wretched then is the instability of the wicked, who know that not a foot of earth is granted to them by God! 14. Every one that findeth me. Since he is no longer covered by the protection of God, he concludes that he shall be exposed to injury and violence from all men. And he reasons justly; for the hand of God alone marvelously preserves us amid so many dangers. And they have spoken prudently who have said, not only that our life hangs on a thread, but also that we have been received into this fleeting life, out of the womb, from a hundred deaths. Cain, however, in this place, not only considers himself as deprived of God's protection, but also supposes all creatures to be divinely armed to take vengeance of his impious murder. This is the reason why he so greatly fears for his life from any one who may meet him; for as man is a social animal, and all naturally desire mutual intercourse, this is certainly to be regarded as a portentous fact, that the meeting with any man was formidable to the murderer. 15. Therefore , whosoever slayeth Cain. They who think that it was Cain's wish to perish immediately by one death, in order that he might not be agitated by continual dangers, and that the prolongation of his life was granted him only as a punishment, have no reason, that I can see, for thus speaking. But far more absurd is the manner in which many of the Jews mutilate this sentence. First, they imagine, in this clause, the use of the figure aposiopesis, according to which something not expressed is understood; then they begin a new sentence, He shall be punished sevenfold,' which they refer to Cain. Still, however, they do not agree together about the sense. Some trifle respecting Lamech, as we shall soon declare. Others expound the passage of the deluge, which happened in the seventh generation. But that is frivolous, since the latter was not a private punishment of one family only, but a common punishment of the human race. But this sentence ought to be read continuously, thus, Whosoever killeth Cain, shall on this account, be punished sevenfold.' And the causal particle lkn (lekon,) indicates that God would take care to prevent any one from easily breaking in upon him to destroy him; not because God would institute a privilege in favor of the murderer, or would hearken to his prayers but because he would consult for posterity, in order to the preservation of human life. The order of nature had been awfully violated; what might be expected to happen in future, when the wickedness and audacity of man should increase, unless the fury of others had been restrained by a violent hand? For we know what pestilent and deadly poison Satan presents to us in evil examples, if a remedy be not speedily applied. Therefore, the Lord declares, if any will imitate Cain, not only shall they have no excuse in his example, but shall be more grievously tormented; because they ought, in his person, to perceive how detestable is their wickedness in the sight of God. Wherefore, they are greatly deceived who suppose that the anger of God is mitigated when men can plead custom as an excuse for sinning; whereas it is from that cause the more inflamed. And the Lord set a mark. I have lately said, that nothing was granted to Cain for the sake of favoring him; but for the sake of opposing, in future, cruelty and unjust violence. And therefore, Moses now says, that a mark was set upon Cain, which should strike terror into all; because they might see, as in a mirrors the tremendous judgment of God against bloody men. As Scripture does not describe what kind of mark it was, commentators have conjectured, that his body became tremulous. It may suffice for us, that there was some visible token which should repress in the spectators the desire and the audacity to inflict injury. 16. And Cain went out from the presence of the Lord. Cain is said to have departed from the presence of God, because, whereas he had hitherto lived in the earth as in an abode belonging to God, now, like an exile removed far from God's sight, he wanders beyond the limits of His protection. Or certainly, (which is not less probable,) Moses represents him as having stood at the bar of judgment till he was condemned: but now, when God ceased to speak with him, being freed from the sense of His presence, he hastens elsewhere and seeks a new habitation, where he may escape the eyes of God. The land of Nod [249] without doubt obtained its name from its inhabitant. From its being situated on the eastern side of Paradise, we may infer the truth of what was before stated, that a certain place, distinguished by its pleasantness and rich abundance of fruits, had been given to Adam for a habitation; for, of necessity, that place must be limited, which has opposite aspects towards the various regions of the world. 17. And Cain knew his wife. From the context we may gather that Cain, before he slew his brother, had married a wife; otherwise Moses would now have related something respecting his marriage; because it would be a fact worthy to be recorded, that any one of his sisters could be found, who would not shrink with horror from committing herself into the hand of one whom she knew to be defiled with a brother's blood; and while a free choice was still given her, should rather choose spontaneously to follow an exile and a fugitive, than to remain in her father's family. Moreover, he relates it as a prodigy that Cain, having shaken off the terror he had mentioned, should have thought of having children: [250] for it is remarkable, that he who imagined himself to have as many enemies as there were men in the world, did not rather hide himself in some remote solitude. It is also contrary to nature, that he being astounded with fear; and feeling that God was opposed to him, could enjoy any pleasure. Indeed, it seems to me doubtful, whether he had previously had any children; for there would be nothing absurd in saying, that reference is here made especially to those who were born after the crime was committed, as to a detestable seed who would fully participate in the sanguinary disposition, and the savage manners of their father. This, however, is without controversy, that many persons, as well males as females, are omitted in this narrative; it being the design of Moses only to follow one line of his progeny, until he should come to Lamech. The house of Cain, therefore, was more populous than Moses states; but because of the memorable history of Lamech, which he is about to subjoin, he only adverts to one line of descendents, and passes over the rest in silence. He built a city. This, at first sight, seems very contrary, both to the judgment of God, and to the preceding sentence. For Adam and the rest of his family, to whom God had assigned a fixed station, are passing their lives in hovels, or even under the open heaven, and seek their precarious lodging under trees; but the exile Cain, whom God had commanded to rove as a fugitive, not content with a private house, builds himself a city. It is, however, probable, that the man, oppressed by an accusing conscience, and not thinking himself safe within the walls of his own house, had contrived a new kind of defense: for Adam and the rest live dispersed through the fields for no other reason, than that they are less afraid. Wherefore, it is a sign of an agitated and guilty mind, that Cain thought of building a city for the purpose of separating himself from the rest of men; yet that pride was mixed with his diffidence and anxiety, appears, from his having called the city after his son. Thus different affections often contend with each other in the hearts of the wicked. Fear, the fruit of his iniquity, drives him within the walls of a city, that he may fortify himself in a manner before unknown; and, on the other hand, supercilious vanity breaks forth. Certainly he ought rather to have chosen that his name should be buried for ever; for how could his memory be transmitted, except to beheld in execration? Yet, ambition impels him to erect a monument to his race in the name of his city. What shall we here say, but that he had hardened himself against punishment, for the purpose of holding out,in inflated obstinacy, against God? Moreover although it is lawful to defend our lives by the fortifications of cities and of fortresses, yet the first origin of them is to be noted, because it is always profitable for us to behold our faults in their very remedies. When captious men sneeringly inquire, whence Cain had brought his architects and workmen to build his city, and whence he sent for citizens to inhabit it? I, in return, ask of them, what authority they have for believing that the city was constructed of squared stones, and with great skill, and at much expense, and that the building of it was a work of long continuance? For nothing further can be gathered from the words of Moses, than that Cain surrounded himself and his posterity with walls formed of the rudest materials: and as it respects the inhabitants; that in that commencement of the fecundity of mankind, his offspring would have grown to so great a number when it had reached his children of the fourth generation, that it might easily form the body of one city. 19. And Lamech took unto him two wives. We have here the origin of polygamy in a perverse and degenerate race; and the first author of it, a cruel man, destitute of all humanity. Whether he had been impelled by an immoderate desire of augmenting his own family, as proud and ambitious men are wont to be, or by mere lust, it is of little consequence to determine; because, in either way he violated the sacred law of marriage, which had been delivered by God. For God had determined, that ?the two should be one flesh,? and that is the perpetual order of nature. Lamech, with brutal contempt of God, corrupts nature's laws. The Lord, therefore, willed that the corruption of lawful marriage should proceed from the house of Cain, and from the person of Lamech, in order that polygamists might be ashamed of the example. 20. Jabal ; he was the father of such as dwell in tents. Moses now relates that, with the evils which proceeded from the family of Cain, some good had been blended. For the invention of arts, and of other things which serve to the common use and convenience of life, is a gift of God by no means to be despised, and a faculty worthy of commendation. It is truly wonderful, that this race, which had most deeply fallen from integrity, should have excelled the rest of the posterity of Adam in rare endowments. [251] I, however, understand Moses to have spoken expressly concerning these arts, as having been invented in the family of Cain, for the purpose of showing that he was not so accursed by the Lord but that he would still scatter some excellent gifts among his posterity; for it is probable, that the genius of others was in the meantime not inactive; but that there were, among the sons of Adam, industrious and skillful men, who exercised their diligence in the invention and cultivation of arts. Moses, however, expressly celebrates the remaining benediction of God on that race, which otherwise would have been deemed void and barren of all good. Let us then know, that the sons of Cain, though deprived of the Spirit of regeneration, were yet endued with gifts of no despicable kind; just as the experience of all ages teaches us how widely the rays of divine light have shone on unbelieving nations, for the benefit of the present life; and we see, at the present time, that the excellent gifts of the Spirit are diffused through the whole human race. Moreover, the liberal arts and sciences have descended to us from the heathen. We are, indeed, compelled to acknowledge that we have received astronomy, and the other parts of philosophy, medicines and the order of civil government, from them. Nor is it to be doubted, that God has thus liberally enriched them with excellent favors that their impiety might have the less excuse. But, while we admire the riches of his favor which he has bestowed on them, let us still value far more highly that grace of regeneration with which he peculiarly sanctifies his elect unto himself. Now, although the invention of the harp, and of similar instruments of music, may minister to our pleasure, rather than to our necessity, still it is not to be thought altogether superfluous; much less does it deserve, in itself, to be condemned. Pleasure is indeed to be condemned, unless it be combined with the fear of God, and with the common benefit of human society. But such is the nature of music, that it can be adapted to the offices of religion, and made profitable to men; if only it be free from vicious attractions, and from that foolish delight, by which it seduces men from better employments, and occupies them in vanity. If, however, we allow the invention of the harp no praise, it is well known how far and how widely extends the usefulness of the art of the carpenter. Finally, Moses, in my opinion, intends to teach that that race flourished in various and preeminent endowments, which would both render it inexcusable, and would prove most evident testimonies of the divine goodness. The name of ?the father of them that dwell in tents,? is given to him who was the first inventor of that convenience, which others afterwards imitated. 23. Hear my voice , ye wives of Lamech. The intention of Moses is to describe the ferocity of this man, who was, however, the fifth in descent from the fratricide Cain, in order to teach us, that, so far from being terrified by the example of divine judgment which he had seen in his ancestor, he was only the more hardened. Such is the obduracy of the impious, that they rage against those chastisements of God, which ought at least to render them gentle. The obscurity of this passage, which has procured for us a variety of interpretations, mainly arises hence; that whereas Moses speaks abruptly, interpreters have not considered what is the tendency of his speech. The Jews have, according to their manner, invented a foolish fable; namely, that Lamech was a hunter and blind, and had a boy to direct his hand; that Cain, while he was concealed in the woods, was shot through by his arrow, because the boy, talking him for a wild beast, had directed his master's hand towards him; that Lamech then took revenge on the boy, who, by his imprudence, had been the cause of the murder. And ignorance of the true state of the case has caused everyone to allow himself to conjecture what he pleased. But to me the opinion of those seems to be true and simple, who resolve the past tense into the future, and understand its application to be indefinite; as if he had boasted that he had strength and violence enough to slay any, even the strongest enemy. I therefore lead thus, I will slay a man for my wound, and a young man for my bruise,' or in my bruise and wound.' But, as I have said, the occasion of his holding this conversation with his wives is to be noticed. We know that sanguinary men, as they are a terror to others, so are they everywhere hated by all. The wives, therefore, of Lamech were justly alarmed on account of their husband, whose violence was intolerable to the whole human race, lest, a conspiracy being formed, all should unite to crush him, as one deserving of public odium and execration. Now Moses, to exhibit his desperate barbarity, seeing that the soothing arts of wives are often wont to mitigate cruel and ferocious men, declares that Lamech cast forth the venom of his cruelty into the bosom of his wives. The sum of the whole is this: He boasts that he has sufficient courage and strength to strike down any who should dare to attack him. The repetition occurring in the use of the words man' and young man' is according to Hebrew phraseology, so that none should think different persons to be denoted by them; he only amplifies, in the second member of the sentence, his furious audacity, when he glories that young men in the flower of their age would not be equal to contend with him: as if he would say, Let each mightiest man come forward, there is none whom I will not dispatch.' So far was he from calming his wives with the hope of his leading a more humane life, that he breaks forth in threats of sheer indiscriminate slaughter against every one, like a furious wild beast. Whence it easily appears, that he was so imbued with ferocity as to have retained nothing human. The nouns wound and bruise may be variously read. If they be rendered for my wound and bruise,' then the sense will be, I confidently take upon my own head whatever danger there may be, let what will happen it shall be at my expense; for I have a means of escape at hand.' Then what follows must be read in connection with it, If Cain shall be avenged sevenfold, truly Lamech seventy and seven fold. If the ablative case be preferred, In my wound and bruise,' there will still be a double exposition. The first is, Although I should be wounded, I would still kill the man; what then will I not do when I am whole?' The other, and, in my judgment, the sounder and more consistent exposition, is, If any one provoke me by injury, or attempt any act of violence, he shall feel that he has to deal with a strong and valiant man; nor shall he who injures me escape with impunity.' [252] This example shows that men ever glide from bad to worse. The wickedness of Cain was indeed awful; but the cruelty of Lamech advanced so far that he was unsparing of human blood. Besides, when he saw his wives struck with terror, instead of becoming mild, he only sharpened and confirmed himself the more in cruelty. Thus the brutality of cruel men increases in proportion as they find themselves hated; so that instead of being, touched with penitence, they are ready to bury one murder under ten others. Whence it follows that they having once become imbued with blood, shed it, and drink its without restraint. 24. Cain shall be avenged sevenfold. It is not my intention to relate the ravings or the dreams of every writer, nor would I have the reader to expect this from me; here and there I allude to them, though sparingly, especially if there be any color of deception; that readers, being often admonished, may learn to take heed unto themselves. Therefore, with respect to this passages which has been variously tortured, I will not record what one or another may have delivered, but will content myself with a true exposition of it. God had intended that Cain should be a horrible example to warn others against the commission of murder; and for this end had marked him with a shameful stigma. Yet lest any one should imitate his crime, He declared whosoever killed him should be punished with sevenfold severity. Lamech, impiously perverting this divine declaration, mocks its severity; for he hence takes greater license to sin, as if God had granted some singular privilege to murderers; not that he seriously thinks so, but being destitute of all sense of piety, he promises himself impunity, and in the meantime jestingly uses the name of God as an excuse: just as Dionysus did, who boasted that the gods favor sacrilegious persons, for the sake of obliterating the infamy which he had contracted. Moreover, as the number seven in Scripture designates a multitudes so sevenfold is taken for a very great increase. Such is the meaning of the declaration of Christ, I do not say that thou shalt remit the offense seven times, but seventy times seven,' (Matthew 18:22.) 25. Adam knew his wife again. Some hence infer that our first parents were entirely deprived of their offspring when one of their sons had been slain, and the other was cast far away into banishment. But it is utterly incredible that, when the benediction of God in the propagation of mankind was in its greatest force, Adam and Eve should have been through so many years unfruitful. But rather before Abel was slain, the continual succession of progeny had already rendered the house of Adam populous; for in him and his wife especially the effect of that declaration ought to be conspicuous, ?Increase and multiply, and replenish the earth.? What, therefore, does Moses mean? Truly, that our first parents, horror-struck at the impious slaughter, abstained for a while from the conjugal bed. Nor could it certainly be otherwise, than that they, in reaping this exceedingly sad and bitter fruit of their apostasy from God, should sink down almost lifeless. The reason why he now passes by others is that he designed to trace the generation of pious descendants through the line of Seth. In the following chapter, however, where he will say, that ?Adam begat sons and daughters,? he undoubtedly includes a great number who had been born before Seth; to whom, however, but little regard is paid since they were separated from that family which worshipped God in purity, and which might truly be deemed the Church of God. God, saith she , has appointed me another seed instead of Abel. Eve means some peculiar seed; for we have said that others had been born who had also grown up before the death of Abel; but, since the human race is prone to evil, nearly her whole family had, in various ways, corrupted itself; therefore, she entertained slight hope of the remaining multitude, until God should raise up to her a new seed, of which she might expect better things. Wherefore, she regarded herself as bereaved not of one son only, but of her whole offspring, in the person of Abel. 26. Then began men to call upon the name of the Lord. In the verb to call upon,' there is a synecdochee, for it embraces generally the whole worship of God. But religion is here properly designated by that which forms its principal part. For God prefers this service of piety and faith to all sacrifices, (Psalm 50:14.) Yea, this is the spiritual worship of God which faith produces. This is particularly worthy of notice, because Satan contrives nothing with greater care than to adulterate, with every possible corruption, the pure invocation of God, or to draw us away from the only God to the invocation of creatures. Even from the beginning of the world he has not ceased to move this stone, that miserable men might weary themselves in vain in a preposterous worship of God. But let us know, that the entire pomp of adoration is nothing worth, unless this chief point of worshipping God aright be maintained. Although the passage may be more simply explained to mean, that then the name of God was again celebrated; yet I approve the former sense, because it is more full, contains a useful doctrine, and also agrees with the accustomed phraseology of Scripture. It is a foolish figment, that God then began to be called by other names; since Moses does not here censure depraved superstitions, but commends the piety of one family which worshipped God in purity and holiness, when religions among other people, was polluted or extinct. And there is no doubt, that Adam and Eve, with a few other of their children were themselves true worshippers of God; but closes means, that so great was then the deluge of impiety in the world that religion was rapidly hastening to destruction; because it remained only with a few men, and did not flourish in any one race. We may readily conclude that Seth was an upright and faithful servant of God. And after he begat a son, like himself, and had a rightly constituted family, the face of the Church began distinctly to appear, and that worship of God was set up which might continue to posterity. Such a restoration of religion has been effected also in our time; not that it had been altogether extinct; but there was no certainly defined people who called upon God; and, no sincere profession of faith, no uncorrupted religion could anywhere be discovered. Whence it too evidently appears how great is the propensity of men, either to gross contempt of God, or to superstition; since both evils must then have everywhere prevailed, when Moses relates it as a miracles that there was at that time a single family in which the worship of God arose. __________________________________________________________________ [222] The following passage here occurs in the original: -- ?Cognoscendi verbo congressum viri cum uxore, rem per se pudendam, verecunde insinuat: quanquam coitus foeditas inter peccati fructus numeranda est; quia nascitur ex libidinis intemperie: porro licet,? etc. [223] ?Ita duplicem partum commemorans, nonnisi de uno concubitu loquitur.? [224] ?Possedi hominem per Deum.? -- Vulgate. ?Ektesamen anthropon dia ton Theou.? -- Sept [225] The reader will find a discussion of this remarkable passage worthy of his attention in Dr. J. P. Smith's Scripture Testimony to the Messiah, vol. 1, p. 228. Third edition. 1837. This learned, indefatigable, and candid writer, argues with considerable force in favor of the translation, I have obtained a man, Jehovah,' and supposes that Eve really believed her first-born to be the incarnate Jehovah. There is, however, great difficulty in allowing that she could know so much as is here presupposed; and the remark of Dathe seems fatal to this interpretation: -- Si scivit, Messiam esse debere Jovam, quomodo existimare potuit, Cainam esse Messiam, quem sciebat esse ab Adamo genitum.' If Eve knew that Messiah must be Jehovah, how could she think that Cain was the Messiah, when she knew him to be the offspring of Adam? -- Ed. [226] ?Et addidit parere fratrem ejus Ebel;? and she added to bring forth (or she brought forth in addition) his brother Abel. -- Ed. [227] That is, ?obtained,? or ?gotten.? -- Ed. [228] hnl, (Hebel,) signifies vanity. -- Ed [229] ?Absque verbo.? Literally ?without the word.? -- Ed. [230] That is, ?truth received into the heart.? -- Ed. [231] Mincha usually, though not invariably, signifies an ?unbloody oblation,? in opposition to zv, (zeba,) a ?bloody sacrifice.? -- See Gesenius, Lee, etc. -- Ed [232] The word prevented is here used in the sense now rendered somewhat obsolete, though retained in the Liturgy and Articles of the Church of England. We have, in fact, no other word which so well describes the effect of that prevenient grace, which anticipates and goes before every thing that is good in man. -- Ed. [233] It will, perhaps, be admitted that Calvin here deals too hardly with the opinions of the Jews. That God did in some way bear public testimony to his acceptance of Abel's sacrifice, is recorded by St. Paul; and there is surely nothing unreasonable in the supposition that he did it, as in several other instances, by fire from heaven. The reader may see several authorities adduced in Poole; he may also consult Ainsworth on the Pentateuch, Dr. P. Smith on the Atonement; and especially, Faber's ?Treatise of the Origin of Expiatory Sacrifice.? -- Ed. [234] ?Et retrancher les occasions que prend Satan, pour faire illusion aux hommes, en s'insinuant sous couleur des revelations.? -- French Tr. [235] The version of the Septuagint is, Ouk ea<n ojrqw~v prosene>nkHus orthos de me dieles emartes; ?If thou shouldst rightly offer, but yet not rightly divide, wouldst thou not sin?? See Archbishop Magee's Discourses, etc, No. lxv., where he ingeniously accounts for the manner in which the translators of the Septuagint version may have misunderstood the original. -- Ed [236] See Schindler, sub voce, No. in.; and the Discourses before referred to, No. lxv. [237] ^?De re subjecta habitur sermo.? [238] ^?Prima est ultio quod se Judice, nemo nocens absolvitur, improba quamvis Gratia fallacis Praetoris vicerit urnam.? [239] The Hebrew word cht't (chatath,) which primarily means sin, is also frequently used for sin-offering, and is so translated in various passages of our version. The learned Dr. Lightfoot was the first who proposed that it should be so rendered in the present instance. His interpretation has been controverted, especially by the Socinians; but not be them only; the justly celebrated Dr. Davison has also attempted to set it aside, in his Inquiry into the Origin and Intent of Primitive Sacrifice. But the more profound learning of Dr. Magee and of Mr. Faber has placed the interpretation of Lightfoot on a basis not easily to be shaken. The translation of the passage will, on this supposition, be, If thou doest not well, a sin-offering lieth or coucheth at the door'; and the import of the address will be to this effect, Thou hast only to offer up a sacrifice of atonement, and then the defect of thy offering will be supplied, and the pardon of thy sin granted.' -- See Magee's Second Discourse, and the Dissertations connected with it; also Faber's Treatise on the Origin of Expiatory Sacrifice. -- Ed [240] Faber contends the expression, ?Unto thee shall be his (or its) desire,? refers to the victim which was to be offered as a sin-offering. -- See his Treatise, p.129. He also gives the following poetical arrangement of God's address to Cain: -- ?Why is there hot anger unto thee; And why hath fallen thy countenance? If thou doest well, shall there not be exaltation? And if thou doest not well, at the door a sin-offering is couching. And unto thee is its desire, And thou shalt rule over it.? -- Ed. [241] ?Egrediamur foras.? -- Vulgate. [242] ?Parricidam citaverit.? The word parricide is contrary to its original import, applied to the murderer of any near relative. -- Ed. [243] By leaving the family of Abraham, in which alone the true service of God was maintained. -- Ed. [244] ?Ubi negari factum non potest, ad statum qualitatis confugiunt.? -- ?Ils ont recours aux qualitez et circonstances.? -- French Trans. [245] ?Kata prosopopoiian? [246] ?stenon kai tremon.? ?Groaning and trembling.? -- Sept [247] ^?Instabiles esse conqueritur.? [248] ?Ecce repulisti me a facie terrae, et a facie tua abscondar.? [249] ?nvd signifies motion, flight, wandering, exile, and is the name of the region into which Cain was exiled.? -- Schindler [250] ?Ad sobolem gignendam animum applicuisse.? [251] ?Non poenitendis dotibus, prae allis Adae posteris excelluisse.? [252] It is clear that Calvin had no perception of the poetical character of this speech, or he would more correctly have interpreted its meaning. There is, however, and will be, much difference of opinion respecting the real nature of the act spoken of in this obscure poem. Some have thought Lamech guilty of savage cruelty in murdering an innocent person; others have deemed the act to be one of justifiable homicide, done in self-defense. Others, again, have supposed the expression of Lamech to be a mere question, which admitted only of a negative answer, Have I slain a man for my wound?' And, lastly, there are those who, with Calvin, take it as the language of bravado, I would slay a man for wounding me, if he should attempt to do it.' In Bishop Lowth's fourth Prelection the whole is given in three distiches of Hebrew poetry, of which the following is a translation: -- ?Ada and Zillah, hear my voice: Ye wives of Lamech, hearken to my speech; Because I have slain a man for my wound, And a boy for my bruise: If Cain shall be avenged sevenfold, Lamech even seventy times seven.? De Sacra Poesi Hebraeorum. See also Dr. A. Clarke's Commentary in loco. The following translation from Herder is also worthy of notice: -- ?Ye wives of Lamech, hear my voice, And hearken to my speech; I slew a man who wounded me, A youth who smote me with a blow, If Cain shall be seven times avenged, Then Lamech seventy times seven.? Caunter's Poetry of the Pentateuch, vol. 1, p. 81. Caunter commends the translation of Bishop Lowth for having got rid of the copulative conjunction in the fourth line. This, however, is a mistake into which he has been led by reading Lowth not in the original, but in Dr. Gregory's translation. A remark of Michaelis appears worthy of attention. Speaking of Lamech and his wives, he says, It is not to be supposed that he addressed them in verse; the substance of what he said has been reduced to numbers, for the sake of preserving it easily in the memory.' -- Ed. __________________________________________________________________ __________________________________________________________________ CHAPTER 5. __________________________________________________________________ Genesis 5:1-32 1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; 1. Iste est liber generationum Adam: in die qua creavit Deus hominem, ad similitudinem Dei fecit illum. 2. Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. 2. Masculum et foeminam creeavit eos, et benedixit eis: et vocavit nomen eorum Hominem, in die qua creati sunt. 3. And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth: 3. Et vixit Adam triginta et centum annos: et genuit ad similitudinem suam, ad imaginem suam filium, et vocavit nomen ejus Seth. 4. And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters: 4. Et fuerunt dies Adam postquam genuit Seth, octingenti anni: et genuit filios et filias. 5. And all the days that Adam lived were nine hundred and thirty years: and he died. 5. Fuerunt itaque omnes dies Adam quibus vixit, nongenti anni et triginta anni: et mortuus est. 6. And Seth lived an hundred and five years, and begat Enos: 6. Et vixit Seth quinque annos et centum annos, et genuit Enos. 7. And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters: 7. Et vixit Seth postquam genuit Enos, septem annos et octingentos annos: et genuit filios et filias. 8. And all the days of Seth were nine hundred and twelve years: and he died. 8. Fuerunt itaque omnes dies Seth, duodecim anni et nongenti anni: et mortuus est. 9. And Enos lived ninety years, and begat Cainan: 9. Et vixit Enos nonaginta annos, et genuit Kenan. 10. And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters: 10. Et vixit Enos postquam genuit Kenan, quindecim annos et octingentos annos, et genuit filios et filias. 11. And all the days of Enos were nine hundred and five years: and he died. 11. Fuerunt igitur omnes dies Enos, quinque anni et nongenti anni: et mortuus est. 12. And Cainan lived seventy years, and begat Mahalaleel: 12. Et vixit Kenan septuaginta annos, et genuit Mahalaleel. 13. And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters: 13. Et vixit Kenan postquam genuit Mahalaleel, quadraginta annos et octingentos annos: et genuit filios et filias. 14. And all the days of Cainan were nine hundred and ten years: and he died. 14. Fuerunt itaque omnes dies Kenan, decem anni et nongenti anni: et mortuus est. 15. And Mahalaleel lived sixty and five years, and begat Jared: 15. Et vixit Mahalaleel quinque annos et sexaginta annos, et genuit Jered. 16. And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters: 16. Et vixit Mahalaleel postquam genuit Jered, triginta annos et octingentos annos: et genuit filios et filias. 17. And all the days of Mahalaleel were eight hundred ninety and five years: and he died. 17. Fuerunt igitur omnes dies Mahalaleel, quinque anni et octingenti anni: et mortuus est. 18. And Jared lived an hundred sixty and two years, and he begat Enoch: 18. Et vixit Jered duos et sexaginta annos et centum annos, et genuit Hanoch. 19. And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters: 19. Et vixit Jered postquam genuit Hnoch octingentos annos: et genuit filios et filias. 20. And all the days of Jared were nine hundred sixty and two years: and he died. 20. Fuerunt ergo omnes dies Jered duo et sexaginta anni et nongenti anni: et mortuus est. 21. And Enoch lived sixty and five years, and begat Methuselah: 21. Et vixit Hanoch quinque et sexaginta annos, et genuit Methuselah. 22. And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: 22. Et ambulavit Hanoch cum Deo, postquam genuit Methuselah, trecentos annos: et genuit filios et filias. 23. And all the days of Enoch were three hundred sixty and five years: 23. Fuerunt itaque omnes dies Hanoch, quinque et sexaginta anni et trecenti anni. 24. And Enoch walked with God: and he was not; for God took him. 24. Et ambulavit Hanoch cum Deo: et non fuit, quia tulit eum Deus. 25. And Methuselah lived an hundred eighty and seven years, and begat Lamech: 25. Et vixit Methuselah septem et octoginta annos et centum annos, et genuit Lemech. 26. And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters: 26. Et vixit Methuselah postquam genuit Lemech, duos et octoginta annos et septingentos annos: et genuit filios et filias. 27. And all the days of Methuselah were nine hundred sixty and nine years: and he died. 27. Fuerunt igitur omnes dies Methuselah novem et sexaginta anni et nongenti anni: et mortuus est. 28. And Lamech lived an hundred eighty and two years, and begat a son: 28. Et vixit Lemech duos et octoginta annos et centum annos: et genuit filium. 29. And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed. 29. Et bocavit nomen ejus Noah, dicendo, Iste consolabitur nos ab opere nostro, et a dolore manuum nostrarum de terra cui maledixit Jehova. 30. And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters: 30. Et vixit Lemech postquam genuit ipsum Noah, quinque et nonaginta annos et quingentos annos et quingentos annos: et genuit filios et filias. 31. And all the days of Lamech were seven hundred seventy and seven years: and he died. 31. Fuerunt itaque omnes dies Lemech septem et septuaginta anni et septingenti anni: et mortuus est. 32. And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth. 32. Et erat Noah quingentorum annorum, et genuit ipse Noah, Sem, Cham, et Jepheth. 1. This is the book of the generations of Adam. In this chapter Moses briefly recites the length of time which had intervened between the creation of the world and the deluge; and also slightly touches on some portion of the history of that period. And although we do not comprehend the design of the Spirit, in leaving unrecorded great and memorable events, it is, nevertheless, our business to reflect on many things which are passed over in silence. I entirely disapprove of those speculations which every one frames for himself from light conjectures; nor will I furnish readers with the occasion of indulging themselves in this respect; yet it may, in some degree, be gathered from a naked and apparently dry narration, what was the state of those times, as we shall see in the proper places. The book, according to the Hebrew phrase, is taken for a catalogue. The generations signify a continuous succession of a race, or a continuous progeny. Further, the design with which this catalogue was made, was, to inform us, that in the great, or rather, we might say, prodigious multitude of men, there was always a number, though small, who worshipped God; and that this number was wonderfully preserved by celestial guardianship, lest the name of God should be entirely obliterated, and the seed of the Church should fail. In the day that God created. He does not restrict these ?generations? to the day of the creation, but only points out their commencement; and, at the same time, he distinguishes between our first parents and the rest of mankind, because God had brought them into life by a singular method, whereas others had sprung from a previous stock, and had been born of parents. [253] Moreover, Moses again repeats what he had before stated that Adam was formed according to the image of God, because the excellency and dignity of this favor could not be sufficiently celebrated. It was already a great thing, that the principal place among the creatures was given to man; but it is a nobility far more exalted, that he should bear resemblance to his Creator, as a son does to his father. It was not indeed possible for God to act more liberally towards man, than by impressing his own glory upon him, thus making him, as it were, a living image of the Divine wisdom and justice. This also is of force in repelling the calumnies of the wicked who would gladly transfer the blame of their wickedness to their Maker, had it not been expressly declared, that man was formed by nature a different being from that which he has now become, through the fault of his own defection from God. 2. Male and female created he them. This clause commends the sacred bond of marriage, and the inseparable union of the husband and the wife. For when Moses has mentioned only one, he immediately afterwards includes both under one name. And he assigns a common name indiscriminately to both, in order that posterity might learn more sacredly to cherish this connection between each other, when they saw that their first parents were denominated as one person. The trifling inference of Jewish writers, that married persons only are called Adam, (or man,) is refuted by the history of the creation; nor truly did the Spirit, in this place, mean anything else, than that after the appointment of marriage, the husband and the wife were like one man. Moreover, he records the blessing pronounced upon them, that we may observe in it the wonderful kindness of God in continuing to grant it; yet let us know that by the depravity and wickedness of men it was, in some degree, interrupted. 3. And begat a son in his own likeness. We have lately said that Moses traces the offspring of Adam only through the line of Seth, to propose for our consideration the succession of the Church. In saying that Seth begat a son after his own image, he refers in part to the first origin of our nature: at the same time its corruption and pollution is to be noticed, which having been contracted by Adam through the fall, has flowed down to all his posterity. If he had remained upright, he would have transmitted to all his children what he had received: but now we read that Seth, as well as the rest, was defiled; because Adams who had fallen from his original state, could beget none but such as were like himself. If any one should object that Seth with his family had been elected by the special grace of God: the answer is easy and obvious; namely, that a supernatural remedy does not prevent carnal generation from participating in the corruption of sin. Therefore, according to the flesh, Seth was born a sinner; but afterwards he was renewed by the grace of the Spirit. This sad instance of the holy patriarch furnishes us with ample occasion to deplore our own wretchedness. 4. And the days of Adam after he had begotten Seth. In the number of years here recorded we must especially consider the long period which the patriarchs lived together. For through six successive ages, when the family of Seth had grown into a great people, the voice of Adam might daily resound, in order to renew the memory of the creation, the fall, and the punishment of man; to testify of the hope of salvation which remained after chastisement, and to recite the judgments of God, by which all might be instructed. After his death his sons might indeed deliver, as from hand to hand, what they had learned, to their descendants; but far more efficacious would be the instruction from the mouth of him, who had been himself the eyewitness of all these things. Yet so wonderful, and even monstrous, was the general obstinacy, that not even the sounder part of the human race could be retained in the obedience and the fear of God. 5. And he died. This clause, which records the death of each patriarch, is by no means superfluous. For it warns us that death was not in vain denounced against men; and that we are now exposed to the curse to which man was doomed, unless we obtain deliverance elsewhere. In the meantime, we must reflect upon our lamentable condition; namely, that the image of God being destroyed, or, at least, obliterated in us, we scarcely retain the faint shadow of a life, from which we are hastening to death. And it is useful, in a picture of so many ages, to behold, at one glance, the continual course and tenor of divine vengeance; because otherwise, we imagine that God is in some way forgetful; and to nothing are we more prone than to dream of immortality on earth, unless death is frequently brought before our eyes. 22. And Enoch walked with God. Undoubtedly Enoch is honored with peculiar praise among the men of his own age, when it is said that he walked with God. Yet both Seth and Enoch, and Cainan, and Mahalaleel, and Jared, were then living, whose piety was celebrated in the former part of the chapter. [254] As that age could not be ruder or barbarous, which had so many most excellent teachers; we hence infer, that the probity of this holy man, whom the Holy Spirit exempted from the common order, was rare and almost singular. Meanwhile, a method is here pointed out of guarding against being carried away by the perverse manners of those with whom we are conversant. For public custom is as a violent tempest; both because we easily suffer ourselves to be led hither and thither by the multitude, and because every one thinks what is commonly received must be right and lawful; just as swine contract an itching from each other; nor is there any contagion worse, and more loathsome than that of evil examples. Hence we ought the more diligently to notice the brief description of a holy life, contained in the words, ?Enoch walked with God.? Let those, then, who please, glory in living according to the custom of others; yet the Spirit of God has established a rule of living well and rightly, by which we depart from the examples of men who do not form their life and manners according to the law of God. For he who, pouring contempt upon the word of God, yields himself up to the imitation of the world, must be regarded as living to the devil. Moreover, (as I have just now hinted,) all the rest of the patriarchs are not deprived of the praise of righteousness; but a remarkable example is set before us in the person of one man, who stood firmly in the season of most dreadful dissipation; in order that, if we wish to live rightly and orderly, we may learn to regard God more than men. For the language which Moses uses is of the same force as if he had said, that Enoch, lest he should be drawn aside by the corruptions of men, had respect to God alone; so that with a pure conscience, as under his eyes, he might cultivate uprightness. 24. And he was not , for God took him. He must be shamelessly contentious, who will not acknowledge that something extraordinary is here pointed out. All are, indeed, taken out of the world by death; but Moses plainly declares that Enoch was taken out of the world by an unusual mode, and was received by the Lord in a miraculous manner. For lqh(lakah) among the Hebrews signifies to take to one's self,' as well as simply to take. But, without insisting on the word, it suffices to hold fast the thing itself; namely, that Enoch, in the middle period of life, suddenly, and in an unexampled method, vanished from the sight of men, because the Lord took him away, as we read was also done with respect to Elijah. Since, in the translation of Enoch, an example of immortality was exhibited; there is no doubt that God designed to elevate the minds of his saints with certain faith before their death; and to mitigate, by this consolation, the dread which they might entertain of death, seeing they would know that a better life was elsewhere laid up for them. It is, however, remarkable that Adam himself was deprived of this support of faith and of comfort. For since that terrible judgment of God, Thou shalt die the death,' was constantly sounding in his ears, he very greatly needed some solace, in order that he might in death have something else to reflect upon than curse and destruction. But it was not till about one hundred and fifty years after his death, [255] that the translation of Enoch took place, which was to be as a visible representation of a blessed resurrection; by which, if Adam had been enlightened, he might have girded himself with equanimity for his own departure. Yet, since the Lord, in inflicting punishment, had moderated its rigour, and since Adam himself had heard from his own mouth, what was sufficient to afford him no slight alleviation; contented with this kind of remedy, it became his duty patiently to bear, both the continual cross in this world, and also the bitter and sorrowful termination of his life. But whereas others were not taught in the same manner by a manifest oracle to hope for victory over the serpent, there was, in the translation of Enoch, an instruction for all the godly, that they should not keep their hope confined within the boundaries of this mortal life. For Moses shows that this translation was a proof of the Divine love towards Enoch, by connecting it immediately with his pious and upright life. Nevertheless, to be deprived of life is not in itself desirable. It follows, therefore, that he was taken to a better abode; and that even when he was a sojourner in the world, he was received into a heavenly country; as the Apostle, in the Epistle to the Hebrews, (Hebrews 11:5,) plainly teaches. Moreover, if it be inquired, why Enoch was translated, and what is his present condition; I answer, that his transition was by a peculiar privilege, such as that of other men would have been, if they had remained in their first state. [256] For although it was necessary for him to put off what was corruptible; yet was he exempt from that violent separation, from which nature shrinks. In short, his translation was a placid and joyful departure out of the world. Yet he was not received into celestial glory, but only freed from the miseries of the present life, until Christ should come, the first-fruits of those who shall rise again. And since he was one of the members of the Church, it was necessary that he should wait until they all shall go forth together, to meet Christ, that the whole body may be united to its Head. Should any one bring as an objection the saying of the Apostle, It is appointed unto all men once to die,' (Hebrews 9:27,) the solution is easy, namely, that death is not always the separation of the soul from the body; but they are said to die, who put off their corruptible nature: and such will be the death of those who will be found surviving at the last day. 29. And he called his name Noah , saying , This same shall comfort us concerning our work. In the Hebrew languages the etymology of the verb nchm (nacham) does not correspond with the noun nvch (noach,) unless we call the letter m (mem) superfluous; as sometimes, in composition, certain letters are redundant. nvch Noach signifies to give rest, but nchm nacham to comfort. The name Noah is derived from the former verb. Wherefore, there is either the transmutation of one letter into another, or only a bare allusion, when Lamech says, ?This same shall comfort us concerning our work.? [257] But as to the point in hand, there is no doubt that he promises to himself an alleviation, or solace, of his labors. But it is asked, whence he had conceived such hope from a son whose disposition he could not yet have discerned. The Jews do not judge erroneously in declaring Lamech's expression to be a prophecy; but they are too gross in restricting to agriculture what is applicable to all those miseries of human life which proceed from the curse of God, and are the fruits of sin. I come, indeed, to this conclusion; that the holy fathers anxiously sighed, when, being surrounded with so many evils they were continually reminded of the first origin of all evils, and regarded themselves as under the displeasure of God. Therefore in the expression, the toil of our hands, there is the figure synecdochee ; because under one kind of toil he comprises the whole miserable state into which mankind had fallen. For they undoubtedly remembered what Moses has related above, concerning the labourious, sad, and anxious life to which Adam had been doomed: and since the wickedness of man was daily increasing, no mitigation of the penalty could be hoped for, unless the Lord should bring unexpected succor. It is probable that they were very earnestly looking for the mercy of God; for their faith was strong, and necessity urged them ardently to desire help. But that the name was not rashly given to Noah, we may infer hence, that Moses expressly notes it as a thing worthy to be remembered. Certainly some meaning was couched under the names of other patriarchs; yet he passes by the reason why they were so called, and only insists upon this name of Noah. Therefore the contentious reader is not to be allowed hence to pronounce a judgment, that there was something peculiar in Noah, which did not suit others before him. I have, then, no doubt that Lamech hoped for something rare and unwonted from his son; and that, too, by the inspiration of the Spirit. Some suppose him to have been deceived, inasmuch as he believed that Noah was the Christ; but they adduce no rational conjecture in support of the opinion. It is more probable, that, seeing something great was promised concerning his son, he did not refrain from mixing his own imagination with the oracle; as holy men are also sometimes wont to exceed the measure of revelation, and thus it comes to pass, that they neither touch heaven nor earth. 32. And Noah was five hundred years old. Concerning the fathers whom Moses has hitherto enumerated, it is not easy to conjecture whether each of them was the first born of his family or not; for he only wished to follow the continued succession of the Church. But God, to prevent men from being elated by a vain confidence in the flesh, frequently chooses for himself those who are posterior in the order of nature. I am, therefore, uncertain whether Moses has recorded the catalogue of those whom God preferred to others; or of those who, by right of primogeniture, held the chief rank among their brethren; I am also uncertain how many sons each had. With respect to Noah, it plainly appears that he had no more than three sons; and this Moses purposely declares the more frequently, that we may know that the whole of his family was preserved. But they, in my opinion, err, who think that in this place the chastity of Noah is proclaimed, because he led a single life through nearly five centuries. For it is not said that he was unmarried till that time; nor even in what year of his life he had begun to be a father. But, in simply mentioning the time in which he was warned of the future deluge, Moses also adds, that at the same time, or thereabouts, he was the father of three sons; not that he already had them, but because they were born not long afterwards. That he had, indeed, survived his five hundredth year before Shem was born, will be evident from the eleventh chapter (Genesis 11:1); concerning the other two nothing is known with certainty, except that Japheth was the younger. [258] It is wonderful that from the time when he had received the dreadful message respecting the destruction of the human race, he was not prevented, by the greatness of his grief, from intercourse with his wife; but it was necessary that some remains should survive, because this family was destined for the restoration of the second world. Although we do not read at what time his sons took wives, I yet think it was done long before the deluge; but they were unfruitful by the providence of God, who had determined to preserve only eight souls. __________________________________________________________________ [253] ?Il discerne les premiers hommes d'avec les autres, aus quels Dieu a prolonge la vie eu une facon singuliere: combien qu'ils ne fussent de si haute ne si noble race.? -- French Trans. It will be perceived that this translation differs materially in sense from that given above; but, after the fullest consideration, the Editor adheres to his own, as a more literal rendering of the original Latin, and as being more in accordance with the reasoning of the Author. -- Ed. [254] ?Superiori capite.? Doubtless a mistake. -- Ed. [255] Adam died at the age of 930. Enoch was born when Adam was 622, and was translated when he himself was 365. Age of the world, 987. So that Adam had been dead 57 years when Enoch was translated. Whence it would appear that either the word ?centum,? a hundred, had slipped by mistake from Calvin's pen; or which is more probably, that, though the two Latin editions before the Editor, have the mistake, the more early ones were free from it. For the French version and the Old English one are correct. -- Ed. [256] ?S'ils fussent demeurez en leur premier estat.? These words, in the French translation, have no corresponding passage in the original, but are so obvious an explanation of Calvin's language, that they are here translated. -- Ed. [257] See Schindler's Lexicon, sub voce nchm, No. III and also, sub voce nvch, as a proper name, where he derives the latter word from the former, ?litera m abjecta, aut, quod consolatio sit quies, recreatio.? -- Ed [258] This inference, that Japheth was the younger son, Calvin seems to have drawn from a translation of Genesis 10:21, different from our own. In our version Shem is there called ?the brother of Japheth the elder.? But commentators are generally agreed that the English version is right. It not only gives the more natural sense of the original, but is confirmed by collateral testimony. For it is clear that Noah began to have children in his five hundredth year. Shem was one hundred years old two years after the flood, and therefore was born when his father was five hundred and two years old. Some one, then, of Noah's sons must have been born before this. Now we are told that Ham was the younger son, (Genesis 9:24). Therefore Japheth must have been his first-born. -- See Patrick's and Bush's Commentaries, and Wells' Geography of the Old Testament. -- Ed. __________________________________________________________________ __________________________________________________________________ CHAPTER 6. __________________________________________________________________ Genesis 6:1-22 1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 1. Et fuit, quum coepis sent homines multiplicari in superficie terrae, filiaeque natae essent eis: 2. That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. 2. Tunc viderunt filii Dei filias hominum quod pulchrae essent: et acceperunt sibi uxores ex omnibus quas elegerant. 3. And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. 3. Et dixit Jehovan, Non desceptabit Spiritus meus cum homine in saeculum, eo quod sit etiam ipse caro: et erunt dies ejus centum et viginti anni. 4. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. 4. Gigantes fuerunt in terra in diebus illis: et etiam postquam ingressi sunt filii Dei ad filias hominum, genuerunt eis: isti sunt potentes, qui a saeculo fuerunt viri nominis. 5. And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 5. Et vidit Jehova quod multa esset malitia hominum in terra et quod omne figmentum cogitationum cordit eorum tantumodo esset malum omni die: 6. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. 6. Tunc poenituit Jehovam quod fecisset hominem in terra et doluit in corde suo. 7. And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. 7. Et dixit Jehova, Delebo hominem quem creavi, a superficie terrae, ab homine usque ad jumentum, usque ad reptile, et usque ad volatile coeli: quia poenitet me quod fecerim ea. 8. But Noah found grace in the eyes of the LORD. 8. Et Noah invenit gratiam in oculis Jehovae. 9. These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. 9. Istae sunt generationes Noah. Noah vir justus, perfectus fuit in generationibus suis: cum Deo ambulavit Noah. 10. And Noah begat three sons, Shem, Ham, and Japheth. 10. Genuit vero Noah tres filios, Sem, Cham, et Jepheth. 11. The earth also was corrupt before God, and the earth was filled with violence. 11. Et corrupta erat: nam corruperat omnis caro viam suam super terram. 12. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. 12. Et vidit Deus terran, et ecce, corrupta erat: nam corruperat omnis caro viam suam super terram. 13. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. 13. Dixit itaque Deus ad Noah, Finis universae carnis venit coram me: quia repleta est terrs iniquitate a facie eorum: et ecce, ego disperdam eos cum terra. 14. Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. 14. Fac tibi arcam e lignis gopher, mansiunculas facies in arca, et bituminabis eam intrinsecus et extrinsecus bitumine. 15. And this is the fashion which thou shalt make it of : The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 15. Et haec mensura qua facies cam: Trecentorum cubitorum erit longitudo arcae, quinquaginta cubitorum latitudo ejus: et triginta cubitorum altitudo ejus. 16. A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. 16. Fenestram facies arcae, et in cubito consummabis eam superne: ostium vero arcae in latere ejus pones: inferiora et secunda, et tertia facies in ea. 17. And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. 17. Et ego ecce ego adduco diluvium aquarum super terram, ut disperdam omnem carnem in qua est spiritus vitae sub coelo: omne quod est in terra morietur. 18. But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. 18. Et statuam pactum meum tecum, et ingredieris arcam tu, et filii tui, et uxor tua, et uxores filiorum tuorum tecum. 19. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. 19. Et ex omni vivente, ex omni carne, bina ex omnibus introduces in arcam, ut viva serventur tecum, masculus et foemina erunt. 20. Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. 20. Ex volatili secundum speciem suam, et ex animali secundum speciem suam, ex omni reptili terrae secundum speciem suam, bina ex omnibus ingredientur ad to, ut viva conserventur. 21. And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them. 21. Et tu cape tibi ex omni esca quae comeditur, et congregabis tibi, eritque tibi et illis ad vescendum. 22. Thus did Noah; according to all that God commanded him, so did he. 22. Et fecit Noah juxta omnia quae praeceperat ei Deus, sic fecit. 1. And it came to pass , when men began to multiply. Moses, having enumerated in order, ten patriarchs, with whom the worship of God remained pure, now relates, that their families also were corrupted. But this narration must be traced to an earlier period than the five hundredth year of Noah. For, in order to make a transition to the history of the deluge, he prefaces it by declaring the whole world to have been so corrupt, that scarcely anything was left to God, out of the widely spread defection. That this may be the more apparent, the principle is to be kept in memory, that the world was then as if divided into two parts; because the family of Seth cherished the pure and lawful worship of Good, from which the rest had fallen. Now, although all mankind had been formed for the worship of God, and therefore sincere religion ought everywhere to have reigned; yet since the greater part had prostituted itself, either to an entire contempt of God, or to depraved superstitions; it was fitting that the small portion which God had adopted, by special privilege, to himself, should remain separate from others. It was, therefore, base ingratitude in the posterity of Seth, to mingle themselves with the children of Cain, and with other profane races; because they voluntarily deprived themselves of the inestimable grace of God. For it was an intolerable profanation, to pervert, and to confound, the order appointed by God. It seems at first sight frivolous, that the sons of God should be so severely condemned, for having chosen for themselves beautiful wives from the daughters of men. But we must know first, that it is not a light crime to violate a distinction established by the Lord; secondly, that for the worshippers of God to be separated from profane nations, was a sacred appointment which ought reverently to have been observed, in order that a Church of God might exist upon earth; thirdly, that the disease was desperate, seeing that men rejected the remedy divinely prescribed for them. In short, Moses points it out as the most extreme disorder; when the sons of the pious, whom God had separated to himself from others, as a peculiar and hidden treasure, became degenerate. That ancient figment, concerning the intercourse of angels with women, is abundantly refuted by its own absurdity; and it is surprising that learned men should formerly have been fascinated by ravings so gross and prodigious. The opinion also of the Chaldean paraphrase is frigid; namely, that promiscuous marriages between the sons of nobles, and the daughters of plebeians, is condemned. Moses, then, does not distinguish the sons of God from the daughters of men, because they were of dissimilar nature, or of different origin; but because they were the sons of God by adoption, whom he had set apart for himself; while the rest remained in their original condition. Should any one object, that they who had shamefully departed from the faith, and the obedience which God required, were unworthy to be accounted the sons of God; the answer is easy, that the honor is not ascribed to them, but to the grace of God, which had hitherto been conspicuous in their families. For when Scripture speaks of the sons of God, sometimes it has respect to eternal election, which extends only to the lawful heirs; sometimes to external vocations according to which many wolves are within the fold; and thought in fact, they are strangers, yet they obtain the name of sons, until the Lord shall disown them. Yea, even by giving them a title so honorable, Moses reproves their ingratitude, because, leaving their heavenly Father, they prostituted themselves as deserters. 2. That they were fair. Moses does not deem it worthy of condemnation that regard was had to beauty, in the choice of wives; but that mere lust reigned. For marriage is a thing too sacred to allow that men should be induced to it by the lust of the eyes. [259] For this union is inseparable comprising all the parts of life; as we have before seen, that the woman was created to be a helper of the man. Therefore our appetite becomes brutal, when we are so ravished with the charms of beauty, that those things which are chief are not taken into the account. Moses more clearly describes the violent impetuosity of their lust, when he says, that they took wives of all that they chose; by which he signifies, that the sons of God did not make their choice from those possessed of necessary endowments, but wandered without discrimination, rushing onward according to their lust. We are taught, however, in these words, that temperance is to be used in holy wedlock, and that its profanation is no light crime before God. For it is not fornication which is here condemned in the sons of the saints, but the too great indulgence of license in choosing themselves wives. And truly, it is impossible but that, in the succession of time, the sons of God should degenerate when they thus bound themselves in the same yoke with unbelievers. And this was the extreme policy of Balaam; that, when the power of cursing was taken from him, he commanded women to be privily sent by the Midianites, who might seduce the people of God to impious defection. Thus, as in the sons of the patriarchs, of whom Moses now treats, the forgetfulness of that grace which had been divinely imparted to them was, in itself, a grievous evil, inasmuch as they formed illicit marriages after their own host; a still worse addition was made, when, by mingling themselves with the wicked, they profaned the worship of God, and fell away from the faith; a corruption which is almost always wont to follow the former. 3. My Spirit shall not always strive. Although Moses had before shown that the world had proceeded to such a degree of wickedness and impiety, as ought not any longer to be borne; yet in order to prove more certainly, that the vengeance by which the whole world was drowned, was not less just than severe, he introduces God himself as the speaker. For there is greater weight in the declaration when pronounced by God's own mouth, that the wickedness of men was too deplorable to leave any apparent hope of remedy, and that therefore there was no reason why he should spare them. Moreover, since this would be a terrible example of divine anger, at the bare hearing of which we are even now afraid, it was necessary to be declared, that God had not been impelled by the heat of his anger into precipitation, nor had been more severe than was right; but was almost compelled, by necessity, utterly to destroy the whole world, except one single family. For men commonly do not refrain from accusing God of excessive haste; nay, they will even deem him cruel for taking vengeance of the sins of men. Therefore, that no man may murmur, Moses here, in the person of God, pronounces the depravity of the world to have been intolerable, and obstinately incurable by any remedy. This passage, however, is variously expounded. In the first place, some of the Hebrews derive the word which Moses uses from the root [260] ndn(nadan) which signifies a scabbard. And hence they elicit the meaning that God was unwilling for his Spirit to be any longer held captive in a human body, as if enclosed like a sword in the scabbard. But because the exposition is distorted, and savours of the delirium of the Manichees, as if the soul of man were a portion of the Divine Spirit, it is by us to be rejected. Even among the Jews, it is a more commonly received opinion, that the word in question is from the root dvn (doon.) But since it often means to judge, and sometimes to litigate, hence also arise different interpretations. For some explain the passage to mean, that God will no longer deign to govern men by his Spirit; because the Spirit of God acts the part of a judge within us, when he so enlightens us with reason that we pursue what is right. Luther, according to his custom, applies the term to the external jurisdiction which God exercises by the ministry of the prophets, as if some one of the patriarchs had said in an assembly, We must cease from crying aloud; because it is an unbecoming thing that the Spirit of God, who speaks through us, should any longer weary himself in reproving the world.' This is indeed ingeniously spoken; but because we must not seek the sense of Scripture in uncertain conjectures, I interpret the words simply to mean, that the Lord, as if wearied with the obstinate perverseness of the world, denounces that vengeance as present, which he had hitherto deferred. For as long as the Lord suspends punishment, he, in a certain sense, strives with men, especially if either by threats or by examples of gentle chastisement, he invites them to repentance. In this way he had striven already, some centuries, with the world, which, nevertheless, was perpetually becoming worse. And now, as if wearied out, he declares that he has no mind to contend any longer. [261] For when God, by inviting the unbelievers to repentance, had long striven with them; the deluge put an end to the controversy. However, I do not entirely reject the opinion of Luther that God, having seen the deplorable wickedness of men, would not allow his prophets to spend their labor in vain. But the general declaration is not to be restricted to that particular case. When the Lord says, I will not contend for ever,' he utters his censure on an excessive and incurable obstinacy; and, at the same time, gives proof of the divine longsuffering: as if he would say, There will never be an end of contentions unless some unprecedented act of vengeance cuts off the occasion of it. The Greek interpreters, deceived by the similitude of one letter to another have improperly read, shall not remain:' [262] which has commonly been explained, as if men were then deprived of a sound and correct judgment; but this has nothing to do with the present passage. For that he also is flesh. The reason is added why there is no advantage to be expected from further contention. The Lord here seems to place his Spirit in opposition to the carnal nature of men. In which method, Paul declares that the natural man does not receive those things which belong to the Spirit, and that they are foolishness unto him,' (1 Corinthians 2:14.) The meaning of the passage therefore is, that it is in vain for the Spirit of God to dispute with the flesh, which is incapable of reason. God gives the name of flesh as a mark of ignominy to men, whom he, nevertheless, had formed in his own image. And this is a mode of speaking familiar to Scripture. They who restrict this appellation to the inferior part of the soul are greatly deceived. For since the soul of man is vitiated in every part, and the reason of man is not less blind than his affe