Commentary on Genesis, volume 1 (chapter 1-23)


John Calvin


Translated and edited by John King M.D.

The Banner of Truth Trust
3 Murrayfield Road, Edinburgh EH12 6EL
P.O. Box 652, Carlisle, Pennsylvania 17013, U.S.A.

First published in Latin 1554
First English Translation 1578
This edition reprinted from the Calvin Translation Society edition of
1847
1965
Reprinted 1975

ISBN 0 85151 093 0

Printed in Great Britain by offset lithography by Billing & Sons Limited,
Guildford and London



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
labours 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. He had also the honour
of being the first modern translator of the New Testament into Latin. He
published a valuable critical Commentary on the New Testament, which was
early translated into English, and ordered to be placed in the Churches.
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,
timeserving 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 preeminent 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 honour, which God conferred on Luther, of sending
forth the sacred volume as a wholes through that great nation in which
his language was spoken, and of thus pouring, by one single acts 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 Calving
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.

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
favour, from the plural form of the name of God in the first chapter of
Genesis. It were easy to multiply examples of this kinds 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.

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 harmonised
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." 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.

The reader will find Calvin's Latin Version of the sacred text placed
side by side with our own excellent Authorised Translation. 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 reedit 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 endeavoured 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 labour 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 Jude 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.

The version of Leo Juda.

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.
3. Dixitque Deus, Sit Lux, et fuit lux.
4. Viditque Deus lucem quod esset bona, et divisit Deus lucem a tenebris.
5. Vocavitque Deus lucem Diem, et tenebras vocavit Noctem; fuitque
vespera, et fuit mane dies unus.
6. Dixit quoque Deus, Sit expansio, &c.

The version of Calvin.

1. In principio creavit Deus coelum et terram.
2. Terra autem erat informis et inanis, tenebraeque erant in superficie
voraginis: et Spiritus Dei agitabat se in superficie aquarum.
3. Et dixit Deus, Sit Lux, et fuit lux.
4. Viditque Deus lucem quod bona esset, et divisit Deus lucem a tenebris.
5. Et vocavit Deus lucem Diem, et tenebras vocavit Noctem. Fuitque
vespera, et fuit mane dies primus.
6. Et dixit Deus, Sit extensio, &c.

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."

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. 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 Gen. 3: 7.

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 Senebiers Literary History of Geneva is submitted to
his consideration:

Commentary on the Epistle to the Romans . . . . . . . . . . . . . . . 1540
Commentary on all the Epistles of Paul. . . . . . . . . . . . . . . . 1548
Commentary on the Epistle to the Hebrews, and the Epistles of Peter,
John, Jude, and James . . . . . . . . . . . . . . . . . . . . . . . . 1551
Commentary on Isaiah. . . . . . . . . . . . . . . . . . . . . . . . . 1551
Commentary on the Acts of the Apostles. . . . . . . . . . . . . . . . 1552
Commentary on Genesis . . . . . . . . . . . . . . . . . . . . . . . . 1554
Commentary on the Psalms. . . . . . . . . . . . . . . . . . . . . . . 1557
Commentary on Hosea . . . . . . . . . . . . . . . . . . . . . . . . . 1557
Commentary on the Twelve Minor Prophets . . . . . . . . . . . . . . . 1559
Commentary on Daniel. . . . . . . . . . . . . . . . . . . . . . . . . 1561
Commentary on Joshua. . . . . . . . . . . . . . . . . . . . . . . . . 1562
Harmony of Exodus, Leviticus, Numbers, and Deuteronomy. . . . . . . . 1563
Commentary on Jeremiah. . . . . . . . . . . . . . . . . . . . . . . . 1563
Harmony of Three Gospels and Commentary on St John. . . . . . . . . . 1563

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, and a further 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 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.


  Hull, January 1, 1847



Publishers' Note

To reduce size and cost of this one volume edition several items
mentioned in the above Preface and included in the Prelims of the Calvin
Translation Society edition are omitted These are the facsimiles of
venous medals of Calvin; the facsimile of the title page of the French
translation of 1563; the French translation of the Dedication to the Duke
of Vendome; the facsimile of the title page of the English translation of
1578 and the Dedications to the Earl of Warwick by Thomas Tymme prefixed
to the English translation of 1578 References to these however have not
been deleted from the index.


Note of the Scanner of this Electronic Edition

The footnotes of the Editor, and the Latin translation of the Bible-text,
are omitted. Thus you have the most pure form of Calvin's Commentary.





The Author's Epistle Dedicatory

John Calvin to the Most Illustrious Prince, Henry, Duke of Vendome, Heir
to the Kingdom of Navarre

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, 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 labour may be
to some, yet if it be approved (as I trust it will) by your most noble
mother, the Queen, 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, 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
each 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 labour 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, 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, who excelled all the
rest in acuteness and erudition, applied whatever skill he possessed to
defraud God of his glory, by disputing in favour 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; 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, 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, yet
suddenly grew to an immense multitude; by what unexpected means God both
exalted and defended a family chosen by himself, at though 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
splendour 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, 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 vigour 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 labour, 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 endeavouring 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,
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 them, 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. 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. As for the rest, I have laboured--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.
Firsts 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 disuse, 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 endeavoured 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 odious 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 labour, 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 numbers 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
honours 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.





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 endeavour 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
honoured with this eulogy that he was the teacher and the master of his
family, (Gen. 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 me ek fainomenoon blepomena", as if one should say, "the
manifestation of things not apparent," (Heb. 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, (Rom. 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, (Ps. 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 labour 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. 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 centre. 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. 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, (Heb. 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 Cor. 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 Cor. 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.' 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 theatre, 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.






Commentary on the Book of Genesis



Chapter I.


1 In the beginning God created the heaven and the earth.
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.
3 And God said, Let there be light: and there was light.
4 And God saw the light, that [it was] good: and God divided the light
from the darkness.
5 And God called the light Day, and the darkness he called Night. And the
evening and the morning were the first day.
6 And God said, Let there be a firmament in the midst of the waters, and
let it divide the waters from the waters.
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.
8 And God called the firmament Heaven. And the evening and the morning
were the second day.
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.
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.
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.
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.
13 And the evening and the morning were the third day.
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:
15 And let them be for lights in the firmament of the heaven to give
light upon the earth: and it was so.
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.
17 And God set them in the firmament of the heaven to give light upon the
earth,
18 And to rule over the day and over the night, and to divide the light
from the darkness: and God saw that [it was] good.
19 And the evening and the morning were the fourth day.
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.
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.
22 And God blessed them, saying, Be fruitful, and multiply, and fill the
waters in the seas, and let fowl multiply in the earth.
23 And the evening and the morning were the fifth day.
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.
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.
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.
27 So God created man in his [own] image, in the image of God created he
him; male and female created he them.
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.
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. 
30 And to every beast of the earth, and to every fowl of the air, and to
every thing that creepeth upon the earth, wherein [there is] life, [I
have given] every green herb for meat: and it was so.
31 And God saw every thing that he had made, and, behold, [it was] very
good. And the evening and the morning were the sixth day.

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. He
moreover teaches by the word "created," that what before did not exist
was now made; for he has not used the term "yatsar", which signifies to
frame or forms but "bara", which signifies to create. 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, 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 labour (as Steuchus does) in
maintaining this gross error is absurd and intolerable. Let this, then be
maintained in the first place, 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, (verse 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.
  "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. They think that they
have testimony against the Asians, to prove the Deity of the Son and of
the Spirit, but in the meantime they involve themselves in the error of
Sabellius, 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.

2. "And the earth was without form and void." I shall not be very
solicitous about the exposition of these two epithets, "tohu", and
"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.
Therefore I regard what he immediately subjoins that "darkness was upon
the face of the abyss," 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 "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. 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 vigour; or that He brooded over them to
cherish them. 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,' (Ps.
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, (ver. 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. 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; because in the act of distinguishing his wisdom begins
to be conspicuous. Which thing alone is sufficient to confute the
blasphemy of Servetus. This impure caviler asserts, 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, and without
which God could never be; the effect of which, however, became apparent
when the light was created.
  "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.] 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.

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, 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,' (Ecclus. 18: 1.) For the
Greek adverb "koinei", which the writer uses, means no such thing, nor
does it refer to time, but to all things universally.

6. "Let there be a firmament." 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 "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
"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 "stereooma", which the Latins have imitated in the term,
firmamentum; for literally it means expanse. And to this David alludes
when he says that 'the heavens are stretched out by God like a curtain,'
(Ps. 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, 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.
The things, therefore, which he relates, serve as the garniture of that
theatre 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. 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," (Ps. 104: 31;) and
he elsewhere calls upon the celestial waters to praise God, (Ps. 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.

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. 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.' 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,' (Ps. 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. 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
vigour 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". 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. 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 colour to their frivolous
predictions: I call those men Chaldeans and fanatics, who divine
everything from the aspects of the stars. 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,' (Isa. 44: 25;) and forbids us to be 'dismayed at
the signs of heaven,' (Jer. 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 "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. 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. 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 splendour of the sun.

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 labour 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 honoured who have expended useful
labour 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 splendour of night, are convicted by its use of perverse ingratitude
unless they acknowledge the beneficence of God.
  "To rule". 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." 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. 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. 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.
  When he says that "the waters brought forth," 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, 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?
  "Cattle." Some of the Hebrews thus distinguish between "cattle" and
"beasts of the earth," that the cattle feed on herb age, 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,' in this place, understand those which are of an earthly
nature.

26. "Let us make man." 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 honour 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 "mikrokosmos", "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. 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.
  "In our image, &c." 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.
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 Fathers 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, 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, (verse 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. (Col. 3: 10, and Eph. 4: 23.) That he made this image to consist
in "righteousness and true holiness," is by the figure synecdoche; 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. 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 "beth" and "caph". 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. 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 honours
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 honour. 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." Here he commemorates that part of dignity
with which he decreed to honour 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, 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. 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, (2: 15,) that one man
was created by God, whilst, nevertheless, he possessed the fulness of the
Spirit. 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, 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, (Rom. 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, it is not for thee to be
overanxious about the sustenance of animals.'
  Some infers 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. 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 who
maintain 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 "me'od," 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.



Chapter II.

1 Thus the heavens and the earth were finished, and all the host of them.
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.
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.
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,
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.
6 But there went up a mist from the earth, and watered the whole face of
the ground.
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.
8 And the LORD God planted a garden eastward in Eden; and there he put
the man whom he had formed.
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.
10 And a river went out of Eden to water the garden; and from thence it
was parted, and became into four heads.
11 The name of the first [is] Pison: that [is] it which compasseth the
whole land of Havilah, where [there is] gold;
12 And the gold of that land [is] good: there [is] bdellium and the onyx
stone.
13 And the name of the second river [is] Gihon: the same [is] it that
compasseth the whole land of Ethiopia.
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.
15 And the LORD God took the man, and put him into the garden of Eden to
dress it and to keep it.
16 And the LORD God commanded the man, saying, Of every tree of the
garden thou mayest freely eat:
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.
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.
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.
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.
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;
22 And the rib, which the LORD God had taken from man, made he a woman,
and brought her unto the man.
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.
24 Therefore shall a man leave his father and his mother, and shall
cleave unto his wife: and they shall be one flesh.
25 And they were both naked, the man and his wife, and were not ashamed.

1. "Thus the heavens and the earth were finished." 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; 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, 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. And indeed God is rightly acknowledged
as the Creator of heaven and earth only whilst their perpetual
preservation is ascribed to him. 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, (Rom. 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 favour which he bestows upon his people, as the Hebrews call that man
the blessed of God, who, by a certain special favour, has power with God.
(See Gen. 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 exege