Commentaries on the four last books of Moses arranged in the form of a harmony

LIBRARY C! .R!!'"rTCN

NOV 2 8 2000

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._

THEOLOGICAL SEMINARY

f

COMMENTARIES

ON

THE FIRST BOOK OF MOSES

CALLED

GENESIS.

BY JOHN CALVIN.

TRANSLATED FROM THE ORIGINAL LATIN, AND COMPARED
WITH THE FRENCH EDITION,
/

BY THE REV. JOHN KING, M.A.,

3F QUEEN'S COLLEGE, CAMBRIDGE, INCUMBENT OF CHRIST'S CHURCH,

HULL.

VOLUME FIRST.

EDINBURGH :

PRINTED FOR THE CALVIN TRANSLATION SOCIETY.
M.DCCC.XLVII.

[GEntereti at ©tatfotterjs' I£aH.]

EDINBURGH :
THE EDINBURGH PRINTING COMPANY,

12, South St David Street.

PEIHGBTOH I.
IS0L06IC

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 follow-
ing 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

VI TRANSLATOR S PREFACE.

brilliant constellation formed by the master-spirits of the
Keformation, 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 appre-
hended, we behold Erasmus, the most accomplished scholar
of the age, acting unconsciously as the pioneer of a Reforma-
tion, 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 La-
tinity in which they were clothed. But he did still more.
The world is indebted to him for the first edition of the entire
New Testament in the Original Greek.1 He had also the
honour of being the first modern translator of the New Tes-
tament into Latin.2 He published a valuable critical Com-
mentary on the New Testament, which was early translated
into English, and ordered to be placed in the Churches.3
Yet, great as the service undoubtedly was which he rendered
to the cause of truth, he never dared to cast the yoke of

1 Home's Introduction, vol. v. Part I. chap. i. sect. iv. London, 1846.

2 Ibid. vol. v. Part I. chap. i. sect. vii.

. 3 The Editor has now before him " The first tome or volume of the
paraphrase of Erasmus upon the Newe Testamente," printed in 1548,
with a dedication to King Edward VI., and another to Queen Catherine
Parr, by Nicolas Udal. It appears that Udal translated the Gospels
of St Matthew, St Luke, and St John ; and Thomas Key, that of St
Mark.

Vll

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, truckling, time-serving Romanist,
panting for preferment in a Church, the unsoundness of which
he had so fearfully exposed. It is not, however, to be de-
nied 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 indomi-
table 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 Scrip-
tures, 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.

viii translator's preface.

Calvin, like Luther, was a man of courage ; but he wanted
Luther's fire, he wanted Luther's ardent frankness of disposi-
tion ; he wanted, in short, the faculty which Luther possessed
in a pre-eminent degree, of laying hold on the affections, and
of kindling the enthusiasm of a mighty nation.

Calvin, like Luther too, was a Translator of the Scriptures,
and it is worthy of remark, that he also wrote in a far purer
and better style than any of his contemporaries, or than any
writers of an age near his own. But he had not the honour,
which God conferred on Luther, of sending forth the sacred
volume as a whole, through that great nation in which his lan-
guage was spoken, and of thus pouring, by one single act, a
flood of light upon millions of his countrymen.

But whatever advantage may lie on the side of Luther in
the comparison, so far as it has yet been carried, we shall
find it on the side of Calvin in grasp of intellect, in dis-
criminating power, in calmness, clearness and force of argu-
ment, 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 Scrip-
tures ; but the slightest inspection of the two Commentaries
will convince the Reader of Calvin's intellectual superiority ;
and will show, that as a faithful, penetrating, and judicious
Expounder of the Holy Spirit's meaning in the Scriptures, he
left the great Leader of the Reformation at an immeasurable
distance behind.1

1 Nothing is farther from the Editor's intention than to speak slight-
ingly of Luther's Commentaries. That on the Galatians alone has laid
the Church of Christ under lasting obligation to its Author. But its
excellencies are not of the same order with those which mark the exposi-
tory writings of Calvin. As a defence of the Gospel of Christ against
the prevailing errors of the day— and, alas ! of our own day too— it

TRANSLATOR'S PREFACE. IX

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 testi-
mony 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 estab-
lishing 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 kind,
which, whether we agree in his conclusions or not, cannot
fail to produce the conviction, that he is, at least, an honest
Commentator, and will not make any passage of Scripture
speak more or less than, according to his view, its Divine
Author intended it to speak. Calvin has been charged with

stands forth a masterpiece of sound argument and energetic declamation ;
and as a balm to wounded consciences, it remains to the present hour
without a rival.

x translator's preface.

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 exa-
mination of the text of Holy Scripture was not the end which
Calvin proposed to himself; nor had he perhaps the mate-
rials or the time necessary for that accurate investigation of
words 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. x

His great strength, however, is seen in the clear, compre-
hensive 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 any-
thing wrhich it had once apprehended, he was always able to
present a harmonised and consistent view of truth to hi
readers, and to show the relative position in which any given
portion of it stood to all the rest. This has given a complete-
ness and symmetry to his Commentaries which could scarcely

1 The reader is referred, for full information on this subject, to a small
volume entitled, " The Merits of Calvin as an Interpreter of the Holy
Scriptures." By Professor Tholuck of Halle. To which are added,
" Opinions and Testimonies of Foreign and British Divines and Scholars
as to the Importance of the Writings of John Calvin." With a Preface
by the Rev. William Pringle. London, 1845.

translator's preface. xi

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 onward by
the course which his Expository Lectures in public took, to
write first on one and then on another, till at length he tra-
versed 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 uncon-
nected observations constantly reiterated, should have main-
tained, 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 inci-
dent 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." l

1 See Horsley's Sermons, vol. i. p. 72.

In opposition to this testimony, it may be well to refer to that of Fa-
ther Simon, a Roman Catholic, who says, " Calvinus sublimi ingenio
pollebat" Calvin possessed a sublime genius ; and of Scaliger, who ex-
claims, " 0 quam Calvinus bene assequitur menlem prophetarum! — nemo
melius" Oh ! how well has Calvin reached the meaning of the prophets
— no one better.

xii translator's preface.

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 por-
tions of Holy Scripture, — the Psalms for instance, — Bishop
Horsley more frequently errs through an excess of imagina-
tion, 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 intel-
lect so profound and reasoning so acute, with piety so fer-
vent, 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 dif-
ferences 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 sen-

TRANSLATOR S PREFACE. Xlll

tence a turn which might seem more agreeable to an English
ear. He has occasionally softened an expression which ap-
peared 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 sen-
tence 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 re-
marks 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, how-
ever, 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.1

1 See page xlii.

xiv translator's preface.

The reader will find Calvin's Latin Version of the
sacred text placed side by side with our own excellent Au-
thorised Translation.1 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 espe-
cially where his comments are made on any such different
rendering, ample explanation is given in the notes.

The Editor may be expected to say something respecting
the notes generally, which he has ventured to append to this
Commentary. Some may object that they are too few, others
that they are superfluous. It would have been easy to have made
them more numerous, had space permitted; and easier still to
have omitted them altogether. But the writer of them thought
it would hardly be doing justice to Calvin to leave everything
exactly as he found it; for were the distinguished Author of the
Commentary now alive to re-edit his own immortal work, there
is no doubt that he would reject every error which the increased
facilities for criticism would have enabled him to detect, and
that he would throw fresh light on many topics which were,

1 The Translator has pleasure in adducing the following testimony to
our Authorised version from the pen of that excellent Biblical scholar,
Albert Barnes of Philadelphia. " No translation of the Bible was ever
made under more happy auspices ; and it would now be impossible to
furnish another translation in our language under circumstances so pro-
pitious. Whether we contemplate the number, the learning, or the piety
of the men employed in it ; the oool deliberation with which it was exe-
cuted ; the care taken that it should secure the approbation of the most
learned men in a country that embosomed a vast amount of literature ;
the harmony with which they conducted their work ; or the comparative
perfection of the translation ; we see equal cause of gratitude to the great
Author of the Bible, that we have so pure a translation of his Word. . .
It has become the standard of our language ; and nowhere can the purity
and expressive dignity of this language be so fully found as in the Sacred
Scriptures." — See Notes, Explanatory and Practical, on the Gospels, page
17. London 1846.

translator's PREFACE. XV

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 inform-
ation,— 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, some-
times 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 Mu-
seum. For this purpose the several versions which Calvin
was most likely to have adopted, had he not made one for him-
self, were subjected to examination. It was not necessary to
refer to any made by Romanists ; and those made by Protest-
ants 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 impres-
sion that Calvin took that of Leo Juda as his basis, and only
altered it as he saw occasion. To give the reader, however,

xvi translator's preface.

the opportunity of judging for himself, a few verses of the
first chapter of Genesis are transcribed from each.

THE VERSION OF LEO JUDA. THE VERSION OF CALVIN.

1. In principio creavit Dens cce- 1. In principio creavit Deus cae-
lum et ten-am. lum et terrain.

2. Terra autem erat desolata et 2. Terra autem erat informis et
inanis, teuebraeque erant in superfi- inanis, tenebrasque erant in snper-
cie voraginis : et Spiritus Dei agita- ficie voraginis : et Spiritus Dei agi-
bat sese in superficie aquarum. tabat se in superficie aquarum.

3. Dixitque Deus, Sit Lux, et fuit 3. Et dixit Deus, Sit Lux, et fuit
lux. lux.

4. Viditque Deus lucem quod 4. Viditque Deus lucem quod bona
esset bona, et divisit Deus lucem a esset, et divisit Deus lucem a tenc-
tenebris. bris.

5. Vocavitque Deus lucem Diem, 5. Et vocavit Deus lucem Diem,
et tenebras vocavit Noctem ; fuit- et tenebras vocavit Noctem. Fuit-
que vespera, et fuit mane dies unus. que vespera, et fuit mane dies pri-
mus.

6. Dixit quoque Deus, Sit expan- 6. Et dixit Deus, Sit extensio,
sio, &c. &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 wTas in communion with the Church of Rome, yet the
version is " said to be the basis of all subsequent French
Bibles, whether executed by Eomanists or Protestants." 1

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.2 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

1 Home's Introduction, vol. v. p. 116. 2 Ibid. p. 118.

translator's preface. xvii

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 ren-
dering of Gen. iii. 7.1

1 Prejudice has existed in some quarters against this version of the
Holy Scriptures, on the ground that its Authors were too deeply imbued
with Calvin's sentiments. Bishop Horsley thus speaks of it : — " This
English translation of the Bible, which is indeed upon the whole a very
good one, and furnished with very edifying notes and illustrations, (ex-
cept that in many points they savour too much of Calvinism,) was made
and first published at Geneva, by the English Protestants, who fled thi-
ther from Mary's persecution. During their residence there, they con-
tracted a veneration for the character of Calvin, which was no more than
was due to his great piety and his great learning: but they unfortunately
contracted also a veneration for his opinions — a veneration more than
was due to the opinions of any uninspired teacher. The bad effects of
this unreasonable partiality, the Church of England feels, in some points,
to the present day." Such language, coming from such a quarter, fur-
nishes strong testimony to the fact, (often very peremptorily and flip-
pantly denied,) that the Church of England has, at least, some leaven
of Calvinism in its composition. More accurate inquiry than Bishop
Horsley's prejudice allowed him to make, would show how largely the
Reformers as a body were indebted to Calvin, how conscious they were
of their obligation, and how deeply their writings were tinctured with
his doctrine. But this is not the place for the discussion of such a
subject. It is more to the purpose to observe, that the version of which
we are now speaking, passed through more editions than any other, in
the early periods of the Reformation ; that it was mainly based upon that
of the martyr Tyndale, that it was the ordinary Family Bible of the na-
tion, and never was superseded till the present Authorised Version was
produced in the reign of James the First.

The version in question has generally been spoken of as the produc-
tion of the Exiles in Geneva; but by an accurate investigation of the
subject, Mr Anderson has made it appear highly probable, that the chief,
if not the sole author of this version, was William Whittingham, who
married the sister of John Calvin ; and who, after the Marian persecu-
tion had ceased, remained a year and a half in Geneva to finish the work.
On his return to England, he first accompanied the Earl of Warwick on
a mission to the Court of France, and afterwards was made Dean of
Durham. His objection to wear the prescribed habits occasioned him
some trouble.

VOL. I. B

xv m

translator's preface.

To give the reader some notion of the order in which
Calvin's Commentaries succeeded each other, the follow-
ing List, with the dates appended, taken from Senebier's
Literary History of Geneva, is submitted to his consideration:

Commentary on the Epistle to the Romans,

on all the efistles of paul,1 .

on the Epistle to the Hebrews, and the

Epistles op Peter, John, Jude, and Jam

on Isaiah, ....

■ on the Acts op the Apostles, .

■ on Genesis, ....

on the Psalms,

on Hosea, ....

. on the Twelve Minor Prophets,

on Daniel, ....

on Joshua,2 ,

Harmony of Exodus, Leviticus, Numbers, and Deuteronomy,
Commentary on Jeremiah, ....

Harmony of Three Gospels and Commentary of St John,

1540
1548

1551
1551
1552
1554
1557
1557
1559
1561
1562
1563
1563
31563

A facsimile of the title-page of the French Translation
of 1563, and of the Dedication to the Duke of Yendome, 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

The circulation of this Bible in England was greatly promoted by the
zealous exertions of John Bodley, Esq., a native of Exeter, an exile,
during Mary's reign, at Geneva, and the father of Sir Thomas Bodley,
the munificent founder of the Bodleian Library at Oxford. John Bodley
obtained a patent for printing this Bible from Queen Elizabeth, in the
year 1560. See "Annals of the English Bible," by Christopher Ander-
son, vol. ii. pp. 322-324.

1 Perfect accuracy is, perhaps, not to be expected in all these dates.
Beza, in his Life of Calvin, says only that six of St Paul's Epistles were
published this year, which were the two to the Corinthians, that to the
Galatians, the Ephesians, the Philippians, and the Colossians.

2 Beza places the Commentary on Joshua in 1563, and says it was the
last which Calvin wrote.

3 Histoire Literaire de Geneve, par Jean Senebier. Tome I. pp.
254-256.

TRANSLATOR S PREFACE. XIX

by Calvin, for the purpose of explaining his hypothesis
respecting the sicuation of the Garden of Eden, and which
seems to have been the basis of the most approved theories
on the subject, 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.

CONTENTS OF THE FIRST VOLUME.

PAGE

I. Translator's Preface, v

II. Medals of Calvin, ..... xxiii

III. Fac-simile of Title-page to the First French Edi-

tion, xxv

IV. Epistle Dedicatory to the First French Edition,

in French, xxvii

V. Fac-simile of Title-page to the English Transla-
tion, by Tymme, xxxix

VI. Epistle of Tymme to the Earl of Warwick, . xli

VII. The Epistle Dedicatory to Henry of Navarre, xlv

VIII. The Argument, 57

IX. Commentary on Genesis to the end of the Twenty-
third Chapter, 67

DESCRIPTION OF THE MEDALS OF CALVIN.

I.

Obverse, — His likeness, along with the name : Iohannes Cal-
vinus, M :, (which is perhaps to be explained
Magnus,1 or great.) The letters signify Andreas
Karlstein, the name of the artist.

Reverse. — A hand issuing from the clouds holds a heart, which
is shone upon by bright rays from above, with
the marginal inscription ; Prompte et sincere
in opere Domini : Willing and upright in the
ivork of the Lord.

II.

Obverse. — His likeness set in ornamented borders ; on the
margin are these words : Ioannes Calvinus
Picard[us] : Noviodun[ensis] . eccles[le] .
Genev[ensis] . Pastor . That is, John Calvin of
Noyon in Picardy, Pastor of the Church of Geneva.

Reverse. — Winged Fame blowing a trumpet. In the left
hand she holds a roll, the title of which is doo
trina. With the right foot she rests on a square
inscribed virtus. The marginal inscription is :

DOCTRINA ET VIRTUS HOMINES POST FUNERA

clarat : Learning and virtue render men illus-
trious after death.

III.

Obverse. — A similar likeness to No. I. but on a smaller scale,
with the date 1696, and the letters C. W., which

1 More probably Minister.

XXIV DESCRIPTION OP MEDALS.

represent the initials of the medailleur at Gotha,
M. Christian Wermuth. The inscription Iohan-
nes Calvinus, M.
Reverse. — This inscription, in which Calvin is briefly de-
scribed: Natvs . Noviodvni . A[nno] .

M.D.IX. . VI . ID[lBUS] . IVL1I . IN . PARIs[lNA] .
AvREL[lANENSl] . ET . BlTVRl[CENSl] . ACA-
DEMIIS . IVRISPRVD[ENTI^] . AC . THEOLOGL^E .
STUDIIS . EXCVLTVS . PATRIAM . OB . PERSECVV-
TIONES . DESERENS . IN . HELVETIAM . ABUT .
GENEVJE . PROFESSOR . ET . PASTOR . ANNO .
M.D.XXVI. . DELECTVS . ECCLESLE . REFOR-
MATIONS . VARIISQVE . SCRIPTIS . ET . CER-
TAMINIBVS . CELEBRIS . OB[lIT] . A[NNO] .
M.D.LXIIII. VI . K[A]L[ENDARIUM] Ivn[h.]

Born at Noyon in the year 1509, on the 10th
of July ; he pursued the studies of Law and of
Theology in the Universities of Paris, Orleans,
and Bourges. Having left his own country on
account of persecutions, he went into Switzerland.
He was chosen Professor and Pastor of Geneva
in the year 1526, and having become celebrated
by the Reformation of the Church, and also by
his various writings and controversies ; He died
in the year 1564, on the 27th May.1

IV.

A medal with a milled edging or border, struck on one side
only, with this inscription : Ioannes . Calvinus .

JE[tatis] . svm . xlviii . qvovsq[ve] .
Domine . A[nno] . 1552.2

1 A slight mistake on the part of the Engraver in a letter or two on
the reverses of No. I. and II. will be detected by a connoisseur.

2 This medal, struck between eleven and twelve years before Calvin's
death, presents fewer marks of age and of premature debility than any
of the others.

COMMENTAIRES

DE M. IEAN OALUIN,
SUK LES CINQ LIURES DE MOYSE.

GENESE EST MIS A PART,

LES AUTEES QUATRE LIURES SONT DISPOSEZ
EN FORME D'HARMONIE:

AVEC CINQ INDICES, DONT LES DEVX CONTENANS LES PAS

SAGES ALLEGUEZ ET EXPOSEZ PAR L'AUTHEUR SONT

ADIOUSTEZ DE NOUUEAU EN CESTE TRADUCTION.

A GENEVE.

Imprime par Francois EfHene.
M. D. LXIIIL

PEIITGJ3TQH

HSOLOGIGA

vv>.

A TRESILLVSTKE PRINCE

HENRI DUC DE VENDOSME

KOY HERITIER DE NAUARRE,

IEAN CALUIN.

Monseignevr, si plusieurs reprenent mon entreprise, en
ce que i'ay este si hardi de vous dedier ce mien labeur, afin
qu'il fust publie sous vostre nom, il ne m'aduiendra rien de
nouueau et que ie naye preueu. lis allegueront que ceci sera
cause d'enflammer de plus en plus la haine que les iniques
ont desia conceue cotre vous. Mais puis que Dieu vous a
doue et muni d'vne telle magnanimite, voire en cest aage si
tendre, et au milieu de beaucoup de frayeurs et menaces, et
iamais vous n'auez este destourne de faire pure protestation
et franche de vostre foy : ie ne voy point en quoy ie vous
puisse nuire ou porter dommage, en confermant par mon
tesmoignage ce que vous entendez et voulez estre notoire a
tout le monde. Puis done que vous n'auez point honte de
l'Euagile de Iesus Christ, il m'a semble que ceste liberte que
vous monstrez, me donnoit iuste matiere de m'enhardir a
vous congratuler de ces comencemens tant heureux, et vous
exhorter en vne Constance inuincible pour le temps a venir.
Car ce qui aduiet aux meilleures natures, assauoir d'estre
ployables et faciles, est comun aux ieunes gens, iusques a ce
que l'aage les ait bien du tout meuris. Toutesfois si mon
affection desplaist a quelques vns, moyenant qu'elle soit ap-

XXV111 EPISTRE.

prouuee de la Roine vostre mere, il me sera loisible de mes-
priser tant leur iugement peruers que leurs detractios : pour
le moins ie ne m'en soucieray gueres. Possible que ie n'ay
point este assez bien auise, en ce que ie ne me suis point
enquis auparauant quelle seroit sa bonne volonte, afin de ne
rien attenter sans son conge. Mais s'il y a faute en cest en-
droit, l'excuse en est bien facile. Si i'eusse omis de m'ad-
resser a sa maieste par nonchalance, ie me condamneroye
moy-mesine, non seulement d'inconsideration, mais aussi de
temerite et arrogance. Au reste, pource que ie n'esperois
pas que le liure deust estre si tost publie : d'autant que l'im-
primeur me remettoit iusques au prin- temps : ie ne pensoye
pas pour certaines raisons qu'il fust expedient de me haster.
Cependant pource qu'il y auoit d'autres soliciteurs que moy,
qui pressoyent plus instamment, on m'a signifie tout soudain
que louurage seroit mis a fin quinze iours apres. Ce que
iamais ie n'eusse pense, pource qu'on m'en auoit tant souuent
fait refus. Or combien que ie n'aye pas este marri d'auoir
este trompe en cest endroit, si est-ce que le moyen m'a este
oste, d'en demander permission a la Roine vostre mere.
Combien qu'en cognoissant le zele et desir feruent qu'elle a
d'auancer la doctrine de Iesus Christ, et la vraye et pure re-
ligion de sa volonte, ie ne suis pas en grade peine ne souci
qu'elle n'approuue volontiers mon faict, et qu'elle ne le de-
fende et maintiene par son authorite. Et de faict, elle ne
dissimule pas combien elle est eslongnee de toutes supersti-
tions et abus, dont la Chrestiente a este desfiguree et souillee.
Et entre les horribles tempestes dont le royaume de France a
este agite, on a cognu a bon escient, et par certaines espreuues,
qu'il habitoit en vne femme vn courage plus que viril.
Parquoy il est bien a desirer qu'en la fin elle face honte aux
hommes, afin qu'ils soyent picquez d'vne bonne enuie, de se
confermer a son exemple. Car selon qu'elle se moderoit d'vne
modestie incroyable, a grand' peine on eust pense qu'elle
sousteint si doucement, et paisiblement des violences plus
qu'impetueuses, et cependant qu'elle les repoussast si cour-
ageusement. II y a bien peu de tesmoins qui sachent com-
bien Dieu l'a viuement exercee en des combats interieurs, et

EPISTRE. XXIX

i'en suis vn. Quand a vous, Monseigneur, vous n'auez point
a cercher vn patron meilleur ne plus propre pour vous regler
a vne vraye image et entiere de toutes vertus. Et ie vous
prie de penser que Dieu vous a oblige singulierement d'aspirer
a ce but, et vous esuertuer d'y paruenir. Car la nature ex-
cellente laquelle reluist en vous, seroit pour vous oster toute
excuse, s'il vous aduenoit de vous fouruoyer : et la nourriture
et instruction laquelle n'est pas vne petite aide pour auancer
les bons esprits, est comme vn second lien, pour vous retenir
en vostre deuoir. Car outre ce que vous auez este enseigne
en la crainte de Dieu et honnestete de moeurs, il y a eu la
doctrine liberale des letres. D'auantage ayant gouste les rudi-
mens, vous n'auez pas este ennuye ni fasche des letres pour en
quitter l'estude : comme quasi tout plain s'y sont accoustu-
mez. Mais vous poursuyuez tousiours alaigrement a polir
encore mieux vostre esprit. Or Mon seigneur, ce que i'ay
mis ce liure en auant sous vostre nom, mon desir a este que
se fust vn moyen par lequel Dieu vous tendist la main pour
vous vendicquer a soy derechef, a ce que vous faciez tant
plus libre profession d'estre disciple de Iesus Christ. Et de
faict, la Roine vostre mere laquelle ne peut estre assez louee
pour sez vertus, ne prendra plaisir en rien* que vous puissiez
faire pour luy complaire, qu'en oyant que vous profitez de
plus en plus en la crainte de Dieu. Or combien qu'il y ait
plusieurs choses contenues en ce liure, lesquelles surmontent
la capacite de vostre aage : toutesfois ie ne vous en offre
point la lecture a l'estourdie, en vous priant de vous y exercer
songneusement. Car comme ainsi soit que les ieunes gens se
delectent a cognoistre les choses anciennes, vous approcherez
tantost du temps, Mon seigneur, auquel l'histoire tant de la
creation du mode, que de l'Eglise primitiue pourra occuper
vostre esprit, auec vn fruict aussi grand que le plaisir.
Et de faict, si sainct Paul condamne a bon droict la stu-
pidite peruerse des hommes, en ce qu'ils passent comme
a yeux clos ce miroir tant clair et notable de la gloire de
Dieu, qui se presente assiduellement a eux au bastiment du
monde, et les'argue d'enseuelir iniquement la lumiere de verite:
l'ignorance de l'origine et de la creation du genre huinain,
laquelle a regne quasi de tout temps, n'a pas este moins vilene

XXX EP1STRE.

et detestable. II est bien vray-semblable que tantost apres
que Babylone fut edifiee, la memoire des choses qui deuoyent
estre incessamment celebrees et ramentues, s'est comme es-
uanouye. Car d'autant que la dispersion laquelle adueint alors
fut comme vn moyen d'emanciper les gens profanes du pur
seruice de Dieu : il ne leur a point chalu de porter auecques
eux en quelques regions qu'ils arriuassent, ce qu'ils auoyent
entendu de leurs peres, tant de la creation du monde, que de
la restauration apres le deluge. Voyla dont il s'est fait, que
nul peuple excepte le lignage d'Abraham, n'a cognu par
l'espace de deux mille ans, de quelle source il estoit decedu,
ou quad le gere humain auoit commece d' estre. Car ce que
le Roy Ptolomee a eu le soin de faire translater en Grec les
liures de Moyse, c'a este vn zele plus louable que profitable
(au moins pour ce temps-la) veu que la clarte laquelle il s'es-
toit efforce de tirer hors des tenebres, n'a pas laisse d'estre
tenue cachee, estant estoufFee par la paresse des hommes.
Dont il est aise a recueillir, que ceux qui deuoyent appliquer
tous leurs sens, et s'esforcer a cognoistre le Createur du monde,
ont plustost cerche de malice et impiete deliberee, d'estre
aueugles a leur escient. Cependant les sciences liberales ont
fleuri, plusieurs nobles esprits ont este renommez, on a com-
pose des liures de toutes sortes : mais de la creation du monde,
pas vn seul mot. Mesme Aristote le principal Philosophe, et
lequel a surmonte tous les autres, tant en subtilite qu'en sauoir,
en disputant que le monde est eternel, a fait seruir tout ce qu'il
auoit de viuacite, a fraud er Dieu de sa gloire. Combien que
Platon son maistre ait eu quelque peu plus de religion en soy,
et qu'il donne quelque signe d'auoir este embu de quelque
goust de meilleure cognoissance : toutesfois les principes de
verite qu'il touche sont si maigres, et il les mesle et corrompt
de tant de fictions et resueries, que ceste facon contrefaite
d'enseigner nuist plus qu'elle ne profite. Au reste, ceux qui
se sont adonnez a escrire des histoires : combien qu'ils fus-
sent gens aigus et bien letrez, toutesfois en se vantant a
plene boucbe d'estre bons tesmoins et asseurez de la plus
haute ancienete, iusques a ce qu'ils soyent venus au siecle de
Dauid, brouillent leurs escrits de tant de meslinges confus,

EPISTRE. XXXI

que ceste lie en oste toute clarte : quand ils veulent monter
plus haut, ils amassent vn bourbier infini de mensonges : tant
s'en faut qu'ils facent vne deduction pure et liquide pour
mener les lecteurs a la premiere creation du monde. Or
qu'ils ayent ignore a leur escient ce qui n'estoit pas besoin de
cercher loin, s'ils se fussent estudiez a apprendre, les Egyp-
tiens, en donnent assez claire approbation : lesquels ayans la
lampe de la parole de Dieu allumee et luisante a leurs portes,
ont forge sans nulle honte des chronique3 de leurs actes, les-
quels ils ont fait accroire estre aduenus quinze mille ans
deuant que le monde fust cree. La fiction des Atheniens n'a
pas este moins puerile et sotte, lesquels en se glorifiant estre
nez de leurs terres, d'autant qu'ils appetoyent de s'atribuer
vne origine separee d'auec le genre humain, se sont faits
ridicules mesmes aux plus barbares. Or combien que toutes
nations ayent este enueloppees au crime d'ingratitude, les
vnes plus les autres moins, toutesfois il m'a semble expediet
de choisir ces deux esquelles l'erreur est moins excusable, en
ce qu'elles ont cuide outrepasser les autres en sagesse. Au
reste, soit que tous peuples lesquels ont este iadis, se soyent
mis vn voile de leur bon gre pour ne voir goutte, ou que
seulement leur paresse les ait empeschez : le premier liure de
Moyse merite bien d'estre tenu pour vn thresor inestimable,
lequel pour le moins nous donne certitude infallible de la
creation du monde : sans laquelle, nous ne sommes pas dignes
que la terre nous soustiene. Ie laisseray pour ceste heure
l'histoire du deluge, laquelle contient vn miroir autant espou-
antable de la vengence de Dieu, en ce que le monde a este
desfait et ruine, comme admirable de sa bonte et grace, au
renouuellement du genre humain. Ceste seule vtilite doit
faire priser le liure plus qu'on ne sauroit dire, c'est qu'en
iceluy et non ailleurs nous voyons ce qui est tant et plus ne-
cessaire a cognoistre : assauoir comment Dieu apres la cheute
mortelle de l'homme a neantmoins adopte son Eglise. Nous
apprenons quel a este son vray seruice, et comment les saincts
Peres se sont exercez en piete : comment la religion pure,
estant decheue pour vn temps par la paresse des hommes, a
este remise en son entier, et reduite en son droit estat :

XXxii EP1STRE.

assauoir quand Dieu a eleu vn certain peuple pour luy com-
mettre comme en depost l'alliance gratuite de salut. Nous
entenclons comment vne petite pongnee de gens estant pro-
uenue d'vn homme sterile et caduque, et quasi demi mort, et
(comme Isaie le nomme) solitaire, a este soudain augmentee
en vne multitude admirable : comment Dieu a esleue et
maintenu par facons incroyables ceste maison d' Abraham
qu'il auoit choisie, combien qu'elle fust poure et desnuee de
toute protection, exposee a toutes tempestes, et cependant
assiegee de tous costez de tant de bandes d'ennemis. Que
chacun iuge par son experience propre, combien il est neces-
saire de bien cognoistre ces choses. Nous voyos aussi d'autre
part auec quelle fierete et tonnerres les Papistes estonnent
les simples sous vn titre cotrefait de l'Eglise. Or Moyse nous
depeint vne forme nayue d'Eglise, laquelle en abatant telles
illusions, nous deliure de telles vaines frayeurs : d'auantage
ils rauissent en admiration beaucoup de gens mal auisez par
leurs masques et pompes, mesme qui plus est, ils les rendent
hebetez et les enforcellent. Mais si nous iettons les yeux
aux marques par lesquelles Moyse nous monstre quelle est
l'Eglise, toutes ces belles monstres de masquerie ne vaudront
pas vn festu pour tromper. Souuent nous sommes esbranlez
et quasi defaillons, voyant le petit nombre de ceux qui suy-
uent la pure doctrine de Dieu : sur tout quand nous contem-
plons quelle vogue et estendue ont les superstitions au long
et au large. Mais comme Dieu commandoit iadis aux Iuifs
par son Prophete Isaie, de regarder au rocher dont ils auoy-
ent este taillez, c'est a dire a leur pere Abraham, qui
n'estoit qu'vn homme seul : aussi auiourd'huy nous rap-
pelant par son seruiteur Moyse a vne mesme consideration,
il nous aduertit combien c'est vn iugement peruers de
mesurer l'Eglise par la multitude des hommes, comme
si la dignite d'icelle consistoit en grand troupe. Si quelque-
fois la religion ne neurit pas si bien par tout comme il
seroit a souhaitter, si le corps des fideles se dissipe, et que
l'estat de l'Eglise qui estoit bien regie s'en aille en decadence,
non seulement les cceurs sont estonnez, mais aussi s'escoulent
du tout. Au contraire, quand ceste histoire de Moyse nous

EPISTRE. xxxiii

remonstre vn bastiment fait de ruines, vn recueil et virion de
pieces rompues escartees 9a et la, vne telle monstre de la
grace de Dieu nous doit bien esleuer en meilleur espoir que
nostre sens ne comprend. Outre plus, veu que les esprits des
hommes sont si enclins a controuuer des seruices estranges,
voire mesme fretillent et s'y esgayent, il n'y a rien plus vtile
pour nous, que d'appredre la regie de bien et deuement seruir
Dieu des saincts Patriarches, desquels Moyse voulant louer
la piete, insiste principalemet en ceste marque, qu'ils ont de-
pedu de la seu le parole de Dieu. Car cobien qu'il y ait
grade diuersit^ et longue distance entre eux et nous quat
aux ceremonies externes, toutesfois ce qui doit demeurer im-
muable est commun a tous deux, assauoir que la religion soit
reglee au seul decret de Dieu, et a sa volonte. Ie n'ignore
pas combien il y auroit ici plus ample matiere et riche, et
cobien tout ce que ie puis dire est bas et au dessous de la
dignite des choses dont ie parle : mais d'autant qu'il y aura
lieu plus opportun d'en traitter plus au long et en faire plene
deduction, combien que ce ne soit pas auec tel ornemet qu'il
seroit requis : ce m'a este assez pour ceste heure d'aduertir
brieuement les lecteurs, combien ils auront profite s'ils appre-
nent d'approprier a leur vsage, le patron de l'Eglise anciene,
tel qu'il est exprime par Moyse. Et de faict, Dieu nous a
accopagnez auec les saincts Peres en Pespoir d'vn mesme heri-
tage, afin qu'en surmontant la longue distance des aages, la-
quelle nous diuise les vns des autres, nous marchions hardi-
ment d'vn accord mutuel de foy et de patience a soustenir
les mesmes combats. Et d'autant plus sont a detester beau-
coup de phrenetiques, lesquels estans picquez de ie ne say
quel taon de zele enrage, s'efforcent incessamment de des-
membrer l'Eglise, laquelle n'est desia que par trop dissipee.
Ie ne parle point des ennemis declarez, lesquels se iettent et
ruent de toute leur force et a main armee, a ruiner et descon-
fire tant qu'il y a de fideles au monde, et en abolir du tout la
memoire : mais il y en a mesme de ceux qui sont semblant
de porter l'Euangile, si chagrins et ombrageux, qu'ils ne ces-
sent de semer tousiours quelque nouuelle matiere de diuorce :
et de troubler par leur inquietude la paix et concorde, que les
vol. 1. c

XXXIV EPISTRE.

m

bons seruiteurs de Dieu et doctes nourriroyent volontiers en-
semble. Nous voyons comment entre les Papistes il demeure
vne obstination maudite a conspirer contre rEuangile,combien
qu'en tout le reste ils s'entrebatent comme chiens et chats.
II n'est ia besoin de remonstrer combien le nombre de ceux
qui tienet la pure doctrine de Iesus Christ est petit, si on le
compare auec leurs grosses bandes. Cependant il se dresse
d'entre nous de petits folets et outrecuidez, lesquels non seule-
ment obscurcissent la clarte de la saincte doctrine par leurs
brouees derreurs, ou bien enyuret les simples qui ne sont
gueres bien exercez, les abbruuas de leurs resueries : mais
qui pis est, sous ombre qu'ils se permettet de douter de toutes
choses, ils se donent licece de renuerser toute la religion.
Car come s'ils se vouloyent, tournat tout en risees et cauil-
latios, approuuer estre bons disciples de Socrates, ils n'ont
nulle maxime plus agreable que ceste-ci, que la foy doit estre
libre, et que les esprits ne doyuent point estre tenus captifs.
Et c'est afin qu'il leur soit loisible, en mettat tout en doute
et en question, tourner et virer l'Escriture a leur poste, et
en faire vn nez de cire, come on dit en commun proueibe.
Or ceux qui sont affriadez de tels allechemens de disputer le
pro et le contra, come on dit, profiteront si bien en ceste
escole, qu'en apprenant tousiours, iamais ne paruiendront a la
science de verite. Pay traitte iusques ici selon que le lieu
le portoit, touchant l'vtilite de l'histoire contenue au liure de
Genese. Au reste, i'ay trauaille (si ce n'a este auec telle
grace et dexterite que i'eusse voulu, pour le moins c'a este
fidelement) a ce que la doctrine de la Loy, dont l'obscurite
a estonne par ci deuant beaucoup de gens, et les a reculez d'y
lire, fust familierement esclaircie. Ie ne doute pas, qu'il n'y
en ait qui desireront vne declaration plus ample de quelque3
passages : mais comme ainsi soit que desia de nature ie
fuye prolixite, i'ay este plus restraint en cest ouurage pour
deux raisons. Car d'autant que ces quatre liures font desia
peur par leur longueur a gens delicats : i'ay craint, que si ie
m'estedoye libremet a les bie deschiffrer, on ne s'ennuyast
encore plus pour en estre desgouste. D'auantage pource qu'en
la procedure i'ay souuent desespere de viure vn mois, i'aimois

EPISTRE. XXXV

mieux en auoir recueilli vne exposition sommaire, que de laisser
vn labeur imparfait. Toutesfois les lecteurs de sain iugement
etentier, verront assez que ie me suis songneusement donne
garde de ne rien omettre, ou par astuce, ou par negligece,
de ce qui pouuoit estre ambigu ou obscur, et engendrer per-
plexite. Puis doncques que i'ay mis peine entant qu'en moy
estoit desplucher et vuider tous scrupules, ie ne voy point
pourquoy on se doyue plaindre de brieuete, sin5 qu'on vueille
trouuer de mot a mot aux Comentaires tout ce qui est a dire
d'vne matiere. Or ie soufFriray volontiers, que telles gens
qui ne sont iamais rassasiez de langage, se cerchent vn autre
maistre. Quant a vous, Mon seigneur, s'il vous plaist de l'es-
prouuer, vous cognoistrez par effet, et croirez a vous-mesme,
que ce que ie di est tres vray. Vous estes enfant : mais Dieu
en commandant que les Rois fissent copier vn volume de la
Loy a leur propre vsage, n'a point exempte de ce rag le bon
Iosias : mais plustost a voulu que l'exemple de cest enfant
fust comme vn chef d'oeuure memorable, et vn miroir de
saincte instruction pour redarguer la bestise des vieilles gens.
Et ce qu'on voit en vous, monstre combie il est profitable que
les enfans soyet accoustumez a bien, et duits a vertu, des
qu'ils vienent a quelque discretion. Car non seulemet le
germe de la racine viue qu'ont pris les principes de la religion
dont vous auez este imbu, iette hors sa fleur, mais sent desia
quelque maturite. Parquoy, Mon seigneur, efforcez-vous de
tendre auec vne perseuerance inuincible au but qui vous est
propose : et que vous ne prestiez point l'aureille a ie ne say
quels gaudisseurs qui t'ascherot a vous desbacher, en vous
faisant accroire que ce n'est pas encore le temps d'estre si
sage, et qu'on ne doit point ainsi haster les enfans. Car
d'autrepart vous auez a considerer qu'il n'y a rien plus cotraire
a raison, ne moins a receuoir que de vous priuer et forclorre
de ce remede contre toutes sortes de corruptions qui vous
enuironnet. Yeu que les delices de Cour gastent mesme et
deprauent vos seruiteurs, combien les embuches sont-elles
pus perilleuses aux grans Princes, lesquels regorgent telle-
ment de toutes superfluitez et delices, que c'est merueille
qu'ils ne s'escoulet du tout en dissolution ? Car de faict

XXXVI EPISTRE.

c'est quasi vne chose repugnante a nature, que de iouir
de tous moyes de voluptez sans volupte. Et il n'ap-
pert que trop par l'vsage comun, que la chastete ne demeure
gueres souuet pure entre les delices. Quant a vous, Mon
seigneur, estimez que cest venin de tout ce qui est pour faire
croistre en vous les voluptez. Car si vous estes desia main-
tenant chatouille, de ce qui est pour estouffer continence et
attrempance, qu'est-ce que vous ne conuoiterez estant venu
en aage d'homme ? Ceste sentence sera possible trop rude,
Que tant plus qu'on a de soin de son corps, on est nonchalant
de vertu : et toutesfois Caton a tresbien iuge parlant ainsi.
A grand' peine aussi ceste sentence sera elle receue en vne
facon deviure tant desbridee qu'on la voit, Ie suis cree a vne
fin plus noble que d'estre esclaue de mon corps, veu que le
merspiser est ma droite liberte. Laissons doncques la ceste
rigueur excessiue, laquelle seroit pour abatre toute ioyeusete :
mais il y a trop d'exemples pour monstrer combie le passage
est glissant a tomber en vne licence de tout desbauchement,
quand on est trop endormi, et qu'on se dispense a vanite. Au
reste, vous n'aurez pas seulement a combatre contre la super-
fluity et les pompes, mais aussi contre beaucoup d'autres vices.
II n'y a rien plus delectable, que vostre humanite et modestie :
mais il n'y a nul esprit si benin ni debonnaire, lequel estant
enyure de flateries, ne se desbauche a vne arrogance et cru-
aute sauuage. D'auantage, Mon seigneur, puis qu'il y a des
flateurs infinis, lesquels seroyent autant de soufflets pour en-
flammer vostre courage en diuerses conuoitises : combien vous
conuient-il estre plus attentif a vous contregarder ? Or en vous
aduertissant des blandissemens de Cour qui seroyent pour
vous amadouer, ie ne requier sinon questant arme d'attrem-
pance, vous soyez inuicible pour n'en estre point surprins.
Car il a este vrayement dit par vn Payen, que la louange
d'vn homme n'estoit pas de n'auoir iamais veu Asie, mais d'y
auoir vescu pudiquement, et s'y estre preserue en continence.
Or veu que c'est vne chose desirable sur tout, si vous y fau-
droit-il trauailler quelque difficilite qui y fust,mais Dauid vous
donne vn bon abrege si vous suyuez son exemple, quand il
dit que les preceptes de Dieu out este ses conseilliers. Et de

EPISTRE. XXX Vll

faict, tout ce qui vous sera suggere de coseil et d'auis d'ail-
leurs, s'esuanouira si vous ne comecez par ce bout, a sauoir que
cest de vraye prudence. II reste, Mon seigneur, que ce qui
est escrit en Isaie du sainct Roy Ezecbias vous reuiene tous-
iours en memoire. Car le Prophete en racontant ses vertus
notables le loue sur tout de ce titre, que la crainte de Dieu
sera son thresor. Sur quoy, Mon seigneur, ie prieray Dieu
vous maintenir en sa protection faire reluire en vous de plus
en plus ses dons spirituels, et vous enrichir de toutes sortes
de benedictions. A Geneue, le dernier iour de Iuillet.

M.D.LXIII.

A Commentarie of

t^John Caluine , vpon

the firft booke of Mofes cal-
led Genefis : Tran dated out

o/Latine into Englifh, by Thomas
Tymme, Minifter.

TO THE EIGHT HONORABLE, MY VEEIE GOOD

LORDE AMBROSE, EARLE OP WARWICKE,

BARON LISLE, MAISTER OF HER MAIESTIE'S ORDINANCE, KNIGHT OF THE

MOST NOBLE ORDER OF THE GARTER, AND ONE OF HER HIGHNESSE

PRIUIE COUNSELL, AND TO THE RIGHT HONORABLE LADIE

HIS WIFE, ENCREASE OF HONOUR, AND TRUE

KNOWLEDGE IN CHRIST IESVS.

If the Apostle Paule (right honorable) condemne the negli-
gence of men, because they behold not the euident spectacle
of the glorie of God which is set before their eyes in the
workemanship of the worlde,by which they wickedly suppresse
the light of trueth: no lesse foule and shameful was that ignor-
ance of the original and creation of mankind which almost in
euery age and time so greatly preuailed. The which ignorance
immediately ensued the building of Babylon by the forgetting
of those things which ought to haue beene dayly and howerly
spoken off. For at what time godlesse men were banished
from their natiue soile and dispersed, they therewithall aban-
doned the pure worship of God : Insomuch that to what part
of the earth so euer they came, they had no care to bring
with them that which they had heard of their forefathers, con-
cerning the creating and repairing of the worlde. And so it
came to passe, that no nation, except only the posteritie of
Abraham, knew by the space of two thousand yeares, either
from whence or when mankind had his original! As for the
labour which Ptolome bestowed in translating the books of
Moses into the Greeke tongue, it was at that time more laud-
able than fruitful : when as the light which he went about to
bring out of darknes, was neuerthelesse through the careles-
nesse of men extinguished. Whereby wee may perceiue, that
they which ought to haue endeuored themselues, to knowe

xlii THE EPISTLE.

the workemaister of the worlde, sought rather by their vngod-
linesse ho we they might be wilfully blinde and ignorant. In
the meane time the liberal Sciences florished, men's witts were
sharpe and quicke, greate paines euery way was taken: and
yet nothing was spoken of the creation of the worlde. Aris-
totle, the prince of philosophers, dreamed of the eternitie of
the world. Plato, his schoolmaister, shooting somewhat
more neere vnto the marke, wandered notwithstanding some-
what from the trueth. But whether they, and all other
nations with them, were wilfully blinde, or whether they were
ignorant through their owne negligence, this booke of Moses
deserueth to be esteemed as a most precious iewell, which
certifieth vs not only of the creation of the worlde, but also
howe, after the mortall fall of man, God adopted a Church to
him selfe : which was the true worship of him, and with what
exercises of godlinesse the fathers occupied them selues : howe
pure religion, through the wicked negligence of men, was for
a time decayed, and afterward restored to her former state :
when God made a free couenant of eternall saluation with a
certeine people: Howe, of one man withered, and almost
halfe dead, there sprang seede, which sodainly grewe into a
huge people : and, finally, by what wonderfull meanes God
aduanced and defended his chosen familie, though it were
poore and destitute of al helpe, and enuironed with thousands
of enemies on euery side. Howe necessarie the knowledge
of these thinges is, your Honours by the vse and experience
thereof may deeme. Therefore, the Argument being so
diuine, and accordingly handled by that notable instrument
of God's Church, Iohn Caluine, (whose workes proclaime his
praise,) and no commentarie vpon the same afore this time
englished, I haue thought good to set forth the same in our
vulgar tongue, vnder your Honour's protection, that a more
general profite being thereby reaped of my countrie men, it
may bee somewhat the farther from obliuion. And because
I knowe what godly delight your noble and vertuous Lady
taketh in reading such bookes, I presume to ioyne her with
your Honour herein, that others of her sex, hearing of her
honorable name, may followe her godly steppes with like zeale
in that religious exercise. For what Christian will not thinke

THE EPISTLE. xliii

it a Booke worthie the reading, which he seeth warranted by
your names ? Therefore partely the godly zeale found out
in you by effect, and partely your Honour's courteous liking
afore time of my pains this way taken, harteneth me to
aduenture the offer of this poore present, as a token proceed-
ing from a well-wishing minde. Thus hauing bene too tedi-
ous vnto your Honours, I most humbly take my leaue, be-
seeching the Lord God to defend you both with his shield,
to sustein you with inuincible fortitude, to gouerne you with
his spirit of prudence, and to powre vpon you all manner of
blessings.

Your Honor's most humble

Thomas Tymme.

THE AUTHOR'S EPISTLE DEDICATORY.

JOHN CALVIN

TO THE

MOST ILLUSTRIOUS PRINCE,

HENRY, DUKE OF VENDOME,

HEIK TO THE KINGDOM OF NAVARRE.1

If many censure my design, most Illustrious Prince, in pre-
suming 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 fur-
ther inflamed. But since, at your tender age, 2 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,

1 Afterwards the celebrated Henry IV. of France. A brave and noble-
spirited Prince, addicted, however, to the frivolities, and enslaved by the
licentiousness of the age. He was induced to renounce his Protestant
principles for the Crown of France ; and at length fell by the hand of an
assassin, on account of his tolerance towards the Hugonots.

2 He was born in 1553, and therefore in 1563, the date of this dedica-
tion, he was ten years old.

xlvi calvin's dedication.

this independence of yours has appeared to give me just
ground of confidence to congratulate you on such an auspi-
cious commencement, and to exhort you to invincible con-
stancy 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 dis-
pleasing my labour may be to some, yet if it be approved (as
I trust it will) by your most noble mother, the Queen, 1 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 con-
trary to my wish, I was deprived of the opportunity of ask-
ing her permission. Nevertheless, that most excellent Queen is
animated by such zeal for the propagation of the doctrine of

1 Jeanne d'Albret, Queen of Navarre, daughter of Henry d'Albret and
of Margaret of Valois, sister to Francis the First, King of France. Henry
was her third son, but the two former died in infancy. She and her
husband, Antony of Bourbon, were both early favourers of the Reforma-
tion ; but Antony, remarkable for his inconstancy, deserted the cause of
Protestantism in the time of persecution, and at length took arms against
its adherents, and perished in the contest. Jeanne remained constant to
the faith she had professed, and proceeded to establish it in her domin-
ions. In 1568 she left her capital Beanie, to join the French Protestants ;
and presented her son Henry to the Prince of Conde at the age of fifteen,
together with her jewels, for the purpose of maintaining the war against
the persecutors of the Reformed faith. She died in 1572, suddenly, at
Paris, whither she had gone to make arrangements for her son's projected
maniage with the sister of Charles IX. It was suspected that she died
of poison, but no positive proof of the fact has been adduced.

calvin's dedication. xlvii

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, x 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 use-
ful emulation may stimulate them to imitate her example.
For she conducted herself with such peculiar modesty, that
scarcely any one would have supposed her capable of thus en-
during 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 wit-
nesses, 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 disposi-
tion which shines forth in you, will leave you the less excus-
able, 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 dis-
ciple 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

1 " Et entre les horribles terapestes dont le royaume de France a este
agite." — And amid the horrible tempests with which the kingdom of
France has been agitated French Tr.

xlviii Calvin's dedication.

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,1 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 eman-
cipation 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 concern-
ing 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 never-
theless 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 know-
ledge of The Creator of the world, have rather, by a malig-
nant 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 con-
cerning the History of the Creation of the World there was

1 Paulo post conditnm Babylonem.

calvin's dedication. xlix

a profound silence. Moreover, the greatest of philosophers, l
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 ficti-
tious kind of teaching would be rather injurious than profit-
able. They, moreover, who devoted themselves to the pur-
suit 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 ; 2 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 will-
ingly 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,3 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

1 Aristotle. Mesme Aristotle le principal philosophe. — French Tr.

2 Brouillent leurs escrits de tant des meslinges confus, que ceste lie ont
oste toute ciarte. — They intersperse their writings with such a confused
mixture, that these dregs have deprived them of all clearness.

3 Qui se dvroxQouccs gloriati.

VOL. I. D

1 CALVIN'S DEDICATION.

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 un-
worthy 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 tremen-
dous, as that which it supplies of Divine mercy in their restor-
ation is admirable. This one consideration stamps an inesti-
mable 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 salva-
tion ; 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, l yet suddenly grew
to an immense multitude ; by what unexpected means God
both exalted and defended a family chosen by himself, al-
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

1 Isaiah li. 2,

CALVIN S DEDICATION. ]j

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, com-
manded the Jews to look to the Rock whence they were
hewn,1 so he recalls us to the same consideration, and ad-
monishes us of the absurdity of measuring the Church by its
numbers, as if its dignity consisted in its multitude. If some-
times, 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 con-
trary, 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 sin-
cere 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 cere-
monies, 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 sup-
plied, 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 brilli-
ancy and elegance of diction, it is now enough for me briefly
to apprize my pious readers how well 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

1 These words are here added in the French Translation — " C'est &
dire, a leur pere Abraham, qui n'estoit qu'un, homme seul ;" — that is to
say, to their father Abraham, who was but one solitary man.

Hi calvin's dedication.

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, l
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 scepticism, allow
themselves to uproot the whole of Religion. For, as if, by
their rank ironies and cavils, they could prove themselves
genuine disciples of Socrates, they have no axiom more
plausible than, that faith must be free and unfettered, so that
it may be possible, by reducing everything to a matter of
doubt, to render Scripture flexible (so to speak) as a nose of
wax.2 Therefore, they who being captivated by the allure-

1 Combien qu'en tout le reste, ils s'entrebatent comme chiens et chats. —
Though in everything else they quarrel together like dogs and cats. — French
Tr.

2 Us n'ont nulle raaxime plus agreable que ceste-ci, que la foy doit
estre libre, et que les esprits ne doyvent point estre tenus captifs. Et
c'est afin qtfil leur soit loisible, en metant tout en doute et en question,
tourner et virer l'Escriture a leur poste, et en faire un nez de cire, &c. —
They have no maxim more agreeable than this, that faith ought to be
free, and that minds ought not to be held captive. And this is in order
that they may be permitted, by putting everything into doubt and ques-

calvin's dedication. liii

ments of this new school, now indulge in doubtful specu-
lations, 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.1 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 explica-
tion of particular passages. But I, who naturally avoid pro-
lixity, have confined myself in this Work to narrow limits,
for two reasons. First, whereas these Four Books [of Moses]
already deter some by their length, I have feared lest, if in
unfolding them, I were to indulge in a style too diffuse, I
should but increase their disgust. Secondly, since in my
progress I have often despaired of life, I have preferred giving
a succinct Exposition to leaving a mutilated one behind me.
Yet sincere readers, possessed of sound judgment, will see that
I have taken diligent care, neither through cunning nor negli-
gence, 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 them-
selves 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 com-
manded Kings to write out the Book of the Law for their
own use, did not exempt the pious Josiah from this class,
but choose rather to present the most noble instance of pious
instruction in a boy, that he might reprove the indolence
of the aged. And your own example teaches the great
importance of having habits formed from tender age.

tion, to turn and twist the Scripture to their purpose, and to make of it
a nose of wax, &c. — French Tr.

1 Touchant Futilite" de l'histoire contenue au livre de Genese. — Touch-
ing the utility of the history contained in the Book of Genesis.— French Tr.

liv calvin's dedication.

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 lascivious-
ness ? 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 plea-
sures. 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 con-
tend, 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 flat-
terers without number, who will prove so many tempters to
inflame your mind with various lusts, how much more does
it behove you vigilantly to beware of them ? But while I

CALVIN'S DEDICATION. lv

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, there-
fore, that to attain this state is most desirable, David pre-
scribes 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 perpe-
tually 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 Slst, 1563.

ARGUMENT.

Since the infinite wisdom of God is displayed in the admir-
able 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

58 ARGUMENT.

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 voca-
tion 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, espe-
cially 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 crea-
tion, 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 deli-
vered 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 neces-
sary instruction ? Did Noah, warned by a divine judgment

ARGUMENT. 59

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. xviii. 19.) And
we know that, long before the time of Moses, an acquaint-
ance 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, ra ^ sx faivopevuv f3\sirt-
(nvoL) as if one should say, "the manifestation of things not
apparent,"1 (Heb. xi. 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 him-
self, in a certain manner, manifest in them. For his eternal
power and Godhead (as Paul says) are there exhibited,
(Rom. i. 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,

1 " Acsi dicas, spectacula rerum non apparentium." — Comme si on
disolt, Un regard, ou apparition de ce qui n'apparoist point.— French Tr.

60 ARGUMENT.

(Ps. xix. 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 considera-
tion 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 xiv. 17.) For they shall not be per-
mitted 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 con-
tempt 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.

ARGUMENT. 61

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 reasonings 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 cost,
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 injus-
tice 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.1
We indeed are not ignorant, that the circuit of the heavens
i3 finite, and that the earth, like a little globe, is placed in the
centre.2 They who take it amiss that the world was not
sooner created, may as well expostulate with God for not

1 De Genesi contra Manich. lib. xi. De Civit. Dei.

2 The erroneous system of natural philosophy which had prevailed for
ages was but just giving way to sounder views, at the time when
Calvin wrote. Copernicus, in the close of the preceding century, had
begun to suspect the current opinions on the subject ; but the fear of
being misunderstood and ridiculed caused him to withhold for some time
the discoveries he was making ; and it was not till 1543, a few hours
before his death, that he himself saw a copy of his own published work.
Up to that period, the earth had been regarded as the centre of the
system, and the whole heavens were supposed to revolve around it —
See MaclaurirCs Account of Sir Isaac Newton's Discoveries, Book I.
chap. iii.

62 ARGUMENT.

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 compari-
son 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 know-
ledge 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 spec-
tacles.1 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,

1 " Non secus ac hebetes oculi spenffisadjuvantur." — Tout ainsicomme
si on bailloit des lunettes oil miroirs a ceux qui ont la veue debita Just
as if one gave spectacles or mirrors to those who have weak sight. —
French Tr. This is the translator's authority for rendering specillis spec-
tacles.

ARGUMENT. 63

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. xi. 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 vari-
ance with what Paul declares : Ci 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. i. 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 betake our-
selves immediately to Christ ; and that we must not there-
fore 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 preach-
ing 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. i. 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.1 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,

1 In this, and the following sentences, Calvin shows an intimate ex-
perimental acquaintance with the declaration of the Apostle; "And hath
made us sit together in heavenly places in Christ Jesus," (Eph. ii. 6.)

64 ARGUMENT.

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 neces-
sarily 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 ; after-
wards, 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 argu-
ment of the Book : 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

ARGUMENT. 65

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 to-
wards God, whose image he bore engraven on his own per-
son. 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 restoration, where
Christ shines forth with the benefit of redemption. From
this point he not only relates continuously the singular Pro-
vidence 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 pro-
ficiency in this book, let him employ his mind on these main
topics. But especially, let him observe, that after 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 ob-
tained 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 sal-
vation 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 care-
fully to notice, that we may know what is the society of the
true Church, and what the communion of faith araonof 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
VOL. i. e

66 ARGUMENT.

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 commence-
ment 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 mani-
fested 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 exer-
cise 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
behoves us, with the holy Fathers, to press towards the
mark of a happy immortality.

Let us now hearken to Moses.

COMMENTARY

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
ivas 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 to-
gether into one place, and let the dry
land appear : and it was so.

1. In principio creavit Deus
caelum et terrain.

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 Xoc-
tem. Fuitque vespera, et fuifc
mane dies primus.

6. Et dixit Deus, Sit extensio
in medio aquarum, et dividat
aquas ab aquis.

7. Et fecit Deus expansionem :
et divisit aquas quae erant sub
expansione, ab aquis quae erant
super expansionem. Et fuit
ita.

8. Vocavitque Deus expan-
sionem Coelum. Et fuit vespera,
et fuit mane dies secundus.

9. Postea dixit Deus, Congre-
gentur aquae quae sunt sub ccelo,
in locum unum, et appareat ari-
da. Et fuit ita.

COMMENTARY UPON

CHAP. I.

.a God called the dry land
, and the gathering together of
. waters called he Seas : and God
oaw 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 morn-
ing 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 firma-
ment 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 morn-
ing 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 wh ales,
and every living creature that moveth,
which the waters brought forth abun-
dantly, 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 mul-
tiply in the earth.

10. Et vocavit Pens aridam,
Terrain : congregationem vero
aquarum appellavit Maria. Et
vidit Deus quod esset bonum.

11. Postea dixit Deus, Ger-
minet terra germen, herbam
seminificantem semen, arborem
fructiferam, facientem fructum
juxta speciem suam cui insit
semen suum super terrain. Et
fuit ita.

12. Et protulit terra germen,
herbam seminificantem semen
juxta speciem suam, et arborem
facientem fructum cui semen
suum in esset juxta speciem suam.
Et vidit Deus quod esset bonum.

13. Et fuit vespera, et fuit
mane dies tertius.

14. Tunc dixit Deus, Sint lu-
minaria in firmamentum cocli, ut
dividant diem a nocte, et sint in
sign a, et stata tempora, et dies,
et annos :

15. Et sint in luminaria in
expansione cceli, ut illuminent
terrain. Et fuit ita.

16. Et fecit Deus duo lumi-
naria magna : luminare majus in
dominium diei, et luminare minus
in dominium noctis, et Stellas.

17. Posuitque ea Deus in
expansione cceli, ut illuminarent
terram :

18. Et ut dominarentur diei
ac nocti, et dividerent lucem a
tenebris : et vidit Deus quod esset
bonum.

19. Et fuit vespera, et fuit
mane dies quartus.

20. Postea dixit Deus, Repere
faciant aquae reptile animse vi-
ventis, et volatile volet super
terram in superficie expansionis
cceli.

21. Et creavit Deus cetos
magnos, et omnem animum vi-
ventem, repentem, quam repere
fecerunt aquse juxta species suas:
et omne volatile alatum secundum
speciem cuj usque. Et vidit Deus
quod esset bonum.

22. Benedixitque eis, dicendo,
Crescite et multiplicate vos, et
replete aquas in maribus ; et
volatile midtiplicet se in terra. -

CHAP. I.

THE BOOK OF GENESIS.

G9

23. And the evening and the morn-
ing were the fifth clay.

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, / have
given every green herb for meat : and
it was so.

31. And God saw everything that
he had made, and, behold, it was very
good. And the evening and the morn-
ing were the sixth day.

23. Et fait vespera, et fuit
mane dies quintus.

2-4. Postea dixit Deus, Pro-
ducat terra animam viventem
secundum speciem suam, juraen-
tum et reptile, et bestias terra
secundum speciem suam. Et fuit
ita.

25. Fecitque Deus bestiam
terra? secundum speciem suam,
et jumentum secundum speciem
suam, et omne reptile terra? se-
cundum speciem suam : et vidit
Deus quod esset bonum.

26. Et dixit Deus, Faciamus
hominem in imagine nostra, se-
cundum similitudinem nostram ;
et dominetur piscibus maris, et
volatili cceli, et jumento, et omni
terra?, et omni reptili reptanti su-
per terrain.

27. Creavit itaque Deus ho-
minem ad imaginem suam, ad
imaginem inquam Dei creavit
ilium : masculum et fceminam
creavit eos.

28. Et benedixit illis Deus,
dixitque ad eos Deus, Crescite,
et multiplicate vos, et replete
terram, et subjicite earn, et do-
minemini piscibus maris, et vola-
tili cceli, et omni bestia? reptanti
super terram.

29. Et dixit Deus, Ecce, dedi
vobis omnem herbam seminifi-
cantem semen, qua? est in super-
ficie universa? terra?, et omnem
arborem in qua est fructus arboris
seminificans semen : ut vobis sit
in escam.

30. Et omni bestia? terra?, et
omni volatili cceli, et omni rep-
tanti super terram in quo est
anima vivans, omne olus herba?
erit in escam. Et fuit ita.

31. Et vidit Deus omne quod
fecerat, et ecce bonum valde. Et
fuit vespera, et fuit mane dies
sextus.

1. In the beginning. To expound the term "beginning,"
of Christ, is altogether frivolous. For Moses simply in-
tends to assert that the world was not perfected at its very

70 COMMENTARY UPON CHAP. I.

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. AVhen God
in the beginning created the heaven and the earth, the earth
was empty and waste.1 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 form, but K^Q, (bara,) which signifies to create.2
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,3 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 does4) in maintaining
this gross error is absurd and intolerable. Let this, then, be
maintained in the first place,5 that the wrorld 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 recog-
nized division of the world.6

God. Moses has it Elohim, a noun of the plural number.
Whence the inference is drawn, that the three Persons of

"'La terre estoit vuide, et sans forme, et ne servoit a rien." — "The earth
was empty, and without form, and was of no use,'' — French Trans.

2 K"U- It has a twofold meaning, — 1. To create out of nothing, as is
proved from these words, In the beginning, because nothing was made
before them. 2. To produce something excellent out of pre-existent matter ;
as it is said afterwards, He created whales, and man. — See Fagius, Drusius,
and Estius, in Poole's Synopsis.

3 Inter profanos homines.

4 Steuchus Augustinus was the Author of a work, " De Perenni Philo-
sophia," Lugd. 1540, and is most likely the writer referred to by Calviu.
The work, however, is very rare, and probably of little value.

6 " Sit igitur haec prima sententia. Que ceci dont soit premierement
resolu." — French Trans.
6 Namely, into heaven and earth.

CHAP. I. THE BOOK OF GENESIS. 71

the Godhead are here noted ; but since, as a proof of so
great a matter, it appears to me to have little solidity, I
will not insist upon the word ; but rather caution readers to
beware of violent glosses of this kind.1 They think that they
have testimony against the Arians to prove the Deity of the
Son and of the Spirit, but in the meantime they involve
themselves in the error of Sabellius : 2 because Moses after-
wards 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 be-
gotten by himself, and that the Spirit is not of the Father,

1 The reasoning of Calvin on this point is a great proof of the candour
of his mind, and of his determination to adhere strictly to what he con-
ceives to be the meaning of Holy Scripture, whatever bearing it might
have on the doctrines he maintains. It may however be right to direct
the reader, who wishes fully to examine the disputed meaning of the
plural word CDTrpx, which we translate God, to some sources of informa-
tion, whence he may be able to form his own judgment respecting the
term. Cucceius argues that the mystery of the Trinity in Unity is con-
tained in the word ; and many other writers of reputation take the same
ground. Others contend, that though no clear intimation of the Trinity
in Unity is given, yet the notion of plurality of Persons is plainly implied
in the term. For a full account of all the arguments in favour of this
hypothesis, the work of Dr John Pye Smith, on the Scripture testimony
of the Messiah — a work full of profound learning, and distinguished by
patient industry and calmly courteous criticism— may be consulted.
It must however be observed, that this diligent and impartial writer has
not met the special objection adduced by Calvin in this place, namely,
the danger of gliding into Sabellianism while attempting to confute
Arianism. — Ed.

2 The error of Sabellius (according to Theodoret) consisted in his
maintaining, " that the Father, Son, and Holy Ghost, are one hypos-
tasis, and one Person under three names ;" or, in the language of that
eminent ecclesiastical scholar, the late Dr Burton, " Sabellius divided the
One Divinity into three, but he supposed the Sun and the Holy Ghost to
have no distinct personal existence, except when they were put forth for
a time by the Father." — See Burton's Lectures on Ecclesiastical History,
vol. ii. p. 365; and his Bampton Lectures, Note 103. This will
perhaps assist the reader to understand the nature of Calvin's argu-
ment which immediately follows. Supposing the word Elohim to
denote the Three Persons of the Godhead in the first verse, it also
denotes the same Three Persons in the second verse. But in this
second verse Moses says, the Spirit of Elohim, that is, the Spirit of the
Three Persons rested on the waters. Hence the distinction of Persons is
lost ; for the Spirit is himself one of them ; consequently the Spirit is sent
from himself. The same reasoning would prove that the Son was begotten
by himself; because he is one of the Persons of the Elohim by whom the
Son is begotten. — Ed.

72 COMMENTARY UPON CHAP. I.

but of himself. For me it is sufficient that the plural num-
ber 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 power, which was previously in some way included
in his eternal essence.1

1 The interpretation above given of the meaning of the word Q^rAtf,
(Elohim,) receives confirmation from the profound critical investigations
of Dr Hengstenberg, Professor of Theology in the University of Berlin,
•whose work, cast in a somewhat new form, and entitled " Dissertations
on the Genuineness of the Pentateuch," appears in an English dress, under
the superintendence of the Continental Translation Society, while
these pages are passing through the press. With other learned critics,
he concludes, that the word is derived from the Arabic root Allah, which
means to worship, to adore, to be seized with fear. He, therefore, regards
the title more especially descriptive of the awful aspect of the Divine
character.

On the plural form of the word he quotes from the Jewish Rabbis the
assertion, that it is intended to signify ' Dominus potentiarum omnium,'
' The Lord of all powers.' He refers to Calvin and others as having op-
posed, though without immediate effect, the notion maintained by Peter
Lombard, that it involved the mystery of the Trinity. He repels the
profane intimation of Le Clerc, and his successors of the Zoological school,
that the name originated in polytheism ; and then proceeds to show that
" there is in the Hebrew language a widely extended use of the plural,
which expresses the intensity of the idea contained in the singular."
After numerous references, which prove this point, he proceeds to argue,
that " if, in relation to earthly objects, all that serves to represent a whole
order of beings is brought before the mind by means of the plural form,
we might anticipate a more extended application of this method of dis-
tinguishing in the appellations of God, in whose being and attributes
there is everywhere a unity which embraces and comprehends all multi-
plicity." " The use of the plural," he adds, " answers the same purpose
which elsewhere is accomplished by an accumulation of the Divine names ;
as in Joshua xxii. 22 ; the thrice holy in Isaiah vi. 3 ; and Q'OTN tix
in Deut. x. 17. It calls the attention to the infinite riches and the in-
exhaustible fulness contained in the one Divine Being, so that though
men may imagine innumerable gods, and invest them with perfections,
yet all these are contained in the one D>r6tf> (Elohim:') See Dissertations,
pp. 268-273.

It is, perhaps, necessary here to state, that whatever treasures of biblical
learning the writings of this celebrated author contains, and they are uu ••

CHAr. I. THE BOOK OF GENESIS. 73

2. And the earth was without form and void. I shall
not be very solicitous about the exposition of these two
epithets, inin? (tohu,) and )TV\% (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.1
Therefore I regard what he immediately subjoins, that
"darkness was upon the face of the abyss,"2 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 un-
derstand 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 par-
ticiple n£rn£> (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 indigested mass ; he now teaches that the power of
the Spirit was necessary in order to sustain it. For this

doubtedly great, the reader will still require to be on his guard in studying
them. For, notwithstanding the author's general strenuous opposition to
the anti-supematuralism of his own countrymen, he has not altogether
escaped the contagion which he is attempting to resist. Occasions may
occur in which it will be right to allude to some of his mistakes. — Ed.

1 The words irQI inn :ire rendered in Calvin's text informis et inanis,
" shapeless and empty." They are, however, substantives, and are trans-
lated in Isaiah xxxiv. 11, " confusion" and " emptiness." The two words
standing in connection, were used by the Hebrews to describe anything
that was most drearj', waste, and desolate. The Septuagint has oio^xrog
k*i olxoLToi<rKtvoioTo$, invisible and unfurnished. — Ed.

2 It is to be remarked, that Calvin does not in his comment always
adhere to his own translation. For instance, his version here is, " in
superficiem voraginis ;" but in his Commentary he has it, " super faciem
abyssi," from the Latin Vulgate. — Ed.

74 COMMENTARY UPON CHAP. I.

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.1 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.2 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. civ. 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, intro-
duces God in the act of speaking, as if he had created the
mass of heaven and earth without the Word.3 Yet John
testifies that ' without him nothing was made of the things
which were made,' (John i. 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

1 " Temperamento servari." Perhaps we should say, "preserved
by the laws of nature." — Ed.

2 The participle of the verb pjm is here used instead of the regular
tense. " The Spirit was moving," instead of " the Spirit moved." The
word occurs in Deut. xxxii. 11, where the eagle is represented as flutter-
ing over her young. Vatablus, whom Calvin here probably follows, says,
the Holy Spirit cherished the earth "by his secret virtue, that it might
remain stable for the time." — See Poole's Synopsis. The word, however,
is supposed further to imply a vivifying power \ as that of birds brooding
over and hatching their young. Gesenius says that Moses here speaks,
" Von der shaffenden und belebenden Kraft Gottes die Uber der chao-
tischen wasserbedeckten Erde schwebt gleichsam br'utet " — " of the cre-
ative and quickening power of God, which hovered over the chaotic and
water-covered earth, as if brooding." The same vieAv is given by P.
Martyr on Genesis ; others, however, are opposed to this interpretation.
Vide Johannes Clericus in loco. — Ed.

3 "Sans sa Parole" — " without his "Word." — French Trans.

CHAP. I. THE BOOK OF GENESIS. 75

Word until he proceeded to originate light;1 because in the
act of distinguishing2 his wisdom begins to be conspicuous.
Which tiling alone is sufficient to confute the blasphemy of
Servetus. This impure caviller asserts,3 that the first begin-
ning 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 ima-
gines 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,4 and with-
out which God could never be ; the effect of which, however,
became apparent when the light was created.5

1 " Sed Dens Verbum suum nonnisi in lncis origine, protnlit." — "Mais
Dieu n'a point mis sa Parole en avant, sinon en la creation de la lumiere."
— " But God did not put his Word forw arc! except in the creation of the
light." — French Trans.

2 " In distinctione." The French is somewhat different : "Pource que la
distinction de sa Sagesse commenca lors a apparoir evidemment." —
"Because that the distinction of his Wisdom began then to appear evi-
dently." The printing of the word Wisdom with a capital, renders it
probable that by it Calvin means the Son of God, who is styled Wisdom
in the eighth chapter of Proverbs and elsewhere. Whence it would
seem that he intends the whole of what he here says as an argument
in favour of the Deity of Christ. — Ed.

3 " Latrat hie obscoenus canis."

4 " Mais il faut bien autrement sentir de la Parole de Dieu, assavoir que
e'est la Sapience residente en luy." — French Trans.

5 To understand this difficult and obscure passage, it will be necessary
to know something of the ground taken by Servetus in his attempt to
subvert the doctrine of the Trinity. He maintained that Christ was not
the Son of God as to his divine nature, but only as to his human, and
that this title belonged to him solely in consequence of His incarnation.
Yet he professed to believe in the Wotd, as an emanation of some kind
from the Deity ; compounded — as he explains it — of the essence of God,
of spirit, of flesh, and of three uncreated elements. These three elements
appeared, as he supposes, in theirs* light of the world, in the cloud, and
in the pillar of fire. (See Calvin's Institutes, Book II. c. xiv.) This
illustrates what Calvin means when he says, that Servetus imagines a
new quality in God when he begins to speak. The distinct personality
of the Word being denied, qualities or attributes of Deity are put in his place.
Against this Calvin contends. His argument seems to be to the follow-
ing effect: — The creation of the indigested mass called heaven and earth,

76 COMMENTARY UPON CHAP. I.

Let there be light. It was 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 com-
mencement of the distinction, [among the creatures.1] 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 in-
struments, the agency of which he employs. The sun and
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

in the first verse, was apparently — though not really — without the Word,
inasmuch as the Word is not mentioned. But when there began to be a
distinction, (such as light developed,) then the Word was put forward.
This Word is also the Wisdom of God.

Servetus asserts that the Word had no existence till God said, " Let
there be light." But Calvin argues, that the Word existed before he
acted — the cause was prior to its effect. We ought, therefore, to infer
the eternal existence of the Word, as he contends the Apostles do, from
the fact that all things were created by Him. Whatever quality God
possessed when he began to speak, he must have possessed before. His
Word, or his Wisdom, or his only-begotten Son, dwelt in Him, and was
one with him from eternity ; the same Word, or Wisdom, acted really in
the creation of the chaotic mass, though not apparently. But in the
creation of light, the very commencement of distinguishing, (exordium
distinctionis,) this divine Word or Wisdom was manifest.

Having given, to the best of my judgment, an explanation of Calvin's
reasoning, truth obliges me to add, that it seems to be an involved and
unsatisfactory argument to prove —

1st, That the Second Person of the Trinity is distinctly referred to in
the second verse of this chapter ; and,

2d, That He is truly though not obviously the Creator of heaven and
earth mentioned in the first verse.

It furnishes occasion rather for regret than for surprise, that the most
powerful minds are sometimes found attempting to sustain a good cause
by inconclusive reasoning. — Ed.

1 " De la distinction des les creatures." — French Tr. That is, the beauties
of nature could not be perceived, nor the distinction between different
objects discerned without the light. — Ed.

CHAP. I. THE BOOK OF GENESIS. 77

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.1

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 ad-
monition is very useful. For whereas man ought to apply all
his senses to the admiring contemplation of the works of
God,2 we see what license he really allows himself in detract-
ing 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. ForGod re-
moved the light from view, that night might be the commence-
ment 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 con-
sisted of the evening and the morning. Whichever interpre-
tation 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 dis-
pute 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

1 See Note at p. 61.

2 " L'homme devroit estendere tous ses sens a considerer, et avoir en
admiration les ceuvres de Dieu." — " Man ought to apply all his senses in
considering and having in admiration the works of God." — French Tr.

78 COMMENTARY UPON CHAP. I.

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 mode of reckoning, which Moses approves, is preposterous.
The first day. Here the error of those is manifestly re-
futed, 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 con-
clude that God himself took the space of six days, for the pur-
pose 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
dulness in considering his greatness ? In the meantime, the
vanity of our minds carries us away elsewhere. For the cor-
rection 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. xviii. 1.) For the Greek
adverb xoivfi, 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.2 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 to-
gether. For since the proverb, Ho mingle heaven and earth,'
denotes the extreme of disorder, this distinction ought to be

1 So the English translation : " He that liveth for ever made all things
in general."

2 " Sit extensio." In the next verse he changes the word to " expansio."
" Fecit expansionem." — " He made an expanse."

CHAP. I. THE BOOK OF GENESIS. 79

regarded as of great importance. Moreover, the word y\T"l,
(rakia,) comprehends not only the whole region of the air,
but whatever is open above us : as the word heaven is some-
times understood by the Latins. Thus the arrangement, as
well of the heavens as of the lower atmosphere, is called $Tp%
{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 srsgsw^a, which
the Latins have imitated in the term firmamentum ; 1 for liter-
ally it means expanse. And to this David alludes when he
says that ' the heavens are stretched out by God like a cur-
tain,' (Ps. civ. 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 words 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 astro-
nomy,2 and other recondite arts, let him go elsewhere. Here

1 See the Septuagint and Vulgate, which have both been followed by
our English translators. Doubtless Calvin is correct in supposing the
true meaning of the Hebrew word to be expanse; but the trans-
lators of the Septuagint, the Vulgate, and our own version, were not
without reasons for the manner in which they rendered the word. The
root, yp-\, signifies, according to Gesenius, Lee, Cocceius, &c, to stamp
with the foot, to beat or hammer out any malleable substance ; and the
derivative, y»p-|, is the outspreading of the heavens, which, "according to
ordinary observation, rests like the half of a hollow sphere over the earth."
To the Hebrews, as Gesenius observes, it presented a crystal or sapphire-
like appearance. Hence it was thought to be something firm as well as
expanded— <& roof of crystal or of sapphire. The reader may also refer
to the note of Johannes Clericus, in his commentary on Genesis, who re-
tains the word firmament, and argues at length in vindication of the term.
— Ed.

2 Astrologia. This word includes, but is not necessarily confined to
that empyrical and presumptuous science, (falsely so-called,) which we

80 COMMENTARY UPON CHAP. 1.

the Spirit of God would teach all men without exception ;
and therefore what Gregory declares falsely and in vain re-
specting statues and pictures is truly applicable to the history
of the creation, namely, that it is the book of the unlearned.1
The things, therefore, which he relates, serve as the garni-
ture 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 ignor-
ance 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.2 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. civ. 31 ;) and he elsewhere calls upon
the celestial waters to praise God, (Ps. cxlviii. 4.) Since,
therefore, God has created the clouds, and assigned them a
region above us, it ought not to be forgotten that they are

now generally designate by the term astrology. As the word originally
means nothing but the science of the stars, so it was among our own earlier
writers applied in the same manner. Consequently, it comprehended the
sublime and useful science of astronomy. From the double meaning of the
word, Calvin sometimes speaks of it with approbation, and sometimes
with censure. But attention to his reasoning will show, that what he
commends is astronomy, and what he censures is astrology in the present
acceptation of the word. — Ed.

\ The following are the words of Pope Gregory I : — " Tdcirco enim pic -
tura in ecclesiis adhibeter, ut hi qui literas nesciunt, saltern in parietibus
videndo legant quae legere in codicibus non valent." — Epis. cix. ad
Lerenum.

2 uCapitibusnostris sicminari, ut spirandi locus nobis relinquant." The
French is more diffuse : "Nous menacent, comme si elles devoyent tomber
sur nos testes ; et toutesfois elle nous laissent ici lieu pour respirer.''
" They threaten us, as if they would fall upon our heads ; and, neverthe-
less, they leave us here space to breathe."

CHAP. I. TIIE BOOK OF GENESIS. 81

restrained by the power of God, lest, gushing forth with sud-
den violence, they should swallow us up : and especially since
no other barrier is opposed to them than the liquid and yield-
ing air, which would easily give way unless this word pre-
vailed, ' 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.1

9. Let the waters . ... be gathered together. This
also is an illustrious miracle, that the waters by their de-
parture 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 cir-
cular, and because this element is heavier than the air, and
lighter than the earth, it ought to cover the latter in its whole
circumference.2 But that the seas, being gathered together
as on heaps, should give place for man, is seemingly preter-
natural ; and therefore Scripture often extols the goodness of
God in this particular. See Psalm xxxiii. 7, 'He hath
gathered the waters together on a heap, and hath laid them
up in his treasures.' Also Psalm lxxviii. 13, ' He hath col-
lected the waters as into a bottle.'3 Jeremiah v. 22, ' Will
ye not fear me ? will ye not tremble at my presence, who have

1 The Septuagint here inserts the clause, " God saw that it was good ;"
but, as it is found neither in the Hebrew nor in any other ancient version,
it must be abandoned. The Rabbis say that the clause was omitted, be-
cause the angels fell on that day ; but this is to cut the knot rather than
to untie it. There is more probability in the conjecture of Picherellus,
who supposes that what follows in the ninth and tenth verses all belonged
to the work of the second day, though mentioned after it ; and, in the
same way, he contends that the formation of the beasts, recorded in the
24th verse, belonged to the fifth day, though mentioned after it. Exam-
ples of this kind, of Hysteron proteron, are adduced in confirmation of this
interpretation. See Poole's Synopsis in loco. — Ed.

2 This reasoning is to be explained by reference to the philosophical
theories of the age. — Ed.

3 " Velut in utrem ; " from the Vulgate. The English version is, "He
made the waters to stand as an heap."

VOL. I. F

82 COMMENTARY UPON CHAP. I.

placed the sand as the boundary of the sea V Job xxxviii. 8,
< Who hath shut up the sea with doors ? Have not I sur-
rounded 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 wTord
of the Lord, and was adorned and furnished by the breath
of his mouth,' (Ps. xxxiii. 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.1 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 there-

1 " Nullas tunc soli etlunse partes concessit." — " II ne s'est point servi
en cest endroit du soliel ni de la lune." — French Trans.

CHAP. I. THE BOOK OF GENESIS. 83

fore we declare God to have done designedly, was indispens-
ably 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 signi-
fies 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 per-
petuated. 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 onward to the
fourth day, on which the stars were made. God had before
created the light, but he now institutes a new order in na-
ture, 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 instru-
ments 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 pur-
pose, obey the command of God.

To divide the day from the night. He means the arti-

1 " Luminaria" — "Luminaries." Heb. nntfft- Instruments of light,
from -us, light, in ver. 3. " Lighters ; that is, lightsome bodies, or instru-
ments that show light." — Aitisworth.

84 COMMENTARY UPON CHAP. I.

ficial 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 com-
mon 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.1 Under the term nature, I also
comprise agriculture. For although sowing and reaping re-
quire 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 sum-
mer 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 passage, to give colour
to their frivolous predictions : I call those men Chaldeans and
fanatics, who divine everything from the aspects of the stars.2
Because Moses declares that the sun and moon were ap-
pointed 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 c will dissipate the signs of
the diviners,' (Isa. xliv. 25;) and forbids us to be c dismayed
at the signs of heaven,' (Jer. x. 2.) But since it is manifest

1 " Altera ad ordinem politicum spectat."

2 " Ex siderum prsesagiis nihil non divinant."

CHAP. I. THE BOOK OF GENESIS. 80

that Moses does not depart from the ordinary custom of
men, I desist from a longer discussion. The word tD^*lJfl&
(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 com-
monly explain the passage as referring to their festivals. But
I extend it further to mean, in the first place, the opportu-
nities of time, which in French are called saisons, (seasons ;)
and then all fairs and forensic assemblies.1 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 pre-
posterous 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 philoso-
phically 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.2 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 appre-
hend 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

1 See the Lexicons of Schindler, Lee, and Gesenius, and Dathe's
Commentary on the Pentateuch. The two latter writers explain the
terms " signs and seasons" by the figure Hendiadys, for " signs of sea-
sons." " Zu Zeichen der Zeiten." The word stands — 1. For the year.
2. For an assembly. 3. For the place of assembling. 4. For a signal. — Ed.

2 " Great lights ;" " that is, in our eyes, to which the sun and moon are
nearer than the fixed stars and the greater planets." — Johannes Clericus
in Genesin, p. 10. — Ed.

S6 COMMENTARY UPON CHAP. I.

respect to us rather than to the stars. Nor, in truth, was he
ignorant of the fact, that the moon had not sufficient bright-
ness 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.1

16. Tfie 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 differ-
ence ; 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 per-
sons 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 ad-
mirable 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

1 The reader will be in no danger of being misled by the defective
natural philosophy of the age in which this was written. — Ed.

CHAP. I. THE BOOK OF GENESIS. 87

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 fulfil 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 astrono-
mer 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 there-
fore 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 con-
victed by its use of perverse ingratitude unless they acknow-
ledge the beneficence of God.

To rule.1 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 rea-
son and intelligence to the stars. Let us be content with
this simple exposition, that God governs the days and nights

1 u Tn dominium." For dominion.

88 COMMENTARY UPON CHAP. I.

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.1
On the fifth day the birds and fishes are created. The
blessing of God is added, that they may of themselves pro-
duce 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 con-
sonant with reason, that he declares birds to have proceeded
from the waters ; and, therefore, this is seized upon by cap-
tious 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 con-
sideration of his works.2 And, truly, the Lord, although he

1 "Repere faciant aquse reptile animae viventis." — "Let the waters cause
to creep forth the reptile, (or creeping thing,) having a living soul."
This is a more literal translation of the original than that of the English
version ; yet it does not express more accurately the sense. The word
yyy, (sheretz,) as a substantive, signifies any worm or reptile, generally
of the smaller kind, either in land or water ; and the corresponding verb
rendered " to creep forth" signifies also " to multiply." It is well known
that this class of animals multiply more abundantly than any other.
The expression riTI E'BJ, (nepesh chayaJi,) " a living soul," does not
refer (as the word soul in English often does) to the immortal principle,
but to the animal life or breath, and the words might here be rendered
11 the breath of life."— Ed.

2 For other opinions respecting the origin of birds, see Poole s Synopsis.
Some argue from chap. ii. 19, that fowls were made of the earth ; and
would propose an alteration in the translation of the verse before us to
the following effect, — "and let the fowl fly above the heaven." — See
Notes on Genesis, grc., by Professor Bush, in loco. But Calvin's

CHAP. I. THE BOOK OF GENESIS. 89

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 be-
cause the world was created, it wTas 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 suffi-
cient or suitable for their production, only resort to a sub-
terfuge : 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 there-
fore do not restrict the creation here spoken of to the work
of the fifth day, but rather suppose it to refer to that shape-
less and confused mass, which was as the fountain of the
w^hole world.1 God then, it is said, created whales (balamas)
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 trans-
lated tliynnus or tunny Jish, as corresponding with the He-
brew word thaninim.*

view is more generally approved. " Natantium et volatilium unam ori-
ginem ponit Moses. 1. Quia aer, (locus avium,) et aqua, (locus piscium.)
elementa cognata sunt," &.c.—Casialio, Lyra, Menochius, and others, in
Poole. — Ed.

i " Ego vero ad opus diei quinti non restringo creation em ; sed potius ex
ilia infermi et confusa massapendere dico, quae fuit veiuti scaturigo totius
mundi." The passage seems to be obscure ; and if the translation above
givenis correct, the Old English version by Tymme has not hit the true
meaning. The French version is as follows :—" Je ne restrain point la
creation a l'ouvrage du cinquieme jour ; plustost je di qu'elle depend de
cette masse confuse qui a este comrae la source de tout le monde." — Ed.

2 CD^n- " Significat omnia ingentia animalia tarn terrestria ut dracones,
quam aquatica ut balaenas." "It signifies all large animals, both terrestrial,

90 COMMENTARY UPON CHAP. I.

When he says that " the waters brought forth," 1 he pro-
ceeds 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 under-
stood. 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 bene-
diction ? I answer, that what Moses before expressed on a
similar occasion is here also to be understood, although he

as dragons, and aquatic, as whales." — Poole's Synopsis. Sometimes it
refers to the crocodile, and seems obviously of kindred signification with
the word Leviathan. Schindler gives this meaning among others, — ser-
pents, dragons, great fishes, whales, thinni. — See also Patrick's Commen-
tary, who takes it for the crocodile. — Edr

1 "Aquas fecisse reptare," that " the waters caused to creep forth." — Ed.

CHAP. I. THE BOOK OF GENESIS. 91

does not repeat it word for word. I say, moreover, it is suf-
ficient for the purpose of signifying the same thing,1 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 ? 2

Cattle? Some of the Hebrews thus distinguish between
" cattle " and " beasts of the earth," that the cattle feed on
herbage, but that the beasts of the earth are they which eat
flesh. But the Lord, a little while after, assigns herbs to
both as their common food ; and it may be observed, that in
several part3 of Scripture these two words are used indis-
criminately. Indeed, I do not doubt that Moses, after he had
named Behemoth, (cattle,) added the other, for the sake of
fuller explanation. By ' reptiles/ 4 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 in-
troduced 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

1 Namely, that God's benediction was virtually added, though not ex-
pressed in terms. See verse 22. — Ed.

2 The reader is referred to Note 1, p. 81, for another mode of inter-
preting these verses ; and also to Poole's Synopsis on verse 24, where the
opinion of Picherellus is fully stated, namely, that verses 24, 25, con-
tain part of the work of the fifth day. — Ed.

3 Cattle, nnm, (Behemah;) plural, niEm, (Behemoth.)

4 " Reptiles." In the English version, " creeping things," the same
expression which occurs in verse 20. But the Hebrew word is different.
In the twentieth verse it is p^, (sharetz,) in the twenty-fourth it is
SWli (remes.) The latter word is generally, (though not always,) as here,
referred to land animals. — Ed.

* " Faciamus hominem."

92 COMMENTARY UPON CIIAI\ I.

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 re-
tained in the meditation of God's works : so now, for the pur-
pose 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 circum-
stances, man is, among other creatures, a certain pre-eminent
specimen of Divine wisdom, justice, and goodness, so that he
is deservedly called by the ancients /uixgcxtHtpog, " a world in
miniature." But since the Lord needs no other counsellor,
there can be no doubt that he consulted wTith himself. The
Jews make themselves altogether ridiculous, in pretending
that God held communication with the earth or with angels.1
The earth, forsooth, wras 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 him-
self 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 wick-
edness 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 COmi-

cr

1 For the various opinions of Jewish writers on this subject, see Poole's
Synopsis in loco. See also Bishop Patrick's Commentary on this verse. —
Ed.

CHAP. I. THE BOOK OF GENESIS. 93

sellor ; hence we infer that he finds within himself something
distinct ; as, in truth, his eternal wisdom and power reside
within him.1

In our image, Sfc. Interpreters do not agree concern-
ing 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 con-
ferred on human nature at large, while they expound like-
ness to mean gratuitous gifts.2 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 in-
tellect, 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 four-
teenth books on the Trinity, also the eleventh book of the
" City of God." I acknowledge, indeed, that there is some-
thing in man which refers to the Father, and the Son, and
the Spirit : and I have no difficulty in admitting the above
distinction of the faculties of the soul : although the simpler
division into two parts, which is more used in Scripture, is
better adapted to the sound doctrine of piety ; but a defini-
tion 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 thing, he passes over

1 "Ut certe asterna ejus sapientia et virtus in ipso resident." The expres-
sion is ambiguous ; but the French translation renders it, " Comme a la
verite, sa Sapience eternelle, et Vertu reside en luy ; " which translation is
here followed. By beginning the words rendered Wisdom and Power
with capitals, it would appear that the second and third Persons of the
Trinity were in the mind of the writer when the passage was written.
And perhaps this is the only view of it which renders the reasoning of
Calvin intelligible. See Notes 2 and 5, at page Ih.—Ed.

2 Some here distinguish, and say the image is in what is natural, the
likeness in what is gratuitous. — Lyra. Others blend them together, and
say there is an Hendiadys, that is, according to the image most like us
— Tirinus. — See Poole's Synopsis. — Ed.

94 COMMENTARY UPON CHAP. I.

the likeness, and contents himself with mentioning the image.
Should any one take the exception, that he was merely study-
ing brevity ; I answer,1 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,
1 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 has 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. iii. 10, and Eph. iv. 23.) That he
made this image to consist in " righteousness and true holi-
ness," is by the figure synecdoche;2 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

1 " I answer," is not in the original, bnt is taken from the French
translation. — Ed.

2 Synecdoche is the figure which puts a part for the whole, or the whole
for a part. — Ed.

CHAP. I. THE BOOK OF GENESIS. 95

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.1 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 3, (caph.2) 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 per-
fection. The thing indeed is true ; but I do not think that
anything of the kind entered the mind of Moses.3 It is also
truly said that Christ is the only image of the Father, 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 respect, is called the
image of God. In which thing some of the Fathers are de-
ceived who thought that they could defeat the Arians with
this weapon that Christ alone is God's image. This further

1 ■• Erat erim in singulis animae partibus temperatura quae suis numeris
constabat."

2 The two prefixes to the Hebrew words signifying image and likeness;
the former of which is translated t», the latter after, or still more cor-
rectly, according to. This sentence is not translated either in the French
or Old English version. — Ed.

3 " Innuit in nomine esse imaginem Dei, sed imperfectam et qualem
umbrce." — Oleaster in Poli Synopsi.

96 COMMENTARY UPON CHAP. I.

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. Pie there-
fore restricts the image of God to government, in which the
man has superiority over the wife, and certainly he means
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. l Here he commemorates
that pgrt of dignity with which he decreed to honour man,
namely, that he should have authority over all living crea-
tures. He appointed man, it is true, lord of the world ; but
he expressly subjects the animals to him, because they, hav-
ing an inclination or instinct of their own,2 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, be-
cause 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 remark-
able instance of the Divine goodness which can never be
sufficiently proclaimed. And, at the same time, he admo-
nishes us from what excellence we have fallen, that he may

1 "Dominetur."

2 " Quse quum habeant proprium nutum."

CHAP. I. THE BOOK OF GENESIS. 97

excite in us the desire of its recovery. When he soon after-
wards 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 Incom-
plete.1 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, (ii. 1 5,) that one man
was created by God, whilst, nevertheless, he possessed the
fulness of the Spirit.2 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 re-
plenish 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 cer-
tainly to conclude that God has marked, 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

1 "Acsi virum dixisset esse dimidium hominem."

2 On this difficult passage see Lowth, Archbishop Newcome, and Scott,
who confirm in the main the interpretation of Caivin. — Ed.

VOL. I. G

98 COMMENTARY UPON CHAP. L

corruption] of nature which proceeds from sin. In the mean-
time, 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 con-
cerning 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, l 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 his-
tory is inverted, yet in such a way as to make the true suc-
cession of events apparent. The question, however, is pro-
posed, 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 an-
swer, 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 re-
specting 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.

1 " Certe frsenum viris et muliebris non laxavit, ut in vagas libidines
ruierent, absque delectu et pudore : sed a sancto castoque conjugio inci-
piens, descendit ad generationem."

CHAP. I. THE BOOK OF GENESIS. 99

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, (Eom. xiv. 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 meditat-
ing on his goodness and paternal care. For the words of
God are to this effect : c 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,1 it is not
for thee to be over-anxious about the sustenance of animals.'2
Some infer, from this passage, that men were content with
herbs and fruits until the deluge, and that it was even unlaw-
ful 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 suffi-
ciently strong : for it may be adduced on the opposite side,
that the first men offered sacrifices from their flocks.3 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

1 " Paterfamilias in mundo."

2 See verses 29, 30, in which God promises the herbs and fruits of the
earth, and every green herb, to the beasts of the earth for food. The
reader will perceive that the subsequent observations of Calvin refer more
especially to these verses. — Ed.

3 It does not appear that there is much force in Calvin's objections to
the opinion, that flesh was not allowed for human food till after the deluge.
For if the sacrifices offered were holocausts, then the skin only would be
left for the use of man. See notes on the offerings of Cain and Abel
in the fourth chapter ; and, especially, Dr Magee's work on the Atonement,
Dissertation LIL, On the date of the permission of animal food to man. —
Ed.

100 COMMENTARY UPON CHAP. I.

for us to assert nothing concerning this matter. Let it suf-
fice 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 por-
tion 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 sus-
tained ; but rather, by these Avords, 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 con-
clusion 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 HXft (meod,) that is, very.
On each of the days, simple approbation was given. But
now, after the workmanship of the world was complete in
all its parts, and had received, if I may so speak, the last
finishing touch, he pronounces it perfectly good ; that we
may know that there is in the symmetry of God's works the
highest perfection, to which nothing can be added.

CHAP. II.

THE BOOK OF GENESIS.

101

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 be-
fore 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
o/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 know-
ledge 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.

1. Perfecti fuerunt igitur cceli
et terra, et omni3 exercitus eo-
rum.

2. Perfeceratque Deus die sep-
timo opus suum quod fecerat, et
quievit die septimo ab omni opere
suo quod fecerat.

3. Benedixit autem diei sep-
timo, et sanctificavit ilium : quod
inilloquievisset ab omni opere suo
quod creaverat Deus ut faceret.

4. Istae sunt generationes coeli
et terrae, quando creati sunt, in
die qua fecit Jehova Deus terrain
et ccelos,

5. Et omne virgultum agri
antequam esset in terra, et om-
nem herbam agri antequam ger-
minaret: quia nondum pluere
fecerat Jehova Deus super ter-
rain, et homo non erat qui coleret
terrain :

6. Sed vapor ascendebat e
terra, et irrigabat universam su-
perficiem terrae.

7. Forma verat autem Jehova
Deus hominem e pulvere terras ;
et inspira verat in faciem ejus
spiraculum vitae, et fuit homo
in animam viventem.

8. Plantaverat qnoque Jeho-
va Deus hortum in Heden ab
Oriente: et posuit ibi hominem
quern formaverat.

9. Et germinare fecerat Jeho-
va Deus e terra omnem arborem
concupiscibilem visu, et bonam
ad vescendum ; et arborem vitas
in medio horti, et arborem scien-
tial boni et mali.

10. Et fluvius egrediebatur ex
Heden ad irrigandum hortum ;
et inde dividebatur, eratque in
quatuor capita.

11. Nomen unius, Pison : ipse
circuit totam terram Havila, ubi
est aurum :

12. Et aurum terrae illius bo-
num: ibi est bdellium, et lapis
onychinus.

13. Nomen vero fluvii secundi
Gihon: ipse circuit omnem terram
^Ethiopia?.

102

COMMENTARY UPON

CHAP. If.

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 in the
garden thou mayest freely eat :

17. But of the tree of the know-
ledge 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, be-
cause 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.

14. Et nomen fluvii tertii
Hiddekel; ipse tendit adorientem
Assur ; et flumen quartum est Pe-
rath.

15. Tulit itaque Jehova Deus
hominem, et posuit eum in horto
Heden, ut coleret eum, et cus-
todiret eum.

16. Praecepitque Jehova Deus
homini, dicendo, De omni arbore
horti comedendo comedes :

17. At de arbore sciential boni
et mali ne comedas ex ilia : quia
in die quo comederis ex ea, niori-
endo morieris.

18. Et dixit Jehova Deus, Non
est bonum esse hominem solum :
faciam ei adjutorium quod sit
coram ipso.

19. Formaverat autem Jehova
Deus e terra omnem bestiam agri,
et omne volatile coeli ; et addux-
erat ad Adam ut videret quomodo
vocaret illud : et omne quod vo-
cavit illi, Mi inquum, animae vi-
venti, est nomen ejus.

20. Vocavit itaque Adam no-
mina cuique jumento, et volatili
coeli omnique bestiae agri : Adae
vero non invenerat adjutorium
quod esset coram se.

21. Cadere igitur fecit Jehova
Deus soporem super Adam, et
dormivit : et tulit unam e costis
ejus, et clausit carnem pro ea.

22. Et aedificavit Jehova Deus
costam quam tulerat ex Adam
in mulierem, et adduxit earn ad
Adam.

23. Et dixit Adam, Hac vice
os est ex ossibus meis, et caro ex
carne mea : et vocabitur Virissa,
quia ex viro sumpta est ista.

24. Idcirco relinquet unus-
quisque patrem suum et matrem
suam, et adhaerebit uxori suas,
eruntque in carnem unam.

25. Erant autem ambo nudi,
Adam et uxor ejus : et non pude-
bat eos.

1. Thus the heavens and the earth were finished.1 Moses

1 The three verses at the commencement of this chapter evidently be-
long to the first, being a summing up of the preceding history of the

CHAr. II. THE BOOK OF GENESIS. 103

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 an end was only at length put to the work on
the sixth day. Instead of host we might not improperly
render the term abundance;1 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 heaven,
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 appear-
ance 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 pro-
pagates 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, 2 because, if God
should but withdraw his hand a little, all things would im
mediately perish and dissolve into nothing, as is declared in

creation, and an account of the sabbatical institution on the seventh day
The remark of Dathe is, " Male capita hoc loco sunt divisa. Tres ver-
sus priores ad primura caput sunt referendi." — Ed.

1 " Copiam," a questionable rendering, surely, of the word QK2V-
The Septuagint gives the word xoapos, and the Vulgate, ornatus ; l*ie
meaning of both words is " ornaments," or garniture. The other versions
in Walton translate it exercitus, host or army. Fagius, in Poli Synopsi,
seems the chief maintainer of Calvin's interpretation. The words of
Poole are, "Alii, virtus, copiaeorum, quia eis declarat Deus(sicutrex copiis
suis,) potentiam et sapientiam." — Ed.

2 John v. 17. This sentence is omitted in Tymme's English version.
— Ed.

104 COMMENTARY UPON CHAP. II.

Psalm civ. 29.1 And indeed God is rightly acknowledged
as the Creator of heaven and earth only whilst their perpetual
preservation is ascribed to him.2 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 sub-
sist 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 sub-
sequently that we shall find God saying, " Let the earth bring
forth thorns and briers," by which he intimates that the ap-
pearance 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 pro -
ceeds 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

1 " Thou hidest thy face, they are troubled ; thou takest away their
breath, they die, and return to their dust."

3 The word translated preservation is vegetationem, which means an en-
livening or a quickening motion; to explain this the Old English translation
here adds, though without authority, " According to this saying of the
apostle, In him we live, and moVe, and have our being." — Ed.

CHAP. II. THE BOOK OF GENESIS. 105

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. viii. 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. xxiv. 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 imme-
diately to explain what he had said, and thus all ambi-
guity is removed, because the second word is exegetical
of the former. For W*]p, (kadesh,) with the Hebrews, is to
separate from the common number. God therefore sanctifies
the seventh day, when he renders it illustrious, that by
a special law it may be distinguished from the rest.
Whence it also appears, that God always had respect to the
welfare of men. I have said above, that six days wrere
employed in the formation of the world ; not that God, to
.whom one moment is as a thousand years, had need of this
succession of time, but that he might engage us in the con-
sideration of his works. He had the same end in view in
the appointment of his own rest, for he set apart a day
selected out of the remainder for this special use. Where-
fore, that benediction is nothing else than a solemn consecra-
tion, by which God claims for himself the meditations and
employments of men on the seventh day. This is, indeed, the

106 COMMENTARY UPON CHAP. II.

proper business of the whole life, in which men should daily
exercise themselves, to consider the infinite goodness, justice,
power, and wisdom of God, in this magnificent theatre of
heaven and earth. But, lest men should prove less sedulously
attentive to it than they ought, every seventh day has been
especially selected for the purpose of supplying what was
wanting in daily meditation. First, therefore, God
rested ; then he blessed this rest, that in all ages it might be
held sacred among men : or he dedicated every seventh day
to rest, that his own example might be a perpetual rule.
The design of the institution must be always kept in memory :
for God did not command men simply to keep holiday every
seventh day, as if he delighted in their indolence ; but
rather that they, being released from all other business,
might the more readily apply their minds to the Creator of
the world. / Lastly, that is a sacred rest1 which withdraws
men from the impediments- of the world, that it may dedicate
them entirely to God* But now, since men are so backward
to celebrate the justice, wisdom, and power of God, and to con-
sider his benefits, that even when they are most faithfully ad-
monished they still remain torpid, no slight stimulus is given by
God's own example, and the very precept itself is thereby ren-
dered amiable. For God cannot either more gently allure, or
more effectually incite us to obedience, than by inviting and
exhorting us to the imitation of himself. Besides, we must
know, that this is to be the common employment not of one
age or people only, but of the whole human race. After-
wards, in the Law, a new precept concerning the Sabbath
was given, which should be peculiar to the Jews, and but for
a season ; because it was a legal ceremony shadowing forth
a spiritual rest, the truth of which was manifested in Christ.
Therefore the Lord the more frequently testifies that he had
given, in the Sabbath, a symbol of sanctification to his ancient
people.2 Therefore when we hear that the Sabbath was

1 Both in the Amsterdam edition of 1761, and Hengstenberg's, the
word is vocatio ; but as the French translation gives reste, and the Old
English one rest, there can be little doubt that the original word was
vacatio, as the sense of the passage seems to require Ed.

2 " Sanctificationis symboluui," — " A symbol or sign of sanctification ;"
that is, a sign that God had set them apart as a holy and peculiar people

CHAP. II. THE BOOK OF GENESIS. 107

abrogated by the coming of Christ, we must distinguish be-
tween what belongs to the perpetual government of human
life, and what properly belongs to ancient figures, the use
of which was abolished when the truth was fulfilled. Spiritual
rest is the mortification of the flesh ; so that the sons of God
should no longer live unto themselves, or indulge their own
inclination. So far as the Sabbath was a figure of this rest,
I say, it was but for a season ; but inasmuch as it was com-
manded to men from the beginning that they might employ
themselves in the worship of God, it is right that it should
continue to the end of the world.

Which God created and made.1 Here the Jew3, in their
usual method, foolishly trifle, saying, that God being antici-
pated in his work by the last evening, left certain animals
imperfect, of which kind are fauns and satyrs, as though he
had been one of the ordinary class of artificers who have need
of time. Ravings so monstrous prove the authors of them
to have been delivered over to a reprobate mind, as a dreadful
example of the wrath of God. As to the meaning of Moses,
some take it thus : that God created his works in order to
make them, inasmuch as from the time he gave them being,
he did not withdraw his hand from their preservation. But
this exposition is harsh. Nor do I more willingly subscribe
to the opinion of those who refer the word make to man,
whom God placed over his works, that he might apply them
to use, and in a certain sense perfect them by his industry.

to himself. " Moreover, also, I gave them my Sabbaths, to be a sign
between me and them, that they might know that I am the Lord that
sanctify them," Ezek. xx. 12. — Ed.

1 " Quod creaverat Deus ut faceret." Heb. TWWvh EPn^K fcOl *1B>K-
" Which God created to make." For the various opinions and fancies of
learned men on this passage, the reader is referred to Poole's Synopsis.
The more respectable commentators mainly agree with Calvin. Ainsworth
says : " created to make, that is, to exist and be, and that perfectly and
gloriously, as by divine power of creation. Or rather, created and made
perfectly and excellently : for so the Hebrew phrase maybe explained."
The version of Dathe is "creando perfecerat," — "he had perfected in
creating." See also Professor Bush in loco. Le Clerc, whose extraor-
dinary learning and industry render his opinion on merely critical ques-
tions of great value, notwithstanding his lamentable scepticism, would
rather translate the expression, " which he had begun to make." But
the other interpretation is to be preferred. Vide Johannes Clericus in
Genesin. — Ed.

108 COMMENTARY UPON CHAP. II.

I rather think that the perfect form of God's works is here
noted ; as if he had said, God so created his works, that
nothing should be wanting to their perfection ; or the creation
has proceeded to such a point, that the work is in all respects
perfect.

4. These are the generations, l The design of Moses was
deeply to impress upon our minds the origin of the heaven
and the earth, which he designates by the word generation.

1 A new section of the history of Moses commences at this point ; and,
from the repetition which occurs of some facts — such as the creation of
man — which had been recorded in the preceding chapter, as well as from
certain peculiarities of phraseology, many learned men have inferred,
that the early portion of the Mosaic history is older than the time of
Moses, and that he, under the infallible direction of the Spirit of God,
collected and arranged the several fragments of primeval annals in one
consistent narrative. One chief argument on which such a conclusion
rests is, that from the commencement of the first chapter to the end of
the third verse of the second chapter, God is spoken of only under the
name of Elohim ; from the fourth verse of the second to the end of the
third chapter, he is uniformly styled Jehovah Elohim; and in the fourth
and fifth chapters, the name of Elohim or of Jehovah stands alone. This,
it is argued, could scarcely have occurred without some cause ; and the
inference has been drawn, that different records had different forms of
expression, which Moses did not alter, unless truth required him to do so.
See Dathe on the Pentateuch, Professor Bush on Genesis, and Robertson's
Ctavis Pentateuchi, where reference will be found to Vitringa and others.
Against this view, however, Hengstenberg argues with considerable force,
in his Dissertation " on the Names of God in the Pentateuch ;" and if some
of his reasonings in the use of these names seem too refined for the sim-
plicity of the Holy Scriptures, and for the comprehension of those to whom
the Scriptures are chiefly addressed, yet we may discover the germ of
very important truths, though they may be, in some degree, hidden be-
neath a variety of fanciful developments.

By a very careful examination of the passages in which the terms
CDTTPXj (Elohim,) mnS {Jehovah,) and OTI^tf HiriS (Jehovah Elohim,)
occur, he thinks he has ascertained a reason for the use of each in its
place, so that, with some exceptions, in which he allows one term might
have been exchanged for the other, the sense of the passage absolutely
requires the introduction of the very appellation, and no other, which is
there employed. Believing that a theory so general cannot, with all the
author's ingenuity and learning, be applied in every case, we may still
admit the importance of the distinction he makes, and may readily allow
that these names are intended to present the Divine character under dif-
ferent aspects to our view. For instance, we may suppose that Elohim
aud Jehovah have different meanings, arising from their derivations ; but
we are not to infer, that, in reading the Scriptures, Ave must have this
diversity, or any diversity at all, in our view, when we meet with these
different names of Deity.

" These are the generations." nn^irii (toledoth,) " modo origines
ejus rei de qua sermo est, modo posteros eorum de quibus agitur, signi-
ficat. Priori sensu hoc loco sumitur posteriori, cap. v. 1." "The term

CHAP. II. THE BOOK OF GENESIS. 109

For there have always been ungrateful and malignant men,
who, either by feigning that the world was eternal, or by
obliterating the memory of the creation, would attempt to
obscure the glory of God. Thus the devil, by his guile,
turns those away from God who are more ingenious and skil-
ful than others, in order that each may become a god unto
himself. Wherefore, it is not a superfluous repetition which
inculcates the necessary fact, that the world existed only
from the time when it was created, since such knowledge
directs us to its Architect and Author. Under the names of
heaven and earth, the whole is, by the figure synecdoche,
included. Some of the Hebrews think, that the essential
name of God is here at length expressed by Moses, because
his majesty shines forth more clearly in the completed
world.1

signifies, sometimes, the origin of the thing spoken of, sometimes the pos-
terity of those who are mentioned. It is taken here in the former of
these senses ; and in chap. v. 1, in the latter." — Bathe.

1 The word niiTS Jehovah, here first occurs, — that most sacred
and incommunicable name of Deity, called tetragrammaton, because
it consisted of four letters, which the Jews, through reverence or
superstition, refuse to pronounce. The principal meaning of the
term is self- existence ; which is, in truth, necessary existence, as
opposed to that which is derived from, or is dependent upon, an-
other. It has been supposed by some that Moses here introduces this
title of Deity by anticipation ; because, in Exodus vi. 3, God declares
that he had not been previously known by the name of Jehovah. But
this, as Dathe forcibly reasons, is to increase difficulties rather than to
remove them ; for the patriarchs, Abraham and Jacob, are represented
as using the name ; and God himself, in speaking to them, also makes
use of it. The true solution of the passage in Exodus seems to be, that
God had not made known to the patriarchs the full import of his name, as
he was now about to do. An elaborate investigation of the origin and
import of the name niiTi (Jehovah,} will be found in the work of Hengsten-
berg, referred to in the preceding note. He begins with putting aside
the notion of an Egyptian origin, which has been put forth with much
confidence by those who would trace all the religious peculiarities of the
Israelites to their connection with Egypt. He then disposes of the fancied
Phoenician pedigree of the name, founded upon spurious fragments ascribed
to Sanchoniathon ; and concludes the negative part of his argument, by
showing that the name was not derived from any heathen source whatever.
Consequently, it is to be traced to u a Hebrew etymology." We need
not follow him into the discussion on the right pronunciation of the word,
and the use of the vowel points belonging to y-[#, (Adonai;) it may suf-
fice to state, that he deduces the name nins (Jehovah,) from the future of
the verb nifl or n^n, to be. Hence the meaning of the appellation may
be expressed in the words, " He who is to be (for ever.)" This derivation
of the name Jehovah he regards as being confirmed " by all the passages

110 COMMENTARY UPON CHAP. IT.

5. And every plant. This verse is connected with the pre-
ceding, and must be read in continuation with it ; for he an-
nexes the plants and herbs to the earth, as the garment with
which the Lord has adorned it, lest its nakedness should
appear as a deformity. The noun p|*B?> (sicah,1) which we trans-
late plant, sometimes signifies trees, as below, (Gen. xxi. 15.2)
Therefore, some in this place translate it shrub, to which I
have no objection. Yet the word plant is not unsuitable ; be-
cause, in the former place, Moses seems to refer to the genus,
and here to the species.3 But although he has before related
that the herbs were created on the third day, yet it is not
without reason that here again mention is made of them, in
order that we may know that they were then produced, pre-
served, and propagated, in a manner different from that which
wTe perceive at the present day. For herbs and trees are
produced from seed ; or grafts are taken from another root,
or they grow by putting forth shoots : in all this the industry
and the hand of man are engaged. But, at that time, the
method was different : God clothed the earth, not in the same
manner as now, (for there was no seed, no root, no plant,
which might germinate,) but each suddenly sprung into exist-
ence at the command of God, and by the power of his word.

of Scripture, in which a derivation of the name is either expressly given
or simply hinted." And, beginning with the Book of Kevelation, at the
title o uv Kotl 6 vjv xxi 6 i^xfiptvos, " who is, and was, and is to come," he
goes upward through the sacred volume, quoting the passages which bear
upon the question, till he comes to the important passage in Exodus iii.
13-16, in which God declares his name to be, "I am that I am." " Every
thing created," he adds, u remains not like itself, but is continually chang-
ing under circumstances, God only, because he is the being, is always
the same ; and because he is always the same, is the being." See Dis-
sertations, p. 231-265.

" The Lord God." — Jehovah Elohim. The two titles of Deity are here
combined. " Elohim" says Hengstenberg, " is the more general, and
Jehovah the deep and more discriminating name of the Godhead." This
may well be admitted, without accepting all the inferences which the
author deduces. — Ed.

1 IW- Frutex, stirps; a shrub — " cujus pulluli in summa tellure ex-
patiantur," — "whose shoots are spread abroad over the surface of the
earth." — Robertson's Clavis Pentateuch. — Ed.

2 "And the water was spent in the bottle, and she cast the child under
one of the shrubs.'1 — English version.

3 It seems remarkable that Calvin should himself translate the word
" virgultum," and then reason, in his commentary, as if he preferred the
word " planta."— Ed.

CHAP. II. THE BOOK OF GENESIS. Ill

They possessed durable vigour, so that they might stand by
the force of their own nature, and not by that quickening in-
fluence which is now perceived, not by the help of rain, not
by the irrigation or culture of man ; but by the vapour with
which God watered the earth. For he excludes these two
things, the rain whence the earth derives moisture, that it
may retain its native sap ; and human culture, which is the
assistant of nature. When he says, that God had ' not yet
caused it to rain,' he at the same time intimates that it is God
who opens and shuts the cataracts of heaven, and that rain
and drought are in his hand.

7. And the Lord God formed man. He now explains what
he had before omitted in the creation of man, that his body
was taken out of the earth. He had said that he was formed
after the image of God. This is incomparably the highest
nobility ; and, lest men should use it as an occasion of pride,
their first origin is placed immediately before them ; whence
they may learn that this advantage was adventitious ; for
Moses relates that man had been, in the beginning, dust of
the earth. Let foolish men now go and boast of the excel-
lency of their nature ! Concerning other animals, it had
before been said, Let the earth produce every living creature;1
but, on the other hand, the body of Adam is formed of clay,
and destitute of sense ; to the end that no one should exult
beyond measure in his flesh. He must be excessively stupid
who does not hence learn humility. That which is afterwards
added from another quarter, lays us under just so much obli-
gation to God. Nevertheless, he, at the same time, designed
to distinguish man by some mark of excellence from brute
animals : for these arose out of the earth in a moment ; but
the peculiar dignity of man is shown in this, that he was
gradually formed. For why did not God command him im-
mediately to spring alive out of the earth, unless that, by a
special privilege, he might outshine all the creatures which
the earth produced?

luOmnemanimamviventem," — "every living soul." The word soul is ap-
plied here, and frequently in the Holy Scriptures, to describe only the sen-
sitive and animal life, that by which a created being breathes / and thus
distinguishes the animal from the vegetative life. — Ed.

112 COMMENTARY UPON CHAP. II.

And breathed into his nostrils} Whatever the greater part
of the ancients might think, I do not hesitate to subscribe
to the opinion of those who explain this, passage of the
animal life of man ; and thus I expound what they call the
vital spirit, by the word breath. Should any one object,
that if so, no distinction would be made between man and
other living creatures, since here Moses relates only what is
common alike to all : I answer, though here mention is made
only of the lower faculty of the soul, which imparts breath to
the body, and gives it vigour and motion : this does not pre-
vent the human soul from having its proper rank, and there-
fore it ought to be distinguished from others.2 Moses first
speaks of the breath ; he then adds, that a soul was given to
man by which he might live, and be endued with sense and
motion. Now we know that the powers of the human mind
are many and various. Wherefore, there is nothing absurd
in supposing that Moses here alludes only to one of them ;
but omits the intellectual part, of which mention has been
made in the first chapter. Three gradations, indeed, are to
be noted in the creation of man ; that his dead body was
formed out of the dust of the earth ; that it was endued with
a soul, whence it should receive vital motion ; and that on
this soul God engraved his own image, to which immortality
is annexed.

Man became a living soul.3 I take £^£1 (nepesh,) for the
very essence of the soul : but the epithet living suits only
the present place, and does not embrace generally the powers
of the soul. For Moses intended nothing more than to ex-
plain the animating of the clayey figure, whereby it came to
pass that man began to live. Paul makes an antithesis be-
tween this living soul and the quickening spirit which Christ
confers upon the faithful, (1 Cor. xv. 45,) for no other pur-
pose than to teach us that the state of man was not perfected
in the person of Adam; but it is a peculiar benefit conferred
by Christ, that we may be renewed to a life which is celestial,

i " Inspiraverat in faciem."

2 " Non tanien obstare quin gradum suum obtineat anima, ideoque
seorsum poni debuerit."

3 " F actus est in animam viventeni."

CHAP. II. THE BOOK OF GENESIS. 113

whereas before the fall of Adam, man's life was only earthly,
seeing it had no firm and settled constancy.

8. And the Lord God planted.1 Moses now adds the con-
dition and rule of living which were given to man. And,
first, he narrates in what part of the world he was placed,
and what a happy and pleasant habitation was allotted to
him. Moses says, that God had planted, accommodating
himself, by a simple and uncultivated style, to the capacity
of the vulgar. For since the majesty of God, as it really is,
cannot be expressed, the Scripture is wont to describe it
according to the manner of men. God, then, had planted
Paradise in a place which he had especially embellished with
every variety of delights, with abounding fruits, and with all
other most excellent gifts. For this reason it is called a
garden, on account of the elegance of its situation, and the
beauty of its form. The ancient interpreter has not im-
properly translated it Paradise ;2 because the Hebrews call
the more highly cultivated gardens D*D"nS> (Pardaisim,3)
and Xenophon pronounces the word to be Persian, when he
treats of the magnificent and sumptuous gardens of kings.
That region which the Lord assigned to Adam, as the first-
born of mankind, was one selected out of the whole world.

In Eden. That Jerome improperly translates this, from
the beginning,4 is very obvious : because Moses afterwards
says, that Cain dwelt in the southern region of this place.
Moreover, it is to be observed, that when he describes para-
dise as in the east, he speaks in reference to the Jews, for
he directs his discourse to his own people. Hence we infer,
in the first place, that there was a certain region assigned by
God to the first man, in which he might have his home. I
state this expressly, because there have been authors who

1 " Plantaverat quoque Dominus." — " The Lord had also planted."

2 " Paradisum." — Vulgate.

3 DTIB* Baumgarten, Park, &c. " Wahrscheinlich aus der Persi-
schen Sprache, wo es die Lustparks der Kbnige bezeichnet." — " Orchard,
Park, &c. — probably from the Persian, where it signifies the pleasure-
parks of kings." — Gesenius.

4 " Plantaverat autem Dominus Deus Paradisum voluptatis a prin-
cipio." — " But the Lord God had planted a paradise of pleasure from the
beginning. " — Vulgate.

VOL. I. H

114 COMMENTARY UPON CHAP. II.

would extend this garden over all regions of the world.
Truly, I confess, that if the earth had not been cursed on
account of the sin of man, the whole — as it had been blessed
from the beginning — would have remained the fairest scene
both of fruitfulness and of delight ; that it would have been,
in short, not dissimilar to Paradise, when compared with
that scene of deformity which we now behold. But when
Moses here describes particularly the situation of the region,
they absurdly transfer what Moses said of a certain particular
place to the whole world. It is not indeed doubtful (as I
just now hinted) that God would choose the most fertile and
pleasant place, the first-fruits (so to speak) of the earth, as
his gift to Adam, whom he had dignified with the honour of
primogeniture among men, in token of his special favour.
Again, we infer, that this garden was situated on the earth,
not as some dream in the air ; for unless it had been a region
of our world, it would not have been placed opposite to
Judea, towards the east. We must, however, entirely reject
the allegories of Origen, and of others like him, which Satan,
with the deepest subtlety, has endeavoured to introduce into
the Church, for the purpose of rendering the doctrine of
Scripture ambiguous and destitute of all certainty and firm-
ness. It may be, indeed, that some, impelled by a supposed
necessity, have resorted to an allegorical sense, because they
never found in the world such a place as is described by
Moses : but we see that the greater part, through a foolish
affectation of subtleties, have been too much addicted to
allegories. As it concerns the present passage, they speculate
in vain, and to no purpose, by departing from the literal sense.
For Moses has no other design than to teach man that he
was formed by God, with this condition, that he should have
dominion over the earth, from which he might gather fruit,
and thus learn by daily experience that the world was subject
unto him. What advantage is it to fly in the air, and to
leave the earth, where God has given proof of his benevo-
lence towards the human race? But some one may lay,
that to interpret this of celestial bliss is- more skilful. I
answer, since the eternal inheritance of man is in heaven, it
is truly right that we should tend thither ; yet must we fix

CHAP. II. THE BOOK OF GENESIS. 115

our foot on earth long enough to enable us to consider the
abode which God requires man to use for a time. For we
are now conversant with that history which teaches us that
Adam was, by Divine appointment, an inhabitant of the
earth, in order that he might, in passing through his earthly
life, meditate on heavenly glory ; and that he had been
bountifully enriched by the Lord with innumerable benefits,
from the enjoyment of which he might infer the paternal
benevolence of God. Moses, also, will hereafter subjoin that
he was commanded to cultivate the fields, and permitted to
eat certain fruits : all which things neither suit the circle of
the moon, nor the aerial regions. But although we have
said, that the situation of Paradise lay between the rising of
the sun and Judea, yet something more definite may be
required respecting that region. They who contend that it
was in the vicinity of Mesopotamia, rely on reasons not to
be despised ; because it is probable that the sons of Eden
were contiguous to the river Tigris. But as the description
of it by Moses will immediately follow, it is better to defer
the consideration of it to that place. The ancient interpreter
has fallen into a mistake in translating the proper name
Eden by the word " pleasure." l I do not indeed deny that
the place was so called from its delights ; but it is easy to
infer that the name was imposed upon the place to distinguish
it from others.

9. And out of the ground made the Lord God to grow. The
production here spoken of belongs to the third day of the
creation. But Moses expressly declares the place to have
been richly replenished with every kind of fruitful trees, that
there might be a full and happy abundance of all things.
This was purposely done by the Lord, to the end that the
cupidity of man might have the less excuse if, instead of
being contented with such remarkable affluence, sweetness,
and variety, it should (as really happened) precipitate itself
against the commandment of God. The Holy Spirit also
designedly relates by Moses the greatness of Adam's happi-

1 The Hebrew word py signifies pleasure, delight, loveliness. — Ed.

116 COMMENTARY UPON CHAP. II.

ness, in order that his vile intemperance might the more
clearly appear, which such superfluity was unable to restrain
from breaking forth upon the forbidden fruit. And certainly
it was shameful ingratitude, that he could not rest in a state
so happy and desirable : truly, that was more than brutal lust
which bounty so great was not able to satisfy. No corner of
the earth was then barren, nor was there even any which was
not exceedingly rich and fertile : but that benediction of
God, which was elsewhere comparatively moderate, had in
this place poured itself wonderfully forth. For not only was
there an abundant supply of food, but with it was added
sweetness for the gratification of the palate, and beauty to
feast the eyes. Therefore, from such benignant indulgence,
it is more than sufficiently evident, how inexplicable had
been the cupidity of man.

The tree of life also. It is uncertain whether he means only
two individual trees, or two kinds of trees. Either opinion
is probable, but the point is by no means worthy of conten-
tion ; since it is of little or no concern to us, which of the
two is maintained. There is more importance in the epithets,
which were applied to each tree from its effect, and that not
by the will of man but of God.1 He gave the tree of life its
name, not because it could confer on man that life with which
he had been previously endued, but in order that it might
be a symbol and memorial of the life which he had received
from God. For we know it to be by no means unusual that
God should give to us the attestation of his grace by external
symbols.2 He does not indeed transfer his power into out-

1 The above passage is wholly omitted in the Old English translation
by Tymme. — Ed.

2 " Scimus minime esse insolens ut virtutem suam Deus externis sym-
bolis testatam nobis reddat." — "Nous savons que ce n'est point chose nou-
velle, que Dieu nous testifie sa vertu par signes exterieurs." — French
Trans. Virtus in Latin, and vertu in French, may both signify power,
virtue, efficacy ; but it seems that the term grace more correctly conveys
to an English ear the meaning of the Author. — Ed.

On the sacramental character of the tree of life, which Calvin here
maintains, but which Dr Kennicott, in his first Dissertation, endea\ours,
with more learning than sound judgment, to set aside, the generality of
commentators seem to be agreed. See Patrick, Scott, &c. Patrick says,
— "This garden being a type of heaven, perhaps God intended by this
tree to represent that immortal life which he meant to bestow upon man
with himself, (Rev. xxii. 2.) And so St Austin, in that famous saying

CHAP. II. THE BOOK OF GENESIS. 117

ward signs ; but by them he stretches out his hand to us, be-
cause, without assistance, we cannot ascend to him. He in-
tended, therefore, that man, as often as he tasted the fruit of
that tree, should remember whence he received his life, in
order that he might acknowledge that he lives not by his
own power, but by the kindness of God alone ; and that life
is not (as they commonly speak) an intrinsic good, but pro-
ceeds from God. Finally, in that tree there was a visible
testimony to the declaration, that ' in God we are, and live,
and move/ But if Adam, hitherto innocent, and of an up-
right nature, had need of monitory signs to lead him to the
knowledge of divine grace, how much more necessary are
signs now, in this great imbecility of our nature, since we have
fallen from the true light ? Yet I am not dissatisfied with
what has been handed down by some of the fathers, as Au-
gustine and Eucherius, that the tree of life was a figure of
Christ, inasmuch as he is the Eternal Word of God : it could
not indeed be otherwise a symbol of life, than by represent-
ing him in figure. For we must maintain what is declared
in the first chapter of John, that the life of all things was in-
cluded in the Word, but especially the life of men, which is
conjoined with reason and intelligence. Wherefore, by this
sign, Adam was admonished, that he could claim nothing for
himself as if it were his own, in order that he might depend
wholly upon the Son of God, and might not seek life any-
where but in him. But if he, at the time when he possessed
life in safety, had it only as deposited in the word of God,
and could not otherwise retain it, than by acknowledging
that it was received from Him, whence may we recover it,
after it has been lost ? Let us know, therefore, that when we
have departed from Christ, nothing remains for us but death.
I know that certain writers restrict the meaning of the expres-
sion here used to corporeal life. They suppose such a power of
quickening the body to have been in the tree, that it should never
languish through age ; but 1 say, they omit what is the chief

of his, ' Erat ei in caeteris lignis Alimentum, in isto autem Sacramentum.
In other trees there was nourishment for man ; but in this also a sacra-
ment. For it was both a symbol of that life which God had already be-
stowed upon man, and of that life which he was to hope for in another
world, if he proved obedient." — Ed.

118 COMMENTARY UPON CHAP. II.

thing in life, namely, the grace of intelligence ; for we must
always consider for what end man was formed, and what
rule of living was prescribed to him. Certainly, for him to
live, was not simply to have a body fresh and lively, but also
to excel in the endowments of the soul.

Concerning the tree of knowledge of good and evil, we
must hold, that it was prohibited to man, not because God
would have him to stray like a sheep, without judgment and
without choice ; but that he might not seek to be wiser than
became him, nor by trusting to his own understanding, cast
off the yoke of God, and constitute himself an arbiter and
judge of good and evil. His sin proceeded from an evil con-
science ; whence it follows, that a judgment had been given
him, by which he might discriminate between virtues and
vices. Nor could what Moses relates be otherwise true,
namely, that he was created in the image of God ; since the
image of God comprises in itself the knowledge of him who
is the chief good. Thoroughly insane, therefore, and mon-
sters of men are the libertines, who pretend that we are re-
stored to a state of innocency, when each is carried away by
his own lust without judgment. We now understand what
is meant by abstaining from the tree of the knowledge of
good and evil; namely, that Adam might not, in attempting
one thing or another, rely upon his own prudence ; but that,
cleaving to God alone, he might become wise only by his
obedience. Knowledge is here, therefore, taken disparagingly,
in a bad sense, for that wretched experience which man,
when he departed from the only fountain of perfect wisdom,
began to acquire for himself. And this is the origin of free-
will, that Adam wished to be independent,1 and dared to try
what he was able to do.

10. And a river went out, Moses says that one river flowed
to water the garden, which afterwards would divide itself
into four heads. It is sufficiently agreed among all, that two
of these heads are the Euphrates and the Tigris ; for no one
disputes that vpTH {Hiddeket) is the Tigris. But there is

1 H Dum Adam per se esse voluit, et quid valeret tentare ausus est."
— Lat.

CHAP. II. THE BOOK OF GENESIS. 119

a great controversy respecting the other two. Many think,
that Pison and Gihon are the Ganges and the Nile ; the
error, however, of these men is abundantly refuted by the
distance of the" positions of these rivers. Persons are not
wanting who fly across even to the Danube ; as if, indeed, the
habitation of one man stretched itself from the most remote
part of Asia to the extremity of Europe. But since many
other celebrated rivers flow by the region of which we are
speaking, there is greater probability in the opinion of those
who believe that two of these rivers are pointed out, although
their names are now obsolete. Be this as it may, the diffi-
culty is not yet solved. For Moses divides the one river
which flowed by the garden into four heads. Yet it appears,
that the fountains of the Euphrates and the Tigris were far
distant from each other. From this difficulty, some would
free themselves by saying, that the surface of the globe may
have been changed by the deluge ; and, therefore, they ima-
gine it might have happened that the courses of the rivers
were disturbed and changed, and their springs transferred
elsewhere ; a solution which appears to me by no means to
be accepted. For although I acknowledge that the earth,
from the time that it was accursed, became reduced from its
native beauty to a state of wretched defilement, and to a garb
of mourning, and afterwards was further laid waste in many
places by the deluge ; still, I assert, it was the same earth
which had been created in the beginning. Add to this, that
Moses (in my judgment) accommodated his topography to
the capacity of his age. Yet nothing is accomplished, unless
we find that place where the Tigris and Euphrates proceed
from one river. Observe, first, that no mention is made of a
spring or fountain, but only that it is said, there was one river.
But the four heads I understand to mean, both the beginnings
from which the rivers are produced, and the mouths l by
which they discharge themselves into the sea. Now the Eu-
phrates was formerly so joined by confluence with the Tigris,
that it might justly be said, one river was divided into four

1 It appears that by the beginnings (principid) and the mouths
(pstia) of the rivers, Calvin simply means the streams above, and the
streams below, the site of the garden. — Ed.

120

COMMENTARY UPON

CHAP. II.

heads ; especially, if what is manifest to all be conceded, that
Moses does not speak acutely, nor in a philosophical manner,
but popularly, so that every one least informed may under-
stand him. Thus, in the first chapter, he called the sun and
moon two great luminaries ; not because the moon exceeded
other planets in magnitude, but because, to common observa-
tion, it seemed greater. Add further, that he seems to re-
move all doubt when he says, that the river had four heads,
because it was divided from that place. What does this
mean, except that the channels were divided, out of one con-
fluent stream, either above or below Paradise ? I will now
submit a plan to view, that the readers may understand where
I think Paradise was placed by Moses.1

1 This is a fac -simile from the Old English translation ; and the same,
with Latin and French names, are introduced in the early editions of each
language.— Ed.

CHAP. II. THE BOOK OF GENESIS. 121

Pliny indeed relates, in his Sixth Book, that the Eu-
phrates was so stopped in its course by the Orcheni, that it
could not flow into the sea, except through the Tigris.1
And Pomponius Mela, in his Third Book, denies that it
flowed by any given outlet, as other rivers, but says that it
failed in its course. Nearchus, however, (whom Alexander
had made commander of his fleet, and who, under his sanc-
tion, had navigated all these regions,) reckons the distance
from the mouth of the Euphrates to Babylon, three thou-
sand three hundred stadia.2 But he places the mouths of
the Tigris at the entrance of Susiana ; in which region,
returning from that long and memorable voyage, he met the
king with his fleet, as Arrian relates in his Eighth Book of
the Exploits of Alexander. This statement Strabo also
confirms by his testimony in his Fifteenth Book. Never-
theless, wherever the Euphrates either submerges or mingles
its stream, it is certain, that it and the Tigris, below the
point of their confluence, are again divided. Arrian, how-
ever, in his Seventh Book, writes, that not one channel only
of the Euphrates runs into the Tigris, but also many rivers
and ditches, because waters naturally descend from higher
to lower ground. With respect to the confluence, which I
have noted in the plate, the opinion of some was, that it had
been effected by the labour of the Praefect Cobaris, lest the
Euphrates, by its precipitate course, should injure Babylon.
But he speaks of it as of a doubtful matter. It is more
credible, that men, by art and industry, followed the guid-
ance of Nature in forming ditches, when they saw the Eu-
phrates any where flowing of its own accord from the higher
ground into the Tigris. Moreover, if confidence is placed
in Pomponius Mela, Semiramis conducted the Tigris and
Euphrates into Mesopotamia, which was previously dry;
a thing by no means credible. There is more truth in the
statement of Strabo, — a diligent and attentive writer, — in
his Eleventh Book, that at Babylon these two rivers unite :

1 " The Orcheni inhabiting a city named Orchoe, caused the diminu-
tion of the Euphrates, by deriving it through their lands, which could not
otherwise be watered." — D'Anvilte's Ancient Geography.

8 About 420 miles.

122 COMMENTARY UPON CHAP. II.

and then, that each is carried separately, in its own bed, into
the Red Sea.1 He understands that junction to have taken
place above Babylon, not far from the town Massica, as we read
in the Fifth Book of Pliny. Thence one river flows through
Babylon, the other glides by Seleucia, two of the most cele-
brated and opulent cities. If we admit this confluence, by
which the Euphrates was mixed with the Tigris, to have
been natural, and to have existed from the beginning, all
absurdity is removed. If there is anywhere under heaven a
region pre-eminent in beauty, in the abundance of all kinds
of fruit, in fertility, in delicacies, and in other gifts, that is
the region which writers most celebrate. Wherefore, the
eulogies with which Moses commends Paradise are such as
properly belong to a tract of this description. And that the
region of Eden was situated in those parts is probable from
Isaiah xxxvii. 12, and Ezekiel xxvii. 23. Moreover, when
Moses declares that a river went forth, I understand him as
speaking of the flowing of the stream ; as if he had said,
that Adam dwelt on the bank of the river, or in that land
which was watered on both sides, if you choose to take
Paradise for both banks of the river. However, it makes no
great difference whether Adam dwelt below the confluent
stream towards Babylon and Seleucia, or in the higher part ;
it is enough that he occupied a well-watered country. How
the river was divided into four heads is not difficult to under-
stand. For there are two rivers which flow together into
one, and then separate in different directions ; thus, it is one
at the point of confluence, but there are two heads2 in its

1 Mare Rubrum. By the Red Sea, in this place, is not meant the
Gulf of Suez, which is called by that name in sacred history, and over
which the Israelites passed in their journey from Egypt to Canaan ; but
the Indian Ocean, the Mare Erythrasum of the ancients, into which the
Tigris and Euphrates flowed, through the Persian Gulf. — Ed.

2 Or " principal streams." "The river, or single channel, must be
looked upon as a highway, crossing over a forest, and which may be said
from thence to divide itself into four ways, whether the division be made
above or below the forest." — Wells' Geography of the Old and New Test.,
vol. i. p. 19.

The reader is referred to the first chapter of that useful work, for an
account agreeing in many points with Calvin, though differing from it in
others. The principal difference in the two accounts lies in this, that Wells
places the site of Paradise near the Persian Gulf into which the Tigris

CHAP. II. THE BOOK OF GENESIS. 123

upper channels, and two towards the sea ; afterwards, they
again begin to be more widely separated.

The question remains concerning the names Pison and
Gihon. For it does not seem consonant with reason, to
assign a double name to each of the rivers. But it is nothing
new for rivers to change their names in their course, espe-
cially where there is any special mark of distinction. The
Tigris itself (by the authority of Pliny) is called Diglito
near its source ; but after it has formed many channels, and
again coalesces, it takes the name of Pasitigris. There is,
therefore, no absurdity in saying, that after its confluence it
had different names. Further, there is some such affinity
between Pasin and Pison, as to render it not improbable,
that the name Pasitigris is a vestige of the ancient appella-
tion. In the Fifth Book of Quintus Curtius, concerning the
Exploits of Alexander, where mention is made of Pasitigris,
some copies read, that it was called by the inhabitants
Pasin. Nor do the other circumstances, by which Moses
describes three of these rivers, ill accord with this supposi-
tion. Pison surrounds1 the land of Havila, where gold is
produced. Surrounding is rightly attributed to the Tigris,
on account of its winding course below Mesopotamia. The
land of Havila, in my judgment, is here taken for a region
adjoining Persia. For subsequently, in the twenty-fifth

and Euphrates discharge themselves, while Calvin fixes it higher up the
streams, in the vicinity of ancient Babylon. Wells derives his account
mainly from the celebrated French Bishop, Peter Daniel Huet, who had
been the intimate friend of the famous Protestant traveller Bochart.
The following extract from a note in the Clavis Pentateuchi of Kobertson
is added for the reader's satisfaction : — "Eden est regio seu in Mesopo-
tamio, seu non procul hide. Observandum est hancce sententiam Cal-
vini, quam parum emendaverat clarissimus Huetius, verissimam omnium
videri : Hoc demonstravit clarissimus Vitringa, qui paululum in quibus-
dam circumstantiis etiam Huetium emendaverat." — " Eden is a region
either in Mesopotamia, or near it. It is to be observed, that this opinion
of Calvin, which the celebrated Huet has slightly amended, seems to be
the most true of all. The celebrated Vitringa has demonstrated this ; who
also, in some circumstances, has slightly amended Huet." — Robertson's
Clavis, p. 177. — Ed.

1 Circuit. It is observed, that the word surrounds, or "compasses,"
conveys, to an English reader, more than is meant by the sacred writer.
He only intends to say, that the river sweeps round in that direction, so
as to embrace, by its winding, a part of the region of Havila. Flexuoso
cursu alluit. — Johannes Clericus in loco. — Ed.

124 COMMENTARY UPON CHAP. II.

chapter, Moses relates, that the Ishmaelites dwelt from Ha-
vila unto Shur, which is contiguous to Egypt, and through
which the road lies into Assyria. Havila, as one boundary,
is opposed to Shur as another, and this boundary Moses places
near Egypt, on the side which lies towards Assyria. Whence
it follows, that Havila [the other boundary] extends towards
Susia and Persia. For it is necessary that it should lie below
Assyria towards the Persian Sea ; besides, it is placed at a
great distance from Egypt ; because Moses enumerates many
nations which dwelt between these boundaries.1 Then it
appears that the Nabathasans,2 of whom mention is there
made, were neighbours to the Persians. Every thing which
Moses asserts respecting gold and precious stones is most
applicable to this district.3

The river Gihon still remains to be noticed, which, as
Moses declares, waters the land of Chus. All interpreters
translate this word Ethiopia ; but the country of the Midian-
ites, and the conterminous country of Arabia, are included
under the same name by Moses ; for which reason, his Avife
is elsewhere called an Ethiopian woman. Moreover, since
the lower course of the Euphrates tends toward that region,
I do not see why it should be deemed absurd, that it there
receives the name of Gihon. And thus the simple meaning
of Moses is, that the garden of which Adam was the pos-
sessor was well watered, the channel of a river passing that
way, which was afterwards divided into four heads.4

1 That is, the nations peopled by the twelve sons of Ishtnael. See
Gen. xxv. 13-16.— £rf.

2 The descendants of Nebajoth, the eldest son of Ishmael. Yet, as
they inhabited the western side of the great desert of Arabia, which lay
between them and the Euphrates, they cannot, with much propriety, be
called neighbours to the Persians. — Ed.

3 " There is bdellium and the onyx-stone." It is a question among
the learned, whether bdellium is an aromatic gum of great value, or a
pearl. The latter opinion seems to prevail. Dathe, however, renders
this word " crystal," and the next, " emerald." — Ed.

4 It would be wrong to omit all mention of the work of Adrian Reland
on this subject ; who devoted to it the most profound learning and diligent
investigation. An abstract of his description is given in Dr Adam
Clarke's Commentary. He places Eden in Armenia, near the sources of
the Euphrates and Tigris, which flow into the Persian Gulf, the Phasis,
(Pison,) which empties itself into theEuxine, where Chabala, correspond-
ing with Havila, is famous for its gold ; and the Araxes, (Gihon,) which

CHAP. II. THE BOOK OF GENESIS. 125

15. And the Lord God took the man. Moses now adds,
that the earth was given to man, with this condition, that he
should occupy himself in its cultivation. Whence it follows,
that men were created to employ themselves in some work,
and not to lie down in inactivity and idleness. This labour,
truly, was pleasant, and full of delight, entirely exempt from
all trouble and weariness; since, however, God ordained
that man should be exercised in the culture of the ground,
he condemned, in his person, all indolent repose. Where-
fore, nothing is more contrary to the order of nature, than to
consume life in eating, drinking, and sleeping, while in the
meantime we propose nothing to ourselves to do. Moses
adds, that the custody of the garden was given in charge to
Adam, to show that we possess the things which God has
committed to our hands, on the condition, that being content
with a frugal and moderate use of them, we should take care
of what shall remain. Let him who possesses a field, so par-
take of its yearly fruits, that he may not suffer the ground
to be injured by his negligence; but let him endeavour to
hand it down to posterity as he received it, or even better
cultivated. Let him so feed on its fruits, that he neither
dissipates it by luxury, nor permits to be marred or ruined
by neglect. Moreover, that this economy, and this diligence,
with respect to those good things which God has given us
to enjoy, may flourish among us ; let every one regard him-
self as the steward of God in all things which he possesses.
Then he will neither conduct himself dissolutely, nor corrupt
by abuse those things which God requires to be preserved.

16. And the Lord God commanded. Moses now teaches,
that man was the governor of the world, with this exception,
that he should, nevertheless, be subject to God. A law is
imposed upon him in token of his subjection ; for it would
have made no difference to God, if he had eaten indiscrimi-
nately of any fruit he pleased. Therefore, the prohibition of

runs into the Caspian. The objection to this locality is, that these rivers
do not actually meet together ; so that they cannot be said to divide into
four heads, or principal streams in Eden. The learned reader may see
Bathe's Commentary on the Pentateuch, p. 23, note (k.) — Ed.

126 COMMENTARY UPON CHAP. II.

one tree was a test of obedience. And in this mode, God
designed that the whole human race should be accustomed
from the beginning to reverence his Deity; as, doubtless,
it was necessary that man, adorned and enriched with so
many excellent gifts, should be held under restraint, lest he
should break forth into licentiousness. There was, indeed,
another special reason, to which we have before alluded, lest
Adam should desire to be wise above measure ; but this is to
be kept in mind as God's general design, that he would have
men subject to his authority. Therefore, abstinence from
the fruit of one tree was a kind of first lesson in obedience,
that man might know he had a Director and Lord of his
life, on whose will he ought to depend, and in whose com-
mands he ought to acquiesce. And this, truly, is the only
rule of living well and rationally, that men should exercise
themselves in obeying God. It seems, however, to some as
if this did not accord with the judgment of Paul, when he
teaches, that u the law was not made for the righteous," (1
Tim. i. 9.) For if it be so, then, when Adam was yet inno-
cent and upright, he had no need of a law. But the solution
is ready. For Paul is not there writing controversially ; but
from the common practice of life, he declares, that they who
freely run, do not require to be compelled by the necessity
of law ; as it is said, in the common proverb, that ' Good laws
spring from bad manners.' In the meantime, he does not
deny that God, from the beginning, imposed a law upon
man, for the purpose of maintaining the right due to himself.
Should any one bring, as an objection, another statement of
Paul, where he asserts that the "law is the minister of
death," (2 Cor. iii. 7,) I answer, it is so accidentally, and
from the corruption of our nature. But at the time of which
we speak, a precept was given to man, whence he might
know that God ruled over him. These minute things, how-
ever, I lightly pass over. What I have before said, since
it is of far greater moment, is to be frequently recalled to
memory, namely, that our life will then be rightly ordered,
if we obey God, and if his will be the regulator of all our affec-
tions.

Of every tree. To the end that Adam might the more

CHAP. II. THE BOOK OF GENESIS. 127

willingly comply, God commends his own liberality. i Be-
hold,' he says, ' I deliver into thy hand whatever fruits the
earth may produce, whatever fruits every kind of tree may
yield : from this immense profusion and variety 1 except only
one tree.' Then, by denouncing punishment, he strikes
terror, for the purpose of confirming the authority of the
law. So much the greater, then, is the wickedness of man,
whom neither that kind commemoration of the gifts of God,
nor the dread of punishment, was able to retain in his duty.
But it is asked, what kind of death God means in this
place ? It appears to me, that the definition of this death
is to be sought from its opposite ; we must, I say, remember
from what kind of life man fell. He was, in every respect,
happy ; his life, therefore, had alike respect to his body and
his soul, since in his soul a right judgment and a proper
government of the affections prevailed, there also life reigned ;
in his body there was no defect, wherefore he was wholly free
from death. His earthly life truly would have been temporal ;
yet he would have passed into heaven without death, and
without injury. Death, therefore, is now a terror to us ;
first, because there is a kind of annihilation, as it respects the
body; then, because the soul feels the curse of God. TVe
must also see what is the cause of death, namely, alienation
from God. Thence it follows, that under the name of death
is comprehended all those miseries in which Adam involved
himself by his defection ; for as soon as he revolted from
God, the fountain of life, he was cast down from his former
state, in order that he might perceive the life of man without
God to be wretched and lost, and therefore differing nothing
from death. Hence the condition of man after his sin is not
improperly called both the privation of life, and death. The
miseries and evils both of soul and body, with which man is
beset so long as he is on earth, are a kind of entrance into
death, till death itself entirely absorbs him ; for the Scripture
everywhere calls those dead, who, being oppressed by the
tyranny of sin and Satan, breathe nothing but their own de-
struction. Wherefore the question is superfluous, how it was
that God threatened death to Adam on the day in which he
should touch the fruit, when he long deferred the punishment ?

128 COMMENTARY UPON CHAP. II.

For then was Adam consigned to death, and death began its
reign in him, until supervening grace should bring a remedy.

18. It is not good that the man should be alone,1 Moses
now explains the design of God in creating the woman;
namely, that there should be human beings on the earth who
might cultivate mutual society between themselves. Yet a
doubt may arise whether this design ought to be extended to
progeny, for the words simply mean that since it was not
expedient for man to be alone, a wife must be created, who
might be his helper. I, however, take the meaning to be this,
that God begins, indeed, at the first step of human society,
yet designs to include others, each in its proper place. The
commencement, therefore, involves a general principle, that
man was formed to be a social animal. 2 Now, the human
race could not exist without the woman ; and, therefore, in
the conjunction of human beings, that sacred bond is especially
conspicuous, by which the husband and the wife are combined
in one body, and one soul ; as nature itself taught Plato, and
others of the sounder class of philosophers, to speak. But
although God pronounced, concerning Adam, that it would
not be profitable for him to be alone, yet I do not restrict the
declaration to his person alone, but rather regard it as a com-
mon law of man's vocation, so that every one ought to receive
it as said to himself, that solitude is not good, excepting only
him whom God exempts as by a special privilege. Many
think that celibacy conduces to their advantage,3 and,
therefore, abstain from marriage, lest they should be mis-
erable. Not only have heathen writers defined that to be
a happy life which is passed without a wife, but the first
book of Jerome, against Jovinian, is stuffed with petulant
reproaches, by which he attempts to render hallowed wed-

1 " Non est bonum ut sit Adam solus." This is a variation from Calvin's
text, -which has man instead of Adam, as the English version has. The
word oik stands for both. As a proper name, it means Adam ; as an
appellation, it belongs to the human species; as an adjective, it means red;
and, with a slight alteration, it signifies the ground. — Ed.

2 " Principium ergo generale est, conditum esse hominem ut sit sociale
animal."

3uPutant multi suisrationibus conducere coelibatum." — "Plusieurs
estiment que le celibat — leur est plus profitable." — French Tr.

CHAP. II. THE BOOK OF GENESIS. 129

lock both hateful and infamous. To these wicked suggestions
of Satan let the faithful learn to oppose this declaration of
God, by which he ordains the conjugal life for man, not to
his destruction, but to his salvation.

I ivill make him an help. It may be inquired, wThy this is
not said in the plural number, Let us make, as before in the
creation of man. Some suppose that a distinction between the
two sexes is in this manner marked, and that it is thus shown
how much the man excels the woman. But I am better satisfied
with an interpretation which, though not altogether contrary,
is yet different ; namely, since in the person of the man the
human race had been created, the common dignity of our
whole nature was without distinction, honoured with one
eulogy, when it was said, " Let us make man ; " nor was it
necessary to be repeated in creating the woman, who was
nothing else than an accession to the man. Certainly, it
cannot be denied, that the woman also, though in the second
degree, was created in the image of God ; whence it follows,
that what was said in the creation of the man belongs to the
female sex. Now, since God assigns the woman as a help to
the man, he not only prescribes to wives the rule of their voca-
tion, to instruct them in their duty, but he also pronounces that
marriage will really prove to men the best support of life. We
may therefore conclude, that the order of nature implies that
the woman should be the helper of the man. The vulgar pro-
verb, indeed, is, that she is a necessary evil ; but the voice of
God is rather to be heard, which declares that woman is given
as a companion and an associate to the man, to assist him to
live well. I confess, indeed, that in this corrupt state of man-
kind, the blessing of God, which is here described, is neither
perceived nor flourishes; but the cause of the evil must be con-
sidered, namely, that the order of nature, which God had
appointed, has been inverted by us. For if the integrity of
man had remained to this day such as it was from the be-
ginning, that divine institution would be clearly discerned, and
the sweetest harmony would reign in marriage ; because the
husband would look up with reverence to God ; the woman
in this would be a faithful assistant to him ; and both, with
one consent, would cultivate a holy, as well as friendly and

VOL. I. I

130 COMMENTARY UPON CHAP. II.

peaceful intercourse. Now, it has happened by our fault,
and by the corruption of nature, that this happiness of mar-
riage has, in a great measure, perished, or, at least, is mixed
and infected with many inconveniences. Hence arise strifes,
troubles, sorrows, dissensions, and a boundless sea of evils ;
and hence it follows, that men are often disturbed by their
wives, and suffer through them many discouragements. Still,
marriage was notJ capable of being so far vitiated by the
depravity of men, that the blessing which God has once
sanctioned by his word should be utterly abolished and
extinguished. Therefore, amidst many inconveniences of mar-
riage, which are the fruits of degenerate nature, some residue
of divine good remains ; as in the fire apparently smothered,
some sparks still glitter. On this main point hangs another,
that women, being instructed in their duty of helping their
husbands, should study to keep this divinely appointed order.
It is also the part of men to consider what they owe in return
to the other half of their kind, for the obligation of both sexes
is mutual, and on this condition is the woman assigned as a
help to the man, that he may fill the place of her head and
leader. One thing more is to be noted, that, when the woman
is here called the help of the man, no allusion is made to that
necessity to which we are reduced since the fall of Adam ;
for the woman was ordained to be the man's helper, even
although he had stood in his integrity. But now, since the
depravity of appetite also requires a remedy, we have from
God a double benefit : but the latter is accidental.

Meet for him.1 In the Hebrew it is "ITOD? (kenegedo,)
" as if opposite to," or " over against him." 3 (caph) in that
language is a note of similitude. But although some of the
Babbies think it is here put as an affirmative, yet I take it in
its general sense, as though it were said that she is a kind of
counterpart, . [avr/cro/xov, or avrfargotpov ; 2] for the woman is
said to be opposite to or over against the man, because she
responds to him. But the particle of similitude seems to me
to be added because it is a form of speech taken from com-

1 " Coram ipso," before him. — " Pour luy assister," to help him. — Fr.
Trans.

2 Quod " ex adverso ei" responded Lud. de Dieu. His counterpart.

CHAP. II. THE BOOK OF GENESIS. 131

The Greek translators have faithfully rendered
the sense, Karavrov;2 and Jerome, "Which may be like him,"3
for Moses intended to note some equality. And hence is
refuted the error of some, who think that the woman was
formed only for the sake of propagation, and who restrict
the word " good," which had been lately mentioned, to the
production of offspring. They do not think that a wife was
personally necessary for Adam, because he was hitherto free
from lust ; as if she had been given to him only for the com-
panion of his chamber, and not rather that she might be the
inseparable associate of his life. Wherefore the particle
3 (caph) is of importance, as intimating that marriage ex-
tends to all parts and usages of life. The explanation given
by others, as if it were said, " Let her be ready to obedience,"
is cold ; for Moses intended to express more, as is manifest
from what follows.

19. And out of the ground the Lord God formed, Sfc.4 This
is a more ample exposition of the preceding sentence, for he
says that, of all the animals, when they had been placed in
order, not one was found which might be conferred upon and
adapted to Adam ; nor was there such affinity of nature,
that Adam could choose for himself a companion for life out
of any one species. Nor did this occur through ignorance,
for each species had passed in review before Adam, and he
had imposed names upon them, not rashly, but from certain
knowledge; yet there was no just proportion between
him and them. Therefore, unless a wife had been given him
of the same kind with himself, he would have remained des-
titute of a suitable and proper help. Moreover, what is here

1 M Quia sit translatitia loquutio."

2 A help according to him. See Septuagint.

3 " Adjutorium simile sibi," a help like himself. — Vulgate. Meet for him.
" In whose company he shall take delight ; so the Hebrew phrase, as be-
fore him, imports, being as much as answerable to him, every way fitted

for him, not only in likeness of body, but of mind, disposition, and affec-
tion, which laid the foundation of perpetual familiarity and friendship." —
Patrick.

4 " Formaverat autem Deus," — " God had formed," plainly referring to
what had already taken place. The Hebrew language has not the same
distinction of times in its verbs which is common to more modern
tongues. — Ed.

132 COMMENTARY UPON CHAP. II.

said of God's bringing the animals to Adam1 signifies nothing
else than that he endued them with the disposition to obe-
dience, so that they would voluntarily offer themselves to
the man, in order that he, having closely inspected them,
mio-ht distinguish them by appropriate names, agreeing with
the nature of each. This gentleness towards man would
have remained also in wild beasts, if Adam, by his defection
from God, had not lost the authority he had before received.
But now, from the time in which he began to be rebellious
against God, he experienced the ferocity of brute animals
against himself; for some are tamed with difficulty, others al-
ways remain unsubdued, and some, even of their own accord,
inspire us with terror by their fierceness. Yet some remains
of their former subjection continue to the present time, as
we shall see in the second verse of the ninth chapter. Be-
sides, it is to be remarked that Moses speaks only of those
animals which approach the nearest to man, for the fishes
live as in another world. As to the names which Adam im-
posed, I do not doubt that each of them was founded on the
best reason; but their use, with many other good things,
has become obsolete.

21. And the Lord God caused a deep sleep to fall, 8fc. Al-
though to profane persons this method of forming woman
may seem ridiculous, and some of these may say that Moses
is dealing in fables, yet to us the wonderful providence of
God here shines forth ; for, to the end that the conjunction
of the human race might be the more sacred, he purposed
that both males and females should spring from one and the
same origin. Therefore he created human nature in the
person of Adam, and thence formed Eve, that the woman
should be only a portion of the whole human race. This is
the import of the words of Moses which we have had before,
(Chap. i. 28,) " God created man ... he made them male
and female." In this manner Adam was taught to recognise
himself in his wife, as in a mirror ; and Eve, in her turn, to
submit herself willingly to her husband, as being taken out

i « Porro istud adducere Dei."

CHAP. II. THE BOOK OF GENESIS. 133

of him. But if the two sexes had proceeded from different
sources, there would have been occasion either of mutual
contempt, or envy, or contentions. And against what do
perverse men here object ? * The narration does not seem
credible, since it is at variance with custom.' As if, indeed,
such an objection would have more colour than one raised
against the usual mode of the production of mankind, if the
latter were not known by use and experience.1 But they
object that either the rib which was taken from Adam had
been superfluous, or that his body had been mutilated by the
absence of the rib. To either of these it may be answered,
that they find out a great absurdity. If, however, we should
say that the rib out of which he would form another body
had been prepared previously by the Creator of the world, I
find nothing in this answer which is not in accordance with
Divine Providence. Yet I am more in favour of a different
conjecture, namely, that something was taken from Adam,
in order that he might embrace, with greater benevolence, a
part of himself. He lost, therefore, one of his ribs ; but, in-
stead of it, a far richer reward was granted him, since he
obtained a faithful associate of life ; for he now saw him-
self, who had before been imperfect, rendered complete in
his wife.2 And in this we see a true resemblance of our
union with the Son of God ; for he became weak that he
might have members of his body endued with strength. In
the meantime, it is to be noted, that Adam had been plunged
in a sleep so profound, that he felt no pain; and further,
that neither had the rupture been violent, nor was any want
perceived of the lost rib, because God so filled up the vacuity
with flesh, that his strength remained unimpaired ; only the
hardness of bone was removed. Moses also designedly used
the word built* to teach us that in the person of the woman
the human race was at length complete, which had before
been like a building just begun. Others refer the expression
to the domestic economy, as if Moses would say that le-

1 " Ex putrido semine quotidie gigni homines."

2 " Quum se integrum vidit in uxore, qui prius tantum dimidius erat."
8 " £t aedificavit Jehova Deus costam quam tulerat ex Adam, in mu-

lierem."— And Jehovah God built the rib which he had taken out of Adam
into a woman, p^, from j-03, to build.

134 COMMENTARY UPON CHAP. II.

gitimate family order was then instituted, which does not
differ widely from the former exposition.

22. And brought her, Sfc. Moses now relates that mar-
riage was divinely instituted, which is especially useful to
be known ; for since Adam did not take a wife to himself at
his own will, but received her as offered and appropriated to
him by God, the sanctity of marriage hence more clearly
appears, because we recognise God as its Author. The
more Satan has endeavoured to dishonour marriage, the more
should we vindicate it from all reproach and abuse, that it
may receive its due reverence. Thence it will follow that
the children of God may embrace a conjugal life with a good
and tranquil conscience, and husbands and wives may live
together in chastity and honour. The artifice of Satan in
attempting the defamation of marriage was twofold : first, that
by means of the odium attached to it he might introduce the
pestilential law of celibacy; and, secondly, that married persons
might indulge themselves in whatever license they pleased.
Therefore, by showing the dignity of marriage, we must re-
move superstition, lest it should in the slightest degree hin-
der the faithful from chastely using the lawful and pure or-
dinance of God ; and further, we must oppose the lascivious-
ness of the flesh, in order that men may live modestly with
their wives. But if no other reason influenced us, yet this
alone ought to be abundantly sufficient, that unless we think
and speak honourably of marriage, reproach is attached to
its Author and Patron, for such God is here described as
being by Moses.

23. And Adam said, Sfc. It is demanded whence Adam
derived this knowledge, since he was at that time buried in
deep sleep. If we say that his quickness of perception was
then such as to enable him by conjecture to form a judg-
ment, the solution would be weak. But we ought not to
doubt that God would make the whole course of the affair
manifest to him, either by secret revelation or by his word ;
for it was not from any necessity on God's part that He bor-
rowed from man the rib out of which he might form the

CHAP. II. THE BOOK OF GENESIS. 135

woman ; but he designed that they should be more closely
joined together by this bond, which could not have been
effected unless he had informed them of the fact. Moses
does not indeed explain by what means God gave them this
information ; yet, unless we would make the work of God
superfluous, we must conclude that its Author revealed both
the fact itself and the method and design of its accomplish-
ment. The deep sleep was sent upon Adam, not to hide
from him the origin of his wife, but to exempt him from
pain and trouble, until he should receive a compensation so
excellent for the loss of his rib.

This is now bone of, Sfc.1 In using the expression dy^n?
(Jiac vice,) Adam indicates that something had been want-
ing to him ; as if he had said, Now at length I have ob-
tained a suitable companion, who is part of the substance
of my flesh, and in whom I behold, as it were, another self.
And he gives to his wife a name taken from that of man,2
that by this testimony and this mark he might transmit a
perpetual memorial of the wisdom of God. A deficiency in the
Latin language has compelled the ancient interpreter to ren-
der H&^&j (ishah,) by the word virago. It is, however, to
be remarked, that the Hebrew term means nothing else than
the female of the man.

24. TJierefore shall a man leave. It is doubted whether
Moses here introduces God as speaking, or continues the

1 " Hac vice os est ex ossibus meis." EDJ/Qn DXTi (zot haphaam.) These
words are rendered in the English version by "This now," which very
feebly and imperfectly expresses the sense of the original; nor does
the version of Calvin, " At this turn," give the true emphasis of the
words. It is perhaps scarcely possible to do so without a paraphrase.
The two words of the original are both intended to be emphatic. " This
living creature (n^t) which at the present time (cnysn, hac vice) passes
before me, is the companion which I need, for it is bone of my bones,
and flesh of my flesh." — Vide Bathe in loco. — Ed.

2 " Komen uxori a viro imponit." ntPXi (ishah,) from e»x, (ish,) which
is the Hebrew word man with a feminine termination ; as if we should
say, " She shall be called manness, because she was taken out of the
man." Calvin uses the word virissa ; Dathe, after Le Clerc, the word
vira ; and though neither of them are strictly classical, yet arc they far
preferable to the term virago in the Vulgate, which Calvin justly rejects,
and which means a woman of masculine character. The English word
woman is a contraction of womb-man. — Ed.

136

COMMENTARY UPON CHAP. II.

discourse of Adam, or, indeed, has added this, in virtue of
his office as teacher, in his own person.1 The last of these
is that which I most approve. Therefore, after he has re-
lated historically what God had done, he also demonstrates
the end of the divine institution. The sum of the whole is,
that among the offices pertaining to human society, this is
the principal, and as it were the most sacred, that a man
should cleave unto his wife. And he amplifies this by a
superadded comparison, that the husband ought to prefer
his wife to his father. But the father is said to be left not
because marriage severs sons from their fathers, or dispenses
with other ties of nature, for in this way God would be acting
contrary to himself. While, however, the piety of the son
towards his father is to be most assiduously cultivated, and
ought in itself to be deemed inviolable and sacred, yet Moses
so speaks of marriage as to show that it is less lawful to desert
a wife than parents. Therefore, they who, for slight causes,
rashly allow of divorces, violate, in one single particular, all
the laws of nature, and reduce them to nothing. If we should
make it a point of conscience not to separate a father from
his son, it is a still greater wickedness to dissolve the bond
which God has preferred to all others.

They shall be one flesh.2 Although the ancient Latin in-
terpreter has translated the passage < in one flesh,' yet the
Greek interpreters have expressed it more forcibly : 6 They
two shall be into one flesh,' and thus Christ cites the place
in Matthew xix. 5. But though here no mention is made of
two, yet there is no ambiguity in the sense ; for Moses had
not said that God has assigned many wives, but only one to
one man ; and in the general direction given, he had put the
wife in the singular number. It remains, therefore, that the
conjugal bond subsists between two persons only, whence it
easily appears, that nothing is less accordant with the divine
institution than polygamy. Now, when Christ, in censuring
the voluntary divorces of the Jews, adduces as his reason for
doing it, that ' it was not so in the beginning, ' (Matth. xix. 5.)

1 See Le Clerc on this verse, who takes the same view as Calvin.

2 " Erunt in carnem imam." — " In carne una." — Vulgate. E/f ucl^kol
piotv. — Sept.

CHAP. III. THE BOOK OF GENESIS. 137

he certainly commands this institution to be observed as a
perpetual rule of conduct. To the same point also Malachi
recalls the Jews of his own time : i Did he not make them
one from the beginning ? and yet the Spirit was abounding
in him.'1 (Mai. ii. 15.) Wherefore, there is no doubt that
polygamy is a corruption of legitimate marriage.

25. They were both naked. That the nakedness of men
should be deemed indecorous and unsightly, while that of
cattle h\s nothing disgraceful, seems little to agree with the
dignity of human nature. We cannot behold a naked man
wichout a sense of shame ; yet at the sight of an ass, a dog,
or an ox, no such feeling will be produced. Moreover, every
one is ashamed of his own nakedness, even though other wit-
nesses may not be present. Where then is that dignity in
which we excel ? The cause of this sense of shame, to which
we are now alluding, Moses will show in the next chapter.
He now esteems if enough to say, that in our uncorrupted
nature, there was nothing but what was honourable ; whence
it follows, that whatsoever is opprobrious in us, must be im-
puted to our own fault, since our parents had nothing in them-
selves which was unbecoming until they were defiled with sin.

CHAPTER III.

1. Now the serpent was more 1. Porro serpens erat callidior
subtil than any beast of the field omni bestia agri, quara fecerat
which the Lord God had made. JehovaDeus: et dixit ad mulierem,
And he said unto the woman, Yea, Etiamne dixit Deus,Noncomedetis
hath God said, Ye shall not eat of ex omni arbore horti ?

every tree of the garden ?

2. And the woman said unto the 2. Et dixit mulier ad serpentem,
serpent, We may eat of the fruit of De fructu arborum horti vescimur.
the trees of the garden :

3. But of the fruit of the tree 3. At de fructu arboris quae est
which is in the midst of the garden, in medio horti, dixit Deus, Non
God hath said, Ye shall not eat of comedetis ex ea, neque contingctis
it, neither shall ye touch it,lestyedie. earn, ne forte moriamini.

4. And the serpent said unto the 4. Tunc dixit serpens ad mu-
woman, Ye shall not surely die : lierem, Non moriendo moriemini.

5. For God doth know that in the 5. Scit enim Deus quod in die

1 " Spiritus abundans in eo erat." The word abundans has in English the
force of superabounding. — Ed.

138

COMMENTARY UPON

CHAP. III.

day ye eat thereof, then your eyes
shall be opened ; and ye shall be as
gods, knowing good and evil.

6. And when the woman saw that
the tree was good for food, and that
it was pleasant to the eyes, and a
tree to be desired to make one wise,
she took of the fruit thereof, and did
eat, and gave also unto her husband
with her ; and he did eat.

7. And the eyes of them both
were opened, and they knew that
they were naked ; and they sewed
fig leaves together, and made them-
selves aprons.

8. And they heard the voice of
the Lord God walking in the garden
in the cool of the day : and Adam
and his wife hid themselves from
the presence of the Lord God
amongst the trees of the garden.

9. And the Lord God called unto
Adam, and said unto him, Where
art thou ?

1 0. And he said, I heard thy voice
in the garden, and I was afraid, be-
cause I vms naked ; and I hid myself.

11. And he said, Who told thee
that thou wast naked ? Hast thou
eaten of the tree, whereof I com-
manded thee that thou shouldst not
eat?

12. And the man said, The woman
whom thou gavest to be with me, she
gave me of the tree, and I did eat.

13. And the Lord God said unto
the woman, What is this that thou
hast done? And the woman said,
The serpent beguiled me, and I did eat.

14. And the Lord God said unto
the serpent, Because thou hast done
this, thou art cursed above all cattle,
and above every beast of the field ;
upon thy belly shalt thou go, and
dust shalt thou eat all the days of
thy life.

15. And I will put enmity be-
tween thee and the woman, and
between thy seed and her seed : it
shall bruise thy head, and thou shalt
bruise his heel.

16. Unto the woman he said, T
will greatly multiply thy sorrow and
thy conception : in sorrow thou shalt
bring forth children ; and tlry desire
shall be to thy husband, and he shall
rule over thee.

qua coinedetis ex ea, aperientur
oculi vestri, et eritis sicut dii,
scientes bonum et malum.

6. Et vidit mulier quod bona
esset arbor ad vescendum, et quod
delectabilis esset oculis, et desidera-
bilis arbor ad intelligendum : et tu-
lit de fructu ipsius, et comedit :
deditque etiam viro suo qui erat
cum ea, et ipse comedit.

7. Et aperti sunt oculi amborum
ipsorum, et cognoverunt quod nudi
essent : et consuerunt folia ficus,
feceruntque sibi cingula.

8. Audierunt autem vocem Je-
hovae Dei deambulantis per hor-
tum ad auram diei : et abscondit
se Adam et uxor ejus a facie
Jehova? Dei, in medio arborum
horti.

9. Vocavitque Jehova Deus
Adam, et dixit ei, Ubi es tu ?

10. Et ait, Vocem tuam audivi
in horto, et timui, quia nudus eram,
et abscondi me.

11. Tunc dixit, Quis indicavit
tibi quod nudus esses ? nonne ex
ipsa arbore de qua pra5ceperam
tibi ne comederes, comedisti ?

12. Et ait Adam, Mulier quam
dedisti ut esset mecuni, ipsa dedit
mihi de arbore, et comedi.

13. Dixitque Jehova Deus ad
mulierem, Cur hoc fecisti ? Et ait
mulier, Serpens seduxit me, et co-
medi.

14. Et dixit Jehova ad serpen-
tem, Quia fecisti hoc, maledictus
eris pras omni animali, etprae omni
bestia agri : super ventrem tuum
gradieris, et pulverem comedes
omnibus diebus vitas tuas.

15. Et inimicitias ponam inter
te et inter mulierem, et inter semen
tuum et inter semen ejus : ipsum
vulnerabit te in capite, et tu vul-
nerabis ipsum in calcaneo.

16. Ad mulierem dixit, Multipli-
cando multiplicabo dolorem tuum,
et conceptum tuum : cum dolore
paries filios, et ad virum tuum
erit desideriijm tuum, ipseque do-
minabitur tibi.

CHAP. III.

THE BOOK OF GENESIS.

x41

17. And unto Adam he said, Be-
cause thou hast hearkened unto the
voice of thy wife, and hast eaten of
the tree^ of which I commanded'thee,
saying, Thou shalt not eat of it:
cursed is the ground for thy sake ;
in sorrow shalt thou eat of It all the
days of thy life :

18. Thorns also and thistles shall
it bring forth to thee ; and thou shalt
eat the herb of the field.

19. In the sweat of thy face shalt
thou eat bread, till thou return unto
the ground ; for out of it wast thou
taken : for dust thou art, and unto
dust shalt thou return.

20. And Adam called his wife's
name Eve; because she was the
mother of all living.

21. Unto Adam also and to his
wife did the Lord God make coats
of skins, and clothed them.

22. And the Lord God said,
Behold, the man is become as one
of us, to know good and evil : and
now, lest he put forth his hand, and
take also of the tree of life, and eat,
and live for ever :

23. Therefore the Lord God sent
him forth from the garden of Eden,
to till the ground from whence he
was taken.

24. So he drove out the man ; and
he placed at the east of the garden of
Eden cherubims, and a flaming sword
which turned every way, to keep the
way of the tree of life.

17. Adae vero ait, Quia paruisti
voci uxoris tuse, et comedisti ex
arbore de qua praeceperam tibi,
dicens, Non comedes ex ea : ma-
ledicta terra propter te : in labore
comedes earn cunctis diebus vita?

tU33.

18. Et spinam et tribulum ger-
minabit tibi, et comedes herbam
agri.

19. In sudore vultus tui vesceris
pane, donee revertaris in terram :
quia ex ea sumptus es : nam pulvi&
es, et in pulverem reverteris.

20. Et vocavit Adam nomen ux-
oris sure Hava, quia ipsa est mater
omnis viventis.

21. Fecitque Jehova Deus Adas
et uxori ejus tunicas pelliceas, et
induit eos.

22. Tunc dixit Jehova Deus,
Ecce, Adam factus est tanquam
unus ex nobis, sciendo bonum et
malum : nunc autem ne forte mit-?
tat manum suam, et accipiat etiam
de arbore vitse, et comedat, et
vivat in seculum.

23. Et emisit eum Jehova de
horto Heden, ad colendum terram
ex qua sumptus fuerat.

24. Et ejecit Adam, et collocavit
ab Oriente horti Heden cherubim,
et laminam gladii versatilis, ad
custodiendum viam arboris vitae.

1. Now the serpent was more subtil. In this chapter, Moses
explains, that man, after he had been deceived by Satan,
revolted from his Maker, became entirely changed, and so
degenerate, that the image of God, in which he had been
formed, was obliterated. He then declares, that the whole
world, which had been created for the sake of man, fell to-
gether with him from its primary original ; and that, in this
way, much of its native excellence was destroyed. But here
many and arduous questions arise. For when Moses says
that the serpent was crafty beyond all other animals, he
seems to intimate, that it had been induced to deceive man,

^r,ru COMMENTARY UPON CHAP. III.

not by the instigation of Satan, but by its own malignity. I
answer, that the innate subtlety of the serpent did not pre-
vent Satan from making use of the animal for the purpose of
effecting the destruction of man. For since he required an
instrument, he chose from among animals that which he saw
would be most suitable for him : finally, he carefully contrived
the method by which the snares he was preparing might the
more easily take the mind of Eve by surprise. Hitherto, he had
held no communication with men ; he, therefore, clothed him-
self with the person of an animal, under which he might open
for himself the way of access. Yet it is not agreed among in-
terpreters in what sense the serpent is said to be Dl^j (aroom,
subtle,) by which word the Hebrews designate the prudent as
well as the crafty. Some, therefore, would take it in a good,
others in a bad sense. I think, however, Moses does not so
much point out a fault as attribute praise to nature, because God
had endued this beast with such singular skill, as rendered it
acute and quick-sighted beyond all others. But Satan per-
verted to his own deceitful purposes the gift which had been
divinely imparted to the serpent. Some captiously cavil, that
more acuteness is now found in many other animals. To
whom I answer, that there would be nothing absurd in say-
ing, that the gift which had proved so destructive to the
human race has been withdrawn from the serpent : just, as
we shall hereafter see, other punishments were also inflicted
upon it. Yet, in this description, writers on natural history
do not materially differ from Moses, and experience gives the
best answer to the objection ; for the Lord does not in vain
command his own disciples to be ( prudent as serpents, '
(Matth. x. 1G.) But it appears, perhaps, scarcely consonant
with reason, that the serpent only should be here brought
forward, all mention of Satan being suppressed. I acknow-
ledge, indeed, that from this place alone nothing more can be
collected than that men were deceived by the serpent. But
the testimonies of Scripture are sufficiently numerous, in
which it is plainly asserted that the serpent was only the
mouth of the devil ; for not the serpent but the devil is de-
clared to be ( the father of lies,' the fabricator of imposture,
and the author of death. The question, however, is not yet

CHAP. III. THE BOOK OF GENESIS. 141

solved, why Moses has kept back the name of Satan. I
willingly subscribe to the opinion of those who maintain
that the Holy Spirit then purposely used obscure figures,
because it was fitting that full and clear light should be re-
served for the kingdom of Christ. In the meantime, the
prophets prove that they were well acquainted with the
meaning of Moses, when, in different places, they cast the
blame of our ruin upon the devil. We have elsewhere said,
that Moses, by a homely and uncultivated style, accommo-
dates what he delivers to the capacity of the people ; and for
the best reason ; for not only had he to instruct an untaught
race of men, but the existing age of the Church was eo puerile,
that it was unable to receive any higher instruction. There
is, therefore, nothing absurd in the supposition, that they,
whom, for the time, we know and confess to have been but as
infants, were fed with milk. Or (if another comparison be more
acceptable) Moses is by no means to be blamed, if he, con-
sidering the office of schoolmaster as imposed upon him,
insists on the rudiments suitable to children. They who
have an aversion to this simplicity, must of necessity con-
demn the whole economy of God in governing the Church.
This, however, may suffice us, that the Lord, by the secret
illumination of his Spirit, supplied whatever was wanting
of clearness in outward expressions ; as appears plainly from
the prophets, who saw Satan to be the real enemy of the human
race, the contriver of all evils, furnished with every kind of
fraud and villany to injure and destroy. Therefore, though
the impious make a noise, there is nothing justly to offend
us in this mode of speaking by which Moses describes Satan,
the prince of iniquity, under the person of his servant and
instrument, at the time when Christ, the Head of the Church,
and the Sun of Righteousness, had not yet openly shone forth.
Add to this, the baseness of human ingratitude is more clearly
hence perceived, that when Adam and Eve knew that all ani-
mals were given, by the hand of God, into subjection to them,
they yet suffered themselves to be led away by one of their
own slaves into rebellion against God. As often as they
beheld any one of the animals which were in the world, they
ought to have been reminded both of the supreme authority,

142 COMMENTARY UPON CHAP. III.

and of the singular goodness of God ; but, on the contrary,
when they saw the serpent an apostate from his Creator, not
only did they neglect to punish it, but, in violation of all
lawful order, they subjected and devoted themselves to it, as
participators in the same apostacy. What can be imagined
more dishonourable than this extreme depravity ? Thus, I
understand the name of the serpent, not allegorically, as some
foolishly do, but in its genuine sense.

Many persons are surprised that Moses simply, and as if
abruptly, relates that men have fallen by the impulse of
Satan into eternal destruction, and yet never by a single
word explains how the tempter himself had revolted from
God. And hence it has arisen, that fanatical men have
dreamed that Satan was created evil and wicked as he is
here described. But the revolt of Satan is proved by other
passages of Scripture; and it is an impious madness to
ascribe to God the creation of any evil and corrupt nature ;
for when he had completed the world, he himself gave this
testimony to all his works, that they were " very good."
Wherefore, without controversy, we must conclude, that
the principle of evil with which Satan was endued was not
from nature, but from defection; because he had departed
from God, the fountain of justice and of all rectitude. But
Moses here passes over Satan's fall, because his object is
briefly to narrate the corruption of human nature ; to teach
us that Adam was not created to those multiplied miseries
under which all his posterity suffer, but that he fell into
them by his own fault. In reflecting on the number and
nature of those evils to which they are obnoxious, men will
often be unable to restrain themselves from raging and mur-
muring against God, whom they rashly censure for the just
punishment of their sin. These are their well-known com-
plaints, that God has acted more mercifully to swine and dogs
than to them. Whence is this, but that they do not refer
the miserable and ruined state, under which we languish, to
the sin of Adam as they ought ? But what is far worse, they
fling back upon God the charge of being the cause of all the
inward vices of the mind, (such as its horrible blindness, con-
tumacy against God, wicked desires, and violent propensities to

CHAP. III. THE BOOK OF GENESIS. 143

evil ;) as if the whole perverseness of our disposition had not
been adventitious.1 The design, therefore, of Moses was to show,
in a few words, how greatly our present condition differs from
our first original, in order that we may learn, with humble
confession of our fault, to bewail our evils. We ought not
then to be surprised, that, while intent on the history he pur-
posed to relate, he does not discuss every topic which may
be desired by any person whatever.

We must now enter on that question by which vain and
inconstant minds are greatly agitated ; namely, Why God
permitted Adam to be tempted, seeing that the sad result
was by no means hidden from him ? That He now relaxes
Satan's reins, to allow him to tempt us to sin, we ascribe to
judgment and to vengeance, in consequence of man's aliena-
tion from himself; but there was not the same reason for
doing so when human nature was yet pure and upright.
God, therefore,2 permitted Satan to tempt man, who was
conformed to His own image, and not yet implicated in any
crime, having, moreover, on this occasion, allowed Satan the
use of an animal 3 which otherwise would never have obeyed
him; and what else was this, than to arm an enemy for
the destruction of man? This seems to have been the
ground on which the Manichaeans maintained the exist-
ence of two principles.4 Therefore, they have imagined
that Satan, not being in subjection to God, laid snares
for man in opposition to the divine will, and was superior
not to man only, but also to God himself. Thus, for

1 " Quasi non accidentalis esset." As if it had not been accidental, where
the word accidental is used in the sense of the schoolmen and logicians, as
opposed to the word essential. — Ed.

2 The reader will observe that Calvin is here putting forward the argu-
ment of an objector. — Ed.

8 " Mesme il luy a preste le serpent." — French Tr.

4 On the intricate subject of Manicha3ism, and its various cognate heresies,
the reader may refer to the Bampton Lectures of the late Dr Burton,
who, with incredible erudition and industry, has searched the records of
ancient and modem times, and has examined, with the greatest candour,
the various conflicting sentiments which have been entertained by learned
men in reference to this question. The fundamental error ot Manes seems
to have been, that, with nearly all the Oriental philosophers of antiquity,
he held the necessary and independent existence of matter, which, in his
view, was the origin of all evil.— See Burton's Bampton Lectures, p. 294 ;
and Lardner's Credibility, Sfc. part 2, c. 03.

144 COMMENTARY UPON CHAP. III.

the sake of avoiding what they dreaded as an absurdity,
they have fallen into execrable prodigies of error ; such as,
that there are two Gods, and not one sole Creator of the world,
and that the first God has been overcome by his antagonist.
All, however, who think piously and reverently concerning
the power of God, acknowledge that the evil did not take
place except by his permission. For, in the first place, it must
be conceded, that God was not in ignorance of the event
which was about to occur; and then, that he could have
prevented it, had he seen fit to do so. But in speaking of
permission/ 1 understand that he had appointed whatever he
wished to be done. Here, indeed, a difference arises on the
part of many, who suppose Adam to have been so left to his
own free will, that God would not have him fall. They take
for granted, what I allow them, that nothing is less probable
than that God should be regarded as the cause of sin, which
he has avenged with so many and such severe penalties.
When I say, however, that Adam did not fall without the
ordination and will of God, I do not so take it as if sin had
ever been pleasing to Him, or as if he simply wished that the
precept which he had given should be violated. So far as the
fall of Adam was the subversion of equity, and of well- con-
stituted order, so far as it was contumacy against the Divine
Law-giver, and the transgression of righteousness, certainly
it was against the will of God; yet none of these things
render it impossible that, for a certain cause, although to us
unknown, he might will the fall of man. It offends the ears
of some, when it is said God willed this fall ; but what else,
I pray, is the permission of Him, who has the power of pre-
venting, and in whose band the whole matter is placed, but
his will ? 1 wish that men would rather suffer themselves
to be judged by God, than that, with profane temerity, they
should pass judgment upon him ; but this is the arrogance
of the flesh to subject God to its own test. I hold it as a set-
tled axiom, that nothing is more unsuitable to the character
of God than for us to say that man was created by Him for
the purpose of being placed in a condition of suspense and
doubt ; wherefore I conclude, that, as it became the Creator,
he had before determined with himself what should be man's

CHAP. IIT. THE BOOK OF GENESIS. 145

future condition. Hence the unskilful rashly infer, that man
did not sin by free choice. For he himself perceives, being
convicted by the testimony of his own conscience, that he
has been too free in sinning. Whether he sinned by necessity,
or by contingency, is another question ; respecting which see
the Institution,1 and the treatise on Predestination.

And he said unto the woman. The impious assail this passage
with their sneers, because Moses ascribes eloquence to an ani-
mal which only faintly hisses with its forked tongue. And
first they ask, at what time animals began to be mute, if they
then had a distinct language, and one common to ourselves
and them. The answer is ready ; the serpent was not eloquent
by nature, but when Satan, by divine permission, procured it
as a fit instrument for his use, he uttered words also by its
tongue, which God himself permitted. Nor do I doubt that
Eve perceived it to be extraordinary, and on that account re-
ceived with the greater avidity what she admired. Now, if men
decide that whatever is unwonted must be fabulous, God could
work no miracle. Here God, by accomplishing a work above
the ordinary course of nature, constrains us to admire his power.
If then, under this very pretext, we ridicule the power of God,
because it is not familiar to us, are we not excessively pre-
posterous ? Besides, if it seems incredible that beasts should
speak at the command of God, how has man the power of
speech, but because God has formed his tongue ? The Gos-
pel declares, that voices were uttered in the air, without a
tongue, to illustrate the glory of Christ ; this is less probable
to carnal reason, than that speech should be elicited from the
mouth of brute animals. What then can the petulance of
impious men find here deserving of their invective ? In
short, whosoever holds that God in heaven is the Ruler of
the world, will not deny his power over the creatures, so that
he can teach brute animals to speak when he pleases, just as
he sometimes renders eloquent men speechless. Moreover,
the craftiness of Satan betrays itself in this, that he does not
directly assail the man, but approaches him, as through a
mine, in the person of his wife. This insidious method of

1 Calvin's Institutes, Book III. c. 1. Vol. ii. p. 73, of the Calvin
Society's edition.

VOL. I. K

146 COMMENTARY UPON CHAP. III.

attack is more than sufficiently known to us at the present
day, and I wish we might learn prudently to guard ourselves
against it. For he warily insinuates himself at that point at
which he sees us to be the least fortified, that he may not be
perceived till he should have penetrated where he wished.
The woman does not flee from converse with the serpent,
because hitherto no dissension had existed ; she, therefore,
accounted it simply as a domestic animal.

The question occurs, what had impelled Satan to contrive
the destruction of man ? Curious sophists have feigned that
he burned with envy, when he foresaw that the Son of God
was to be clothed in human flesh ; but the speculation is frivo-
lous. For since the Son of God was made man in order
to restore us, who were already lost, from our miserable over-
throw, how could that be foreseen which would never have
happened unless man had sinned ? If there be room for con-
jectures, it is more probable that he was driven by a kind of
fury, (as the desperate are wont to be,) to hurry man away
with himself into a participation of eternal ruin. But it be-
comes us to be content with this single reason, that since he
was the adversary of God, he attempted to subvert the order
established by Him, and, because he could not drag God from
his throne, he assailed man, in whom His image shone. He
knew that with the ruin of man the most dreadful confusion
would be produced in the whole world, as indeed it happened,
and therefore he endeavoured, in the person of man, to obscure
the glory of God. l Rejecting, therefore, all vain figments,
let us hold fast this doctrine, which is both simple and solid.
Yea, hath God said ? This sentence is variously expounded
and even distorted, partly because it is in itself obscure, and
partly because of the ambiguous import of the Hebrewparticle.
The expression^ fttf, (aph ki,) sometimes signifies "although "
or u indeed, " and sometimes, " how much more." 2 David

1 " Being under a final and irreversible doom, he looked on God as an
irreconcileable enemy ; and, not being able to injure his essence, he struck
at his image. He singled out Adam as the mark of his malice, that by
seducing him from his duty, he might defeat God's design, which was to
be honoured by man's obedience, and so obscure his glory, as if he had
made man in vain." — Bates' Harmon?/ of the Divine Attributes.

2 *2 t|N, " Hebraeis tantundem valet interdum ac Latinis, Etiamsi, vel
enimvero ; interdum, quanto magis."

CHAP. III. THE BOOK OF GENESIS. 147

Kimchi takes it in this last sense, and thinks that many-
words had passed between them on both sides, before the
serpent descended to this point ; namely, that having ca-
lumniated God on other accounts, he at length thus con-
cludes, Hence it much more appears how envious and malignant
he is towards you, because he has interdicted you from the
tree of the knowledge of good and evil. But this exposition
is not only forced, it is proved to be false by the reply of Eve.
More correct is the explanation of the Chaldean paraphrast,
'Is it true that God has forbidden ? ' &C.1 Again, to some this
appears a simple, to others an ironical interrogation. It would
be a simple interrogation, if it injected a doubt in the follow-
ing manner : * Can it be, that God should forbid the eating
of any tree whatever ? ' but it would be ironical, if used fur
the purpose of dissipating vain fear ; as, i It greatly concerns
God, indeed, whether you eat of the tree or not ! It is, there-
fore, ridiculous that you should think it to be forbidden you !'
I subscribe the more freely to the former opinion, because
there is greater probability that Satan, in order to deceive
more covertly, would gradually proceed with cautious pre-
varications to lead the woman to a contempt of the divine
precept. There are some who suppose that Satan expressly
denies the word which our first parents had heard, to have
been the word of God. Others think, (with whom I rather
agree,) that, under the pretext of inquiring into the cause, he
would indirectly weaken their confidence in the word. And
certainly the old interpreter has translated the expression,
6 Why has God said ? ' 2 which, although I do not altogether
approve, yet I have no doubt that the serpent urges the
woman to seek out the cause, since otherwise he would not
have been able to draw away her mind from God. Yery
dangerous is the temptation, when it is suggested to us, that
God is not to be obeyed, except so far as the reason of his

1 See the Chaldee paraphrase in Walton's Polyglott. The Latin trans-
lation is as follows : " Verumne est quod dixit Deus, non comedatis ex
omni arbore horti ? Gesenius gives the same explanation : " Sollte denn
das wahr seyn, dass Gott gesagt hatte?" " Can it be true, that God
has said ? " &c.—Ed.

2 " Cur prsecepit vobis Deus," &c. — Vulgate.

148 COMMENTARY UPON CHAP. III.

command is apparent. The true rule of obedience is, that
we being content with a bare command, should persuade our-
selves that whatever he enjoins is just and right. But who-
soever desires to be wise beyond measure, him will Satan,
seeing he has cast off all reverence for God, immediately
precipitate into open rebellion. As it respects grammatical
construction, I think the expression ought to be translated,
t Hath God even said ? ' or, < Is it so that God hath said ? ' !
Yet the artifice of Satan is to be noticed, for he wished to
inject into the woman a doubt which might induce her to
believe that not to be the word of God, for which a plausible
reason did not manifestly appear.

Of every tree of the garden. Commentators offer a double
interpretation of these words. The former supposes Satan,
for the sake of increasing envy, to insinuate that all the trees
had been forbidden. "Has God indeed enjoined that you
should not dare to touch any tree ?" The other interpreta-
tion, however, is, " Have you not then the liberty granted
you of eating promiscuously from whatever tree you please ?"
The former more accords with the disposition of the devil,
who would malignantly amplify the prohibition, and seems
to be sanctioned by Eve's reply. For when she says, We
do eat of all, one only excepted, she seems to repel the
calumny concerning a general prohibition. But because the
latter sense of the passage, which suggests the question con-
cerning the simple and bare prohibition of God, was more
apt to deceive, it is more credible that Satan, with his accus-
tomed guile, should have begun his temptation from this
point, ' Is it possible for God to be unwilling that you
should gather the fruit of any tree whatever ?' The answer
of the woman, that only one tree was forbidden, she means
to be a defence of the command ; as if she would deny that
it ought to seem harsh or burdensome, since God had only
excepted one single tree out of so great an abundance and
variety as he had granted to them. Thus, in these words
there will be a concession, that one tree was indeed forbid-
den ; then, the refutation of a calumny, because it is not

i " Vertendum censeo, Etiamne, vel Itane? "

CHAP. III. THE BOOK OF GENESIS. 149

arduous or difficult to abstain from one tree, when others
without number are supplied, of which the use is permitted
It was impossible for Eve more prudently or more coura-
geously to repel the assault of Satan, than by objecting
against him, that she and her husband had been so bounti-
fully dealt with by the Lord, that the advantages granted
to them were abundantly sufficient, for she intimates that
they would be most ungrateful if, instead of being content
with such affluence, they should desire more than was law-
ful. When she says, God had forbidden them to eat or to
touch, some suppose the second word to be added for the
purpose of charging God with too great severity, because he
prohibited them even from the touch.1 But I rather under-
stand that she hitherto remained in obedience, and expressed
her pious disposition by anxiously observing the precept of
God ; only, in proclaiming the punishment, she begins to
give way, by inserting the adverb u perhaps,"2 when God
has certainly pronounced, "Ye shall die the death."3 For
although with the Hebrews }£j (pen) does not always imply
doubt, yet, since it is generally taken in this sense, I will-
ingly embrace the opinion that the woman was beginning
to waver. Certainly, she had not death so immediately be-
fore her eyes, should she become disobedient to God, as she
ought to have had. She clearly proves that her perception
of the true danger of death was distant and cold.

4. And the serpent said unto the woman. Satan now springs
more boldly forward; and because he sees a breach open
before him, he breaks through in a direct assault, for he is
never wont to engage in open war until we voluntarily ex-
pose ourselves to him, naked and unarmed. He cautiously
approaches us at first with blandishments ; but when he has
stolen in upon us, he dares to exalt himself petulantly and
with proud confidence against God ; just as he now, seizing
upon Eve's doubt, penetrates further, that he may turn it

i " Neither shall ye touch it." " The woman herself adds this, which
certainly in the divine law we are not permitted to do." — Peter Martyr's
Commentary on Genesis.

2 " Ne forte moriamini," lest perhaps ye may die.

8 " Moriendo moriemini." nion HID- (Mot tamoot.)

150 COMMENTARY UPON CHAP. III.

into a direct negative. It behoves us to be instructed, by-
such examples, to beware of his snares, and, by making
timely resistance, to keep him far from us, that nearer access
may not be permitted to him. He now, therefore, does not
ask doubtingly, as before, whether or not the command of
God, which he opposes, be true, but openly accuses God of
falsehood, for he asserts that the word by which death was
denounced is false and delusive. Fatal temptation ! when,
while God is threatening us with death, we not only securely
sleep, but hold God himself in derision !

5. For God doth know. There are those who think that
God is here craftily praised by Satan, as if He never would
prohibit men from the use of wholesome fruit. But they
manifestly contradict themselves, for they at the same time
confess that in the preceding member of the sentence he had
already declared God to be unworthy of confidence, as one
who had lied. Others suppose that he charges God with
malignity and envy, as wishing to deprive man of his highest
perfection ; and this opinion is more probable than the other.
Nevertheless, (according to my judgment,) Satan attempts
to prove what he had recently asserted, reasoning, however,
from contraries : l God, he says, has interdicted to you the
tree, that he may not be compelled to admit you to the par-
ticipation of his glory ; therefore, the fear of punishment is
quite needless. In short, he denies that a fruit which is use-
ful and salutary can be injurious. When he says, " God
doth know," he censures God as being moved by jealousy,
and as having given the command concerning the tree, for
the purpose of keeping man in an inferior rank.

Ye shall be as gods. Some translate it, ' Ye shall be like
angels.' It might even be rendered in the singular number,

1 " Sumpta a contraria ratione."

The meaning of the passage seems to be this : Satan had first said in
plain terms, " Ye shall not surely die ; " and then, to confirm his position,
had argued that, supposing God had forbidden the tree, he must have done
it out of envy, lest he should be compelled to raise them to an equality
with himself, and therefore on no possible supposition had they any ground
to fear ; for they had only to eat in order to be beyond the reach of his
vengeance. — Ed.

CHAr. III. THE BOOK OF GENESIS. 151

' Ye shall be as God.' I have no doubt that Satan pro-
mises them divinity ; as if he had said, For no other reason
does God defraud you of the tree of knowledge, than be-
cause he fears to have you as companions. Moreover, it is
not without some show of reason that he makes the Divine
glory, or equality with God, to consist in the perfect know-
ledge of good and evil ; but it is a mere pretence, for the
purpose of ensnaring the miserable woman. Because the de-
sire of knowledge is naturally inherent in all, happiness is
supposed to be placed in it ; but Eve erred in not regulating
the measure of her knowledge by the will of God. And we all
daily suffer under the same disease, because we desire to know
more than is right, and more than God allows ; whereas the
principal point of wisdom is a well-regulated sobriety in
obedience to God.

6. And when the woman saio. This impure look of Eve,
infected with the poison of concupiscence, was both the mes-
senger and the witness of an impure heart. She could pre-
viously behold the tree with such sincerity, that no desire to
eat of it affected her mind ; for the faith she had in the word
of God was the best guardian of her heart, and of all her
senses. But now, after the heart had declined from faith, and
from obedience to the word, she corrupted both herself and all
her senses, and depravity was diffused through all parts of her
soul as well as her body. It is, therefore, a sign of impious
defection, that the woman now judges the tree to be good for
food, eagerly delights herself in beholding it, and persuades
herself that it is desirable for the sake of acquiring wisdom ;
whereas before she had passed by it a hundred times with an un-
moved and tranquil look. For now, having shaken off the bridle,
her mind wanders dissolutely and intemperately, drawing the
body with it to the same licentiousness. The word TDfc^nS
(lehaskil,) admits of two explanations : That the tree was
desirable either to be looked upon, or to impart prudence. I
prefer the latter sense, as better corresponding with the
temptation.

And gave also unto her husband with her. From these
words, some conjecture that Adam was present when his wife

152 COMMENTARY UPON CHAI\ III.

was tempted and persuaded by the serpent, which is by no
means credible. Yet it might be that he soon joined her,
and that, even before the woman tasted the fruit of the tree,
she related the conversation held with the serpent, and en-
tangled him with the same fallacies by which she herself had
been deceived. Others refer the particle Pl£jk (immah,)
" with her, " to the conjugal bond, which may be received.
But because Moses simply relates that he ate the fruit taken
from the hands of his wife, the opinion has been commonly
received, that he was rather captivated with her allurements
than persuaded by Satan's impostures.1 For this purpose
the declaration of Paul is adduced, i Adam was not deceived,
but the woman.' (1 Tim. ii. 14.) But Paul in that place, as he
is teaching that the origin of evil was from the woman, only
speaks comparatively. Indeed, it was not only for the sake
of complying with the wishes of his wife, that he transgressed
the law laid down for him ; but being drawn by her into
fatal ambition, he became partaker of the same defection with
her. And truly Paul elsewhere states that sin came not by
the woman, but by Adam himself, (Rom. v. 12.) Then, the
reproof which soon afterwards follows, c Behold, Adam is as
one of us,' clearly proves that he also foolishly coveted more
than was lawful, and gave greater credit to the flatteries of
the devil than to the sacred word of God.

It is now asked, What was the sin of both of them ? The
opinion of some of the ancients, that they were allured L^
intemperance of appetite, is puerile. Forwhen there was i uch
an abundance of the choicest fruits, what daintiness could
there be about one particular kind ? Augustine is more cor-
rect, who says, that pride was the beginning of all evils, and
that by pride the human race was ruined. Yet a fuller dc
finition of the sin may be drawn from the kind of temptation
which Moses describes. For first the woman is led away
from the word of God by the wiles of Satan, through unbelief.2

1 So our great Poet : —

He scrupled not to eat
Against his better knowledge, not deceived,
But fondly overcome with female charm.

Paradise Lost, Book IX.
* " Per infidelitatem."

CHAP. III. THE BOOK OF GENESIS. 153

Wherefore, the commencement of the ruin by which the human
race was overthrown was a defection from the command of
God. But observe, that men then revolted from God, when,
having forsaken his word, they lent their ears to the falsehoods
of Satan. Hence we infer, that God will be seen and adored
in his word ; and, therefore, that all reverence for him is shaken
off when his word is despised. A doctrine most useful to be
known, for the word of God obtains its due honour only with
few, so that they who rush onward with impunity, in con-
tempt of this word, yet arrogate to themselves a chief rank
among the worshippers of God. But as God does not mani-
fest himself to men otherwise than through the word, so neither
is his majesty maintained, nor does his worship remain secure
among us any longer than while we obey his word. There-
fore, unbelief was the root of defection ; just as faith alone
unites us to God. Hence flowed ambition and pride, so that
the woman first, and then her husband, desired to exalt them-
selves against God. For truly they did exalt themselves
against God, when, honour having been divinely conferred
upon them, they, not contented with such excellence, desired
to know more than was lawful, in order that they might be-
come equal with God. Here also monstrous ingratitude
betrays itself. They had been made in the likeness of God ;
but this seems a small thing unless equality be added. Now,
it is not to be endured that designing and wicked men should
labour in vain, as well as absurdly, to extenuate the sin of
Adam and his wife. For apostacy is no light offence, but a
detestable wickedness, by which man withdraws himself from
the authority of his Creator, yea, even rejects and denies him.
Besides, it was not simple apostacy, but combined with atro-
cious contumelies and reproaches against God himself. Satan
accuses God of falsehood, of envy, and of malignity, and our
first parents subscribe to a calumny thus vile and execrable.
At length, having despised the command of God, they not
only indulge their own lust, but enslave themselves to the
devil. If any one prefers a shorter explanation, we may say
unbelief has opened the door to ambition, but ambition has
proved the parent of rebellion, to the end that men, having
cast aside the fear of God, might shake off his yoke. On this

154 COMMENTARY UPON CHAP. III.

account, Paul teaches us, that by the disobedience of Adam
sin entered into the world. Let us imagine that there was
nothing worse than the transgression of the command ; we
shall not even thus have succeeded far in extenuating the
fault of Adam. God, having both made him free in every-
thing, and appointed him as king of the world, chose to put
his obedience to the proof, in requiring abstinence from one
tree alone. This condition did not please him. Perverse
declaimers may plead in excuse, that the woman was allured
by the beauty of the tree, and the man ensnared by the
blandishments of Eve. Yet the milder the authority of
God, the less excusable was their perverseness in rejecting
it. But we must search more deeply for the origin and
cause of sin. For never would they have dared to resist
God, unless they had first been incredulous of his word.
And nothing allured them to covet the fruit but mad ambition.
So long as they, firmly believing in God's word, freely suffered
themselves to be governed by Him, they had serene and duly
regulated affections. For, indeed, their best restraint was the
thought, which entirely occupied their minds, that God is just,
that nothing is better than to obey his commands, and that to
be loved by him is the consummation of a happy life. But
after they had given place to Satan's blasphemy, they began,
like persons fascinated, to lose reason and judgment; yea,
since they were become the slaves of Satan; he held their very
senses bound. Still further, we know that sins are not esti-
mated in the sight of God by the external appearance, but by
the inward disposition.

Again, it appears to many absurd, that the defection of our
first parents is said to have proved the destruction of the
whole race ; and, on this account, they freely bring an ac-
cusation against God. Pelagius, on the other hand, lest, as
he falsely feared, the corruption of human nature should be
charged upon God, ventured to deny original sin. But an
error so gross is plainly refuted, not only by solid testimonies
of Scripture, but also by experience itself. The corruption
of our nature was unknown to the philosophers, who, in other
respects, were sufficiently, and more than sufficiently, acute.
Surely this stupor itself was a signal proof of original sin.

CHAP. III. THE BOOK OF GENESIS. 1 55

For all who are not utterly blind, perceive that no part of us
is sound ; that the mind is smitten with blindness, and in-
fected with innumerable errors ; that all the affections of the
heart are full of stubbornness and wickedness ; that vile lusts,
or other diseases equally fatal, reign there ; and that all the
senses burst forth * with many vices. Since, however, none
but God alone is a proper judge in this cause, we must acqui-
esce in the sentence which he has pronounced in the Scriptures.
In the first place, Scripture clearly teaches us that we are
born vicious and perverse. The cavil of Pelagius was frivolous,
that sin proceeded from Adam by imitation. For David,
while still enclosed in his mother's womb, could not be an
imitator of Adam, yet he confesses that he was conceived in
sin, (Psalm li. 5.) A fuller proof of this matter, and a more
ample definition of original sin, may be found in the Insti-
tutes ; 2 yet here, in a single word, I will attempt to show
how far it extends. Whatever in our nature is vicious — since
it is not lawful to ascribe it to God — we justly reject as sin.3
But Paul (Rom. iii. 10) teaches that corruption does not re-
side in one part only, but pervades the whole soul, and each of its
faculties. Whence it follows, that they childishly err who re-
gard original sin as consisting only in lust, and in the inordinate
motion of the appetites, whereas it seizes upon the very seat
of reason, and upon the whole heart. To sin is annexed con-
demnation,4 or, as Paul speaks, ' By man came sin, and by
sin, death,' (Rom. v. 12.) Wherefore he elsewhere pronounces
us to be ' the children of wrath ; ' as if he would subject us to
an eternal curse, (Ephes. ii. 3.) In short, that we are de-
spoiled of the excellent gifts of the Holy Spirit, of the light
of reason, of justice, and of rectitude, and are prone to every
evil ; that we are also lost and condemned, and subjected to
death, is both our hereditary condition, and, at the same time,
a just punishment, which God, in the person of Adam, has
inflicted on the human race. Now, if any one should object,
that it is unjust for the innocent to bear the punishment of

1 " Scatere," send forth as from a fountain.

2 Calvin's Institutes, Book II., chap. 1, 2, 3.
8 " Merito in peccatum rejichnus."

4 " Peccato annexus est reatus."

156 COMMENTARY UPON CHAP. III.

another's sin, I answer, whatever gifts God had conferred
upon us in the person of Adam, he had the best right to take
away, when Adam wickedly fell. Nor is it necessary to re-
sort to that ancient figment of certain writers, that souls are
derived by descent from our first parents.1 For the human race
has not naturally derived corruption through its descent from
Adam ; but that result is rather to be traced to the ap-
pointment of God, who, as he had adorned the whole nature
of mankind with most excellent endowments in one man, so in
the same man he again denuded it. But now, from the time in
which we were corrupted in Adam, we do not bear the punish-
ment of another's offence, but are guilty by our own fault.

A question is mooted by some, concerning the time of this
fall, or rather ruin. The opinion has been pretty generally
received, that they fell on the day they were created ; and,
therefore, Augustine writes, that they stood only for six hours.
The conjecture of others, that the temptation was delayed by
Satan till the Sabbath, in order to profane that sacred day, is
but weak. And certainly, by instances like these, all pious
persons are admonished sparingly to indulge themselves in
doubtful speculations. As for myself, since I have nothing
to assert positively respecting the time, so I think it may be
gathered from the narration of Moses, that they did not long
retain the dignity they had received ; for as soon as he has
said they were created, he passes, without the mention of any
other thing, to their fall. If Adam had lived but a moderate
space of time with his wife, the blessing of God would not
have been unfruitful in the production of offspring ; but
Moses intimates that they were deprived of God's benefits
before they had become accustomed to use them. I therefore
readily subscribe to the exclamation of Augustine, 'O wretched
free-will, which, while yet entire, had so little stability ! '

1 " Quod animae ex traduce oriuntur." — " Que les ames precedent de
celle d'Adam." That souls proceed from that of Adam. — French Tr.

It can be scarcely necessary to inform the reader, that a controversy
of some magnitude engaged the attention of the learned, on the subject
to which Calvin here alludes ; namely, whether the souls of men are, like
their bodies, propagated by descent from Adam, or whether they proceed
immediately from God. The supposed descent of the soul from Adam
was said to be ex traduce, by traduction. — Ed.

CHAP. III. THE BOOK OF GENESIS. 157

And, to say no more respecting the shortness of the time, the
admonition of Bernard is worthy .of remembrance : 6 Since we
read that a fall so dreadful took place in Paradise, what shall
we do on the dunghill ? ' At the same time, we must keep
in memory by what pretext they were led into this delusion
so fatal to themselves, and to all their posterity. Plausible
was the adulation of Satan, ' Ye shall know good and evil ;'
but that knowledge was therefore accursed, because it was
sought in preference to the favour of God. Wherefore, un-
less we wish, of our own accord, to fasten the same snares
upon ourselves, let us learn entirely to depend upon the sole
will of God, whom we acknowledge as the Author of all good.
And, since the Scripture everywhere admonishes us of our
nakedness and poverty, and declares that we may recover in
Christ what we have lost in Adam, let us, renouncing all self-
confidence, offer ourselves empty to Christ, that he may fill
us with his own riches.

7. And the eyes of them both were opened. It was necessary
that the eyes of Eve should be veiled till her husband also
was deceived ; but now both, being alike bound by the chain of
an unhappy consent, begin to be sensible of their wretchedness,
although they are not yet affected with a deep knowledge of
their fault. They are ashamed of their nakedness, yet, though
convinced, they do not humble themselves before God, nor
fear his judgments as they ought ; they even do not cease to
resort to evasions. Some progress, however, is made ; for
whereas recently they would, like giants, assault heaven by
storm ; now, confounded with a sense of their own ignominy,
they flee to hiding-places. And truly this opening of the
eyes in our first parents to discern their baseness, clearly
proves them to have been condemned by their own judgment.
They are not yet summoned to the tribunal of God; there
is none who accuses them ; is not then the sense of shame,
which rises spontaneously, a sure token of guilt? The
eloquence, therefore, of the whole world will avail nothing
to deliver those from condemnation, whose own conscience
has become the judge to compel them to confess their fault.
It rather becomes us all to open our eyes, that, being con-

158 COMMENTARY UPON CHAP. III.

founded at our own disgrace, we may give to God the glory
which is his due. God created man flexible ; and not only
permitted, but willed that he should be tempted. For he both
adapted the tongue of the serpent beyond the ordinary use of
nature, to the devil's purpose, just as if any one should furnish
another with a sword and armour ; and then, though the un-
happy event was foreknown by him, he did not apply the
remedy, which he had the power to do. On the other hand,
when we come to speak of man, he will be found to have
sinned vohiDtarily, and to have departed from God, his Maker,
by a movement of the mind not less free than perverse. Nor
ought we to call that a light fault, which, refusing credit to
the word of God, exalted itself against him by impious and
sacrilegious emulation, which would not be subject to his
authority, and which, finally, both proudly and perfidiously
revolted from him. Therefore, whatever sin and fault there
is in the fall of our first parents remains with themselves ; but
there is sufficient reason why the eternal counsel of God pre-
ceded it, though that reason is concealed from us. We see,
indeed, some good fruit daily springing from a ruin so dread-
ful, inasmuch as God instructs us in humility by our miseries,
and then more clearly illustrates his own goodness ; for his grace
is more abundantly poured forth, through Christ, upon the
world, than it was imparted to Adam in the beginning.
Now, if the reason why this is so lies beyond our reach, it is
not wonderful that the secret counsel of God should be to us
like a labyrinth.1

And they sewed Jig-leaves together. What I lately said, that
they had not been brought either by true shame or by seri-
ous fear to repentance, is now more manifest. They sew

1 To the question, ' Why God did not create man without a possibility
of sinning,' Peter Martyr replies : l Because such a state could not be
suitable to the nature of any rational creature ; since the creature, as a
creature, remains infirm and feeble ; whereas, also, he is not entirely one
with the rule by which he is to be directed, (otherwise he would be God,
the chief good, and chief rectitude,) it follows, that his nature may diverge
from that rule. It was, however, possible for grace to confirm him so
that he should not sin, which is believed to be the state of angels and
of saints in heaven. But that dignity or reward would not be so highly
esteemed, if this fallible and inconstant state of man had not preceded
it.'— Peter Martyr, in Gen., fol. 14. Tiguri, 1579.— Ed.

CHAP. III. THE BOOK OF GENESIS. 159

together for themselves girdles of leaves.1 For what end ?
That they may keep God at a distance, as by an invincible
barrier ! Their sense of evil, therefore, was only confused,
and combined with dulness, as is wont to be the case in un-
quiet sleep. There is none of us who does not smile at their
folly, since, certainly, it was ridiculous to place such a cover-
ing before the eyes of God. In the meanwhile, we are all in-
fected with the same disease ; for, indeed, we tremble, and are
covered with shame at the first compunctions of conscience ;
but self-indulgence soon steals in, and induces us to resort to
vain trifles, as if it were an easy thing to delude God.
Therefore, unless conscience be more closely pressed, there
is no shadow of excuse too faint and fleeting to obtain our
acquiescence ; and even if there be no pretext whatever, we
still make pleasures for ourselves, and, by an oblivion of three
days' duration, we imagine that we are well covered.2 In
short, the cold and faint3 knowledge of sin, which is in-
herent in the minds of men, is here described by Moses, in

order that they may be rendered inexcusable.4 Then

(as we have already said) Adam and his wife were yet ignorant
of their own vileness, since with a covering so light they at-
tempted to hide themselves from the presence of God.

8, And they heard the voice of the Lord God. As soon as
the voice of God sounds, Adam and Eve perceive that the
leaves by which they thought themselves well protected are
of no avail. Moses here relates nothing which does not re-

1 * Ex foliis perizomata."

2 " Imo si nullus fucus suppetat, faciinus tamen nobis delicias, et tridui
oblivione putamus nos bene esse tectos."

3 " Semimortua."

4 What immediately follows is here given in the original : —
"Quaeri tamen potest, si tota natura peccati sordibus infecta est, cur tan-
turn una in parte corporis deformitas appareat. Neque enim faciem vel
pectus operiunt Adam et Heva : sed tantum pudenda quae vocamus. Hac
occasione factum esse arbitror ut vulgo non aliam vitae corruptelam ag-
noscerent quam in libidine venerea. Atqui expendere debebant, non
minorem fuisse in oculis et auribus verecundiae causam, quam in parte
genitali, quae peccato nondum foedata erat : quum aures et oculi inqui-
nassent Adam et Heva, et diabolo quasi arma praebuissent. Bed Deo
fait satis, extare in corpore humano aliquam pudendam notam, quae nos
peccati commonefaciat."

160 COMMENTARY UPON CHAP. III.

main in human nature, and may be clearly discerned at the
present day. The difference between good and evil is en-
graven on the hearts of all, as Paul teaches, (Rom. ii. 15 ;)
but all bury the disgrace of their vices under flimsy leaves,
till God, by his voice, strikes inwardly their consciences.
Hence, after God had shaken them out of their torpor, their
alarmed consciences compelled them to hear his voice. More-
over, what Jerome translates, ' at the breeze after mid-day,'1
is, in the Hebrew, c at the wind of the day ;'2 the Greeks,
omitting the word i wind,' have put ' at the evening.'8
Thus the opinion has prevailed, that Adam, having sinned
about noon, was called to judgment about sunset. But I
rather incline to a different conjecture, namely, that being
covered with their garment, they passed the night in silence
and quiet, the darkness aiding their hypocrisy ; then, about
sunrise, being again thoroughly awakened, they recollected
themselves. We know that at the rising of the sun the air
is naturally excited ; together, then, with this gentle breeze,
God appeared ; but Moses wrould improperly have called the
evening air that of the day. Others take the word as describ-
ing the southern part or region ; and certainly fill* (ruach,)
sometimes among the Hebrews signifies one or another re-
gion of the world.4 Others think that the time is here spe-
cified as one least exposed to terrors, for in the clear light
there is the greater security ; and thus, they conceive, is ful-
filled what the Scripture declares, that they who have ac-
cusing consciences are always anxious and disquieted, even
without any danger. To this point they refer what is added
respecting the wind, as if Adam was terrified at the sound of
a falling leaf. But what I have advanced is more true and
simple, that what was hid under the darkness of the night

1 " Ad auram post meridiem." Vulgate.

2 QITl ni"6> (leruach hayom.}

3 To ht'htvou. Sept.

4 This criticism, it is presumed, cannot be maintained. It seems to
derive no countenance whatever hut from some passages of Scripture,
which speak of God as scattering his people to the four winds of heaven.
(See Jer. xlix. 32, and lii. 23.) The common interpretation given in our
version, " the cool of the day," as applied to evening, is supported by the
highest authorities, such as Cocceius, Schindler, Geseniua, and Lee. Le
Clerc, however, adopts the same interpretation as Calvin. — Ed.

CHAP. III. THE BOOK OF GENESIS. 161

was detected at the rising of the sun. Yet I do not doubt
that some notable symbol of the presence of God was in that
gentle breeze ; for although (as I have lately said) the rising
sun is wont daily to stir up some breath of air, this is not op-
posed to the supposition that God gave some extraordinary
sign of his approach, to arouse the consciences of Adam and
his wife. For, since he is in himself incomprehensible, he
assumes, when he wishes to manifest himself to men, those
marks by which he may be known. David calls the winds
the messengers of God, on the wings of which he rides, or
rather flies, with incredible velocity. (Psal. civ. 3.) But,
as often as he sees good, he uses the winds, as well as other
created things, beyond the order of nature, according to his
own will. Therefore, Moses, in here mentioning the wind,
intimates (according to my judgment) that some unwonted
and remarkable symbol of the Divine presence was put forth
which should vehemently affect the minds of our first parents.
This resource, namely, that of fleeing from God's presence, was
nothing better than the former; since God, with his voice alone,
soon brings back the fugitives. It is written, ' Whither shall I
flee from thy presence ? If I traverse the sea, if I take wings
and ascend above the clouds, if I descend into the profound
abyss, thou, Lord, wilt be everywhere,' (Ps. cxxxix. 7.) This
we all confess to be true ; yet we do not, in the meantime,
cease to snatch at vain subterfuges ; and we fancy that sha-
dows of any kind will prove a most excellent defence. Nor
is it to be here omitted, that he, who had found a few leaves
to be unavailing, fled to whole trees ; for so we are accus-
tomed, when shut out from frivolous cavils, to frame new
excuses, which may hide us as under a denser shade. When
Moses says that Adam and his wife hid themselves ' in the
midst of the tree1 of Paradise,' I understand that the singular
number is put for the plural ; as if he had said, among the
trees.

1 pn yy "pm- (Betok aitz haggan.) "In medio ligniPardisi." — Vulgate.

'Ev [*i<rott rov gvAov rov -nrxQcx^eiaov Sept. Where the singular number is

used in each case. It may be translated, " in the midst of the wood of
Paradise ;" and wood may be, as in English, used collectively for a num-
ber of trees, a forest, or a thicket. Calvin, in his version, translates the
clause, " in medio arborum horti."

VOL. I. L

162 COMMENTARY UPON CHAP. III.

9. And the Lord God called unto Adam. They had been
already smitten by the voice of God, but they lay confounded
under the trees, until another -voice more effectually pene-
trated their minds. Moses says that Adam was called by the
Lord. Had he not been called before? The former, how-
ever, was a confused sound, which had no sufficient force to
press upon the conscience. Therefore God now approaches
nearer, and from the tangled thicket of trees1 draws him,
however unwilling and resisting, forth into the midst. In
the same manner we also are alarmed at the voice of God, as
soon as his law sounds in our ears ; but presently we snatch
at shadows, until he, calling upon us more vehemently, com-
pels us to come forward, arraigned at his tribunal. Paul
calls this the life of the Law,2 when it slays us by charging us
with our sins. For as long as we are pleased with ourselves,
and are inflated with a false notion that we are alive, the law is
dead to us, because we blunt its point by our hardness ; but
when it pierces us more sharply, we are driven into new terrors.

10. And he said, I heard thy voice. Although this seems
to be the confession of a dejected and humbled man, it will
nevertheless soon appear that he was not yet properly sub-
dued, nor led to repentance. He imputes his fear to the
voice of God, and to his own nakedness, as if he had never
before heard God speaking without being alarmed, and had
not been even sweetly exhilarated by his speech. His ex-
cessive stupidity appears in this, that he fails to recognise the
cause of shame in his sin ; he, therefore, shows that he does
not yet so feel his punishment, as -to confess his fault. In
the meantime, he proves what I said before to be true, that
original sin does not reside in one part of the body only, but
holds its dominion over the whole man, and so occupies every
part of the soul, that none remains in its integrity ; for, not-
withstanding his fig-leaves, he still dreads the presence of
God.

11. Who told thee that thou toast naked? An indirect re-

1 "Ex Hiultiplici arborum complexu."

2 " Vitam Legis." The life or power of the law. — See Rom. vii. 6.

CHAP. III. THE BOOK OF GENESIS. 163

primand to reprove the sottishness of Adam in not perceiving
his fault in his punishment, as if it had been said, not simply
that Adam was afraid at the voice of God, but that the voice
of his judge was formidable to him, because he was a sinner.
Also, that not his nakedness, but the turpitude of the vice
by which he had defiled himself, was the cause of fear; and
certainly he was guilty of intolerable impiety against God
in seeking the origin of evil in nature. Not that he would
accuse God in express terms ; but deploring his own misery,
and dissembling the fact that he was himself the author of it,
he malignantly transfers to God the charge which he ought
to have brought against himself. What the Vulgate trans-
lates, * Unless it be that thou hast eaten of the tree,' l is rather
an interrogation.2 God asks, in the language of doubt, not
as if he were searching into some disputable matter, but for
the purpose of piercing more acutely the stupid man, who,
labouring under fatal disease, is yet unconscious of his ma-
lady ; just as a sick man, who complains that he is burning,
yet thinks not of fever. Let us, however, remember that
we shall profit nothing by any prevarications, but that God
will always bind us by a most just accusation in the sin of
Adam. The clause, " whereof I commanded thee that thou
shouldest not eat," is added to remove the pretext of igno-
rance. For God intimates that Adam was admonished in
time ; and that he fell from no other cause than this, that he
knowingly and voluntarily brought destruction upon him-
self. Again, the atrocious nature of sin is marked in this
transgression and rebellion ; for, as nothing is more accept-
able to God than obedience, so nothing is more intolerable
than when men, having spurned his commandments, obey
Satan and their own lust.

12. The woman whom thou gavest to be with me. The bold-
ness of Adam now more clearly betrays itself; for, so far
from being subdued, he breaks forth into coarser blas-

1 "Nisi quod de arbore," are the words which Calvin gives. The
expression of the Vulgate really is — "Nisi quod ex ligno." There is
no difference in the sense. — Ed.

2 " Nonne ex ipsa arbore . . . comedisti ? " as in our own version.

164 COMMENTARY UPON CHAP. III.

phemy. He had before been tacitly expostulating with
God ; now he begins openly to contend with him, and tri-
umphs as one who has broken through all barriers. Whence
we perceive what a refractory and indomitable creature man
began to be when he became alienated from God ; for a lively
picture of corrupt nature is presented to us in Adam from the
moment of his revolt. ' Every one,' says James, ( is tempted
by his own concupiscence,' (James i. 14;) and even Adam, not
otherwise than knowingly and willingly, had set himself, as a
rebel, against God. Yet, just as if conscious of no evil, he puts
his wife as the guilty party in his place. ' Therefore I
have eaten,' he says, ' because she gave.' And not content
with this, he brings, at the same time, an accusation against
God; objecting that the wife, who had brought ruin upon
him, had been given by God. We also, trained in the same
school of original sin, are too ready to resort to subterfuges
of the same kind ; but to no purpose ; for howsoever incite-
ments and instigations from other quarters may impel us,
yet the unbelief which seduces us from obedience to God is
within us ; the pride is within which brings forth contempt.

13. And the Lord God said unto the woman. God contends
no further with the man, nor was it necessary ; for he aggra-
vates rather than diminishes his crime, first by a frivolous
defence, then by an impious disparagement of God, in short,
though he rages, he is yet held convicted. The Judge now
turns to the woman, that the cause of both being heard, he
may at length pronounce sentence. The old interpreter thus
renders God's address : < Why hast thou done this ? ' l But
the Hebrew phrase has more vehemence ; for it is the language
of one who wonders as at something prodigious. It ought
therefore rather to be rendered, 'How hast thou done this ? ' 2
as if he had said, ' How was it possible that thou shouldst
bring thy mind to be so perverse a counsellor to thy husband ? '

The serpent beguiled me. Eve ought to have been con-
founded at the portentous wickedness concerning which she
wa3 admonished. Yet she is not struck dumb, but, after

1 " Quare hoc fecisti ? "— Vulgate.

2 " Quomodo hoc fecisti ? " jv&^y HWilB

CHAP. III. THE BOOK OF GENESIS. 165

the example of her husband, transfers the charge to another ;
by laying the blame on the serpent, she foolishly, indeed, and
impiously, thinks herself absolved. For her answer comes
at length to this : ' I received from the serpent what thou
hadst forbidden; the serpent, therefore, was the impostor.'
But who compelled Eve to listen to his fallacies, and even to
place confidence in them more readily than in the word of
God ? Lastly, how did she admit them, but by throwing open
and betraying that door of access which God had sufficiently
fortified? But the fruit of original sin everywhere presents
itself; being blind in its own hypocrisy, it would gladly ren-
der God mute and speechless. And whence arise daily so
many murmurs, but because God does not hold his peace
whenever we choose to blind ourselves ?

14. And the Lord God said unto the serpent. He does not
interrogate the serpent as he had done the man and the wo-
man ; because, in the animal itself there was no sense of sin,
and because, to the devil he would hold out no hope of pardon.
He might truly, by his own authority, have pronounced sen-
tence against Adam and Eve, though unheard. Why then
does he call them to undergo examination, except that he has
a care for their salvation ? This doctrine is to be applied to
our benefit. There would be no need of any trial of the cause,
or of any solemn form of judgment, in order to condemn us ;
wherefore, while God insists upon extorting a confession from
us, he acts rather as a physician than as a judge. There is the
same reason why the Lord, before he imposes punishment on
man, begins with the serpent. For corrective punishments
(as we shall see) are of a different kind, and are inflicted with
the design of leading us to repentance ; but in this there is
nothing of the sort.

It is, however, doubtful to whom the words refer, whether
to the serpent or to the devil. Moses, indeed, says that the
serpent was a skilful and cunning animal ; yet it is certain,
that, when Satan was devising the destruction of man, the
serpent was guiltless of his fraud and wickedness. Where-
fore, many explain this whole passage allegorically, and plau-
sible are the subtleties which they adduce for this purpose.
But when all things are more accuratelv weighed, readers

166 COMMENTAKY UPON CHAP. III.

endued with sound judgment will easily perceive that the
language is of a mixed character ; for God so addresses the
serpent that the last clause belongs to the devil. If it seem
to any one absurd, that the punishment of another's fraud
should be exacted from a brute animal, the solution is at hand ;
that, since it had been created for the benefit of man, there was
nothing improper in its being accursed from the moment that it
was employed for his destruction. And by this act of vengeance,
God would prove how highly he estimates the salvation of man ;
just as if a father should hold the sword in execration by which
his son had been slain. And here we must consider, not only
the kind of authority which God has over his creatures, but
also the end for which he created them, as I have recently
said. For the equity of the divine sentence depends on that
order of nature which he has sanctioned ; it has, therefore,
no affinity whatever with blind revenge. In this manner the
reprobate will be delivered over into eternal fire with their
bodies; which bodies, although they are not self-moved,
are yet the instruments of perpetrating evil. So what-
ever wickedness a man commits is ascribed to his hands,
and, therefore, they are deemed polluted ; while yet they do
not move themselves, except so far as, under the impulse of a
depraved affection of the heart, they carry into execution what
has been there conceived. According to this method of rea-
soning, the serpent is said to have done what the devil did
by its means. But if God so severely avenged the destruction
of man upon a brute animal, much less did he spare Satan,
the author of the whole evil, as will appear more clearly in
the concluding part of the address.

Thou art cursed above all cattle. This curse of God has
such force against the serpent, as to render it despicable, and
scarcely tolerable to heaven and earth, leading a life exposed
to, and replete with, constant terrors. Besides, it is not only
hateful to us, as the chief enemy of the human race, but, being
separated also from other animals, carries on a kind of war
with nature ; for we see it had before been so gentle that the
woman did not flee from its familiar approach. But what fol-
lows has greater difficulty, because that which God denounces
as a punishment seems to be natural ; namely, that it should
creep upon its belly and eat dust. This objection has induced

CHAP. III. THE BOOK OF GENESIS. 167

certain men of learning and ability to say, that the serpent had
been accustomed to walk with an erect body before it had
been abused by Satan.1 There will, however, be no absurdity
in supposing, that the serpent was again consigned to that
former condition, to which he was already naturally subject.
For thus he, who had exalted himself against the image of
God, was to be thrust back into his proper rank ; as if it had
been said, ' Thou, a wretched and filthy animal, hast dared
to rise up against man, whom I appointed to the dominion of
the whole world ; as if, truly, thou, who art fixed to the earth,
hadst any right to penetrate into heaven. Therefore, I now
throw thee back again to theplace whence thou hast attempted
to emerge, that thou may est learn to be contented with thy lot,
and no more exalt thyself, to man's reproach and injury.' In
the meanwhile, he is recalled from his insolent motions to his
accustomed mode of going, in such a way as to be, at the same
time, condemned to perpetual infamy. To eat dust is the sign of
a vile and sordid nature. This (in my opinion) is the simple
meaning of the passage, which the testimony of Isaiah also
confirms, (chap. lxv. 25;) for while he promises, under the
reign of Christ, the complete restoration of a sound and well-
constituted nature, he records, among other things, that dust
shall be to the serpent for bread. Wherefore, it is not ne-
cessary to seek for any fresh change in each particular which
Moses here relates.

15. 2" will put enmity. I interpret this simply to mean
that there should always be the hostile strife between the
human race and serpents, which is now apparent ; for, by a
secret feeling of nature, man abhors them. It is regarded, as
among prodigies, that some men take pleasure in them ; and
as often as the sight of a serpent inspires us with horror, the
memory of our fall is renewed. With this I combine in one
continued discourse what immediately follows : i It shall
wound thy head, and thou shalt wound its heel.' For he
declares that there shall be such hatred that, on both sides,
they shall be troublesome to each other ; the serpent shall be

1 See Bishop Patrick's Commentary.

168 COMMENTARY UPON CHAP. III.

vexatious towards men, and men shall be intent on the de-
struction of serpents. Meanwhile, we see that the Lord acts
mercifully in chastising man, whom he does not suffer Satan
to touch except in the heel; while he subjects the head of
the serpent to be wounded by him. For in the terms head
and heel there is a distinction between the superior and the
inferior. And thus God leaves some remains of dominion to
man ; because he so places the mutual disposition to injure
each other, that yet their condition should not be equal, but
man should be superior in the conflict. Jerome, in turning
the first member of the sentence, ' Thou shalt bruise the
head;'1 and the second, 'Thou shalt be ensnared in the
heel,'2 does it without reason, for the same verb is repeated
by Moses ; the difference is to be noted only in the head and
the heel, as I have just now said. Yet the Hebrew verb,
whether derived from 5p£>, (shooph,) or from PlSfc?, (shapha,)
some interpret to bruise or to strike, others to bite.3 I have,
however, no doubt that Moses wished to allude to the name
of the serpent, which is called in Hebrew p^^fc^, (shiphiphon,)
from nS&y or Sp£?.4

We must now make a transition from the serpent to the
author of this mischief himself ; and that not only in the way
of comparison, for there truly is a literal anagogy ;5 because
God has not so vented his anger upon the outward instru-
ment as to spare the devil, with whom lay all the blame.

1 " Conteres caput." The version of the Vulgate is, " conteret caput."
But this does not affect the validity of Calvin's criticism, his object being
to show the impropriety of translating the same Hebrew word by Latin
words of such different meaning as contero and insidior. — Ed.

2 " Insidiaberis calcaneo."

3 See Cocceius, Gesenius, and Professor Lee, sub voce t^p* — Ed.

4 There would appear greater force in Calvin's criticism if this had been
the name given to the serpent in the narrative of Moses. The word here
used, however, is £>nj> (nachash,) which gives no countenance to the sup-
posed reference ; besides, the word quoted by Calvin only refers to a
particular kind of serpent, not to the whole species. — Ed.

5 Anagogy. This word is inserted from the original for want of a more
generally intelligible term in our own language to express the author's
meaning. It is from the Greek *Avotycoyv}„ which signifies " a raising on
high, especially elevation of the mind above earthly things to abstract
speculations, (in ecclesiastical writings,) to the contemplation of the
sublime truths and mysteries of Holy Scripture." The meaning of Cal-
vin is, that there was an intentional transition from the serpent to the
spiritual being who made use of it. — Ed.

CHAP. III. THE BOOK OF GENESIS. 169

That this may the more certainly appear to us, it is worth
the while first to observe that the Lord spake not for the
sake of the serpent but of the man ; for what end could it
answer to thunder against the serpent in unintelligible words?
Wherefore respect was had to men ; both that they might
be afFectea with a greater dread of sin, seeing how highly
displeasing it is to God, and that hence they might take con-
solation for their misery, because they would perceive that
God is still propitious to them. But now it is obvious to all,
how slender and insignificant would be the argument for a
good hope, if mention were here made of a serpent only ; be-
cause nothing would be then provided for, except the fading
and transient life of the body. Men would remain, in the
meanwhile, the slaves of Satan, who would proudly triumph
over them, and trample on their heads. Wherefore, that
God might revive the fainting minds of men, and restore
them when oppressed by despair, it became necessary to pro-
mise them, in their posterity, victory over Satan, through
whose wiles they had been ruined. This, then, was the only
salutary medicine which could recover the lost, and restore
life to the dead. I therefore conclude, that God here chiefly
assails Satan under the name of the serpent, and hurls against
him the lightning of his judgment. This he does for a two-
fold reason : first, that men may learn to beware of Satan as
of a most deadly enemy ; then, that they may contend against
him with the assured confidence of victory.

Now, though all do not dissent in their minds from Satan —
yea, a great part adhere to him too familiarly — yet, in reality,
Satan is their enemy ; nor do even those cease to dread him
whom he soothes by his flatteries ; and because he knows
that the minds of men are set against him, he craftily insinu-
ates himself by indirect methods, and thus deceives them un-
der a disguised form.1 In short, it is ingrafted in us by na-
ture to flee from Satan as our adversary. And, in order to
show that he should be odious not to one generation only,
God expressly says, ' between thee and the seed of the wo-
man,' as widely, indeed, as the human race shall be propa-

1 "Et les decoit en se masquant de la personne d'aitiuy." — French
Trans.

170 COMMENTARY UPON CHAP. III.

gated. He mentions the woman on this account, because, as
she had yielded to the subtlety of the devil, and being first
deceived, had drawn her husband into the participation of her
ruin, so she had peculiar need of consolation.

It shall bruise.1 This passage affords too clear a proof of
the great ignorance, dulness, and carelessness, wnich have
prevailed among all the learned men of the Papacy. The
feminine gender has crept in instead of the masculine or
neuter. There has been none among them who would con-
sult the Hebrew or Greek codices, or who would even com-
pare the Latin copies with each other.2 Therefore, by a
common error, this most corrupt reading has been received.
Then, a profane exposition of it has been invented, by apply-
ing to the mother of Christ what is said concerning her
seed.

There is, indeed, no ambiguity in the ivords here used by
Moses ; but I do not agree with others respecting their mean-
ing; for other interpreters take the seed for Christ, without
controversy ; as if it were said, that some one would arise from
the seed of the woman who should wound the serpent's head.
Gladly would I give my suffrage in support of their opinion,
but that I regard the word seed as too violently distorted by
them ; for who will concede that a collective noun is to be
understood of one man only ? Further, as the perpetuity of
the contest is noted, so victory is promised to the human
race through a continual succession of ages. I explain,
therefore, the seed to mean the posterity of the woman gene-
rally. But since experience teaches that not all the sons of
Adam by far, arise as conquerors of the devil, we must neces-
sarily come to one head, that we may find to whom the vic-

1 " Ipsum vulnerabit."

2 See the Vulgate, " Ipsa conteret," — She shall bruise. The following
judicious note from Professor Lee's Hebrew Lexicon confirms the criti-
cism of Calvin : — " The attempt that has been made gravely to justify a
blunder of the Vulgate, which here reads ipsa for ipse, is a melancholy
proof of the great neglect of the study of Hebrew in this country. Any
one acquainted with the first elements of the grammar would see that, to
make the Vulgate correct, we must substitute "jQi^n for *|BiB», and
rODIETI for WBHWli11 — tnat is> both the form and the affixes of the verb
would require alteration, in order to accommodate themselves to the
change of gender. — Ed.

CHAP. III. THE BOOK OF GENESIS. 171

tory belongs. So Paul, from the seed of Abraham, leads us
to Christ ; because many were degenerate sons, and a consi-
derable part adulterous, through infidelity ; whence it follows
that the unity of the body flows from the head. Wherefore,
the sense will be (in my judgment) that the human race,
which Satan was endeavouring to oppress, would at length
be victorious.1 In the meantime, we must keep in mind that
method of conquering which the Scripture describes. Satan
has, in all ages, led the sons of men " captive at his will,"
and, to this day, retains his lamentable triumph over them,
and for that reason is called the u prince of the world," (John
xii. 31.) But because one stronger than he has descended
from heaven, who will subdue him, hence it comes to paes
that, in the same manner, the whole Church of God, under
its Head, will gloriously exult over him. To this the de-
claration of Paul refers, " The Lord shall bruise Satan under
your feet shortly," (Rom. xvi. 20.) By which words he sig-
nifies that the power of bruising Satan is imparted to faith-
ful men, and thus the blessing is the common property of the
whole Church ; but he, at the same time, admonishes us, that
it only has its commencement in this world ; because God
crowns none but well-tried wrestlers.

16. Unto the woman he said. In order that the majesty of
the judge may shine the more brightly, God uses no long dis-
putation ; whence also we may perceive of what avail are all
our tergiversations with him. In bringing the serpent for-
ward, Eve thought she had herself escaped. God, disre-
garding her cavils, condemns her. Let the sinner, therefore,
when he comes to the bar of God, cease to contend, lest he
should more severely provoke against himself the anger of
him whom he has already too highly offended. We must
now consider the kind of punishment imposed upon the
woman. When he says, ' I will multiply thy pains,' he
comprises all the trouble women sustain during pregnan-

1 The judicious reader will hardly acknowledge the reasoning of Calvin
to be valid. The whole subject here referred to is discussed with great
learning and acuteness, as well as with great force of language, by Bishop
Horsley, in his second Sermon on Pec. i. 20, 21. — Ed.

172 COMMENTARY UPON CHAP. III.

cy.1 . . . It is credible that the woman would have brought
forth without pain, or at least without such great suffering, if
she had stood in her original condition ; but her revolt from
God subjected her to inconveniences of this kind. The ex-
pression, ' pains and conception,' is to be taken by the figure
hypallage^ for the pains which they endure in consequence
of conception. The second punishment which he exacts is
subjection. For this form of speech, " Thy desire shall be
unto thy husband," is of the same force as if he had said that
she should not be free and at her own command, but subject
to the authority of her husband and dependent upon his will ;
or as if he had said, ' Thou shalt desire nothing but what thy
husband wishes/ As it is declared afterwards, " Unto thee
shall be his desire," (chap. iv. 7.) Thus the woman, who
had perversely exceeded her proper bounds, is forced back to
her own position. She had, indeed, previously been subject
to her husband, but that was a liberal and gentle subjection ;
now, however, she is cast into servitude.

17. And unto Adam he said. In the first place, it is to be ob-
served, that punishment was not inflicted upon the first
of our race so as to rest on those two alone, but was extended
generally to all their posterity, in order that we might know
that the human race was cursed in their person ; we next ob-
serve, that they were subjected only to temporal punishment,
that, from the moderation of the divine anger, they might en-
tertain hope of pardon. God, by adducing the reason why he
thus punishes the man, cuts off from him the occasion of mur-
muring. For no excuse was left to him who had obeyed
his wife rather than God ; yea, had despised God for the sake
of his wife, placing so much confidence in the fallacies of Satan,
— whose messenger and servant she was, — that he did not hesi-
tate perfidiously to deny his Maker. But, although God deals
decisively and briefly with Adam, he yet refutes the pretext

1 " Quum dicit, Multiplicabo dolores, complectitur quicquid molestiaa
sustinent mulieres, ex quo gravid sd esse incipiunt, fastidium cibi, deliquia,
lassitudines, aliaque innumera, usque dum ventnm est ad partum, qui
acerbissiraa tormenta secum affcrt. Est enim credibile," &c.

2 The use of one word for another.

CHAP. III. THE BOOK OF GENESIS. 173

by which he had tried to escape, in order the more easily to
lead him to repentance. After he has briefly spoken of Adam's
sin, he announces that the earth would be cursed for his sake.
The ancient interpreter has translated it. * In thy work ; ' ] but
the reading is to be retained, in which all the Hebrew copies
agree, namely, the earth was cursed on account of Adam. Now,
as the blessing of the earth means, in the language of Scripture,
that fertility which God infuses by his secret power, so the
curse is nothing else than the opposite privation, when God
withdraws his favour. Nor ought it to seem absurd, that,
through the sin of man, punishment should overflow the earth,
though innocent. For as the primum mobile 2 rolls all the
celestial spheres along with it, so the ruin of man drives
headlong all those creatures which were formed for his sake,
and had been made subject to him. And we see how con-
stantly the condition of the world itself varies with respect to
men, according as God is angry with them, or shows them his
favour. We may add, that, properly speaking, this whole punish-
ment is exacted, not from the earth itself, but from man alone.
For the earth does not bear fruit for itself, but in order that food
may be supplied to us out of its bowels. The Lord, however,
determined that his anger should, like a deluge, overflow all
parts of the earth, that wherever man might look, the atrocity
of his sin should meet his eyes. Before the fall, the state of
the world was a most fair and delightful mirror of the divine
favour and paternal indulgence towards man. Now, in all
the elements we perceive that we are cursed. And although
(as David says) the earth is still full of the mercy of God,
(Psalm xxxiii. 5,) yet, at the same time, appear manifest
signs of his dreadful alienation from us, by which, if we are
unmoved, we betray our blindness and insensibility. Only,
lest sadness and horror should overwhelm us, the Lord

1 "In opere tuo."— Vulgate. The Septuagint makes the same mistake :
Ej/ rolg s^yoig aov. In thy works.

2 The primum mobile of ancient astronomy was held to be the ninth
heaven, which surrounded those of the fixed stars, planets, and the at-
mosphere, and was regarded as the first mover of all the heavenly bodies.
These bodies were at that time supposed to be carried round the earth
by this powerful agent, while the earth itself remained as the centre of
the system. The Newtonian philosophy put all such theories to flight.

174 COMMENTARY UPON CHAP. III.

sprinkles everywhere the tokens of his goodness. Moreover,
although the blessing of God is never seen pure and trans-
parent as it appeared to man in innocence, yet, if what re-
mains behind be considered in itself, David truly and properly
exclaims, ' The earth is full of the mercy of God.'

Again, by ' eating of the earth/ Moses means i eating of
the fruits9 which proceed from it. The Hebrew word }*D¥J?>
(itsabon,) which is rendered pain,1 is also taken for trouble and
fatigue. In this place, it stands in antithesis with the pleasant
labour in which Adam previously so employed himself, that
in a sense he might be said to play ; for he was not formed
for idleness, but for action. Therefore the Lord had placed
him over a garden which was to be cultivated. But, whereas
in that labour there had been sweet delight ; now servile work
is enjoined upon him, as if he were condemned to the mines.
And yet the asperity of this punishment also is mitigated by
the clemency of God, because something of enjoyment is
blended with the labours of men, lest they should be altogether
ungrateful, as I shall again declare under the next verse.

18. Thorns also and thistles shall it bring forth. He more
largely treats of what he had already alluded to, namely, the
participation of the fruits of the earth with labour and trouble.
And he assigns as the reason, that the earth will not be the
same as it was before, producing perfect fruits ; for he declares
that the earth would degenerate from its fertility, and bring forth
briers and noxious plants. Therefore, we may know, that what-
soever unwholesome things may be produced, are not natural
fruits of the earth, but are corruptions which originate from
sin. Yet it is not our part to expostulate with the earth for
not answering to our wishes, and to the labours of its culti-
vators, as if it were maliciously frustrating our purpose ; but
in its sterility let us mark the anger of God, and mourn over
our own sins. It has been falsely maintained by some, that
the earth is exhausted by the long succession of time, as if
constant bringing forth had wearied it. They think more

1 " Quod vertunt dolorem." In Calvin's own text it is, " In labore ; " in
the Vulgate, " In laborious." Gesenius renders the word " Saure Arbeit,"
severe labour. — Ed.

CHAP. III. THE BOOK OF GENESIS. 175

correctly who acknowledge that, by the increasing wickedness
of men, the remaining blessing of God is gradually diminished
and impaired ; and certainly there is danger, unless the world
repent, that a great part of men should shortly perish through
hunger, and other dreadful miseries. The words immediately
following, "Thou shalt eat the herb of the field," are expounded
too strictly (in my judgment) by those who think that Adam
was thereby deprived of all the fruits which he had before
been permitted to eat. God intends nothing more than that
he should be to such an extent deprived of his former delicacies
as to be compelled to use, in addition to them, the herbs which
had been designed only for brute animals. For the mode of
living at first appointed him, in that happy and delightful
abundance, was far more delicate than it afterwards became.
God, therefore, describes a part of this poverty by the word
herbs, just as if a king should send away any one of his at-
tendants from the upper table, to that which was plebeian
and mean ; or, as if a father should feed a son, who had of-
fended him, with the coarse bread of servants ; not that he
interdicts man from all other food, but that he abates much
of his accustomed liberality. This, however, might be taken
as added for the purpose of consolation, as if it had been said,
1 Although the earth, which ought to be the mother of good
fruits only, be covered with thorns and briers, still it shall
yield to thee sustenance whereby thou mayest be fed.'

19. In the svwat of thy face. Some, indeed, translate it
( labour;' the translation, however, is forced. But by
" sweat " is understood hard labour and full of fatigue and
weariness, which, by its difficulty, produces sweat. It is a
repetition of the former sentence, where it was said, ( Thou
shalt eat it in labour.' Under the cover of this passage, cer-
tain ignorant persons would rashly impel all men to manual
labour ; for God is not here teaching as a master or legisla-
tor, but only denouncing punishment as a judge. And,
truly, if a law had been here prescribed, it would be neces-
sary for all to become husbandmen, nor would any place be
given to mechanical arts ; we must go out of the world to
seek for clothing and other necessary conveniences of life.

->

176 COMMENTARY UPON CHAP. III.

What, then, does the passage mean ? Truly God pronounces,
as from his judgment-seat, that the life of man shall
henceforth be miserable, because Adam had proved himself
unworthy of that tranquil, happy and joyful state for which
he had been created. Should any one object that there are
many inactive and indolent persons, this does not prevent the
curse from having spread over the whole human race. For
I say that no one lies torpid in such a degree of sloth as not
to be under the necessity of experiencing that this curse be-
longs to all. Some flee from troubles, and many more do all
they can to grasp at immunity from them ; but the Lord
subjects all, without exception, to this yoke of imposed ser-
vitude. It is, nevertheless, to be, at the same time, main-
tained that labour is not imposed equally on each, but on
some more, on others less. Therefore, the labour common
to the whole body is here described ; not that which belongs
peculiarly to each member, except so far as it pleases the
Lord to divide to each a certain measure from the common
mass of evils. It is, however, to be observed, that they who
meekly submit to their sufferings, present to God an accept-
able obedience, if, indeed, there be joined with this bearing
of the cross, that knowledge of sin which may teach them to
be humble. Truly it is faith alone which can offer such a
sacrifice to God ; but the faithful, the more they labour in
procuring a livelihood, with the greater advantage are they
stimulated to repentance, and accustom themselves to the
mortification of the flesh ; yet God often remits a portion of
this curse to his own children, lest they should sink beneath
the burden. To which purpose this passage is appropriate,
6 Some will rise early and go late to rest, they will eat the
bread of carefulness, but the Lord will give to his beloved
sleep,' (Psal. cxxvii. 2.) So far, truly, as those things which
had been polluted in Adam are repaired by the grace of
Christ, the pious feel more deeply that God is good, and en-
joy the sweetness of his paternal indulgence. But because,
even in the best, the flesh is to be subdued, it not unfre-
quently happens that the pious themselves are worn down
with hard labours and with hunger. There is, therefore,
nothing better for us than that we, being admonished of the

CHAP. III. THE BOOK OF GENESIS. 177

miseries of the present life, should weep over our sins, and
seek that relief from the grace of Christ which may not only
assuage the bitterness of grief, but mingle its own sweetness
with it.1 Moreover, Moses does not enumerate all the disad-
vantages in which man, by sin, has involved himself; for it
appears that all the evils of the present life, which experience
proves to be innumerable, have proceeded from the same
fountain. The inclemency of the air, frost, thunders, unsea-
sonable rains, drought, hail, and whatever is disorderly in
the world, are the fruits of sin. Nor is there any other pri-
mary cause of diseases. This has been celebrated in poetical
fables, and was doubtless handed down, by tradition, from
the fathers. Hence that passage in Horace : —

" When from Heaven's fane the furtive hand

Of man the sacred fire withdrew,
A countless host — at God's command —

To earth of fierce diseases flew ;
And death — till now kept far away —
Hastened his step to seize his prey."2

But Moses, who, according to his custom, studies a brevity
adapted to the capacity of the common people, was content
to touch upon what was most apparent, in order that, from
one example, we may learn that the whole order of nature
was subverted by the sin of man. Should any one again ob-
ject, that no suffering was imposed on men which did not
also belong to women : I answer, it was done designedly, to
teach us, that from the sin of Adam, the curse flowed in com-
mon to both sexes ; as Paul testifies, that i all are dead in
Adam,' (Rom. v. 12.)

One question remains to be examined — ' When God had

1 " Sed etiam dulci temperamento condiat."

" Laquelle non seulement appaise l'aigreurdes douleurs, mais aussileur
donne saveur, meslant le sucre parmi le vinaigre." — Which not only re-
lieves the sourness of griefs, but also gives them savour, mixing sugar
with the vinegar. — Fr. Trans.

2 " Post ignem aetheria domo

Subductum, macies et nova febrium
Terris incubuit cohors ;

Semotique prius tarda necessitas
Leti corripuit gradum." — Hor. Carm. iii. Lib. I.
VOL. I. M

178 COMMENTARY UPON CHAP. III.

before shown himself propitious to Adam and his wife, — hav-
ing given them hope of pardon, — why does he begin anew to
exact punishment from them ? Certainly in that sentence,
1 the seed of the woman shall bruise the head of the serpent,'
the remission of sins and the grace of eternal salvation is
contained. But it is absurd that God, after he has been re-
conciled, should actually prosecute his anger.' To untie this
knot, some have invented a distinction of a twofold remission,
namely, a remission of the fault and a remission of the -pun-
ishment, to which the figment of satisfactions was afterwards
annexed. They have feigned that God, in absolving men
from the fault, still retains the punishment; and that, ac-
cording to the rigour of his justice, he will inflict at least
a temporal punishment. But they who imagined that pun-
ishments are required as compensations, have been preposter-
ous interpreters of the judgments of God. For God does
not consider, in chastising the faithful, what they deserve ;
but what will be useful to them in future ; and fulfils the office
of a physician rather than of a judge.1 Therefore, the abso-
lution which he imparts to his children is complete and not
by halves. That he, nevertheless, punishes those who are
received into favour, is to be regarded as a kind of chastise-
ment which serves as medicine for future time, but ought not
properly to be regarded as the vindictive punishment of sin
committed. If we duly consider how great is the torpor of
the human mind, then, how great its lasciviousness, how great
its contumacy, how great its levity, and how quick its forget-
fulness, we shall not wonder at God's severity in subduing it.
If he admonishes in words, he is not heard ; if he adds stripes,
it avails but little ; when it happens that he is heard, the flesh
nevertheless perversely spurns the admonition. That obsti-
nate hardness which, with all its power opposes itself to God,
is worse than lasciviousness. If any one is naturally endued
with such a gentle disposition that he does not disown the
duty of submission to God, yet, having escaped from the hand
of God, after one allowed sin, he will soon relapse, unless he

1 " The punishments inflicted by God are the remedies and the restraints
of our vitiated nature." — Peter Martyr, in Gen. fol. 17.

CHAP. III. THE BOOK OF GENESIS. 179

be drawn back as by force. Wherefore, this general axiom is
to be maintained, that all the sufferings to which the life of
men is subject and obnoxious, are necessary exercises, by
which God partly invites us to repentance, partly instructs
us in humility, and partly renders us more cautious and more
attentive in guarding against the allurements of sin for the
future.

Till thou return. He denounces that the termination of a
miserable life shall be death ; as if he would say, that Adam
should at length come, through various and continued kinds of
evil, to the last evil of all. Thus is fulfilled what we said
before, that the death of Adam had commenced immediately
from the day of his transgression. For this accursed life of
man could be nothing else than the beginnino; 0f death.
6 But where then is the victory over the serpent, if death oc-
cupies the last place ? For the words seem to have no other
signification, than that man must be ultimately crushed by
death. Therefore, since death leaves nothing to Adam, the
promise recently given fails; to which may be added, that
the hope of being restored to a state of salvation was most
slender and obscure.' Truly I do not doubt that these terrible
words would grievously afflict minds already dejected, from
other causes, by sorrow. But since, though astonished by their
sudden calamity, they were yet not deeply affected with the
knowledge of sin ; it is not wonderful that God persisted the
more in reminding them of their punishment, in order that he
might beat them down, as with reiterated blows. Although
the consolation offered be in itself obscure and feeble, God
caused it to be sufficient for the support of their hope, lest
the weight of their affliction should entirely overwhelm them.
In the meantime, it was necessary that they should be
weighed down by a mass of manifold evils, until God should
: have reduced them to true and serious repentance. More-
| over, whereas death is here put as the final issue,1 this ought
to be referred to man ; because in Adam himself nothing but
death will be found ; yet, in this way, he is urged to seek a
remedy in Christ.

1 " Quasi ultima linea." " Comme le bout."— Fr. Trans.

180 COMMENTARY UPON CHAP. III.

For dust thou art. Since what God here declares belongs
to man's nature, not to his crime or fault, it might seem that
death was not superadded as adventitious to him. And there-
fore some understand what was before said, ' Thou shalt die/
in a spiritual sense ; thinking that, even if Adam had not
sinned, his body must still have been separated from his soul.
But, since the declaration of Paul is clear, that ' all die in
Adam, as they shall rise again in Christ,' (1 Cor. xv. 22,)
this wound also was inflicted by sin. Nor truly is the solu-
tion of the question difficult, — ' Why God should pronounce,
that he who was taken from the dust should return to it.'
For as soon as he had been raised to a dignity so great, that
the glory of the Divine Image shone in him, the terrestrial
origin of his body was almost obliterated. Now, however,
after he had been despoiled of his divine and heavenly ex-
cellence, what remains but that by his very departure out of
life, he should recognise himself to be earth ? Hence it is that
we dread death, because dissolution, which is contrary to na-
ture, cannot naturally be desired. Truly the first man would
have passed to a better life, had he remained upright ; but
there would have been no separation of the soul from the body,
no corruption, no kind of destruction, and, in short, no vio-
lent change.

20. And Adam called, Sfc. There are two ways in which
this may be read. The former, in the pluperfect tense,
' Adam had called.' If we follow this reading, the sense of
Moses will be, that Adam had been greatly deceived, in
promising life to himself and to his posterity, from a wife,
whom he afterwards found by experience to be the intro-
ducer of death. And Moses (as we have seen) is accustomed,
without preserving the order of the history, to subjoin after-
wards things which had been prior in point of time. If,
however, we read the passage in the preterite tense, it may
be understood either in a good or bad sense. There are
those wTho think that Adam, animated by the hope of a more
happy condition, because God had promised that the head
of the serpent should be wounded by the seed of the woman,

CHAP. III. THE BOOK OF GENESIS. 181

called her by a name implying life.1 This would be a noble
and even heroic fortitude of mind ; since he could not, with-
out an arduous and difficult struggle, deem her the mother
of the living, who, before any man could have been born, had
involved all in eternal destruction. But, because I fear
lest this conjecture should be weak, let the reader consider
whether Moses did not design rather to tax Adam with
thoughtlessness, who being himself immersed in death, yet
gave to his wife so proud a name. Nevertheless, I do not
doubt that, when he heard the declaration of God concerning
the prolongation of life, he began again to breathe and to
take courage ; and then, as one revived, he gave his wife a
name derived from life ; but it does not follow, that by a faith
accordant with the word of God, he triumphed, as he ought
to have done, over death. I therefore thus expound the
passage ; as soon as he had escaped present death, being
encouraged by a measure of consolation, he celebrated that
divine benefit which, beyond all expectation, he had received,
in the name he gave his wife.2

21. Unto Adam also, and to his wife, did the Lord God make,
Sfc, Moses here, in a homely style, declares that the Lord had
undertaken the labour of making garments of skins for Adam
and his wife. It is not indeed proper so to understand his
words, as if God had been a furrier, or a servant to sew
clothes. Now, it is not credible that skins should have been
presented to them by chance ; but, since animals had before
been destined for their use, being now impelled by a new
necessity, they put some to death, in order to cover them-
selves with their skins, having been divinely directed to
adopt this counsel ; therefore Moses calls God the Author of
it. The reason why the Lord clothed them with garments

1 " Vocasse earn vivificam."-

2 It is probable, however, that more than this is here meant. The
Hebrew word niru (chavah,) Eve, is in the Septuagint rendered £^55,
life; and, as Fagius observes, Adam comforted himself in his wife,
because he should, through Eve, produce a posterity in which (es
parents in their children) they should be permanently victorious. — Pot.
8yn. — Ed.

182 COMMENTARY UrON CHAP. III.

of skin appears to me to be this : because garments formed
of this material would have a more degrading appearance
than those made of linen or woollen.1 God therefore de-
signed that our first parents should, in such a dress, behold
their own vileness, — -just as they had before seen it in their
nudity, — and should thus be reminded of their sin.2 In the
meantime, it is not to be denied, that he would propose to us
an example, by which he would accustom us to a frugal and
unexpensive mode of dress. And I wish those delicate per-
sons would reflect on this, who deem no ornament sufficiently
attractive, unless it exceed in magnificence. Not that every
kind of ornament is to be expressly condemned ; but because
when immoderate elegance and splendour is carefully sought
after, not only is that Master despised, who intended clothing
to be a sign of shame, but war is, in a certain sense, carried
on against nature.

22. Behold, the man is become as one of us,5 An ironical
reproof, by which God would not only prick the heart of
man, but pierce it through and through. He does not, how-
ever, cruelly triumph over the miserable and afflicted ; but,
according to the necessity of the disease, applies a more vio-
lent remedy. For, though Adam was confounded and
astonished at his calamity, he yet did not so deeply reflect
on its cause as to become weary of his pride, that he might
learn to embrace true humility. We may add, that God in-
veighed, by this irony,4 not more against Adam himself than
against his posterity, for the purpose of commending modesty
to all ages. The particle, " Behold," denotes that the sen-

1 " Quia [vestes] ex ea materia confectre, belluinum quiddam magis
saperent, quam linea3 vel laneae."

2 "As the prisoner, looking on his irons, thinketh on his theft, so we,
looking on our garments, should think on our sins;" — Trapp.

For an ample discussion of the reasons why a more comprehensive
view should be taken of this subject than Calvin here adopts, the reader
may turn to Dr Magee's learned " Discourses and Dissertations on the
Scriptural Doctrines of Atonement and Sacrifice ;" where he will see, that
the origin of the clothing with skins was most probably connected with a
previous appointment of the sacrifice of animals. — See Magee, note lii. — Ed.

3 " Adam quasi unus."

4 '* Hac subsannatione."

CHAP. III. THE BOOK OF GENESIS. 183

tence is pronounced upon the cause then in hand. And,
truly, it was a sad and horrid spectacle ; that he, in whom re-
cently the glory of the Divine image was shining, should
lie hidden under fetid skins to cover his own disgrace, and
that there should be more comeliness in a dead animal than
in a living man ! The clause which is immediately added,
" To know good and evil," describes the cause of so great
misery, namely, that Adam, not content with his condition,
had tried to ascend higher than was lawful ; as if it had been
said, i See now whither thy ambition and thy perverse ap-
petite for illicit knowledge have precipitated thee.' Yet the
Lord does not even deign to hold converse with him, but
contemptuously draws him forth, for the sake of exposing
him to greater infamy. Thus was it necessary, for his iron
pride to be beaten down, that he might at length descend
into himself, and become more and more displeased with
himself.

One of us. Some refer the plural number here used to the
angels, as if God would make a distinction between man,
who is an earthly and despised animal, and celestial beings ;
but this exposition seems far-fetched. The meaning will be
more simple if thus resolved, ' After this, Adam will be so
like me, that we shall become companions for each other.'
The argument which Christians draw from this passage for
the doctrine of the three Persons in the Godhead is, I fear,
not sufficiently firm.1 There is not, indeed, the same reason
for it as in the former passage, " Let us make man in our
image," since here Adam is included in the word us ; but, in
the other place, a certain distinction in the essence of God is
expressed.

And now, lest, Sfc. There is a defect in the sentence which
I think ought to be thus supplied : ' It now remains that, in
future, he be debarred from the fruit of the tree of life ;' for
by these words Adam is admonished that the punishment to

1 Bishop Patrick, who contends for the interpretation here opposed,
says, " Like one of us. These words plainly insinuate a plurality of Per-
sons in the Godhead, and all other explications of them seem forced and
unnatural ; that of Mr Calvin's being as disagreeable to the Hebrew
phrase as that of Socinus to the excellency of the Divine nature." — Ed.

184 COMMENTARY UPON CHAP. III.

which he is consigned shall not be that of a moment, or of a
few days, but that he shall always be an exile from a happy
life. They are mistaken who think this also to be an irony ;
as if God were denying that the tree would prove advantage-
ous to man, even though he might eat of it ; for he rather,
by depriving him of the symbol, takes also away the thing
signified. We know what is the efficacy of sacraments ; and
it was said above that the tree was given as a pledge of life.
Wherefore, that he might understand himself to be deprived
of his former life, a solemn excommunication is added ; not
that the Lord would cut him off from all hope of salvation,
but, by taking away what he had given, would cause man to
seek new assistance elsewhere. Now, there remained an ex-
piation in sacrifices, which might restore him to the life he
had lost. Previously, direct communication with God was the
source of life to Adam ; but, from the moment in which he
became alienated from God, it was necessary that he should
recover life by the death of Christ, by whose life he then
lived. It is indeed certain, that man would not have been
able, had he even devoured the whole tree, to enjoy life
against the will of God ; but God, out of respect to his own
institution, connects life with the external sign, till the pro-
mise should be taken away from it ; for there never was any
intrinsic efficacy in the tree ; but God made it life-giving, so
far as he had sealed his grace to man in the use of it, as, in
truth, he represents nothing to us with false signs, but always
speaks to us, as they say, with effect. In short, God resolved
to wrest out of the hands of man that which was the occasion
or ground of confidence, lest he should form for himself a
vain hope of the perpetuity of the life which he had lost.

23. Therefore the Lord God sent him forth? Here Moses
partly prosecutes what he had said concerning the punishment
inflicted on man, and partly celebrates the goodness of God,
by which the rigour of his judgment was mitigated. God
mercifully softens the exile of Adam, by still providing for
him a remaining home on earth, and by assigning to him a

1 B$nj» (gairesh,) to expel, drive out, or eject by force.

CHAP. III. THE BOOK OP GENESIS. 185

livelihood from the culture — although the laborious culture —
of the ground ; for Adam thence infers that the Lord has
some care for him, which is a proof of paternal love. Moses,
however, again speaks of punishment, when he relates that
man was expelled, and that cherubim were opposed with the
blade of a turning sword,1 which should prevent his entrance
into the garden. Moses says that the cherubim were placed
in the eastern region, on which side, indeed, access lay open
to man, unless he had been prohibited. It is added, to pro-
duce terror, that the sword was turning or sharpened on both
sides. Moses, however, uses a word derived from whiteness
or heat.2 Therefore, God having granted life to Adam, and
having supplied him with food, yet restricts the benefit, by
causing some tokens of Divine wrath to be always before hi3
eyes, in order that he might frequently reflect that he must
pass through innumerable miseries, through temporal exile,
and through death itself, to the life from which he had fallen ;
for what we have said must be remembered, that Adam was
not so dejected as to be left without hope of pardon. He
was banished from that royal palace of which he had been the
lord, but he obtained elsewhere a place in which he might
dwell ; he was bereft of his former delicacies, yet he was still
supplied with some kind of food ; he was excommunicated
from the tree of life, but a new remedy was offered him in
sacrifices. Some expound the ' turning sword ' to mean one
which does not always vibrate with its point directed against
man, but which sometimes shows the side of the blade, for
the purpose of giving place for repentance. But allegory is
unseasonable, when it was the determination of God alto-
gether to exclude man from the garden, that he might seek
life elsewhere. As soon, however, as the happy fertility and
pleasantness of the place was destroyed, the terror of the
sword became superfluous. By cherubim, no doubt, Moses
means angels, and in this accommodates himself to the capa-
city of his own people. God had commanded two cherubim
to be placed at the ark of the covenant, which should over-

1 " Cum lamina gladii versatilis." mnn Dr6, (lahat hachereb.)

2 " A candore, vel ardore."

186 COMMENTARY UPON CHAP. III.

shadow its covering with their wings ; therefore he is often
said to sit between the cherubim. That he would have
angels depicted in this form, was doubtless granted as an in-
dulgence to the rudeness of that ancient people ; for that age
needed puerile instructions, as Paul teaches, (Gal. iv. 3 ;) and
Moses borrowed thence the name which he ascribed to angels,
that he might accustom men to that kind of revelation which
he had received from God, and faithfully handed down ;
for God designed, that what he knew would prove useful to
the people, should be revealed in the sanctuary. And cer-
tainly this method is to be observed by us, in order that we,
conscious of our own infirmity, may not attempt, without as-
sistance, to soar to heaven ; for otherwise it will happen that,
in the midst of our course, all our senses will fail. The lad-
ders and vehicles, then, were the sanctuary, the ark of the
covenant, the altar, the table and its furniture. Moreover, I
call them vehicles and ladders, because symbols of this kind
were by no means ordained that the faithful might shut up
God in a tabernacle as in a prison, or might attach him to
earthly elements ; but that, being assisted by congruous and
apt means, they might themselves rise towards heaven. Thus
David and Hezekiah, truly endued with spiritual intelligence,
were far from entertaining those gross imaginations, which
would fix God in a given place. Still they do not scruple to
call upon God, who sitteth or dwelleth between the cherubim,
in order that they may retain themselves and others under
the authority of the law.

Finally, In this place angels are called cherubim, for the
same reason that the name of the body of Christ is transferred
to the sacred bread of the Lord's Supper. With respect to
the etymology, the Hebrews themselves are net agreed. The
most generally received opinion is, that the first letter, ^, is
a servile letter, and a note of similitude, and, therefore, that
the word cherub is of the same force as if it were said, ' like
a boy.'1 But because Ezekiel, who applies the word in com-

1 " m-D, (cherub.) An image like a youth, which the Chaldeans call
•Q"1, (rabia.") — Schindler. Other writers give a different derivation, and
consequently a different meaning to the word. But Professor Lee says,
" It would be idle to offer anything on the etymology ; nothing satisfactory
having yet been discovered." — See Lexicon. — Ed.

CHAP. IV.

THE BOOK OP GENESIS.

187

mon to different figures, is opposed to this signification ; they
think more rightly, in my judgment, who declare it to be a
general name. Nevertheless, that it is referred to angels is
more than sufficiently known. Whence also Ezekiel (xxviii.
14) signalizes the proud king of Tyre with this title, com-
paring him to a chief angel.1

CHAPTER IV.

1. And Adam knew Eve his wife ;
and she conceived, and bare Cain,
and said, I have gotten a man from
the Lord.

2. And she again bare his brother
Abel. And Abel was a keeper of
sheep, but Cain was a tiller of the
ground.

3. And in process of time it came
to pass, that Cain brought of the fruit
of the ground an offering unto the
Lord.

4. And Abel, he also brought of the
firstlings of his flock, and of the fat
thereof. And the Lord had respect
unto Abel, and to his offering :

5. But unto Cain and to his offer-
ing he had not respect. And Cain
was very wroth, and his countenance
fell.

6. And the Lord said unto Cain,
Why art thou wroth ? and why is thy
countenance fallen ?

7. If thou doest well, shalt thou not
be accepted? and if thou doest not
well, sin lieth at the door. And unto
thee shall be his desire, and thou shalt
rule over him.

1. Et Adam cognovit Hava
uxorem suam : quge concepit, et
peperit Cain :. et dixit, Acquisivi
virum a Jehova.

2. Et addidit parere fratrem
ejus Ebel : fuit autem Ebel pas-
tor ovium, et Cain fuit cultor
terra? :

3. Et fuit, a fine dierum ad-
cluxit Cain de fructu terras ob-
lationem Jehovse.

4. Et Ebel etiam ipse adduxit
de primogenitis pecudum sua-
rum, et de adipe earum : et re-
spexit Jehova ad Ebel, et ad
oblation em ejus :

5. Ad Cain vero et ad obla-
tionem ejus non respexit : iratus
est itaque Cain valde, et concidit
vultus ejus.

6. Et dixit Jehova ad Cain,
Utquid excanduisti? et utquid
concidit vultus tuus?

7. Annon si recte egeris, erit
acceptatio ? et si non bene egeris,
in foribus peccatum cubat : et ad
te erit appetitus ejus, et tu domi-
naberis ei.

1 Primario angelo. It is clear that Ezekiel, in the chapter referred to,
has both the garden of Eden and the ark of the covenant in his view,
when speaking of the king of Tyre. Thus, in the 17th verse, it is said,
" Thou hast been in Eden, the garden of God ;" and, in the next verse,
11 Thou art the anointed cherub that covereth ; " (namely, that covereth
the ark,) " and I have set thee so ; thou wast upon the holy mountain of
God."— Ed.

188

COMMENTARY UPON

CHAP. IV.

8. And Cain talked with Abel his
brother : and it came to pass, when
they were in the field, that Cain rose
up against Abel his brother, and slew
him.

9. And the Lord said unto Cain,
Where is Abel thy brother ? And he
said, I know not. Am I my brother's
keeper ?

10. And he said, What hast thou
done ? the voice of thy brother's blood
crieth unto me from the ground.

11. And now art thou cursed from
the earth, which hath opened her
mouth to receive thy brother's blood
from thy hand.

12. When thou tillest the ground,
it shall not henceforth yield unto thee
her strength. A fugitive and a vaga-
bond shalt thou be in the earth.

13. And Cain said unto the Lord,
My punishment is greater than I can
bear.

14. Behold, thou hast driven me
out this day from the face of the earth ;
and from thy face shall I be hid ; and
I shall be a fugitive and a vagabond in
the earth : and it shall come to pass,
that every one that findeth me shall
slay me.

15. And the Lord said unto him,
Therefore whosoever slayeth Cain,
vengeance shall be taken on him
sevenfold. And the Lord set a mark
upon Cain, lest any finding him should
kill him.

16. And Cain went out from the
presence of the Lord, and dwelt in the
land of Nod, on the east of Eden.

17. And Cain knew his wife ; and
she conceived, and bare Enoch : and
he builded a city, and called the name
of the city, after the name of his son,
Enoch.

18. And unto Enoch was born Irad :
and Irad begat Meliujael : and Mehu-
jael begat Methusael : and Methusael
begat Lamech.

19. And Lamech took unto him
two wives : the name of the one was
Adah, and the name of the other Zil-
lah.

20. And Adah bare Jabal : he was
the father of such as dwell in tents,
and of such as have cattle.

21. And his brother's name was

8. Et loquutus est Cain ad
Ebel fratrem suuni : et accidit
quum essent in agro, insurrexit
Cain contra Ebel fratrem suum,
et occidit eum.

9. Et dixit Jehova ad Cain,
Ubi est Ebel frater tuus? Et
ait, Nescio : nunquid custos fra-
tris mei sum ego ?

10. Et dixit, Quid fecisti ? vox
sanguinis fratris tui clamat ad
me e terra.

11. Nunc itaque maledictus
eris e terra, quas aperuit os suum
ut exciperet sanguinem fratris
tui em ami tua.

12. Quando coles terram, non
addet ut det vim suam tibi : va-
gus et profugus eris in terra.

13. Et dixit Cain ad Jehovam,
Major est punitio mea quam ut
feram.

14. Ecce, ejecisti me hodie a
facie terras, et a facie tua abscon-
dar, eroque vagus et profugus in
terra : et erit, ut quicunque in-
venerit me, occidat me.

15. Et dixit ei Jehova, Prop-
terea quicunque occiderit Cain,
septuplum vindicabitur. Et po-
suit Jehova signum in Cain, ne
percuteret eum ullus qui inve-
niret eum.

16. Et egressus est Cain a facie
Jehovae, et habitavit in terra Nod
ad Orientem Heden.

17. Cognovit autem Cain uxo-
rem suam : quas concepit, et
peperit Hanoch : aedificavitque
civitatem, et vocavit nomen civi-
tatis nomine filii sui Hanoch.

18. Porro natus est ipsi Hanoch
Hirad, et Hirad genuit Mehujael,
et Meliujael gen nit Methusael : et
Methusael genuit Lemech.

19. Et accepit sibi Lemech
cluas uxores : nomen unius, Ilada,
et nomen secunda?7 Silla.

20. Et genuit Hada Jiibel, ipse
fait pater inhabitants tentorium,
et pecoris.

21. Et nomen fratris ejus,

CHAP. IV.

THE BOOK OF GENESIS.

189

Jubal : he was the father of all such
as handle the harp and organ.

22. And Zillah, she also bareTubal-
cain, an instructor of every artificer in
brass and iron : and the sister of Tu-
bal-cain was Naamah.

23. And Lamech said unto his
wives, Adah and Zillah, Hear my
voice ; ye wives of Lamech, hearken
unto my speech : for I have slain a
man to my wounding, and a young
man to my hurt.

24. If Cain shall be avenged seven-
fold, truly Lamech seventy and seven-
fold.

25. And Adam knew his wife again ;
and she bare a son, and called his
name Seth : For God, said she, hath
appointed me another seed instead of
Abel, whom Cain slew.

26. And to Seth, to him also there
was born a son ; and he called his
name Enos : then began men to call
upon the name of the Lord.

Jubal : ipse fuit pater omnis con-
trectantis citharam et organum.

22. Et Silla etiara ipsa peperit
Thubal-Cain, polientem omne
opificium aereum et ferreum : et
soror Thubal-Cain, fuit Nahama.

23. Kt dixit Lemech uxoribus
suis Hada et Silla, Audite vocem
meam uxores Lemech, auscultate
sermonemmeum,Quoniam virum
occidero in vulnere meo, et adole-
scentem in livore meo.

24. Quia septuplo vindicabi-
tur Cain, et Lemech septuagies
septies.

25. Cognovit autem Adam
rursum uxorem suam : quse pe-
perit filium, et vocavit nomen
ejus Seth, Quia posuit mihi, in-
quit, Deus semen alterum pro
Ebel : quia occidit eum Cain.

26. Et ipsi Seth etiam natus
est filius, et vocavit nomen ejus
Enos : tune coeptum est invocari
nomen Domini.

1. And Adam knew his wife Eve. Moses now begins to
describe the propagation of mankind ; in which history it is
important to notice that this benediction of God, " Increase
and multiply," was not abolished by sin ; and not only so,
but that the heart of Adam was divinely confirmed, so that
he did not shrink with horror from the production of off-
spring. And as Adam recognised, in the very commence-
ment of having offspring, the truly paternal moderation ot
God's anger, so was he afterwards compelled to taste the
bitter fruits of his own sin, when Cain slew Abel. But let
us follow the narration of Moses.1 Although Moses does not
state that Cain and Abel were twins, it yet seems to me pro-
bable that they were so ; for, after he has said that Eve,
by her first conception, brought forth her first-born, he soon
after subjoins that she also bore another; and thus, while
commemorating a double birth, he speaks only of one con-

1 The following passage here occurs in the original : — " Cognoscendi ver-
bo congressum viri cum uxore, rem per se pudendam, verecunde insinuat :
quanquam coitus fceditas inter peccati fructus numeranda est ; quia na-
scitur ex libidinis intemperie : porro licet," &c.

<

190 COMMENTARY UPON CHAP. IV.

ception.1 Let those who think differently enjoy their own
opinion ; to me, however, it appears accordant with reason,
when the world had to be replenished with inhabitants, that
not only Cain and Abel should have been brought forth at
one birth, but many also afterwards, both males and
females.

/ have gotten a man. The word which Moses uses signifies
both to acquire and to possess ; and it is of little consequence
to the present context which of the two you adopt. It is
more important to inquire why she says that she has received
rnrV fix? (eth Yehovah.) Some expound it, i with the
Lord ;' that is, ' by the kindness, or by the favour, of the
Lord;' as if Eve would refer the accepted blessing of off-
spring to the Lord, as it is said in Psalm exxvii. 3, " The
fruit of the womb is the gift of the Lord." A second inter-
pretation comes to the same point, i I have possessed a man
from the Lord ;' and the version of Jerome is of equal force,
6 Through the Lord.'2 These three readings, I say, tend to
this point, that Eve gives thanks to God for having begun
to raise up a posterity through her, though she was deserving
of perpetual barrenness, as well as of utter destruction.
Others, with greater subtlety, expound the words, i I have
gotten the man of the Lord ;' as if Eve understood that she
already possessed that conqueror of the serpent, who had
been divinely promised to her. Hence they celebrate the
faith of Eve, because she embraced, by faith, the promise
concerning the bruising of the head of the devil through her
seed ; only they think that she was mistaken in the person or
the individual, seeing that she would restrict to Cain what had
been promised concerning Christ. To me, however, this
seems to be the genuine sense, that while Eve congratulates
herself on the birth of a son, she offers him to God, as the
first-fruits of his race. Therefore, I think it ought to be
translated, ' 1 have obtained a man from the Lord,' which
approaches more nearly the Plebrew phrase. Moreover, she
calls a new-born infant a man, because she saw the human

1"Itaduplicerapartumcommemorans,nonnisideunoconcubLtu loquitur."
2uPossedi hominem per Deum.:' — Vulgate. "'EKTweifcw avfyatrov
B/at rov ©got/." — Sept.

CHAP. IV. THE BOOK OF GENESIS. 191

race renewed, which both she and her husband had ruined
by their own fault.1

2. And she again bare his brother Abel.2 It is well known
whence the name of Cain is deduced, and for what reason it
was given to him. For his mother said, T^p? (kaniti,) I
have gotten a man ; and therefore she called his name Cain.3
The same explanation is not given with respect to Abel.4
The opinion of some, that he was so called by his mother
out of contempt, as if he would prove superfluous and almost
useless, is perfectly absurd ; for she remembered the end to
which her fruitfulness would lead ; nor had she forgotten the
benediction, " Increase and multiply." We should (in my
judgment) more correctly infer, that whereasEve had testified,
in the name given to her first-born, the joy which suddenly
burst upon her, and celebrated the grace of God ; she after-
wards, in her other offspring, returned to the recollection of the
miseries of the human race. And certainly, though the new
blessing of God was an occasion for no common joy ; yet, on
the other hand, she could not look upon a posterity devoted to
so many and great evils, of which she had herself been the
cause, without the most bitter grief. Therefore, she wished
that a monument of her sorrow should exist in the name she
gave her second son ; and she would, at the same time, hold
up a common mirror, by which she might admonish her whole
progeny of the vanity of man. That some censure the judg-

1 The reader will find a discussion of this remarkable passage worthy
of his attention in Dr J. P. Smith's Scripture Testimony to the Messiah,
vol. i. p. 228. Third edition. 1837. This learned, indefatigable, and
candid writer, argues with considerable force in favour of the translation,
\ I have obtained a man, Jehovah,' and supposes that Eve really be-
lieved her first-born to be the incarnate Jehovah. There is, however,
great difficulty in allowing that she could know so much as is here pre-
supposed ; and the remark of Dathe seems fatal to this interpretation :
— ' Si scivit, Messiam esse debere Jovam, quomodo existimare potuit,
Cainam esse Messiam, quern sciebat esse ab Adamo genitum.' If Eve
knew that Messiah must be Jehovah, how could she think that Cain
was the Messiah, when she knew him to be the offspring of Adam ? — Ed.

2 " Et addidit parere fratrem ejus Ebel ; " and she added to bring forth
(or she brought forth in addition) his brother Abel. — Ed.

3 That is, " obtained," or " gotten."

4 ^Dn> (Hebel,) signifies vanity. — Ed.

192 COMMENTARY UPON CHAP. IV.

ment of Eve as absurd, because she regarded her just and holy
son as worthy to be rejected in comparison with her other wicked
and abandoned son, is what I do not approve. For Eve had
reason why she should congratulate herself in her first-born ;
and no blame attaches to her for having proposed, in her
second son, a memorial to herself and to all others, of their
own vanity, to induce them to exercise themselves in diligent
reflection on their own evils.

And Abel was a keeper of sheep. Whether both the brothers
had married wives, and each had a separate home, Moses does
not relate. This, therefore, remains to us in uncertainty, al-
though it is probable that Cain was married before he slew
his brother ; since Moses soon after adds, that he knew his
wife, and begat children : and no mention is there made of
his marriage. Both followed a kind of life in itself holy and
laudable. For the cultivation of the earth was commanded
by God ; and the labour of feeding sheep was not less honour-
able than useful ; in short, the whole of rustic life was inno-
cent and simple, and most of all accommodated to the true
order of nature. This, therefore, is to be maintained in the
first place, that both exercised themselves in labours approved
by God, and necessary to the common use of human life.
Whence it is inferred, that they had been well instructed by
their father. The rite of sacrificing more fully confirms this;
because it proves that they had been accustomed to the wor-
ship of God. The life of Cain, therefore, was, in appearance,
very well regulated ; inasmuch as he cultivated the duties of
piety towards God, and sought a maintenance for himself and
his, by honest and just labour, as became a provident and
sober father of a family. Moreover, it will be here proper to
recall to memory what we have before said, that the first men,
though they had been deprived of the sacrament of divine
love, when they were prohibited from the tree of life, had yet
been only so deprived of it, that a hope of salvation was still
left to them, of which they had the signs in sacrifices. For
we must remember, that the custom of sacrificing was not
rashly devised by them, but was divinely delivered to them.
For since the Apostle refers the dignity of Abel's accepted sa-
crifice to faith, it follows, first, that he had not offered it without

CHAP. IV. THE BOOK OF GENESIS. 193

the command of God, (Heb. xi. 4.) Secondly, it has been
true from the beginning of the world, that obedience is bet-
ter than any sacrifices, (1 Sam. xv. 22,) and is the parent of all
virtues. Hence it also follows, that man had been taught by
God what was pleasing to Him. Thirdly, since God has been
always like himself, we may not say that he was ever delighted
with mere carnal and external worship. Yet he deemed those
sacrifices of the first age acceptable. It follows, therefore,
further, that they had been spiritually offered to him:
that is, that the holy fathers did not mock him with empty
ceremonies, but comprehended something more sublime and
secret ; which they could not have done without divine in-
struction.1 For it is interior truth alone2 which, in the ex-
ternal signs, distinguishes the genuine and rational worship
of God from that which is gross and superstitious. And,
certainly, they could not sincerely devote their mind to the
worship of God, unless they had been assured of his bene-
volence ; because voluntary reverence springs from a sense of,
and confidence in, his goodness ; but, on the other hand,
whosoever regards God as hostile to himself, is compelled to
flee from him with very fear and horror. We see then that
God, when he takes away the tree of life, in which he had
first given the pledge of his grace, proves and declares himself
to be propitious to man by other means. Should any one object,
that all nations have had their own sacrifices, and that in these
there was no pure and solid religion, the solution is ready : name-
ly, that mention is here made of such sacrifices as are lawful
and approved by God ; of which nothing but an adulterated
imitation afterwards descended to the Gentiles. For although
nothing but the word MrDft {mincha3) is here placed, which
properly signifies a gift, and therefore is extended generally to
every kind of oblation; yet we may infer, for two reasons, that
the command respecting sacrifice was given to the fathers from
the beginning ; first, for the purpose of making the exercise
of piety common to all, seeing they professed themselves to

1 "Absque verbo," literally " without the word."— Ed.

2 That is, " truth received into the heart."— Ed.

3 Mincha usually, though not invariably, signifies an " unbloody obla-
tion," in opposition to yaj, (zeba,) a " bloody sacrifice." — See Gesenius,
Lee, &c. — Ed.

VOL. I. N

194 COMMENTARY UPON CHAP. IV.

be the property of God, and esteemed all they possessed as
received from him ; and, secondly, for the purpose of ad-
monishing them of the necessity of some expiation in order
to their reconciliation with God. When each offers some-
thing of his property, there is a solemn giving of thanks, as if
he would testify by his present act that he owes to God
whatever he possesses. But the sacrifice of cattle and the
effusion of blood contains something further, namely, that the
offerer should have death before his eyes ; and should, never-
theless, believe in God as propitious to him. Concerning the
sacrifices of Adam no mention is made.

4. And the Lord had respect unto Abel, Sfc. God is said to
have respect unto the man to whom he vouchsafes his favour.
We must, however, notice the order here observed by Moses ;
for he does not simply state that the worship which Abel had
paid was pleasing to God, but he begins with the person of
the offerer ; by which he signifies, that God will regard no
works with favour except those the doer of which is already
previously accepted and approved by him. And no wonder ;
for man sees things which are apparent, but God looks into
the heart, (1 Sam. xvi. 7 ;) therefore, he estimates works no
otherwise than as they proceed from the fountain of the heart.
Whence also it happens, that he not only rejects but abhors
the sacrifices of the wicked, however splendid they may
appear in the eyes of men. For if he, who is polluted in
his soul, by his mere touch contaminates, with his own
impurities, things otherwise pure and clean, how can
that but be impure which proceeds from himself? When
God repudiates the feigned righteousness in which the Jews
were glorying, he objects, through his Prophet, that their
hands were " full of blood," (Isaiah i. 15.) For the
same reason Haggai contends against the hypocrites. The
external appearance, therefore, of works, which may de-
lude our too carnal eyes, vanishes in the presence of God.
Nor were even the heathens ignorant of this ; whose poets,
when they speak with a sober and well-regulated mind of
the worship of God, require both a clean heart and pure
hands. Hence, even among all nations, is to be traced the
solemn rite of washing before sacrifices. Now, seeing that

CHAP. IV. THE BOOK OF GENESIS. 195

in another place, the Spirit testifies, by the mouth of Peter,
that 'hearts are purified by faith,' (Acts xv. 9;) and seeing,
that the purity of the holy patriarchs was of the very same kind,
the apostle does not in vain infer, that the offering of Abel was,
by faith, more excellent than that of Cain. Therefore, in the
first place, we must hold, that all works done before faith,
whatever splendour of righteousness may appear in them,
were nothing but mere sins, (being defiled from their root,)
and were offensive to the Lord, whom nothing can please
without inward purity of heart. I wish they who imagine
that men, by their own motion of free-will, are rendered meet
to receive the grace of God, would reflect on this. Certainly,
no controversy would then remain on the question, whether
God justifies men gratuitously, and that by faith ? For this
must be received as a settled point, that, in the judgment of
God, no respect is had to works until man is received into
favour. Another point appears equally certain ; since the
whole human race is hateful to God, there is no other way
of reconciliation to divine favour than through faith. More-
over, since faith is a gratuitous gift of God, and a special
illumination of the Spirit, then it is easy to infer, that we are
prevented l by his mere grace, just as if he had raised us from
the dead. In which sense also Peter says, that it is God
who purifies the hearts by faith. For there would be no
agreement of the fact with the statement, unless God had so
formed faith in the hearts of men that it might be truly deemed
his gift. It may now be seen in what way purity is the effect
of faith. It is a vapid and trifling philosophy, to adduce this as
the cause of purity, that men are not induced to seek God as
their rewarder except by faith. They who speak thus entirely
bury the grace of God, which his Spirit chiefly commends.
Others also speak coldly, who teach that we are purified by
faith, only on account of the gift of regeneration, in order
that we may be accepted of God. For not only do they
omit half the truth, hut build without a foundation ; since, on
account of the curse on the human race, it became necessary

1 The word prevented is here used in the sense now rendered somewhat
obsolete, though retained in the Liturgy and Articles of the Church of
England. We have, in fact, no other word which so well describes the
effect of that prevenient gracer which anticipates and goes before every
thing that is good in man. — Ed.

196 COMMENTARY UPON CHAP. IV.

that gratuitous reconciliation should precede. Again, since
God never so regenerates his people in this world, that they
can worship him perfectly ; no work of man can possibly be
acceptable without expiation. And to this point the cere-
mony of legal washing belongs, in order that men may learn,
that as often as they wish to draw near unto God, purity
must be sought elsewhere. Wherefore God will then at
length have respect to our obedience, when he looks upon us
in Christ.

5. But unto Cain and to his offering he had not respect. It is
not to be doubted, that Cain conducted himself as hypocrites
are accustomed to do ; namely, that he wished to appease
God, as one discharging a debt, by external sacrifices, with-
out the least intention of dedicating himself to God. But
this is true worship, to offer ourselves as spiritual sacrifices
to God. When God sees such hypocrisy, combined with
gross and manifest mockery of himself, it is not surprising
that he hates it, and is unable to bear it ; whence also it
follows, that he rejects with contempt the works of those who
withdraw themselves from him. For it is his will, first to
have us devoted to himself; he then seeks our works in testi-
mony of our obedience to him, but only in the second place.
It is to be remarked, that all the figments by which men
mock both God and themselves are the fruits of unbelief.
To this is added pride, because unbelievers, despising the
Mediator's grace, throw themselves fearlessly into the presenc
of God. The Jews foolishly imagine that the oblations o
Cain were unacceptable, because he defrauded God of the
full ears of corn, and meanly offered him only barren or half-
filled ears. Deeper and more hidden was the evil; namely, that
impurity of heart of which I have been speaking ; just as, on
the other hand, the strong scent of burning fat could not con-
ciliate the divine favour to the sacrifices of Abel ; but, being
pervaded by the good odour of faith, they had a sweet-smell-
ing savour.

And Cain was very wroth. In this place it is asked, whence
Cain understood that his brother's oblations were preferred
to his ? The Hebrews, according to their manner, resort to
divination, and imagine that the sacrifice of Abel was con-

t.

CHAP. IV. THE BOOK OF GENESIS. 197

suraed by celestial fire ; but, since we ought not to allow our-
selves so great a license as to invent miracles, for which we
have no testimony of Scripture, let Jewish fables be dismissed.1
It is, indeed, more probable, that Cain formed the judgment
which Moses records, from the events which followed. He
saw that it was better with his brother than with himself;
thence he inferred, that God was pleased with his brother,
and displeased with himself. We know also, that to hypo-
crites nothing seems of greater value, nothing is more to their
heart's content, than earthly blessing. Moreover, in the
person of Cain is pourtrayed to us the likeness of a wicked
man, who yet desires to be esteemed just, and even arrogates
to himself the first place among the saints. Such persons
truly, by external works, strenuously labour to deserve well
at the hands of God ; but, retaining a heart inwrapped in
deceit, they present to him nothing but a mask ; so that, in
their laborious and anxious religious worship, there is nothing
sincere, nothing but mere pretence. When they afterwards
see that they gain no advantage, they betray the venom of
their minds ; for they not only complain against God, but
break forth in manifest fury, so that, if they were able, they
would gladly tear him down from his heavenly throne. Such
is the innate pride of all hypocrites, that, by the very appear-
ance of obedience, they would hold God as under obligation
to them ; because they cannot escape from his authority, they
try to soothe him with blandishments, as they would a child ;
in the meantime, while they count much of their fictitious
trifles, they think that God does them great wrong if he does
not applaud them ; but when he pronounces their offerings
frivolous and of no value in his sight, they first begin to mur-
mur, and then to rage. Their impiety alone hinders God from
being reconciled unto them ; but they wish to bargain with

i It will, perhaps, be admitted that Calvin here deals too hardly with
the opinions of the Jews. That God did in some way bear public testi-
mony to his acceptance of Abel's sacrifice, is recorded by St Paul ; and
there is surely nothing unreasonable in the supposition that he did it, as
in several other instances, by fire from heaven. The reader may see
several authorities adduced in Poole ; he may also consult Ainsworth
on the Pentateuch, Dr P. Smith on the Atonement ; and especially,
Faber's " Treatise on the Origin of Expiatory Sacrifice."— Ed.

198 COMMENTARY UPON CHAP. IV.

God on their own terms. When this is denied, they burn
with furious indignation, which, though conceived against
God, they cast forth upon his children. Thus, when Cain
was angry with God, his fury was poured forth on his un-
offending brother. When Moses says, " his countenance fell,"
(the word countenance is in Hebrew put in the plural number
for the singular,) he means, that not only was he seized with
a sudden vehement anger, but that, from a lingering sadness,
he cherished a feeling so malignant that he was wasting with
envy.

6. And the Lord said unto Cain, God now proceeds against
Cain himself, and cites him to His tribunal, that the wretched
man may understand that his rage can profit him nothing. He
washes honour to be given him for his sacrifices ; but because
he does not obtain it, he is furiously angry. Meanwhile, he
does not consider that through his own fault he had failed to
gain his wish; for had he but been conscious of his inward evil,
he would have ceased to expostulate with God, and to rage
against his guiltless brother. Moses does not state in
what manner God spoke. Whether a vision was presented
to him, or he heard an oracle from heaven, or was admon-
ished by secret inspiration, he certainly felt himself bound by
a divine judgment. To apply this to the person of Adam,
as being the prophet and interpreter of God in censuring his
son, is constrained and even frigid. I understand what it is
which good men, not less pious than learned, propose, when
they sport with such fancies. Their intention is to honour
the external ministry of the word, and to cut off the occasion
which Satan takes to insinuate his illusions under the colour
of revelation.1 Truly I confess, nothing is more useful than
that pious minds should be retained, under the order of
preaching, in obedience to the Scripture, that they may not
seek the mind of God in erratic speculations. But we may
observe, that the word of God was delivered from the begin-
ning by oracles, in order that afterwards, when administered
by the hands of men, it might receive the greater reve-

1 " Et retrancher les occasions que prend Satan, pour faire illusion
aux homines, en s'insinuant sous couleur des revelations." — French Tr.

CHAP. IV THE BOOK OP GENESIS^ 199

rence. I also acknowledge that the office of teaching was
enjoined upon Adam, and do not doubt that he diligently
admonished his children : yet they who think that God only
spoke through his ministers, too violently restrict the words
of Moses. Let us rather conclude, that, before the heavenly
teaching was committed to public records, God often made
known his will by extraordinary methods, and that here was
the foundation which supported reverence for the word;
while the doctrine delivered through the hands of men was
like the edifice itself. Certainly, though I should be silent,
all men would acknowledge how greatly such an imagination
as that to which we refer, abates the force of the divine re-
primand. Therefore, as the voice of God had previously so
sounded in the ears of Adam, that he certainly perceived
God to speak ; so is it also now directed to Cain.

7. If thou doest well. In these words God reproves Cain
for having been unjustly angry, inasmuch as the blame of the
whole evil lay with himself. For foolish indeed was his
complaint and indignation at the rejection of sacrifices, the
defects of which he had taken no care to amend. Thus all
wicked men, after they have been long and vehemently
enraged against God, are at length so convicted by the
Divine judgment, that they vainly desire to transfer to others
the cause of the evil. The Greek interpreters recede, in this
place, far from the genuine meaning of Moses. Since, in
that age, there were none of those marks or points which the
Hebrews use instead of vowels, it was more easy, in conse-
quence of the affinity of words to each other, to strike into
an extraneous sense. However, as any one, moderately
versed in the Hebrew language, will easily judge of their
error, I will not pause to refute it.1 Yet even those who are
skilled in the Hebrew tongue differ not a little among them-
selves, although only respecting a single word ; for the

1 The version of the Septuagint is, Ovx. i*u 6pQa? TrpoaeviyK^g, o%6Zg lifty
hsXYic,, fatxpTss ; "If thou shouldst rightly offer, but yet not rightly
divide, wouldst thou not sin ?" See Archbishop Magee's Discourses,
&c, No. lxv., where he ingeniously accounts for the manner in
which the translators of the Septuagint version may have misunderstood
the original. — Ed.

200 COMMENTARY UPON CHAP. IV.

Greeks change the whole sentence. Among those who agree
concerning the context and the substance of the address,
there is a difference respecting the word nKE>> (seait,) which
is truly in the imperative mood, but ought to be resolved
into a noun substantive. Yet this is not the real difficulty ;
but, since the verb tf£0, (nasa,1) signifies sometimes to exalt,
sometimes to take away or remit, sometimes to offer, and
sometimes to accept, interpreters vary among themselves, as
each adopts this or the other meaning. Some of the Hebrew
Doctors refer it to the countenance of Cain, as if God pro-
mised that he would lift it up though now cast down with
sorrow. Other of the Hebrews apply it to the remission of
sins ; as if it had been said, ' Do well, and thou shalt obtain
pardon.' But because they imagine a satisfaction, which
derogates from free pardon, they dissent widely from the
meaning of Moses. A third exposition approaches more
nearly to the truth, that exaltation is to be taken for honour,
in this way, ' There is no need to envy thy brother's honour,
because, if thou conductest thyself rightly, God will also raise
thee to the same degree of honour ; though he now, offended
by thy sins, has condemned thee to ignominy.' But even
this does not meet my approbation. Others refine more phi-
losophically, and say, that Cain would find God propitious,
and would be assisted by his grace, if he should by faith
bring purity of heart with his outward sacrifices. These I
leave to enjoy their own opinion, but I fear they aim at what
has little solidity. Jerome translates the word, ' Thou shalt
receive ;' understanding that God promises a reward to that
pure and lawful worship which he requires. Having recited
the opinions of others, let me now offer what appears to me
more suitable. In the first place, the word ?]#& means the
same thing as acceptance, and stands opposed to rejection.
Secondly, since the discourse has respect to the matter in
hand,2 I explain the saying as referring to sacrifices, namely,
that God will accept them when rightly offered. They who

1 See Schindler, sub voce, No. iii. ; and the Discourses before referred
to, No. lxv.

2 " De re subjecta habitur sermo."

CHAP. IV. THE BOOK OF GENESIS. 201

are skilled in the Hebrew language know that here is nothing
forced, or remote from the genuine signification of the word.
Now the very order of things leads us to the same point :
namely, that God pronounces those sacrifices repudiated and
rejected, as being of no value, which are offered improperly ;
but that the oblation will be accepted, as pleasant and of
good odour, if it be pure and legitimate. We now perceive
how unjustly Cain was angry that his sacrifices were not
honoured, seeing that God was ready to receive them with
outstretched hands, provided they ceased to be faulty. At
the same time, however, what I before said must be re-
called to memory, that the chief point of well-doing is, for
pious persons, relying on Christ the Mediator, and on the
gratuitous reconciliation procured by him, to endeavour to
worship God sincerely and without dissimulation. Therefore,
these two things are joined together by a mutual connection :
that the faithful, as often as they enter into the presence of
God, are commended by the grace of Christ alone, their sins
being blotted out ; and yet that they bring thither true purity
of heart.

And if thou doest not well. On the other hand, God pro-
nounces a dreadful sentence against Cain, if he harden his
mind in wickedness and indulge himself in his crime ; for the
address is very emphatical, because God not only repels his
unjust complaint, but shows that Cain could have no greater
adversary than that sin of his which he inwardly cherished.
He so binds the impious man, by a few concise words, that
he can find no refuge, as if he had said, ' Thy obstinacy shall
not profit thee; for, though thou shouldst have nothing
to do with me, thy sin shall give thee no rest, but shall
sharply drive thee on, pursue thee, and urge thee, and never
suffer thee to escape.' Hence it follows, that he not only
raged in vain and to no profit ; but was held guilty by his
own inward conviction, even though no one should accuse
him ; for the expression, " sin lieth at the door," relates to
the interior judgment of the conscience, which presses upon
the man convinced of his sin, and besieges him on every side.
Although the impious may imagine that God slumbers in
heaven, and may strive, as far as possible, to repel the fear

202 COMMENTARY UPON CHAP. IV.

of his judgment ; yet sin will be perpetually drawing them
back, though reluctant and fugitives, to that tribunal from
which they endeavour to retire. The declarations even of
heathens testify that they were not ignorant of this truth ;
for it is not to be doubted that, when they say, 6 Conscience
is like a thousand witnesses/ they compare it to a most cruel
executioner. There is no torment more grievous or severe
than that which is hence perceived ; moreover, God himself
extorts confessions of this kind. Juvenal says : —

" Heaven's high revenge on human crimes behold ;
Though earthly verdicts may be bought and sold,
His judge the sinner in his bosom bears,
And conscience racks him with tormenting cares.*'1

But the expression of Moses has peculiar energy. Sin is
said to lie, but it is at the door ; for the sinner is not imme-
diately tormented with the fear of judgment; but, gathering
around him whatever delights he is able, in order to deceive
himself, he walks as in free space, and even revels as in plea-
sant meadows ; when, however, he comes to the door, there he
meets with sin, keeping constant guard; and then conscience,
which before thought itself at liberty, is arrested, and receives
double punishment for the delay.2

1 " Prima est ultio quod se
Judice, nemo nocens absolvitur, improba quamvis
Gratia fallacis Praetoris vicerit urnam."

Sat. xiii. Lib. v.

2 The Hebrew word ]-|XDn> (chatath,) which primarily means sin, is
also frequently used for sin-offering, and is so translated in various pass-
ages of our version. The learned Dr Lightfoot was the first who pro-
posed that it should be so rendered in the present instance. His inter-
pretation has been controverted, especially by Socinians ; but not by
them only ; the justly celebrated Dr Davison has also attempted to set it
aside, in his Inquiry into the Origin and Intent of Primitive Sacrifice.
But the more profound learning of Dr Magee and of Mr Faber has
placed the interpretation of Lightfoot on a basis not easily to be shaken.
The translation of the passage will, on this supposition, be, * If thou
doest not well, a sin-offering lieth or coucheth at the door ; ' and the im-
port of the address will be to this effect, ' Thou hast only to offer up a
sacrifice of atonement, and then the defect of thy offering will be supplied,
and the pardon of thy sin granted.'— See Magee 's Second Discourse, and
the Dissertations connected with it; also FabeP s Treatise on the Origin of
Expiatory Sacrifice. — Ed.

CHAP. IV. THE BOOK OP GENESIS. 203

And unto thee shall be his desire. Nearly all commentators
refer this to sin, and think that, by this admonition, those
depraved lusts are restrained which solicit and impel the
mind of man. Therefore, according to their view, the mean-
ing will be of this kind, ' If sin rises against thee to subdue
thee, why dost thou indulge it, and not rather labour to re-
strain and control it ? for it is thy part to subdue and bring
into obedience those affections in thy flesh which thou per-
ceivest to be opposed to the will of God, and rebellious
against him.' But I suppose that Moses means something
entirely different. I omit to notice that to the Hebrew word
for sin is affixed the mark of the feminine gender, but that
here two masculine relative pronouns are used. Certainly
Moses does not treat particularly of the sin itself which was
committed, but of the guilt which is contracted from it, and
of the consequent condemnation. How, then, do these words
suit, ' Unto thee shall be his desire ? n There will, however,
be no need for long refutation when I shall produce the
genuine meaning of the expression. It rather seems to me a
reproof, by which God charges the impious man with ingra-
titude, because he held in contempt the honour of primogeni-
ture. The greater are the divine benefits with which any
one of us is adorned, the more does he betray his impiety,
unless he endeavours earnestly to serve the Author of grace
to whom he is under obligation. When Abel was regarded
as his brother's inferior, he was, nevertheless, a diligent
worshipper of God. But the first-born worshipped God negli-
gently and perfunctorily, though he had, by the Divine
kindness, arrived at so high a dignity ; and, therefore, God
enlarges upon his sin, because he had not at least imitated
his brother, whom he ought to have surpassed as far in piety

1 Faber contends the expression, " Unto thee shall: be his (or its) de-
sire," refers to the victim which was to be offered as a sin-offering. — See
his Treatise, p. 129. He also gives the following poetical arrangement of
God's address to Cain : —
" Why is there hot anger unto thee ;

And why hath fallen thy countenance ?

If thou doest well, shall there not be exaltation ?

And if thou doest not well, at the door a sin-offering is couching.

And unto thee is its desire,

And thou shalt rule over it." — Ed.

204 COMMENTARY UPON CHAP. IV.

as he did in the degree of honour. Moreover, this form of
speech is common among the Hebrews, that the desire of the
inferior should be towards him to whose will he is subject ;
thus Moses speaks of the woman, (iii. 16,) that her desire
should be to her husband. They, however, childishly trifle,
who distort this passage to prove the freedom of the will ;
for if we grant that Cain was admonished of his duty in order
that he might apply himself to the subjugation of sin, yet no
inherent power of man is to be hence inferred ; because it is
certain that only by the grace of the Holy Spirit can the
affections of the flesh be so mortified that they shall not pre-
vail. Nor, truly, must we conclude, that as often as God com-
mands anything we shall have strength to perform it, but
rather we must hold fast the saying of Augustine, i Give
what thou commandest, and command what thou wilt.'

8. And Cain talked with Abel his brother. Some understand
this conversation to have been general ; as if Cain, perfidi-
ously dissembling his anger, spoke in a fraternal manner. Je-
rome relates the language used, ' Come, let us go without.' * In
my opinion the speech is elliptical, and something is to be
understood, yet what it is remains uncertain. Nevertheless,
I am not dissatisfied with the explanation, that Moses con-
cisely reprehends the wicked perfidy of the hypocrite, who,
by speaking familiarly, presented the appearance of fraternal
concord, until the opportunity of perpetrating the horrid
murder should be afforded. And by this example we are
taught that hypocrites are never to be more dreaded than
when they stoop to converse under the pretext of friendship ;
because when they are not permitted to injure by open vio-
lence as much as they please, suddenly they assume a feigned
appearance of peace. But it is by no means to be expected
that they who are as savage beasts towards God, should sin-
cerely cultivate the confidence of friendship with men. Yet
let the reader consider whether Moses did not rather mean,
that although Cain was rebuked by God, he, nevertheless,
contended with his brother, and thus this saying of his would
depend on what had preceded. I certainly rather incline to the
opinion that he did not keep his malignant feelings within

1 u Egrediamur foras." — Vulgate.

CHAP. IV. THE BOOK OF GENESIS. 205

his own breast, but that he broke forth in accusation against
his brother, and angrily declared to him the cause of his de-
jection.

When they were in the field. Hence we gather that al-
though Cain had complained of his brother at home, he had
yet so covered the diabolical fury with which he burned, that
Abel suspected nothing worse ; for he deferred vengeance to
a suitable time. Moreover, this single deed of guilt clearly
shows whither Satan will hurry men, when they harden their
mind in wickedness, so that in the end, their obstinacy is
worthy of the utmost extremes of punishment.

9. Where is Abel? They who suppose that the father made
this inquiry of Cain respecting his son Abel, enervate the whole
force of the instruction which Moses here intended to deliver ;
namely, that God, both by secret inspiration, and by some ex-
traordinary method, cited the parricide1 to his tribunal, as if
he had thundered from heaven. For, what I have before said
must be firmly maintained : that, as God now speaks with
us through the Scriptures, so he formerly manifested himself
to the Fathers through oracles ; and also in the same
manner, revealed his judgments to the reprobate sons of the
saints. So the angel spoke to Agar in the wood, after she had
fallen away from the Church,2 as we shall see in the eighth
verse of the sixteenth chapter. It is indeed possible that God
may have interrogated Cain by the silent examination of his
conscience ; and that he, in return, may have answered,
inwardly fretting and murmuring. We must, however,
conclude, that he was examined, not barely by the external
voice of man, but by a Divine voice, so as to make him
feel that he had to deal directly with God. As often,
then, as the secret compunctions of conscience invite us to
reflect upon our sins, let us remember that God himself is
speaking with us". For that interior sense by which we are
convicted of sin is the peculiar judgment-seat of God, where

1 " Parricidam citaverit." The word parricide is, contrary to its ori-
ginal import, applied to the murderer of any near relative. — Ed.

2 By leaving the family of Abraham, in which alone the true service
of God was maintained Ed.

206 COMMENTARY UPON CHAP. IV.

he exercises his jurisdiction. Let those, therefore, whose
consciences accuse them, beware lest, after the example of
Cain, they confirm themselves in obstinacy. For this is truly
to kick against God, and to resist his Spirit ; when we repel
those thoughts, which are nothing else than incentives to
repentance. But it is a fault too common, to add at length
to former sins such perverseness, that he who is compelled,
whether he will or not, to feel sin in his mind, shall yet
refuse to yield to God. Hence it appears how great is the
depravity of the human mind ; since, when convicted and
condemned by our own conscience, we still do not cease
either to mock, or to rage against our Judge. Prodigious
was the stupor of Cain, who, having committed a crime so
great, ferociously rejected the reproof of God, from whose
hand he was nevertheless unable to escape. But the same
thing daily happens to all the wicked ; every one of whom
desires to be deemed ingenious in catching at excuses. For
the human heart is so entangled in winding labyrinths, that
it is easy for the wicked to add obstinate contempt of God
to their crimes ; not because their contumacy is sufficiently
firm to withstand the judgment of God, (for, although they
hide themselves in the deep recesses of which I have spoken,
they are, nevertheless, always secretly burned, as with a hot
iron,) but because, by a blind obstinacy, they render them-
selves callous. Hence, the force of the Divine judgment is
clearly perceived ; for it so pierces into the iron hearts of the
wicked, that they are inwardly compelled to be their own
judges ; nor does it suffer them so to obliterate the sense of
guilt which it has extorted, as not to leave the trace or scar
of the searing. Cain, in denying that he was the keeper of
his brother's life, although, with ferocious rebellion, he
attempts violently to repel the judgment of God, yet thinks
to escape by this cavil, that he was not required to give an
account of his murdered brother, because he had received no
express command to take care of him.

10. What hast thou done ? The voice of thy brother's blood.
Moses shows that Cain gained nothing by his tergiversation.
God first inquired where his brother was; he now more

CHAP. IV. THE BOOK OF GENESIS. 207

closely urges him, in order to extort an unwilling confession
of his guilt ; for in no racks or tortures of any kind is there
so much force to constrain evil-doers, as there was efficacy
in the thunder of the Divine voice to cast down Cain in
confusion to the ground. For God no longer asks whether
he had done it ; but, pronouncing in a single word that he
was the doer of it, he aggravates the atrocity of the crime.
We learn, then, in the person of one man, what an unhappy
issue of their cause awaits those, who desire to extricate
themselves by contending against God. For He, the Searcher
of hearts, has no need of a long, circuitous course of investi-
gation ; but, with one word, so fulminates against those whom
he accuses, as to be sufficient, and more than sufficient, for
their condemnation. Advocates place the first kind of defence
in the denial of the fact ; where the fact cannot be denied,
they have recourse to the qualifying circumstances of the
case.1 Cain is driven from both these defences; for God
both pronounces him guilty of the slaughter, and, at the
same time, declares the heinousness of the crime. And we
are warned by his example, that pretexts and subterfuges
are heaped together in vain, when sinners are cited to the
tribunal of God.

The voice of thy brother's blood crieth. God first shows that
he is cognizant of the deeds of men, though no one should
complain of or accuse them; secondly, that he holds the life
of man too dear, to allow innocent blood to be shed with
impunity ; thirdly, that he cares for the pious not only while
they live, but even after death. However earthly judges
may sleep, unless an accuser appeals to them ; yet, even when
he who is injured is silent, the injuries themselves are alone
sufficient to arouse God to inflict punishment. This is a won-
derfully sweet consolation to good men, who are unjustly
harassed, when they hear that their own sufferings, which
they silently endure, go into the presence of God of their
own accord, to demand vengeance. Abel was speechless
when his throat was being cut, or in whatever other manner
he was losing his life ; but after death the voice of his blood
was more vehement than any eloquence of the orator.

1 " Ubi negari factum non potest, ad statum qualitatis confugiimt,"
— " lis ont recours aux qualitez et circonstances." — Fr. Trans.

208 COMMENTARY UPON CHAP. IV.

Thus oppression and silence do not hinder God from judging
the cause which the world supposes to be buried. This
consolation affords us most abundant reason for patience
when we learn that we shall lose nothing of our right, if we
bear injuries with moderation and equanimity ; and that God
will be so much the more ready to vindicate us, the more
modestly we submit ourselves to endure all things ; because
the placid silence of the soul raises effectual cries, which fill
heaven and earth. Nor does this doctrine apply merely to
the state of the present life, to teach us that among the innu-
merable dangers by which we are surrounded, we shall be
safe under the guardianship of God ; but it elevates us by
the hope of a better life ; because we must conclude that
those for whom God cares shall survive after death. And,
on the other hand, this consideration should strike terror into
the wicked and violent, that God declares, that he undertakes
the causes deserted by human patronage, not in consequence of
any foreign impulse, but from his own nature ; and that he will
be the sure avenger of crimes, although the injured make no
complaint. Murderers indeed often exult, as if they had
evaded punishment ; but at length God will show that inno-
cent blood has not been mute, and that he has not said in
vain, l the death of the saints is precious in his eyes,' (Psalm
cxv. 17.) Therefore, as this doctrine brings relief to the
faithful, lest they should be too anxious concerning their life,
over which they learn that God continually watches ; so does
it vehemently thunder against the ungodly, who do not
scruple wickedly to injure and to destroy those whom God
has undertaken to preserve.

11. And now art thou cursed from the earth. Cain, having
been convicted of the crime, judgment is now pronounced
against him. And first, God constitutes the earth the minis-
ter of his vengeance, as having been polluted by the impious
and horrible parricide : as if he had said, ' Thou didst just
now deny to me the murder which thou hast committed, but
the senseless earth itself will demand thy punishment.' He
does this, however, to aggravate the enormity of the crime,
as if a kind of contagion flowed from it even to the earth, for
which the execution of punishment was required. The ima-

CHAP. IV. THE BOOK OF GENESIS. 209

gination of some, that cruelty is here ascribed to the earth, as
if God compared it to a wild beast, which had drunk up the
blood of Abel, is far from the true meaning. Clemency is
rather, in my judgment, by personification,1 imputed to it;
because, in abhorrence of the pollution, it had opened its mouth
to cover the blood which had been shed by a brother's hand.
Most detestable is the cruelty of this man, who does not
shrink from pouring forth his neighbour's blood, of which the
bosom of the earth becomes the receptacle. Yet we must not
here imagine any miracle, as if the blood had been absorbed
by any unusual opening of the earth ; but the speech is figura-
tive, signifying that there was more humanity in the earth
than in man himself. Moreover, they who think that, because
Cain is now cursed in stronger words than Adam had pre-
viously been, God had dealt more gently with the first man,
from a design to spare the human race ; have some colour for
their opinion. Adam heard the words, " Cursed is the ground
for thy sake :" but now the shaft of divine vengeance vibrates
against, and transfixes the person of Cain. The opinion of
others, that temporal punishment is intended, because it is
said, Thou art cursed from the earth, rather than from hea-
ven, lest the posterity of Cain, being cut off from the hope of
salvation, should rush the more boldly on their own damna-
tion, seems to me not sufficiently confirmed. I rather interpret
the passage thus : Judgment was committed to the earth, in
order that Cain might understand that his judge had not to
be summoned from a distance ; that there was no need for an
angel to descend from heaven, since the earth voluntarily
offered itself as the avenger.

12. When thou tillest the ground. This verse is the
exposition of the former ; for it expresses more clearly what
is meant by being cursed/rom the earth, namely, that the earth
defrauds its cultivators of the fruit of their toil. Should
any one object that this punishment had before been alike
inflicted on all mortals, in the person of Adam ; my answer is,
I have no doubt that something of the benediction which had

1 " KfltTit XftOGOiTTOTrOllOlu"

VOL. I.

210 COMMENTARY UPON CHAP. IV.

hitherto remained, was now further withdrawn with respect to
the murderer, in order that he might privately feel the very
earth to be hostile to him. For although, generally, God
causes his sun daily to rise upon the good and the evil, (Matth.
v. 45,) yet, in the meantime, (as often as he sees good,) he
punishes the sins, sometimes of a whole nation, and sometimes
of certain men, with rain and hail, and clouds, so far, at least,
as is useful to give determinate proof of future judgment ; and
also for the purpose of admonishing the world, by such ex-
amples, that nothing can succeed when God is angry with
and opposed to them. Moreover, in the first murder, God
designed to exhibit a singular example of malediction, the
memory of which should remain in all ages.

A fugitive and a vagabond shalt thou be.1 Another punish-
ment is now also inflicted ; namely, that he never could be
safe, to whatever place he might come. Moses uses two
words, little differing from each other, except that the for-
mer is derived from Jfl}, (noa,) which is to wander, the other
from m3> (nadad,) which signifies to flee. The distinction
which some make, that y}, (na,) is he who never has a settled
habitation, but HJ> (nad,) he who knows not which way he
ought to turn ; as it is defective in proof, is with me of no
weight. The genuine sense then of the words is, that
wherever Cain might come, he should be unsettled, and a
fugitive ; as robbers are wont to be, who have no quiet and se-
cure resting-place; for the face of every man strikes terror into
them ; and, on the other hand, they have a horror of solitude.
But this seems to some by no means a suitable punishment
for a murderer, since it is rather the destined condition of
the sons of God ; for they, more than all others, feel them-
selves to be strangers in the world. And Paul complains
that both he and his companions are without a certain dwell-
ing-place, (1 Cor. iv. II.2) To which I answer, that Cain
was not only condemned to personal exile, but was also sub-
jected to still more severe punishment; namely, that he
should find no region of the earth where he would not be of
a restless and fearful mind ; for as a good conscience is pro-

1 " arhuu ko.i T£S(AGiu." " Groaning and trembling." — Sept.
" Instabiles esse conquer! tnr."

CHAP. IV. THE BOOK OF GENESIS. 211

perly called c a brazen wall,' so neither a hundred walls,
nor as many fortresses, can free the wicked from dis-
quietude. The faithful are strangers upon the earth,
yet, nevertheless, they enjoy a tranquil temporary abode.
Often, constrained by necessity, they wander from place to
place, but wheresoever the tempest bears them, they carry
with them a sedate mind ; till finally, by perpetual change of
place, they so run their course, and pass through the world, that
they are everywhere sustained by the supporting hand of
God. Such security is denied to the wicked, whom all crea-
tures threaten ; and should even all creatures favour them,
still the mind itself is so turbulent that it does not suffer
them to rest. In this manner, Cain, even if he had not
changed his place, could not have shaken off the trepidation
which God had fixed in his mind ; nor did the fact, that he
was the first man who built a city, prevent him from being
always restless, even in his own nest.

13. My punishment is greater, §r. Nearly all comments-
tors agree that this is the language of desperation ; because
Cain, confounded by the judgment of God, had no reman-
ing hope of pardon. And this, indeed, is true, that the re-
probate are never conscious of their evils, till a ruin, from
Avhich they cannot escape, overtakes them ; yea, truly, when
the sinner, obstinate to the last, mocks the patience of God,
this is the due reward of his late repentance, that he feels a
horrible torment for which there is no remedy, — if, truly, that
blind and astonished dread of punishment, which is without
any hatred of sin, or any desire to return to God, can be called
repentance; — so even Judas confesses his sin, but, overwhelmed
with fear, flies as far as possible from the presence of God.
And it is certainly true, that the reprobates have no medium ;
as long as any relaxation is allowed them, they slumber se-
curely ; but when the anger of God presses upon them, they
are broken rather than corrected. Therefore their fear stuns
them, so that they can think of nothing but of hell and eter-
nal destruction. However, I doubt not, that the words have
another meaning. For I rather take the term py, (aoon,) in
its proper signification ; and the word NBO, (nasa,) I interpret

212 COMMENTAKY UPON CHAP. IV.

by the word to hear. ' A greater punishment (he says) is im-
posed upon me than I can bear.' In this manner, Cain, al-
though he does not excuse his sin, having been driven from
every shift ; yet complains of the intolerable severity of his
judgment. So also the devils, although they feel that they are
justly tormented, yet do not cease to rage against God their
judge, and to charge him with cruelty. And immediately
follows the explanation of these words : c Behold, thou hast
driven me from the face of the earth, and I am hidden from
thy face.' 1 In which expression he openly expostulates with
God, that he is treated more hardly than is just, no clemency
or moderation being shown him. For it is precisely as if he had
said, ' If a safe habitation is denied me in the world, and thou
dost not deign to care for me, what dost thou leave me?
would it not be better to die at once than to be constantly
exposed to a thousand deaths ? ' Whence we infer, that the
reprobate, however clearly they may be convicted, make no end
of storming; insomuch that through their impatience and fury,
they seize on occasions of contest ; as if they were able to ex-
cite enmity against God on account of the severity of their
own sufferings. This passage also clearly teaches what was the
nature of that wandering condition, or exile, which Moses had
just mentioned ; namely, that no corner of the earth should
be left him by God, in which he might quietly repose. For,
being excluded from the common rights of mankind, so as to
be no more reckoned among the legitimate inhabitants of the
earth, he declares that he is cast out from the face of the earth,
and therefore shall become a fugitive, because the earth will
deny him a habitation ; hence it would be necessary, that he
should occupy as a robber, what he did not possess by right. To
be ' hidden from the face of God,' is to be not regarded by
God, or not protected by his guardian care. This confession
also, which God extorted from the impious murderer, is a
proof that there is no peace for men, unless they acquiesce
in the providence of God, and are persuaded that their lives
are the object of his care ; it is also a proof, that they can
only quietly enjoy any of God's benefits so long as they

1 " Ecce repulisti me a facie terra, et a facie tua" abscondar."

CHAP. IV. THE BOOK OF GENESIS. 213

regard themselves as placed in the world, on this condi-
tion, that they pass their lives under his government. How
wretched then is the instability of the wicked, who know
that not a foot of earth is granted to them by God !

14. Every one that findeih me. Since he is no longer
covered by the protection of God, he concludes that he shall
be exposed to injury and violence from all men. And he
reasons justly ; for the hand of God alone marvellously pre-
serves us amid so many dangers. And they have spoken
prudently who have said, not only that our life hangs on a
thread, but also that we have been received into this fleeting
life, out of the womb, from a hundred deaths. Cain, however,
in this place, not only considers himself as deprived of God's
protection, but also supposes all creatures to be divinely
armed to take vengeance of his impious murder. This is the
reason why he so greatly fears for his life from any one who
may meet him ; for as man is a social animal, and all naturally
desire mutual intercourse, this is certainly to be regarded as
a portentous fact, that the meeting with any man was for-
midable to the murderer.

15. Therefore, whosoever slayeth Cain. They who think that it
was Cain's wish to perish immediately by one death, in order
that he might not be agitated by continual dangers, and that the
prolongation of his life was granted him only as a punishment,
have no reason, that I can see, for thus speaking. But far
more absurd is the manner in which many of the Jews mu-
tilate this sentence. First, they imagine, in this clause, the
use of the figure a-Trocvw-rTjcvs, according to which something
not expressed is understood ; then they begin a new sentence,
' He shall be punished sevenfold,' which they refer to Cain.
Still, however, they do not agree together about the sense.
Some trifle respecting Lamech, as we shall soon declare.
Others expound the passage of the deluge, which happened
in the seventh generation. But that is frivolous, since the
latter was not a private punishment of one family only, but a
common punishment of the human race. But this sentence
ought to be read continuously, thus, ' Whosoever killeth Cain,

214 COMMENTARY UPON CHAP. IV.

shall, on this account, be punished sevenfold.' And the causal
particle p7, (lekon,) indicates that God would take care to
prevent any one from easily breaking in upon him to destroy
him ; not because God would institute a privilege in' favour
of the murderer, or would hearken to his prayer, but because
he would consult for posterity, in order to the preservation
of human life. The order of nature had been awfully violated ;
what might be expected to happen in future, when the
wickedness and audacity of man should increase, unless the
fury of others had been restrained by a violent hand ? For
we know what pestilent and deadly poison Satan presents to
us in evil examples, if a remedy be not speedily applied.
Therefore, the Lord declares, if any will imitate Cain, not
only shall thev have no excuse in his example, but shall be
more grievously tormented; because they ought, in his person,
to perceive how detestable is their wickedness in the sight of
God. Wherefore, they are greatly deceived who suppose
that the anger of God is mitigated when men can plead
custom as an excuse for sinning ; whereas, it is from that
cause the more inflamed.

And the Lord set a mark. I have lately said, that nothing
was granted to Cain for the sake of favouring him; but for
the sake of opposing, in future, cruelty and unjust violence.
And, therefore, Moses now says, that a mark was set upon
Cain, which should strike terror into all ; because they might
see, as in a mirror, the tremendous judgment of God against
bloody men. As Scripture does not describe what kind of
mark it was, commentators have conjectured, that his body
became tremulous. It may suffice for us, that there was
some visible token which should repress in the spectators
the desire and the audacity to inflict injury.

16. And Cain loent out from the presence of the Lord. Cain
is said to have departed from the presence of God, because,
whereas he had hitherto lived in the earth as in an abode be-
longing to God, now, like an exile removed far from God's
sight, he wanders beyond the limits of His protection. Or
certainly, (which is not less probable,) Moses represents him
as having stood at the bar of judgment till he was condemned :

CHAP. IV. THE BOOK OF GENESIS. 215

but now, when God ceased to speak with him, being freed
from the sense of His presence, he hastens elsewhere and
seeks a new habitation, where he may escape the eyes of
God. The land of Nod1 without doubt obtained its name
from its inhabitant. From its being situated on the eastern
side of Paradise, we may infer the truth of what was before
stated, that a certain place, distinguished by its pleasantness
and rich abundance of fruits, had been given to Adam for a
habitation ; for, of necessity, that place must be limited, which
has opposite aspects towards the various regions of the world.

17. And Cain knew his wife. From the context we may
gather that Cain, before he slew his brother, had married a
wife ; otherwise Moses would now have related something
respecting his marriage; because it would be a fact worthy to be
recorded, that any one of his sisters could be found, who would
not shrink with horror from committing herself into the
hand of one whom she knew to be defiled with a brother's
blood; and while a free choice was still given her, should
rather choose spontaneously to follow an exile and a fugitive,
than to remain in her father's family. Moreover, he relates
it as a prodigy that Cain, having shaken off the terror he had
mentioned, should have thought of having children :2 for it is
remarkable, that he who imagined himself to have as many
enemies as there were men in the world, did not rather hide
himself in some remote solitude. It is also contrary to
nature, that he being astounded with fear, and feeling that
God was opposed to him, could enjoy any pleasure. Indeed,
it seems to me doubtful, whether he had previously had
any children ; for there would be nothing absurd in saying,
that reference is here made especially to those who were born
after the crime was committed, as to a detestable seed who
would fully participate in the sanguinary disposition, and the
savage manners of their father. This, however, is without
controversy, that many persons, as well males as females, are
omitted in this narrative ; it being the design of Moses only

1 " TO signifies motion, flight, wandering, exile, and is the name of the
region into which Cain was exiled." — Schindler.
* " Ad sobolem gignendam animum applicuisse."

216 COMMENTARY UPON CHAP. IV.

to follow one line of his progeny, until he should come to
Laniech. The house of Cain, therefore, was more populous
than Moses states ; but because of the memorable history of
Lamech, which he is about to subjoin, he only adverts to one
line of descendants, and passes over the rest in silence.

He built a city. This, at first sight, seems very contrary,
both to the judgment of God, and to the preceding sentence.
For Adam and the rest of his family, to whom God had as-
signed a fixed station, are passing their lives in hovels, or even
under the open heaven, and seek their precarious lodging
under trees ; but the exile Cain, whom God had commanded
to rove as a fugitive, not content with a private house,
builds himself a city. It is, however, probable, that the man,
oppressed by an accusing conscience, and not thinking him-
self safe within the walls of his own house, had contrived a
new kind of defence : for Adam and the rest live dispersed
through the fields for no other reason, than that they are less
afraid. Wherefore, it is a sign of an agitated and guilty
mind, that Cain thought of building a city for the pur-
pose of separating himself from the rest of men ; yet, that
pride was mixed with his diffidence and anxiety, appears, from
his having called the city after his son. Thus different affec-
tions often contend with each other in the hearts of the
wicked. Fear, the fruit of his iniquity, drives him within the
walls of a city, that he may fortify himself in a manner before
unknown ; and, on the other hand, supercilious vanity breaks
forth. Certainly he ought rather to have chosen that his name
should be buried for ever; for how could his memory be trans-
mitted, except to be held in execration? Yet, ambition impels him
to erect a monument to his race in the name of his city. What
shall we here say, but that he had hardened himself against pun-
ishment, for the purpose of holding out, in inflated obstinacy,
against God ? Moreover, although it is lawful to defend our
lives by the fortifications of cities and of fortresses, yet the
first origin of them is to be noted, because it is always profit-
able for us to behold our faults in their very remedies. When
captious men sneeringly inquire, whence Cain had brought
his architects and workmen to build his city, and whence he
sent for citizens to inhabit it ? I, in return, ask of them, what -

CHAP. IV. THE BOOK OF GENESIS. 217

authority they have for believing that the city was constructed
of squared stones, and with great skill, and at much expense,
and that the building of it was a work of long continuance ?
For nothing further can be gathered from the words of
Moses, than that Cain surrounded himself and his posterity
with walls formed of the rudest materials : and as it respects
the inhabitants ; that in that commencement of the fecundity
of mankind, his offspring would have grown to so great a
number when it had reached his children of the fourth
generation, that it might easily form the body of one city.

19. And Lamech took unto him two wives. We have here
the origin of polygamy in a perverse and degenerate race ; and
the first author of it, a cruel man, destitute of all humanity.
Whether he had been impelled by an immoderate desire of
augmenting his own family, as proud and ambitious men are
wont to be, or by mere lust, it is of little consequence to de-
termine ; because, in either way he violated the sacred law
of marriage, which had been delivered by God. For God
had determined, that " they two should be one flesh," and
that is the perpetual order of nature. Lamech, with brutal
contempt of God, corrupts nature's laws. The Lord, there-
fore, willed that the corruption of lawful marriage should pro-
ceed from the house of Cain, and from the person of Lamech,
in order that polygamists might be ashamed of the example.

20. Jabal ; he was the father of such as dwell in tents. Moses
now relates that, with the evils which proceeded from the
family of Cain, some good had been blended. For the in-
vention of arts, and cf other things which serve to the com-
mon use and convenience of life, is a gift of God by no means
to be despised, and a faculty worthy of commendation. It
is truly wonderful, that this race, which had most deeply fallen
from integrity, should have excelled the rest of the pos-
terity of Adam in rare endowments.1 I, however, under-
stand Moses to have spoken expressly concerning these
arts, as having been invented in the family of Cain, for
the purpose of showing that he was not so accursed by

1 " Non pcenitendis dotibus, prae aliis Adae posteris excelluisse."

2 18 COMMENTARY UPON CHAP. IV.

the Lord but that he would still scatter some excellent
gifts among his posterity; for it is probable, that the
genius of others was in the meantime not inactive; but
that there were, among the sons of Adam, industrious and
skilful men, who exercised their diligence in the invention
and cultivation of arts. Moses, however, expressly celebrates
the remaining benediction of God on that race, which other-
wise would have been deemed void and barren of all good.
Let us then know, that the sons of Cain, though deprived
of the Spirit of regeneration, were yet endued with gifts of
no despicable kind; just as the experience of all ages teaches
us how widely the rays of divine light have shone on unbeliev-
ing nations, for the benefit of the present life; and we see, at the
present time, that the excellent gifts of the Spirit are diffused
through the whole human race. Moreover, the liberal arts and
sciences have descended to us from the heathen. We are, in-
deed, compelled to acknowledge that we have received
astronomy, and the other parts of philosophy, medicine, and
the order of civil government, from them. Nor is it to be
doubted, that God has thus liberally enriched them with excel-
lent favours that their impiety might have the less excuse.
But, while we admire the riches of his favour which he has
bestowed on them, let us still value far more highly that
grace of regeneration with which he peculiarly sanctifies his
elect unto himself.

Now, although the invention of the harp, and of similar
instruments of music, may minister to our pleasure, rather
than to our necessity, still it is not to be thought altogether
superfluous ; much less does it deserve, in itself, to be con-
demned. Pleasure is indeed to be condemned, unless it be
combined with the fear of God, and with the common bene-
fit of human society. But such is the nature of musi ;, that
it can be adapted to the offices of religion, and made profit-
able to men ; if only it be free from vicious attractions, and
from that foolish delight, by which it seduces men from better
employments, and occupies them in vanity. If, however, we
allow the invention of the harp no praise, it is well known
how far and how widely extends the usefulness of the art of the
carpenter. Finally, Moses, in my opinion, intends to teach

CHAP. IV. THE BOOK OF GENESIS. 219

that that race flourished in various and pre-eminent endow-
ments, which would both render it inexcusable, and would
prove most evident testimonies of the divine goodness. The
name of " the father of them that dwell in tents," is given to
him who wras the first inventor of that convenience, wThich
others afterwards imitated.

23. Hear my voice, ye wives of Lamech. The intention of
Moses is to describe the ferocity of this man, who was, how-
ever, the fifth in descent from the fratricide Cain, in order to
teach us, that, so far from being terrified by the example of
divine judgment which he had seen in his ancestor, he was
only the more hardened. Such is the obduracy of the im-
pious, that they rage against those chastisements of God,
which ought at least to render them gentle. The obscurity
of this passage, which has procured for us a variety of in-
terpretations, mainly arises hence ; that whereas Moses
speaks abruptly, interpreters have not considered what is the
tendency of his speech. The Jews have, according to their
manner, invented a foolish fable ; namely, that Lamech was
a hunter and blind, and had a boy to direct his hand; that Cain,
while he was concealed in the woods, was shot through by
his arrow, because the boy, taking him for a wild beast, had
directed his master's hand towards him; that Lamech then
took revenge on the boy, who, by his imprudence, had been
the cause of the murder. And ignorance of the true state of
the case has caused every one to allow himself to conjecture what
he pleased. But to me the opinion of those seems to be true and
simple, who resolve the past tense into the future, and under-
stand its application to be indefinite; as if he had boasted that he
had strength and violence enough to slay any, even the strong-
est enemy. I therefore read thus, 'I will slay a man for my
wound, and a young man for ray bruise,' or ' in my bruise
and wound.' But, as I have said, the occasion of his holding
this conversation with his wives is to be noticed. We know
that sanguinary men, as they are a terror to others, so are
they everywhere hated by all. The wives, therefore, of La-
mech were justly alarmed on account of their husband, whose
violence was intolerable to the whole human race, lest, a con-

220 COMMENTAKY UPON CHAP. IV.

spiracy being formed, all should unite to crush him, as one de-
serving of public odium and execration. Now Moses, to exhibit
his desperate barbarity, seeing that the soothing arts of wives
are often wont to mitigate cruel and ferocious men, declares
that Lamech cast forth the venom of his cruelty into the
bosom of his wives. The sum of the whole is this : He boasts
that he has sufficient courage and strength to strike down any
who should dare to attack him. The repetition occurring in the
use of the words c man' and ( young man' is according to Hebrew
phraseology, so that none should think different persons to be
denoted by them ; he only amplifies, in the second member of
the sentence, his furious audacity, when he glories that young
men in the flower of their age would not be equal to contend
with him : as if he would say, Let each mightiest man come
forward, there is none whom I will not dispatch.' So far
was he from calming his wives with the hope of his leading a
more humane life, that he breaks forth in threats of sheer
indiscriminate slaughter against every one, like a furious wild
beast. Whence it easily appears, that he was so imbued with
ferocity as to have retained nothing human. The nouns
wound and bruise may be variously read. If they be ren-
dered ' for my wound and bruise,' then the sense will be, 'I
confidently take upon my own head whatever danger there
may be, let what will happen it shall be at my expense ; for
I have a means of escape at hand.' Then what follows must
be read in connection with it, " If Cain shall be avenged
sevenfold, truly Lamech seventy and seven fold." If the ab-
lative case be preferred, ' In my wound and bruise,' there
will still be a double exposition. The first is, ' Although I
should be wounded, I would still kill the man ; what then
will I not do when I am whole ? ' The other, and, in my
judgment, the sounder and more consistent exposition, is,
' If any one provoke me by injury, or attempt any act of vio-
lence, he shall feel that he has to deal with a strong and
valiant man ; nor shall he who injures me escape with im-
punity.'1 This example shows that men ever glide from bad

1 It is clear that Calvin had no perception of the poetical character of
this speech, or he would more correctly have interpreted its meaning.
There is, however, and will be, much difference of opinion respecting the

CHAP. IV. THE BOOK OF GENESIS. 221

to worse. The wickedness of Cain was indeed awful ; but
the cruelty of Lamech advanced so far that he was unspar-
ing of human blood. Besides, when he saw his wives struck
with terror, instead of becoming mild, he only sharpened and
confirmed himself the more in cruelty. Thus the brutality
of cruel men increases in proportion as they find themselves
hated ; so that instead of being touched with penitence, they
are ready to bury one murder under ten others. Whence it
follows that they, having once become imbued with blood,
shed it, and drink it, without restraint.

24. Cain shall be avenged sevenfold. It is not my intention
to relate the ravings or the dreams of every writer, nor would
I have the reader to expect this from me ; here and there I

real nature of the act spoken of in this obscure poem. Some have thought
Lamech guilty of savage cruelty in murdering an innocent person ; others
have deemed the act to be one of justifiable homicide, done in self-defence.
Others, again, have supposed the expression of Lamech to be a mere
question, which admitted only of a negative answer, ' Have I slain a man
for my wound ? ' And, lastly, there are those who, with Calvin, take it as
the language of bravado, ' I would slay a man for wounding me, if he
should attempt to do it.' In Bishop Lowth's fourth Prelection the
whole is given in three distiches of Hebrew poetry, of which the following
is a translation : —

11 Ada and Zillah, hear my voice :
Ye wives of Lamech, hearken to my speech ;
Because I have slain a man for my wound,
And a boy for my bruise :
If Cain shall be avenged sevenfold,
Lamech even seventy times seven."

De Sacra Poesi Hebrceorum.
See also Dr A. Clarke's Commentary in loco.

The following translation from Herder is also worthy of notice : —
u Ye wives of Lamech, hear my voice,
And hearken to my speech ;
I slew a man who wounded me,
A youth who smote me with a blow.
If Cain shall be seven times avenged,
Then Lamech seventy times seven."

Counter's Poetry of the Pentateuch, vol. i. p. 81.
Caunter commends the translation of Bishop Lowth for having got rid
of the copulative conjunction in the fourth line. This, however, is a mis -
take into which he has been led by reading Lowth not in the original,
but in Dr Gregory's translation. A remark of Michaelis appears worthy
of attention. Speaking of Lamech and his wives, he says, ' It is not to
be supposed that he addressed them in verse ; the substance of what he
said has been reduced to numbers, for the sake of preserving it easily in
the memory.' — Ed.

222 COMMENTARY UPON CHAP. IV.

allude to them, though sparingly, especially if there be any
colour of deception; that readers, being often admonished, may
learn to take heed unto themselves. Therefore, with respect
to this passage, which has been variously tortured, I will not
record what one or another may have delivered, but will con-
tent myself with a true exposition of it. God had intended
that Cain should be a horrible example to warn others against
the commission of murder ; and for this end had marked him
with a shameful stigma. Yet lest any one should imitate his
crime, He declared whosoever killed him should be punished
with sevenfold severity. Lamech, impiously perverting this
divine declaration, mocks its severity ; for he hence takes
creater license to sin, as if God had granted some singular
privilege to murderers ; not that he seriously thinks so, but
being destitute of all sense of piety, he promises himself im-
punity, and in the meantime jestingly uses the name of God
as an excuse : just as Dionysius did, who boasted that the
gods favour sacrilegious persons, for the sake of obliterating
the infamy which he had contracted. Moreover, as the num-
ber seven in Scripture designates a multitude, so sevenfold is
taken for a very great increase. Such is the meaning of the
declaration of Christ, ( I do not say that thou shalt remit
the offence seven times, but seventy times seven,' (Matth.
xviii. 22.)

Adam knew his wife again. Some hence infer that our first
parents were entirely deprived of their offspring when one of
their sons had been slain, and the other was cast far away
into banishment. But it is utterly incredible that, when the
benediction of God in the propagation of mankind was in its
greatest force, Adam and Eve should have been through so
many years unfruitful. But rather, before Abel was slain,
the continual succession of progeny had already rendered the
house of Adam populous ; for in him and his wife especially
the effect of that declaration ought to be conspicuous, " In-
crease and multiply, and replenish the earth." What, there-
fore, does Moses mean ? Truly, that our first parents, hor-
ror-struck at the impious slaughter, abstained for a while
from the conjugal bed. Nor could it certainly be otherwise,
than that they, in reaping this exceedingly sad and bitter

CHAP. IV. THE BOOK OF GENESIS. 223

fruit of their apostacy from God, should sink down almost
lifeless. The reason why he now passes by others is, that he
designed to trace the generation of pious descendants through
the line of Seth. In the following chapter, however, where
he will say, that u Adam begat sons and daughters," he un-
doubtedly includes a great number who had been born before
Seth ; to whom, however, but little regard is paid, since they
were separated from that family which worshipped God in
purity, and which might truly be deemed the Church of
God.

God, saith she, hath appointed me another seed instead of
Abel, Eve means some peculiar seed ; for we have said that
others had been born who had also grown up before the death
of Abel ; but, since the human race is prone to evil, nearly
her whole family had, in various ways, corrupted itself;
therefore, she entertained slight hope of the remaining mul-
titude, until God should raise up to her a new seed, of which
she might expect better things. Wherefore, she regarded
herself as bereaved not of one son only, but of her whole
offspring, in the person of Abel.

26. Then began men to call upon the name of the Lord, In the
verb f to call upon,' there is a synecdoche, for it embraces gene-
rally the whole worship of God. But religion is here properly
designated by that which forms its principal part. For God
prefers this service of piety and faith to all sacrifices, (Psalm
1. 14.) Yea, this is the spiritual worship of God which
faith produces. This is particularly worthy of notice, because
Satan contrives nothing with greater care than to adulterate,
with every possible corruption, the pure invocation of God,
or to draw us away from the only God to the invocation of
creatures. Even from the beginning of the world he has not
ceased to move this stone, that miserable men might weary
themselves in vain in a preposterous worship of God. But
let us know, that the entire pomp of adoration is nothing
worth, unless this chief point of worshipping God aright be
maintained. Although the passage may be more simply
explained to mean, that then the name of God was again
celebrated ; yet I approve the former sense, because it is more

224 COMMENTARY UPON CHAP. V.

full, contains a useful doctrine, and also agrees with the
accustomed phraseology of Scripture. It is a foolish fig-
ment, that God then began to be called by other names ;
since Moses does not here censure depraved superstitions,
but commends the piety of one family which worshipped
God in purity and holiness, when religion, among other
people, was polluted or extinct. And there is no doubt,
that Adam and Eve, with a few other of their children, were
themselves true worshippers of God ; but Moses means, that
so great was then the deluge of impiety in the world that
religion was rapidly hastening to destruction ; because it
remained only with a few men, and did not flourish in any
one race. We may readily conclude that Seth was an upright
and faithful servant of God. And after he begat a son, like
himself, and had a rightly constituted family, the face of the
Church began distinctly to appear, and that worship of God
was set up which might continue to posterity. Such a
restoration of religion has been effected also in our time ;
not that it had been altogether extinct ; but there was
no certainly defined people who called upon God ; and, no
sincere profession of faith, no uncorrupted religion could
anywhere be discovered. Whence it too evidently appears
how great is the propensity of men, either to gross contempt
of God, or to superstition ; since both evils must then have
everywhere prevailed, when Moses relates it as a miracle,
that there was at that time a single family in which the
worship of God arose.

CHAPTER V.

1. This is the book of the genera- 1. Iste est liber generationum
tions of Adam. In the day that God Adam : in die qua creavit Deus
created man, in the likeness of God hominem, ad similitudinem Dei
made he him ; fecit ilium.

2. Male and female created he them ; 2. Masculum et foeminam
and blessed them, and called their name creavit eos, et benedixit eis : et
Adam, in the day when they were vocavit nomen eorum Hominem,
created. in die qua creati sunt.

CIJAP. V.

THE BOOK OF GENESIS.

225

3. And Adam lived an hundred and
thirty years, and begat a son in his
own likeness, after his image ; and call-
ed his name Seth :

4. And the days of Adam after he
had begotten Seth were eight hun-
dred years : and he begat sons and
daughters :

5. And all the days that Adam lived
were niDe hundred and thirty years :
and he died.

6. And Seth lived an hundred and
five years, and begat Enos :

7. And Seth lived after he begat
Enos eight hundred and seven years,
and begat sons and daughters :

8. And all the days of Seth were
nine hundred and twelve years : and
he died.

9. And Enos lived ninety years, and
begat Cainan :

10. And Enos lived after he begat
Cainan eight hundred and fifteen years,
and begat sons and daughters :

11. And all the days of Enos were
nine hundred and five years : and he
died.

] 2. And Cainan lived seventy years,
and begat Mahalaleel :

13. And Cainan lived after he be-
gat Mahalaleel eight hundred and
forty years, and begat sons and daugh-
ters :

14. And all the days of Cainan were
nine hundred and ten years : and he
died.

15. And Mahalaleel lived sixty and
five years, and begat Jared :

16. And Mahalaleel lived after he
begat Jared eight hundred and thirty
years, and begat sons and daughters :

17. And all the days of Mahalaleel
were eight hundred ninety and five
years : and he died.

18. And Jared lived an hundred
sixty and twro years, and he begat
Enoch :

VOL. I.

3. Et vixit Adam triginta et
centum annos : et genuit ad si-
militudinem suam, ad imaginem
suam filium, et vocavit nomen
ejus Seth.

4. Et fuerunt dies Adam post-
quam genuit Seth, octingenti
anni : et genuit filios et filias.

5. Fuerunt itaque omnes dies
Adam quibus vixit, nongenti
anni et triginta anni : et mor-
tuus est.

6. Et vixit Seth quinque an-
nos et centum annos, et genuit
Enos.

7. Et vixit Seth postquam
genuit Enos, septem annos et
octingentos annos : et genuit
filios et filias.

8. Fuerunt itaque omnes dies
Seth, duodecim anni et nongenti
anni : et mortuus est.

9. Et vixit Enos nonagiuta
annos, et genuit Kenan.

10. Et vixit Enos postquam
genuit Kenan, quindecim annos
et octingentos annos, et genuit
filios et filias.

11. Fuerunt igitur omnes dies
Enos, quinque anni et nongenti
anni : et mortuus est.

12. Et vixit Kenan septua-
ginta annos, et genuit Mahalaleel.

13. Et vixit Kenan postquam
genuit Mahalaleel, quadraginta
annos et octingentos annos : et
genuit filios et filias.

14. Fuerunt itaque omnes
dies Kenan, decern anni et non-
genti anni : et mortuus est.

15. Et vixit Mahalaleel quin-
que annos et sexaginta annos,
et genuit Jered.

16. Et vixit Mahalaleel post-
quam genuit Jered, triginta an-
nos et octingentos annos: et
genuit filios et filias.

17. Fuerunt igitur omnes dies
Mahalaleel, quinque anni et oc-
tingenti anni : et mortuus est.

18. Et vixit Jered duos et
sexaginta annos et centum an-
nos, et genuit Hanoch.

226

COMMENTARY UPON

CHAP. V.

19. And Jared lived after he begat
Enoch eight hundred years, and be-
gat sons and daughters :

20. And all the days of Jared were
nine hundred sixty and two years:
and he died.

21. And Enoch lived sixty and five
years, and begat Methuselah :

22. And Enoch walked with God
after he begat Methuselah three hun-
dred years, and begat sons and daugh-
ters :

23. And all the days of Enoch were
three hundred sixty and five years :

24. And Enoch walked with God :
and he was not ; for God took him.

25. And Methuselah lived an hun-
dred eighty and seven years, and be-
gat Lamech :

26. And Methuselah lived after he
begat Lamech seven hundred eighty
and two years, and begat sons and
daughters :

27. And all the days of Methu-
selah were nine hundred sixty and
nine years : and he died.

28. And Lamech lived an hundred
eighty and two years, and begat a
son:

29. And he called his name Noah,
saying, This same shall comfort us
concerning our work and toil of our
hands, because of the ground which
the Lord hath cursed.

30. And Lamech lived after he
begat Noah five hundred ninety and
five years, and begat sons and daugh-
ters :

31. And all the days of Lamech
were seven hundred seventy and seven
years : and he died.

32. And Noah was five hundred
years old: and Noah begat Shem,
Ham, and Japheth.

19. Et vixit Jered postquam
genuit Hanoch octingentos an-
nos : et genuit filios et filias.

20. Fuerunt ergo omnes dies
Jered duo et sexaginta anni et
nongenti anni : et mortuus est.

21. Et vixit Hanoch quinque
et sexaginta annos, et genuit
Methuselah.

22. Et ambulavit Hanoch cum
Deo, postquam genuit Methu-
selah, trecentos annos : et genuit
filios et filias.

23. Fuerunt itaque omnes
dies Hanoch, quinque et sexa-
ginta anni et trecenti anni.

24. Et ambulavit Hanoch cum
Deo : et non fuit, quia tulit eum
Deus.

25. Et vixit Methuselah sep-
tem et octoginta annos et cen-
tum annos, et genuit Lemech.

26. Et vixit Methuselah post-
quam genuit Lemech, duos et
octoginta annos et septingentos
annos : et genuit filios et filias.

27. Fuerunt igitur omnes dies
Methuselah novem et sexaginta
anni et nongenti anni : et mor-
tuus est.

28. Et vixit Lemech duos et
octoginta annos et centum an-
nos : et genuit filium.

29. Et vocavit nomen ejus
Noah, dicendo, Tste consolabitur
nos ab opere nostro, et a dolore
manuum nostrarum de terra cui
maledixit Jehova.

30. Et vixit Lemech post-
quam genuit ipsum Noah, quin-
que et nonaginta annos et
quingentos annos: et genuit
filios et filias.

81. Fuerunt itaque omnes
dies Lemech septem et septua-
ginta anni et septingenti anni:
et mortuus est.

32. Et erat Noah quingento-
rum annorum, et genuit ipse
Noah, Sem, Cham, et Jepheth.

1. This is the book of the generations of Adam. In this
chapter Moses briefly recites the length of time which had

CHAP. V. THE BOOK OF GENESIS. 227

intervened between the creation of the world and the deluge ;
and also slightly touches on some portion of the history of
that period. And although we do not comprehend the
design of the Spirit, in leaving unrecorded great and memo-
rable events, it is, nevertheless, our business to reflect on
many things which are passed over in silence. I entirely
disapprove of those speculations, which every one frames for
himself from light conjectures ; nor will I furnish readers
with the occasion of indulging themselves in this respect ;
yet it may, in some degree, be gathered from a naked and
apparently dry narration, what was the state of those times,
as we shall see in the proper places. " The book," according
to the Hebrew phrase, is taken for a catalogue. " The
generations" signify a continuous succession of a race, or a
continuous progeny. Further, the design with which this
catalogue was made, was, to inform us, that in the great,
or rather, we might say, prodigious multitude of men, there
was always a number, though small, who worshipped God ;
and that this number was wonderfully preserved by celestial
guardianship, lest the name of God should be entirely obli-
terated, and the seed of the Church should fail.

In the day that God created. He does not restrict these
" generations" to the day of the creation, but only points
out their commencement ; and, at the same time, he dis-
tinguishes between our first parents and the rest of man-
kind, because God had brought them into life by a singular
method, whereas others had sprung from a previous stock, and
had been born of parents.1 Moreover, Moses again repeats
what he had before stated, that Adam was formed according
to the image of God, because the excellency and dignity of
this favour could not be sufficiently celebrated. It was
already a great thing, that the principal place among the
creatures was given to man ; but it is a nobility far more

1 "II discerne les premiers honimes d'avec les autres, aus quels Dieu
a prolonge la vie eu une facon singuliere : combien qu'ils ne fussent de si
haute ne si noble race."— Fr. Trans. It will be perceived that this
translation differs materially in sense from that given above ; but, after
the fullest consideration, the Editor adheres to his own, as a more literal
rendering of the original Latin, and as being more in accordance with
the reasoning of the Author. — Ed.

228 COMMENTARY UPON CHAP. V.

exalted, that he should bear resemblance to his Creator, as
a son does to his father. It was not indeed possible for God
to act more liberally towards man, than by impressing his
own glory upon him, thus making him, as it were, a living
image of the Divine wisdom and justice. This also is of
force in repelling the calumnies of the wicked, who would
gladly transfer the blame of their wickedness to their Maker,
had it not been expressly declared, that man was formed
by nature a different being from that which he has now
become, through the fault of his own defection from God.

2. Male and female created he them. This clause commends
the sacred bond of marriage, and the inseparable union of the
husband and the wife. For when Moses has mentioned only
one, he immediately afterwards includes both under one name.
And he assigns a common name indiscriminately to both, in
order that posterity might learn more sacredly to cherish this
connection between each other, when they saw that their first
parents were denominated as one person. The trifling inference
of Jewish writers, that married persons only are called Adam,
(or man,) is refuted by the history of the creation ; nor truly
did the Spirit, in this place, mean anything else, than that
after the appointment of marriage, the husband and the wife
were like one man. Moreover, he records the blessing pro-
nounced upon them, that we may observe in it the wonderful
kindness of God in continuing to grant it ; yet let us know
that by the depravity and wickedness of men it was, in some
degree, interrupted.

3. And begat a son in his own likeness. We have lately said
that Moses traces the offspring of Adam only through the
line of Seth, to propose for our consideration the succession
of the Church. In saying that Seth begat a son after his
own image, he refers in part to the first origin of our nature :
at the same time its corruption and pollution is to be noticed,
which having been contracted by Adam through the fall, has
flowed down to all his posterity. If he had remained upright,
he would have transmitted to all his children what he had re-
ceived : but now we read that Seth, as well as the rest, was

CHAP. V. THE BOOK OF GENESIS. 229

defiled ; because Adam, who had fallen from his original state,
could beget none but such as were like himself. If any one
should object that Seth with his family had been elected by
the special grace of God : the answer is easy and obvious;
namely, that a supernatural remedy does not prevent carnal
generation from participating in the corruption of sin. There-
fore, according to the flesh, Seth was born a sinner ; but
afterwards he was renewed by the grace of the Spirit. This
sad instance of the holy patriarch furnishes us with ample
occasion to deplore our own wretchedness.

4. And the days of Adam after he had begotten Seth, In
the number of years here recorded we must especially consi-
der the long period which the patriarchs lived together. For
through six successive ages, when the family of Seth had grown
into a great people, the voice of Adam might daily resound, in
order to renew the memory of the creation, the fall, and the
punishment of man ; to testify of the hope of salvation which
remained after chastisement, and to recite the judgments of
God, by which all might be instructed. After his death his
sons might indeed deliver, as from hand to hand, what they had
learned, to their descendants ; but far more efficacious would
be the instruction from the mouth of him, who had been him-
self the eye-witness of all these things. Yet so wonderful,
and even monstrous, was the general obstinacy, that not even
the sounder part of the human race could be retained in the
obedience and the fear of God.

5. And he died. This clause, which records the death of
each patriarch, is by no means superfluous. For it warns us
that death was not in vain denounced against men ; and that
we are now exposed to the curse to which man was doomed,
unless we obtain deliverance elsewhere. In the meantime,
we must reflect upon our lamentable condition ; namely, that
the image of God being destroyed, or, at least, obliterated in
us, we scarcely retain the faint shadow of a life, from which
we are hastening to death. And it is useful, in a picture of so
many ages, to behold, at one glance, the continual course and
tenor of divine vengeance; because, otherwise, we imagine that

230 COMMENTARY UrON CHAP. V.

God is in some way forgetful ; and to nothing are we more
prone than to dream of immortality on earth, unless death is
frequently brought before our eyes.

22. And Enoch walked with God. Undoubtedly Enoch is
honoured with peculiar praise among the men of his own age,
when it is said that he walked with God. Yet both Seth
and Enoch, and Cainan, and Mahalaleel, and Jared, were then
living, whose piety was celebrated in the former part of the
chapter.1 As that age could not be rude, or barbarous, which
had so many most excellent teachers ; we hence infer, that the
probity of this holy man, whom the Holy Spirit exempted
from the common order, was rare and almost singular. Mean-
while, a method is here pointed out of guarding against
being carried away by the perverse manners of those with whom
we are conversant. For public custom is as a violent tempest ;
both because we easily suffer ourselves to be led hither and thither
by the multitude, and because every one thinks what is com-
monly received must beright and lawful; just as swine contract
an itching from each other; nor is there any contagion worse, and
more loathsome than that of evil examples. Hence w e ought the
more diligently to notice the brief description of a holy life, con-
tained in the words, "Enoch walked with God." Let those, then,
who please, glory in living according to the custom of others;
yet the Spirit of God has established a rule of living well and
rightly, by which we depart from the examples of men who do
not form their life and manners according to the law of God.
For he who, pouring contempt upon the word of God, yields
himself up to the imitation of the world, must be regarded as
living to the devil. Moreover, (as I have just now hinted,) all
the rest of the patriarchs are not deprived of the praise of righte-
ousness ; but a remarkable example is set before us in the per-
son of one man, who stood firmly in the season of most dread-
ful dissipation ; in order that, if we wish to live rightly and
orderly, we may learn to regard God more than men. For
the language which Moses uses is of the same force as if he
had said, that Enoch, lest he should be drawn aside by the

1 u Superiori capite." Doubtless a mistake.— Ed.

CHAP. V. THE BOOK OF GENESIS. 231

corruptions of men, had respect to God alone ; so that, with a
pure conscience, as under his eyes, he might cultivate up-
rightness.

24. And he was not, for God took him. He must be shame-
lessly contentious, who will not acknowledge that something
extraordinary is here pointed out. All are, indeed, taken out
of the world by death ; but Moses plainly declares that Enoch
was taken out of the world by an unusual mode, and was re-
ceived by the Lord in a miraculous manner. For HD1?? (lakah,)
among the Hebrews signifies ' to take to one's self,' as well as
simply to take. But, without insisting on the word, it suffices
to hold fast the thing itself; namely, that Enoch, in the
middle period of life, suddenly, and in an unexampled method,
vanished from the sight of men, because the Lord took him
away, as we read was also done with respect to Elijah. Since,
in the translation of Enoch, an example of immortality was
exhibited; there is no doubt that God designed to elevate
the minds of his saints with certain faith before their death ;
and to mitigate, by this consolation, the dread which they
might entertain of death, seeing they would know that a better
life was elsewhere laid up for them. It is, however, remark-
able that Adam himself was deprived of this support of faith
and of comfort. For since that terrible judgment of God, 'Thou
shaltdie the death,' was constantly sounding in his ears, he very
greatly needed some solace, in order that he might in death
have something else to reflect upon than curse and destruction.
But it was not till about one hundred and fifty years after his
death,1 that the translation of Enoch took place, which was
to be as a visible representation of a blessed resurrection ; by
which, if Adam had been enlightened, he might have girded
himself with equanimity for his own departure. Yet, since

1 Adam died at the age of 930.

Enoch was born when Adam was 622, \ Age of the world,

and was translated when he himself was 365. ) 987.

So that Adam had been dead 57 years when Enoch was translated.
Whence it would appear that either the word " centum," a hundred, had
slipped by mistake from Calvin's pen ; or which is more probable, that,
though the two Latin editions before the Editor, have the mistake, the
more early ones were free from it. For the French version and the Old
English one are correct. — Ed.

232 COMMENTARY UPON CHAP. V.

the Lord, in inflicting punishment, had moderated its rigour,
and since Adam himself had heard from his own mouth,
what was sufficient to afford him no slight alleviation ; con-
tented with this kind of remedy, it became his duty patiently
to bear, both the continual cross in this world, and also the
bitter and sorrowful termination of his life. But wThereas
others were not taught in the same manner, by a manifest oracle
to hope for victory over the serpent, there was, in the transla-
tion of Enoch, an instruction for all the godly, that they
should not keep their hope confined within the boundaries of
this mortal life. For Moses shows that this translation was
a proof of the Divine love towards Enoch, by connecting it
immediately with his pious and upright life. Nevertheless,
to be deprived of life is not in itself desirable. It follows,
therefore, that he was taken to a better abode ; and that even
when he was a sojourner in the world, he was received into
a heavenly country ; as the Apostle, in the Epistle to the
Hebrews, (xi. 5,) plainly teaches. Moreover, if it be in-
quired, why Enoch was translated, and what is his present
condition; I answer, that his transition was by a peculiar
privilege, such as that of other men would have been, if they
had remained in their first state.1 For although it was ne-
cessary for him to put off what was corruptible ; yet was he
exempt from that violent separation, from which nature
shrinks. In short, his translation was a placid and joyful de-
parture out of the world. Yet he was not received into
celestial glory, but only freed from the miseries of the present
life, until Christ should come, the first-fruits of those who
shall rise again. And since he was one of the members of
the Church, it was necessary that he should wait until they
all shall go forth together, to meet Christ, that the whole
body may be united to its Head. Should any one bring as
an objection the saying of the Apostle, ' It is appointed
unto all men once to die,' (Heb. ix. 27,) the solution is easy,
namely, that death is not always the separation of the soul

1 " S'ils fussent demeurez en leur premier estat." These words, in the
French translation, have no corresponding passage in the original, but
are so obvious an explanation of Calvin's language, that they are here
translated. — Ed.

CHAP. V. THE BOOK OF GENESIS. 233

from the body ; but they are said to die, who put off their
corruptible nature : and such will be the death of those who
will be found surviving at the last day.

29. And he called his name Noah, saying, This same shall
comfort us concerning our work. In the Hebrew language, the
etymology of the verb DfOj (nacham,) does not correspond
with the noun fill (noach,) unless we call the letter Q, (mem,)
superfluous ; as sometimes, in composition, certain letters are
redundant. IT)} signifies to give rest, but DH3 to comfort.
The name Noah is derived from the former verb. Where-
fore, there is either the transmutation of one letter into
another, or only a bare allusion, when Lamech says, u This
same shall comfort us concerning our work."1 But as to the
point in hand, there is no doubt that he promises to himself
an alleviation, or solace, of his labours. But it is asked,
whence he had conceived such hope from a son whose dis-
position he could not yet have discerned. The Jews do not
judge erroneously in declaring Lameck's expression to be a
prophecy ; but they are too gross in restricting to agriculture
what is applicable to all those miseries of human life which
proceed from the curse of God, and are the fruits of sin. I
come, indeed, to this conclusion ; that the holy fathers
anxiously sighed, when, being surrounded with so many evils,
they were continually reminded of the first origin of all evils,
and regarded themselves as under the displeasure of God.
Therefore in the expression, " the toil of our hands," there is
the figure synecdoche ; because under one kind of toil he com-
prises the whole miserable state into which mankind had
fallen. For they undoubtedly remembered what Moses has
related above, concerning the laborious, sad, and anxious life
to which Adam had been doomed : and since the wickedness
of man was daily increasing, no mitigation of the penalty
could be hoped for, unless the Lord should bring unexpected
succour. It is probable that they were very earnestly look-

1 See Schindler's Lexicon, sub voce- on3? No. III. and also, sub voce
nil, as. a proper name, where he derives the latter word from the former,
'* litera q abjccta, aut, quod consolatio sit quies, recreatio." — Ed.

234 COMMENTARY UPON CHAP. V.

ing for the mercy of God ; for their faith was strong, and ne-
cessity urged them ardently to desire help. But that the
name was not rashly given to Noah, we may infer hence, that
Moses expressly notes it as a thing worthy to be remembered.
Certainly some meaning was couched under the names of
other patriarchs ; yet he passes by the reason why they were
so called, and only insists upon this name of Noah. There-
fore the contentious reader is not to be allowed hence to pro-
nounce a judgment, that there was something peculiar in
Noah, which did not suit others before him. I have, then, no
doubt that Lamech hoped for something rare and unwonted
from his son ; and that, too, by the inspiration of the Spirit.
Some suppose him to have been deceived, inasmuch as he
believed that Noah was the Christ ; but they adduce no ra-
tional conjecture in support of the opinion. It is more pro-
bable, that, seeing something great was promised concerning
his son, he did not refrain from mixing his own imagination
with the oracle ; as holy men are also sometimes wont to ex-
ceed the measure of revelation, and thus it comes to pass,
that they neither touch heaven nor earth.

32. And Noah was five hundred years old. Concerning the
fathers whom Moses has hitherto enumerated, it is not easy to
conjecture whether each of them was the first born of his family
or not ; for he only wished to follow the continued succession
of the Church. But God, to prevent men from being elated
by a vain confidence in the flesh, frequently chooses for him-
self those who are posterior in the order of nature. I am,
therefore, uncertain whether Moses has recorded the catalogue
of those whom God preferred to others ; or of those who, by
right of primogeniture, held the chief rank among their bre-
thren ; I am also uncertain how many sons each had. With
respect to Noah, it plainly appears that he had no more than
three sons ; and this Moses purposely declares the more fre-
quently, that we may know that the whole of his family was
preserved. But they, in my opinion, err, who think that in
this place the chastity of Noah is proclaimed, because he led
a single life through nearly five centuries. For it is not said
that he was unmarried till that time ; nor even in what year

CHAP. VI. THE BOOK OF GENESIS. 235

of his life he had begun to be a father. But, in simply men-
tioning the time in which he was warned of the future deluge,
Moses also adds, that at the same time, or thereabouts, he was
the father of three sons ; not that he already had them, but
because they were born not long afterwards. That he had,
indeed, survived his five hundredth year before Shem was born,
will be evident from the eleventh chapter ; concerning the
other two nothing is known with certainty, except that Japheth
was the younger.1 It is wonderful, that, from the time when
he had received the dreadful message respecting the destruc-
tion of the human race, he was not prevented, by the great-
ness of his grief, from intercourse with his wife ; but it was
necessary that some remains should survive, because this
family was destined for the restoration of the second world.
Although we do not read at what time his sons took wives, I
yet think it was done long before the deluge ; but they were
unfruitful by the providence of God, who had determined to
preserve only eight souls.

CHAPTER VI.

1. And it came to pass, when men 1. Et fuit, quum ccepissent

began to multiply on the face of the homines multiplicari in superfi-

earth, and daughters were born unto cie terrse, filiaeque natse essent

them, eis:

1 This inference, that Japheth was the younger son, Calvin seems to have
drawn from a translation of Gen. x. 21, different from our own. In our
version Shem is there called " the brother of Japheth the elder." Cal-
vin translates the passage, " the elder" brother of Japheth. But com-
mentators are generally agreed that the English version is right. It
not only gives the more natural sense of the original, but is confirmed by
collateral testimony. For it is clear that Noah began to have children
in his five hundredth year. Shem was one hundred years old two years
after the flood, and therefore was bom when his father was five hun-
dred and two years old. Some one, then, of Noah's sons must have
been born before this. Now we are told that Ham was the younger son,
(Gen. ix. 24.) Therefore Japheth must have been his first-born. — See
Patrick's and Bush's Commentaries, and Wells' Geography of the Old Tes-
tament.— Ed.

236

COMMENTARY UPON

CIIAI*. VI.

2. That the sous of God saw the
daughters of men that they were fair ;
and they took them wives of all which
they chose.

3. And the Lord said, My Spirit
shall not always strive with man, for
that he also is flesh : yet his days shall
be an hundred and twenty years.

4. There were giants in the earth in
those days ; and also after that, when
the sons of God came in unto the
daughters of men, and they bare
children to them, the same became
mighty men which were of old, men of
renown.

5. And God saw that the wicked-
ness of man was great in the earth,
and that every imagination of the
thoughts of his heart was only evil
continually.

). And it repented the Lord that he
1 made man on the <
grieved him at his heart.

7. And the Lord said, I will de-
stroy man whom I have created from
the face of the earth ; both man, and
beast, and the creeping thing, and the
fowls of the air ; for it repenteth me
that I have made them.

8. But Noah found grace in the eyes
of the Lord.

9. These are the generations of
Noah : Noah was a just man and per-
fect in his generations, and Noah
walked with God.

10. And Noah begat three sons,
Shem, Ham, and Japheth.

11. The earth also was corrupt be-
fore God, and the earth was filled with
violence.

12. And God looked upon the
earth, and, behold, it was corrupt ;
for all flesh had corrupted his way
upon the earth.

13. And God said unto Noah, The
end of all flesh is come before me ; for
the earth is filled with violence through
them ; and, behold, I will destroy them
with the earth.

14. Make thee an ark of gopher
wood ; rooms shalt thou make in the
ark, and shalt pitch it within and with-
out with pitch.

15. And this is the fashion which
thou shalt make it of: The length of

2. Tunc viderunt filii Dei filias
hominum quod pulchrae essent :
et acceperunt sibi uxores ex om-
nibus quas elegerant.

3. Et dixit Jehova, Non dis-
ceptabit Spiritus meus cum no-
mine in saeculum, eo quod sit
etiam ipse caro : et erunt dies
ejus centum et viginti anni.

4. Gigantes fuerunt in terra
in diebus illis : et etiam post-
quam ingressi sunt filii Dei ad
filias hominum, genuerunt eis:
isti sunt potentes, qui a saeculo
fuerunt viri nominis.

5. Et vidit Jehova quod multa
esset malitia hominum in terra,
et quod omne figmentum cogita-
tionum cordis eorum tantum-
modo esset malum omni die :

6. Tunc poenituit Jehovam
quod fecisset hominem in terra,
et doluit in corde suo.

7. Et dixit Jehova, Delebo ho-
minem quem creavi, a superficie
terrae, ab homine usque ad
jumentum, usque ad reptile, et
usque ad volatile coeli: quia
poenitet me quod fecerim ea.

8. Et Noah invenit gratiam
in oculis Jehovae.

9. Istaa sunt generationes
Noah. Noah vir Justus, perfectus
fuit in generationibus suis : cum
Deo ambulavit Noah.

10. Genuit vero Noah tres
filios, Sem, Cham, et Jepheth.

11. Et corrupta erat terra
coram Deo : repleta erat terra
iniquitate.

12. Et vidit Deus terram, et
ecce, corrupta erat : nam cor-
ruperat omnis caro viam suam
super terram.

13. Dixit itaque Deus ad
Noah, Finis universal carnis venit
coram me : quia repleta est terra
iniquitate a facie eorum : et ecce,
ego disperdam eos cum terra.

14. Fac tibi arcam e lignis
gopher, mansiunculas facies in
area, et bituminabis earn intrin-
secus et extrinsecus bitumine.

15. Et hasc mensura qua facies
cam : Trccentorum cubitorum

CHAP. VI.

THE BOOK OF GENESIS.

237

the ark shall be three hundred cubits,
the breadth of it fifty cubits, and the
height of it thirty cubits.

16. A window, shalt thou make to
the ark, and in a cubit shalt thou fi-
nish it above ; and the door of the ark
shalt thou set in the side thereof ; with
lower, second, and third stories shalt
thou make it.

17. And, behold, I, even I, do bring
a flood of waters upon the earth, to
destroy all flesh wherein m the breath
of life, from under heaven ; and every
thing that is in the earth shall die.

18. But with thee will I establish
my covenant ; and thou shalt come
into the ark, thou, and thy sons, and
thy wife, and thy sons' wives with
thee.

19. And of every living thing of all
flesh, two of every sort shalt thou
bring into the ark, to keep them alive
with thee; they shall be male and
female.

20. Of fowls after their kind, and of
cattle after their kind, of every creep-
ing thing of the earth after his kind,
two of every sort shall come unto thee,
to keep them alive.

21. And take thou unto thee of all
food that is eaten, and thou shalt
gather it to thee ; and it shall be for
food for thee, and for them.

22. Thus did Noah ; according to
all that God commanded him, so did
he.

erit longitudo arose, quinqua-
ginta cubitorum latitudo ejus : et
triginta cubitorum altitudo ejus.

16. Fenestram facies area?, et
in cubito consummabis earn su-
perne : ostium vero area? in la-
tere ejus pones : inferiora et se-
cunda, et tertia facies in ea.

17. Et ego ecce ego adduco
diluvium aquarum super terrain,
ut disperdam omnem carnem in
qua est spiritus vitas sub coelo :
omne quod est in terra morietur.

18. Et statuam pactum meum
tecum, et ingredieris arcam tu,
et filii tui, et uxor tua, et uxores
filiorum tuorum tecum.

19. Et ex omni vivente, ex
omni carne, bin a ex omnibus in-
troduces in arcam, ut viva ser-
ventur tecum, masculus et foe-
mina erunt.

20. Ex volatili secundum spe-
ciem suam, et ex animali secun-
dum speciem suam, ex omni
reptili terras secundum speciem
suam, bina ex omnibus ingredi-
entur ad te, ut viva conserventur.

21. Et tu cape tibi ex omni
esca quae comeditur, et congre-
gabis tibi, eritque tibi et illis ad
vescendum.

22. Et fecit Noah juxta omnia
quae praeceperat ei Deus, sic
fecit.

1. And it came to pass, when men began to multiply. Moses,
having enumerated in order, ten patriarchs, with whom the
worship of God remained pure, now relates, that their fami-
lies also were corrupted. But this narration must be traced
to an earlier period than the five hundredth year of Noah.
For, in order to make a transition to the history of the de-
luge, he prefaces it by declaring the whole world to have been
so corrupt, that scarcely anything was left to God, out of the
widely spread defection. That this may be the more ap-
parent, the principle is to be kept in memory, that the world
was then, as if divided into two parts ; because the family of
Seth cherished the pure and lawful worship of God, from

238 COMMENTARY UPON CHAP. VI.

which the rest had fallen. Now, although all mankind had
been formed for the worship of God, and therefore sincere
religion ought everywhere to have reigned ; yet since the
Greater part had prostituted itself, either to an entire con-
tempt of God, or to depraved superstitions ; it was fitting that
the small portion which God had adopted, by special privilege,
to himself, should remain separate from others. It was,
therefore, base ingratitude in the posterity of Seth, to mingle
themselves with the children of Cain, and with other pro-
fane races ; because they voluntarily deprived themselves of
the inestimable grace of God. For it was an intolerable pro-
fanation, to pervert, and to confound, the order appointed by
God. It seems at first sight frivolous, that the sons of God
should be so severely condemned, for having chosen for them-
selves beautiful wives from the daughters of men. But we
must know first, that it is not a light crime to violate a dis-
tinction established by the Lord ; secondly, that for the wor-
shippers of God to be separated from profane nations, was a
sacred appointment which ought reverently to have been ob-
served, in order that a Church of God might exist upon
earth ; thirdly, that the disease was desperate, seeing that
men rejected the remedy divinely prescribed for them. In
short, Moses points it out as the most extreme disorder ; when
the sons of the pious, whom God had separated to himself
from others, as a peculiar and hidden treasure, became de-
generate.

That ancient figment, concerning the intercourse of angels
with women, is abundantly refuted by its own absurdity ; and
it is surprising that learned men should formerly have been
fascinated by ravings so gross and prodigious. The opinion
also of the Chaldean paraphrast is frigid ; namely, that pro-
miscuous marriages between the sons of nobles, and the daugh-
ters of plebeians, is condemned. Moses, then, does not
distinguish the sons of God from the daughters of men, be-
cause they were of dissimilar nature, or of different origin ;
but because they were the sons of God by adoption, whom
he had set apart for himself; while the rest remained in their
original condition. Should any one object, that they who had
shamefully departed from the faith, and the obedience which

CHAP. VI. THE BOOK OF GENESIS. 239

God required, were unworthy to be accounted the sons of God ;
the answer is easy, that the honour is not ascribed to them,
but to the grace of God, which had hitherto been conspicuous
in their families. For when Scripture speaks of the sons of
God, sometimes it has respect to eternal election, which extends
only to the lawful heirs ; sometimes to external vocation, ac-
cording to which many wolves are within the fold; and though,
in fact, they are strangers, yet they obtain the name of
sons, until the Lord shall disown them. Yea, even by giving
them a title so honourable, Moses reproves their ingratitude,
because, leaving their heavenly Father, they prostituted
themselves as deserters.

2. That they were fair. Moses does not deem it worthy of
condemnation that regard was had to beauty, in the choice of
wives ; but that mere lust reigned. For marriage is a thing
too sacred to allow that men should be induced to it by the
lust of the eyes.1 For this union is inseparable, comprising
all the parts of life ; as we have before seen, that the woman
was created to be a helper of the man. Therefore our appe-
tite becomes brutal, when we are so ravished with the charms
of beauty, that those things which are chief are not taken
into the account. Moses more clearly describes the violent
impetuosity of their lust, when he says, that " they took wives
of all that they chose ;" by which he signifies, that the sons of
God did not make their choice from those possessed of neces-
sary endowments, but wandered without discrimination,
rushing onward according to their lust. We are taught,
however, in these words, that temperance is to be used in
holy wedlock, and that its profanation is no light crime be-
fore God. For it is not fornication which is here condemned
in the sons of the saints, but the too great indulgence of li-
cense in choosing themselves wives. And truly, it is impos-
sible but that, in the succession of time, the sons of God should
degenerate, when they thus bound themselves in the same yoke
with unbelievers. And this was the extreme policy of Ba-

1 " Est autem res sanctior conjugium quam ut oculis ferri homines
debeant ad voluptatem coitus."

240 COMMENTARY UPON CHAP. VI.

laam ; that, when the power of cursing was taken from him,
he commanded women to be privily sent by the Midianites,
who might seduce the people of God to impious defection.
Thus, as in the sons of the patriarchs, of whom Moses now
treats, the forgetfulness of that grace which had been divinely
imparted to them was, in itself, a grievous evil, inasmuch as
they formed illicit marriages after their own lust ; a still worse
addition was made, when, by mingling themselves with the
wicked, they profaned the worship of God, and fell away
from the faith ; a corruption which is almost always wont to
follow the former.

3. My Spirit shall not always strive. Although Moses had
before shown that the world had proceeded to such a de-
gree of wickedness and impiety, as ought not any longer to be
borne ; yet in order to prove more certainly, that the ven-
geance by which the whole world was drowned, was not less
just than severe, he introduces God himself as the speaker. For
there is greater weight in the declaration when pronounced by
God's own mouth, that the wickedness of men was too de-
plorable to leave any apparent hope of remedy, and that there-
fore there was no reason why he should spare them. More-
over, since this would be a terrible example of divine anger,
at the bare hearing of which we are even now afraid, it was
necessary to be declared, that God had not been impelled by
the heat of his anger into precipitation, nor had been more
severe than was right ; but was almost compelled, by neces-
sity, utterly to destroy the whole world, except one single
family. For men commonly do not refrain from accusing
God of excessive haste ; nay, they will even deem him cruel
for taking vengeance of the sins of men. Therefore, that no
man may murmur, Moses here, in the person of God, pro-
nounces the depravity of the world to have been intolerable,
and obstinately incurable by any remedy. This passage,
however, is variously expounded. In the first place, some of
the Hebrews derive the word which Moses uses from the root
pV (nadariy) which signifies a scabbard. And hence they

1 " pj« Vagina, in qua gladius est reconditus. Per metaphoram cor-
pus, cui anima, tanquam gladius vaginas, inest." "A scabbard in which

CHAP. VI. THE BOOK OF GENESIS. 241

elicit the meaning that God was unwilling for his Spirit to
be any longer held captive in a human body, as if enclosed
like a sword in the scabbard. But because the exposition is
distorted, and savours of the delirium of the Manichees, as if
the soul of man were a portion of the Divine Spirit, it is by
us to be rejected. Even among the Jews, it is a more
commonly received opinion, that the word in question is
from the root p*f, (doon.) But since it often means to judge,
and sometimes to litigate, hence also arise different interpre-
tations. For some explain the passage to mean, that God will
no longer deign to govern men by his Spirit ; because the
Spirit of God acts the part of a judge within us, when he so
enlightens us with reason that we pursue what is right. Lu-
ther, according to his custom, applies the term to the ex-
ternal jurisdiction which God exercises by the ministry of
the prophets, as if some one of the patriarchs had said in an
assembly, ( We must cease from crying aloud ; because it is
an unbecoming thing that the Spirit of God, who speaks
through us, should any longer weary himself in reproving the
world.' This is indeed ingeniously spoken ; but because we
must not seek the sense of Scripture in uncertain con-
jectures, I interpret the words simply to mean, that the
Lord, as if wearied with the obstinate perverseness of
the world, denounces that vengeance as present, which
he had hitherto deferred. For as long as the Lord sus-
pends punishment, he, in a certain sense, strives with
men, especially if either by threats, or by examples of
gentle chastisement, he invites them to repentance. In this
way he had striven already, some centuries, with the world,
which, nevertheless, was perpetually becoming worse. And
now, as if wearied out, he declares that he has no mind to
contend any longer.1 For when God, by inviting the unbe-
lievers to repentance, had long striven with them ; the deluge
put an end to the controversy. However, I do not entirely
reject the opinion of Luther, that God having seen the de-

tlie sword is concealed. Metaphorically, the body in which the soul is,
as a sword in its scabbard." — Schindler. — Ed.

1 " Acsi Gallice quis diceret, c'est trop plaider;" as if any one should
say in French, " This is to plead too much."

VOL. I. Q

242 COMMENTARY UPON CHAI\ VI.

plorable wickedness of men, would not allow his prophets to
spend their labour in vain. But the general declaration is
not to be restricted to that particular case. When the Lord
says, * I will not contend for ever,' he utters his censure on
an excessive and incurable obstinacy ; and, at the same time,
gives proof of the divine long-suffering : as if he would say,
There will never be an end of contention, unless some unpre-
cedented act of vengeance cuts off the occasion of it. The
Greek interpreters, deceived by the similitude of one letter to
another, have improperly read, 6 shall not remain:'1 which
has commonly been explained, as if men were then deprived
of a sound and correct judgment ; but this has nothing to do
with the present passage.

For that he also is flesh. The reason is added why
there is no advantage to be expected from further conten-
tion. The Lord here seems to place his Spirit in opposition
to the carnal nature of men. In which method, Paul declares
that the ' animal man does not receive those things whicli
belong to the Spirit, and that they are foolishness unto him,'
(1 Cor. ii. 14.) The meaning of the passage therefore is,
that it is in vain for the Spirit of God to dispute with the
flesh, which is incapable of reason. God gives the name of
flesh as a mark of ignominy to men, whom he, nevertheless, had
formed in his own image. And this is a mode of speaking
familiar to Scripture. They who restrict this appellation to
the inferior part of the soul are greatly deceived. For since
the soul of man is vitiated in every part, and the reason of
man is not less blind than his affections are perverse, the
whole is properly called carnal. Therefore, let us know, that
the whole man is naturally flesh, until by the grace of rege-
neration he begins to be spiritual. Now, as it regards the
words of Moses, there is no doubt that they contain a griev-
ous complaint, together with a reproof on the part of God.
Man ought to have excelled all other creatures, on account
of the mind with which he was endued ; but now, alienated
from right reason, he is almost like the cattle of the field.

1 " Non permanebit." — Vulgate. " Oy ^ kxtx^si'v^ to irvlv^a. pov."
— Sept. See on the word jn, Poole's Synopsis in luco} and Professor
Lee's Lexicon.

CIIAI\ VI. THE BOOK OF GENESIS. 243

Therefore God inveighs against the degenerate and corrupt
nature of men; because, by their own fault, they are fallen to
that degree of fatuity, that now they approach more nearly
to beasts than to true men, such as they ought to be, in
consequence of their creation. He intimates, however, this
to be an adventitious fault, that man has a relish only for the
earth, and that, the light of intelligence being extinct, he fol-
lows his own desires. I wonder that the emphasis contained
in the particle D-1fc^> (beshagamy) has been overlooked by
commentators ; for the words mean, f on this account, because
he also is flesh.' In which language God complains, that
the order appointed by him has been so greatly disturbed, that
his own image has been transformed into flesh.

Yet his days shall be one hundred and twenty years. Certain
writers of antiquity, such as Lactantius, and others, have
too grossly blundered, in thinking that the term of human life
was limited within this space of time ; whereas, it is evident,
that the language used in this place refers not to the private
life of any one, but to a time of repentance to be granted to
the whole world. Moreover, here also the admirable be-
nignity of God is apparent, in that he, though wearied with
the wickedness of men, yet postpones the execution of ex-
treme vengeance for more than a century. But here arises
an apparent discrepancy. For Noah departed this life when
he had completed nine hundred and fifty years. It is however
said that he lived from the time of the deluge three hundred
and fifty years. Therefore, on the day he entered the ark he
was six hundred years old. Where then will the twenty
years be found ? The Jews answer, that these years were cut
off in consequence of the increasing wickedness of men. But
there is no need of that subterfuge; when the Scripture
speaks of the five hundredth year of his age, it does not affirm,
that he had actually reached that point. And this mode of
speaking, which takes into account the beginning of a period,
as well as its end, is very common. Therefore, inasmuch as
the greater part of the fifth century of his life was passed, so
that he was nearly five hundred years old, he is said to have
been of that age.1

1 The whole of this passage might have been more clearly expressed.

244 COMMENTARY UPON CHAP. VI.

4. There were giants in the earth. Among the innumerable
kinds of corruptions with which the earth was filled, Moses
especially records one in this place ; namely, that giants prac-
tised great violence and tyranny. I do not, however, sup-
pose, that he speaks of all the men of this age ; but of certain
individuals, who, being stronger than the rest, and relying on
their own might and power, exalted themselves unlawfully,
and without measure. As to the Hebrew noun, Dv£3?
(nephilim,) its origin is known to be from the verb 7£3,
(naphal,) which is to fall; but grammarians do not agree con-
cerning its etymology. Some think that they were so called
because they exceeded the common stature ;l others, because
the countenance of men fell at the sight of them, on account
of the enormous size of their body; or, because all fell prostrate
through terror of their magnitude. To me there seems more
truth in the opinion of those who say, that a similitude is taken
from a torrent, or an impetuous tempest ; for as a storm and
torrent, violently falling, lays waste and destroys the fields,
so these robbers brought destruction and desolation into the
world.2 Moses does not indeed say, that they were of ex-
traordinary stature, but only that they were robust. Else-
where, I acknowledge, the same word denotes vastness of sta-
ture, which was formidable to those who explored the land
of Canaan, (Josh. xiii. 34.) But Moses does not distinguish
those of whom he speaks, in this place, from other men, so

At the close of chapter v. it is said, " Noah was five hundred years old :
and Noah begat Shem, Ham, and Japheth." In the verse on which
Calvin here comments, it is stated, that man's days on earth " shall be
one hundred and twenty years ;" but in chapter vii. 11, we are told, that
the deluge came " in the six hundredth year of Noah's life." This would
pare down the one hundred and twenty years to one hundred ; and there-
fore Calvin asks, " Where are the remaining twenty to be found ?" To
answer this question, he shows that there was something indefinite in the
statement of Noah's age in the first of these passages, and Moses does
not say that the flood began precisely lh that year. He therefore con-
cludes that, according to a common mode of speaking among the Hebrews,
Moses states in general terms, that Noah was five hundred years old when
he was in the fifth century of his life ; and therefore he would infer, that
Noah was about four hundred and eighty years of age at the time re-
ferred to : if one hundred and twenty years be added, it will make him
six hundred years old at the time of his entering the ark. — Ed.

1 " Quia excidissenl a communi statura ;" a misprint, undoubtedly, for
excedissent. — Ed.

2 " Vatablus in Poli Synopsi."— j£d

CHAP. VI. THE BOOK OF GENESIS. 245

much by the size of their bodies, as by their robberies, and
their lust of dominion. In the context, the particle D^l*
(vegam,) which is interposed, is emphatical. Jerome, after
whom certain other interpreters have blundered, has render-
ed this passage in the worst possible manner.1 For it is lite-
rally rendered thus, 'And even after the sons of God had gone
in to the daughters of men ;' as if he had said, Moreover, or,
' And at this time.' For in the first place, Moses relates
that there were giants ; then he subjoins, that there were
also others from among that promiscuous offspring, which was
produced when the sons of God mingled themselves with the
daughters of men. It would not have been wonderful if such
outrage had prevailed among the posterity of Cain ; but the
universal pollution is more clearly evident from this, that the
holy seed was defiled by the same corruption. That a con-
tagion so great should have spread through the few families
which ought to have constituted the sanctuary of God, is no
slight aggravation of the evil. The giants, then, had a prior
origin ; but afterwards those who were born of promiscuous
marriages imitated their example.

The same became mighty men which were of old.2 The word
1 age' is commonly understood to mean antiquity : as if
Moses had said, that they who first exercised tyranny or
power in the world, together with an excessive licentiousness,
and an unbridled lust of dominion, had begun from this race.
Yet there are those who expound the expression, ' from the
age,' to mean, in the presence of the world : for the Hebrew
word D/^J?> (olanif) has also this signification.3 Some think
that this was spoken proverbially ; because the age imme-
diately posterior to the deluge had produced none like them.

1 " Gigantes autem erant super terrain in diebus illis. Postquam enim
ingressi sunt," &c. There were giants on the earth in those days. For
after the sons of God, &c. — Vulgate. The words which the Vulgate
translates, ' for after,' — plainly accounting for the birth of the giants from
the intercourse alluded to in the next clause,— are translated in the
Septuagint, kolI ptT ixuvo, " and after this ;" which favours the inter-
pretation of Calvin, with which also the English version corresponds.
— Ed.

2 " Ipsi potentes a sseculo." ' They were mighty men from the age ;'
or, from the old time. — Ed.

3 Vide Schindler's Lexicon, sub voce chv-

246 COMMENTARY UPON CHAP. VI.

The first exposition is the more simple; the sum of the
whole, however, is, that they were ferocious tyrants, who
separated themselves from the common rank. Their first
fault was pride ; because, relying on their own strength, they
arrogated to themselves more than was due. Pride produced
contempt of God, because, being inflated by arrogance, they
began to shake off every yoke. At the same time, they were
also disdainful and cruel towards men ; because it is not
possible that they, who would not bear to yield obedience to
God, should have acted with moderation towards men. Moses
adds, they were " men of renown ;" by which he intimates that
they boasted of their wickedness, and were, what are called,
honourable robbers. Nor is it to be doubted, that they had
something more excellent than the common people, which
procured for them favour and glory in the world. Never-
theless, under the magnificent title of heroes, they cruelly
exercised dominion, and acquired power and fame for them-
selves, by injuring and oppressing their brethren. And this
was the first nobility of the world. Lest any one should too
greatly delight himself in a long and dingy line of ancestry ;
this, I repeat, was the nobility, which raised itself on high, by
pouring contempt and disgrace on others. Celebrity of name
is not in itself condemned ; since it is necessary that they
whom the Lord has adorned with peculiar gifts should be
pre-eminent among others ; and it is advantageous that there
should be distinction of ranks in the world. But as ambition
is always vicious, and more especially so when joined with a
tyrannical ferocity, which causes the more powerful to insult
the weak, the evil becomes intolerable. It is, however, much
worse, when wicked men gain honour by their crimes ; and
when, the more audacious any one is in doing injury, the
more insolently he boasts of the empty smoke of titles. More-
over, as Satan is an ingenious contriver of falsehoods, by
which he would corrupt the truth of God, and in this
manner render it suspected, the poets have invented many
fables concerning the giants ; who are called by them the
sons of the Earth, for this reason, as it appears to me,
because they rushed forward to acquire dominion, without
any example of their ancestors.

CHAP. VI. THE BOOK OF GENESIS. 217

5. And God saiv that the wickedness of man was great.
Moses prosecutes the subject to which he had just alluded,
that God was neither too harsh, nor precipitate in exacting
punishment from the wicked men of the world. And he
introduces God as speaking after the manner of men, by a
figure which ascribes human affections to God ;T because he
could not otherwise express what was very important to be
known ; namely, that God was not induced hastily, or for a
slight cause, to destroy the world. For by the word saw, he
indicates long continued patience ; as if he would say, that
God had not proclaimed his sentence to destroy men, until
after having well observed, and long considered, their case,
he saw them to be past recovery. Also, what follows has
not a little emphasis, that i their wickedness was great in
the earth.' He might have pardoned sins of a less aggra-
vated character : if in one part only of the world impiety had
reigned, other regions might have remained free from punish-
ment. But now, when iniquity has reached its highest point,
and so pervaded the whole earth, that integrity possesses no
longer a single corner ; it follows, that the time for punish-
ment is more than fully arrived. A prodigious wicked-
ness, then, everywhere reigned, so that the whole earth was
covered with it. Whence we perceive that it was not
overwhelmed with a deluge of waters till it had first been
immersed in the pollution of wickedness.

Every imagination of the thoughts of his heart. Moses has
traced the cause of the deluge to external acts of iniquity, he
now ascends higher, and declares that men were not only
perverse by habit, and by the custom of evil living ; but that
wickedness was too deeply seated in their hearts, to leave any
hope of repentance. He certainly could not have more
forcibly asserted, that the depravity was such as no moderate
remedy might cure. It may indeed happen, that men will
sometimes plunge themselves into sin, while yet something
of a sound mind will remain ; but Moses teaches us, that the
mind of those, concerning whom he speaks, was so thoroughly
imbued with iniquity, that the whole presented nothing but

1 Per chvQpoi'KOTra&iiciv.

248 COMMENTAKY UPON CHAP. VL

what was to be condemned. For the language he employs
is very emphatical : it seemed enough to have said, that their
heart was corrupt : but not content with this word, he
expressly asserts, " every imagination of the thoughts of the
heart ;" and adds the word " only," as if he would deny that
there was a drop of good mixed with it.

Continually. Some expound this particle to mean, from
commencing infancy ; as if he would say, the depravity of
men is very great from the time of their birth. But the
more correct interpretation is, that the world had then be-
come so hardened in its wickedness, and was so far from any
amendment, or from entertaining any feeling of penitence,
that it grew worse and worse as time advanced ; and further,
that it was not the folly of a few days, but the inveterate
depravity which the children, having received, as by heredi-
tary right, transmitted from their parents to their descend-
ants. Nevertheless, though Moses here speaks of the wicked-
ness which at that time prevailed in the world, the general doc-
trine l is properly and consistently hence elicited. Nor do they
rashly distort the passage who extend it to the whole human
race. So when David says, 'That all have revolted, that they
are become unprofitable, that is, none who does good, no not
one; their throat is an open sepulchre; there is no fear of
God before their eyes,' (Ps. v. 10, and xiv. 3;) he deplores,
truly, the impiety of his own age ; yet Paul (Rom. iii. 12)
does not scruple to extend it to all men of every age : and with
justice ; for it is not a mere complaint concerning a few men,
but a description of the human mind when left to itself, des-
titute of the Spirit of God. It is therefore very proper that
the obstinacy of the men, who had greatly abused the good-
ness of God, should be condemned in these words ; yet, at
the same time, the true nature of man, when deprived of the
grace of the Spirit, is clearly exhibited.

6. And it repented the Lord that he had made man on the
earth. The repentance which is here ascribed to God does
not properly belong to him, but has reference to our under-

1 That is, the " general doctrine" of man's total and universal depra-
vity.— Ed. x

CHAP. VI. THE BOOK OF GENESIS. 249

standing of him. For since we cannot comprehend him as
he is, it is necessary that, for our sake, he should, in a cer-
tain sense, transform himself. That repentance cannot take
place in God, easily appears from this single consideration,
that nothing happens which is by him unexpected or unfore-
seen. The same reasoning, and remark, applies to what fol-
lows, that God was affected with grief. Certainly God is
not sorrowful or sad ; but remains for ever like himself in his
celestial and happy repose : yet, because it could not other-
wise be known how great is God's hatred and detestation of
sin, therefore the Spirit accommodates himself to our capa-
city. Wherefore, there is no need for us to involve ourselves
in thorny and difficult questions, when it is obvious to what
end these words of repentance and grief are applied ; namely,
to teach us, that from the time when man was so greatly cor-
rupted, God would not reckon him among his creatures ; as
if he would say, ' This is not my workmanship ; this is not
that man who was formed in my image, and whom I had
adorned with such excellent gifts : I do not deign now to
acknowledge this degenerate and defiled creature as mine/
Similar to this is what he says, in the second place, concerning
grief; that God was so offended by the atrocious wickedness
of men, as if they had wounded his heart with mortal grief.
There is here, therefore, an unexpressed antithesis be-
tween that upright nature which had been created by God,
and that corruption which sprung from sin. Meanwhile, un-
less we wish to provoke God, and to put him to grief, let us
learn to abhor and to flee from sin. Moreover, this paternal
goodness and tenderness ought, in no slight degree, to sub-
due in us the love of sin; since God, in order more effectually to
pierce our hearts, clothes himself with our affections. This
figure, which represents God as transferring to himself what
is peculiar to human nature, is called avQeuvovafaa.

7. And the Lord said, I will destroy man whom I have
created from the face of the earth, both man and beast, Sfc. He
again introduces God as deliberating, in order that we may
the better know that the world was not destroyed without
mature counsel on the part of God. For the Spirit of the

250 COMMENTARY UrON CHAP. VI.

Lord designed that we should be diligently admonished on
this point, in order that he might cut off occasion for those
impious complaints, into which we should be otherwise too
ready to break forth. The word sphere means decreed; because
God utters no voice, without having inwardly determined what
he would do. Besides, he had no need of new counsel, according
to the manner of men, as if he were forming a judgment con-
cerning something recently discovered. But all this is said
in consideration of our infirmity ; that we may never think of
the deluge, but it shall immediately occur to us that the ven-
geance of God was just. Moreover, God, not content with
the punishment of man, proceeds even to beasts, and cattle,
and fowls, and every kind of living creatures. In which he
seems to exceed the bounds of moderation : for although the
impiety of men is hateful to him, yet to what purpose is it
to be angry with unoffending animals ? But it is not wonder-
ful that those animals, which were created for man's sake,
and lived for his use, should participate in his ruin : neither
asses, nor oxen, nor any other animals, had done evil ; yet
being in subjection to man when he fell, they were drawn
with him into the same destruction. The earth was like a
wealthy house, well supplied with every kind of provision in
abundance and variety. Now, since man has defiled the
earth itself with his crimes, and has vilely corrupted all the
riches with which it was replenished, the Lord also designed
that the monument of his punishment should there be placed :
just as if a judge, about to punish a most wicked and nefari-
ous criminal, should, for the sake of greater infamy, command
his house to be razed to the foundation. And this all tends
to inspire us with a dread of sin ; for we may easily infer how
great is its atrocity, when the punishment of it is extended
even to the brute creation.

8. But Noah found grace in the eyes of the Lord. This is a
Hebrew phrase, which signifies that God was propitious to
him, and favoured him. For so the Hebrews are accustomed
to speak : — ' If I have found grace in thy sight,' instead of,
6 If I am acceptable to thee,' or, ' If thou wilt grant me thy
benevolence or favour.' Which phrase requires to be noticed,

CHAP. VI. THE BOOK OF GENESIS. 251

because certain unlearned men infer with futile subtlety,
that if men find grace in God's sight, it is because they seek
it by their own industry and merits. I acknowledge, in-
deed, that here Noah is declared to have been acceptable to
God, because, by living uprightly and holily, he kept him-
self pure from the common pollutions of the world ; whence,
however, did he attain this integrity, but from the preventing
grace of God ? The commencement, therefore, of this
favour was gratuitous mercy. Afterwards, the Lord, having
once embraced him, retained him under his own hand, lest
he should perish with the rest of the world.

9. These are the generations of Noah. The Hebrew word
JllT?1]!")? (toledoth,) properly means generation. It has, how-
ever, sometimes a more extended sense, and applies to the
whole history of life ; this indeed seems to be its meaning in
the present place.1 For when Moses had stated that one man
was found whom God, — when he had determined to destroy
the whole world, — would yet preserve, he briefly describes
what kind of person he was. And, in the first place, asserts,
that he was just and upright among the men of his age : for
here is a different Hebrew noun, *yn, (dor,) which signifies an
age, or the time of a life.2 The word D^H? (tamim,) which
the ancient interpreter is accustomed to translate perfect,3 is
of the same force as upright or sincere ; and is opposed to
what is deceitful, pretended, and vain. And Moses does not
rashly connect these two things together; for the world,
being always influenced by external splendour, estimates
justice, not by the affection of the heart, but by bare works.
If, however, we desire to be approved by God, and accounted
righteous before him, we must not only regulate our hands,
and eyes, and feet, in obedience to his Law ; but integrity of
heart is above all things required, and holds the chief place
in the true definition of righteousness. Let us, however,
know that they are called just and upright, not who are in

1 See Dathe, in loco.

2 Though it also means generation. — See Gesenius, Schindler, $*c, sub
voce *Y)T

3 " Koe vir Justus atque perfectus ferit.'' — Vulgate. " CD^fl refers
chiefly to moral integrity, irreproachable, innocent, honest.'''' — Gesenius.

252 COMMENTARY UPON CHAP. VI.

every respect perfect, and in whom there is no defect ; but
who cultivate righteousness purely, and from their heart.
Because we are assured that God does not act towards his
own people with the rigour of justice, as requiring of them a
life according to the perfect rule of the Law ; for, if only no
hypocrisy reigns within them, but the pure love of rectitude
flourishes, and fills their hearts, he pronounces them, ac-
cording to his clemency, to be righteous.

The clause, " in his generations," is emphatical. For he
has already often said, and will soon repeat it, that nothing
was more corrupt than that age. Therefore, it was a
remarkable instance of constancy, that Noah being sur-
rounded on every side with the filth of iniquity, should hence
have contracted no contagion. We know how great is the
force of custom, so that nothing is more difficult than to live
holily among the wicked, and to avoid being led away by
their evil examples. Scarcely is there one in a hundred who
has not in his mouth that diabolical proverb, ' We must
howl when we are among the wolves ;' and the greater
part, — framing a rule for themselves from the common prac-
tice,— -judge everything to be lawful which is generally re-
ceived. As, however, the singular virtue of Noah is here
commended ; so let us remember that we are instructed what
we ought to do, though the whole world were rushing to its
own destruction. If, at the present time, the morals of men
are so vitiated, and the whole mode of life so confused, that
probity has become most rare ; still more vile and dreadful
was the confusion in the time of Noah, when he had not
even one associate in the worship of God, and in the pursuit of
holiness. If he could bear up against the corruptions of the
whole world, and against such constant and vehement assaults
of iniquity ; no excuse is left for us, unless, with equal fortitude
of mind, we prosecute a right course through innumerable
obstacles of vice. It is not improbable that Moses uses the
word generations in the plural number, the more fully to
declare what a strenuous and invincible combatant Noah
was, who, through so many ages, had remained unaltered.
Besides, the manner of cultivating righteousness, which he
had adopted, is explained in the context ; namely, that he

CHAP. VI. THE BOOK OF GENESIS. 253

had " walked with God," which excellency he had also com-
mended in the holy father Enoch, in the preceding chapter,
where we have stated what the expression means. When
the corruption of morals was so great in the earth, if Noah
had had respect to man, he would have been cast into a pro-
found labyrinth. He sees, therefore, this to be his only
remedy ; namely, to disregard men, that he may fix all his
thoughts on God, and make Him the sole Arbiter of his life.
Whence it appears, how foolishly the Papists clamour that
we ought to follow the fathers ; when the Spirit expressly
recalls us from the imitation of men, except so far as they
lead us to God. Moses again mentions his three sons, for the
purpose of showing that, in the greatest sorrow by which he
was almost consumed, he was yet able to have offspring, in
order that God might have a small remnant of seed for
himself.

11. Hie earth also was corrupt before God. In the former
clause of this verse Moses describes that impious contempt
of God, which had left no longer any religion in the world ;
but the light of equity being extinct, all men had plunged
into sin. In the second clause he declares, that the love of
oppression, that frauds, injuries, rapines, and all kinds of in-
justice, prevailed. And these are the fruits of impiety, that
men, when they have revolted from God, — forgetful of mutual
equity among themselves, — are carried forward to insane fero-
city, to rapines, and to oppressions of all sorts. God again
declares that he had seen this ; in order that he may commend
his long-suffering to us. The earth is here put for its inhabit-
ants ; and the explanation immediately follows, l that all
flesh had corrupted its way.' Yet the word flesh is not here
understood as before, in a bad sense ; but is meant for men,
without any mark of censure : as in other places of Scrip-
ture, ' All flesh shall see the glory of the Lord,' (Isaiah xl. 5.)
'Let all flesh be silent before the Lord,' (Zech. ii. 13.)

13. And God said unto Noah. Here Moses begins to re-
late how Noah would be preserved. And first, he says, that
the counsel of God respecting the destruction of the world

254 COMMENTARY UPON CHAP. VI.

was revealed to him. Secondly, that the command to build
the ark was given. Thirdly, that safety was promised him,
if, in obedience to God, he would take refuge in the ark.
These chief points are to be distinctly noted ; even as the
Apostle, when he proclaims the faith of Noah, joins fear and
obedience with confidence, (Heb. xi. 7.) And it is certain
that Noah was admonished of the dreadful vengeance which
was approaching; not only in order that hemight be confirmed
in his holy purpose, but that, being constrained by fear,
he might the more ardently seek for the favour offered
to him. We know that the impunity of the wicked is some-
times the occasion of alluring even the good to sin : the de-
nunciation, therefore, of future punishment ought to be effec-
tual in restraining the mind of a holy man ; lest, by gradual
declension, he should at length relax to the same lascivious-
ness. Yet God had special reference to the other point ;
namely, that by keeping continually in view the terrible de-
struction of the world, Noah might be more and more excited
to fear and solicitude. For it was necessary, that in utter
despair of help from any other quarter, he should seek his
safety, by faith, in the ark. For so long as life was promised
to him on earth, never would he have been so intent as he
ought, in the building of the ark ; but, being alarmed by the
judgment of God, he earnestly embraces the promise of life
given unto him. He no longer relies upon the natural causes
or means of life ; but rests exclusively on the covenant of
God, by which he was to be miraculously preserved. No
labour is now troublesome or difficult to him ; nor is he broken
down by long fatigue. For the spur of God's anger pierces
him too sharply to allow him to sleep in carnal delights,
or to faint under temptations, or to be delayed in his
course by vain hope : he rather stirs himself up, both to flee
from sin, and to seek a remedy. And the Apostle teaches,
that it was not the least part of his faith, that through the
fear of those things which were not seen he prepared an ark.
When faith is treated of simply, mercy and the gratuitous
promise come into the account ; but when we wish to ex-
press all its parts, and to canvass its entire force and nature,
it is necessary that fear also should be joined with it. And,

CHAP. VI. THE BOOK OF GENESIS. 255

truly, no one will ever seriously resort to the mercy of God,
but he who, having been touched with the threatenings of God,
shall dread that judgment of eternal death which they de-
nounce, shall abhor himself on account of his own sins, shall
not carelessly indulge his vices, nor slumber in his pollution ;
but shall anxiously sigh for the remedy of his evils. This
was, truly, a peculiar privilege of grace, that God warned
Noah of the future deluge. Indeed, he frequently commands
his threatenings to be proposed to the elect, and reprobate, in
common ; that by inviting both to repentance, he may hum-
ble the former, and render the latter inexcusable. But while
the greater part of mankind, with deaf ears, reject whatever
is spoken, he especially turns his discourse to his own people,
who are still curable, that by the fear of his judgment he may
train them to piety. The condition of the wicked might at that
time seem desirable, in comparison with the anxiety of holy
Noah. They were securely flattering themselves in their
own delights ; for we know what Christ declares concerning
the luxury of that period, (Luke xvii. 26.) Meanwhile, the
holy man, as if the world were every moment going to ruin,
groaned anxiously and sorrowfully. But if we consider the
end ; God granted an inestimable benefit to his servant, in
denouncing to him a danger, of which he must beware.

The earth is filled with violence through them.1 God inti-
mates that men were to be taken away, in order that the
earth, which had been polluted by the presence of beings so
wicked, might be purified. Moreover, in speaking only of
the iniquity and violence, of the frauds and rapines, of which
they were guilty towards each other ; he does it, not as if he
were intending to remit his own claims upon them, but be-
cause this was a more gross and palpable demonstration of
their wickedness.

14. Make thee an ark of gopher wood. Here follows the
command to build the ark, in which God wonderfully proved
the faith and obedience of his servant. Concerning its
structure, there is no reason why we should anxiously inquire,

1 " Replcta est terra iuiquitate a facie eorura."

256 COMMENTARY UPON CHAP. VI.

except so far as our own edification is concerned. First, the
Jews are not agreed among themselves respecting the kind
of wood of which it was made. Some explain the word gopher
to be the cedar ; others, the fir-tree ; others, the pine. They
differ also respecting the stories ; because many think that the
sink was in the fourth place, which might receive the refuse
and other impurities. Others make five chambers in a triple
floor, of which they assign the highest to the birds. There
are those who suppose that it was only three stories in
height ; but that these were separated by intermediate divi-
sions. Besides, they do not agree about the window : to
some it appears that there was not one window only, but
many. Some say they were open to receive air ; but others
contend that they were only made for the sake of light, and
therefore were covered over with crystal, and lined with pitch.
To me it seems more probable, that there was only one, not
cut out for the sake of giving light ; but to remain shut,
unless occasion required it to be opened, as we shall see after-
wards. Further, that there was a triple story, and rooms sepa-
rated in a manner to us unknown. The question respecting
its magnitude is more difficult. For, formerly, certain pro-
fane men ridiculed Moses, as having imagined that so vast
a multitude of animals was shut up in so small a space ; a
third part of which would scarcely contain four elephants.
Origen solves this question, by saying that a geometrical
cubit was referred to by Moses, which is six times greater
than the common one ; to whose opinion Augustine assents
in his fifteenth book on the ' City of God,' and his first book
of c Questions on Genesis.' I grant what they allege, that
Moses, who had been educated in all the science of the
Egyptians, was not ignorant of geometry; but since we
know that Moses everywhere spoke in a homely style, to
suit the capacity of the people, and that he purposely ab-
stained from acute disputations, which might savour of the
schools and of deeper learning ; I can by no means per-
suade myself, that, in this place, contrary to his ordinary
method, he employed geometrical subtlety. Certainly, in the
first chapter, he did not treat scientifically of the stars, as
a philosopher would do ; but he called them, in a popular

CHAP. VI. THE BOOK OF GENESIS. 257

manner, according to their appearance to the uneducated,
rather than according to truth, " two great lights." Thus
we may everywhere perceive that he designates things
of every kind by their accustomed names. But what was
then the measure of the cubit I know not ; it is, however,
enough for me, that God (whom, without controversy, I
acknowledge to be the chief builder of the ark) well
knew what things the place which he described to his
servant was capable of holding. If you exclude the extra-
ordinary power of God from this history, you declare that
mere fables are related. But, by us, who confess that the
remains of the world were preserved by an incredible miracle,
it ought not to be regarded as an absurdity, that many won-
derful things are here related, in order that hence the secret
and incomprehensible power of God, which far surpasses all
our senses, may be the more clearly exhibited. Porphyry, or
some other caviller,1 may object, that this is fabulous, because
the reason of it does not appear ; or because it is unusual ; or
because it is repugnant to the common order of nature. But
I make the rejoinder ; that this entire narration of Moses,
unless it were replete with miracles, would be cold, and
trifling, and ridiculous. He, however, who will reflect aright
upon the profound abyss of Divine omnipotence in this history,
will rather sink in reverential awe, than indulge in profane
mockery. I purposely pass over the allegorical application
which Augustine makes of the figure of the ark to the body
of Christ, both in his fifteenth book of ' The City of God,'
and his twelfth book against Faustus ; because I find there
scarcely anything solid. Origen still more boldly sports with
allegories : but there is nothing more profitable, than to
adhere strictly to the natural treatment of things. That the
ark was an image of the Church is certain, from the testi-

1 " Hoc Porphyrins, vel quispiam alius canis, fabulosum esse obgan-
niet." Throughout the above passage, Calvin takes for granted, that there
was a miracle, when a close examination would have convinced him that
there was none. It has only required the use of a little arithmetic, and
common sense, to prove that the ark was more than sufficient to con-
tain all the creatures which Noah was commanded to bring into it, as well
as provision for the whole time of their residence in it. — See Wells' Geo-
graphy of the Old Test., chap. ii. — Ed.

VOL. I. R

258 COMMENTARY UPON CHAP. VI.

mony of Peter, (1 Peter iii. 21 ;) but to accommodate its
several parts to the Church, is by no means suitable, as I
shall again show, in its proper place.

18. But with thee icill I establish my covenant. Since the
construction of the ark was very difficult, and innumerable
obstacles might perpetually arise to break off the work when
begun, God confirms his servant by a superadded promise.
Thus was Noah encouraged to obey God ; seeing that he re-
lied on the Divine promise, and was confident that his labour
would not be in vain. For then do we freely embrace the
commands of God, when a promise is attached to them,
which teaches us that we shall not spend our strength for
nought. Whence it appears how foolishly the Papists are
deceived, who triflingly argue, that men are led away by the
doctrine of faith from the desire of doing well. For what
will be the degree of our alacrity in well-doing, unless faith
enlighten us ? Let us therefore know, that the promises of
God alone, are they which quicken us, and inspire each of
our members with vigour to yield obedience to God : but
that without these promises, we not only lie torpid in indo-
lence, but are almost lifeless, so that neither hands nor feet
can do their duty. And hence, as often as we become
languid, or more remiss than we ought to be, in good works,
let the promises of God recur to us, to correct our tardiness.
For thus, according to the testimony of Paul, (Col. i. 5,)
love flourishes in the saints, on account of the hope laid up for
them in heaven. It is especially necessary that the faithful
should be confirmed by the word of God, lest they faint in
the midst of their course ; to the end that they may certainly
be assured that they are not beating the air, as they say ;
but that, acquiescing in the promise given them, and being
sure of success, they follow God who calls them. This
connection, then, is to be borne in mind, that when God was
instructing his servant Moses what he would have him do,
he declares, for the purpose of retaining him in obedience
to himself, that he requires nothing of him in vain. Now,
the sum of this covenant of which Moses speaks was, that
Noah should be safe, although the whole world should perish

CHAP. VI. THE BOOK OF GENESIS. 259

in the deluge. For there is an understood antithesis, that
the whole world being rejected, the Lord would establish a
peculiar covenant with Noah, alone. Wherefore, it was the
duty of Noah to oppose this promise of God, like a wall of
iron, against all the terrors of death ; just as if it were the
purpose of God, by this sole word, to discriminate between
life and death. But the covenant with him is confirmed, with
this condition annexed, that his family shall be preserved for
his sake ; and also the brute animals, for the replenishing of
the new world ; concerning which I shall say more in the
ninth chapter.

19. And of every living thing of all flesh. u All flesh" is the
name he gives to animals of whatsoever kind they may be.
He says they went in two and two ; not that a single pair of
each kind was received into the ark, (for we shall soon see
that there were three pairs of the clean kinds, and one animal
over, which Noah afterwards offered in sacrifice ;) but whereas
here mention is made only of offspring, he does not expressly
state the number, but simply couples males with females,
that Noah might hence perceive how the world was to be
replenished.

22. Thus did Noah. In a few words, but with great subli-
mity, Moses here commends the faith of Noah. The un-
skilful wonder that the apostle (Heb. xi. 7) makes him
" heir of the righteousness which is by faith." As if, truly,
all the virtues, and whatsoever else was worthy of praise in
this holy man, had not sprung from this fountain. For we
ought to consider the assaults of temptation to which his
breast was continually exposed. First, the prodigious size
of the ark might have overwhelmed all his senses, so as
to prevent him from raising a finger to begin the work.
Let the reader reflect on the multitude of trees to be felled,
on the great labour of conveying them, and the difficulty of
joining them together. The matter was also long deferred ;
for the holy man was required to be engaged more than a
hundred years in most troublesome labour. Nor can we
suppose him to have been so stupid, as not to reflect

260 COMMENTARY UPON CHAP. VI.

upon obstacles of this kind. Besides, it was scarcely to be
hoped, that the men of his age would patiently bear with him,
for promising himself an exclusive deliverance, attended with
ignominy to themselves. Their unnatural ferocity has been
before mentioned ; there can therefore be no doubt that they
would daily provoke modest and simple-minded men, even
without cause. But here was a plausible occasion for insult ;
since Noah, by felling trees on all sides, was making the earth
bare, and defrauding them of various advantages. It is a
common proverb, that perverse and contentious men will
dispute about an ass's shadow. What, then, might Noah
think, would those fierce Cyclops do for the shadow of so
many trees ; who, being practised in every kind of violence,
would seize with eagerness on all sides an occasion of exer-
cising cruelty ? But this was what chiefly tended to inflame
their rage, that he, by building an asylum for himself, vir-
tually doomed them all to destruction. Certainly, unless
they had been restrained by the mighty hand of God, they
would have stoned the holy man a hundred times ; still it is
probable, that their vehemence was not so far repressed, as
to prevent them from frequently assailing him with scoffs and
derision, from heaping upon him many reproaches, and pur-
suing him with grievous threats. I even think, that they did
not restrain their hands from disturbing his work. Therefore,
although he may have addressed himself with alacrity to the
work committed to him ; yet his constancy might have failed
more than a thousand times, in so many years, unless it had
been firmly rooted. Moreover, as the work itself appeared im-
practicable, it may be further asked, Whence were provisions
for the year to be obtained ? whence food for so many ani-
mals ? He is commanded to lay up what will suffice for food
during ten months, for his whole family, for cattle, and wild
beasts, and even for birds. Truly, it seems absurd, that after
he has been disengaged from agriculture, in order to build the
ark, he should be commanded to collect a two years' store of
provision ; but much more trouble attended the providing
of food for animals. He might therefore have suspected that
God was mocking him. His last work was to gather animals
of all kinds together. As if, indeed, he had all the beasts of

CHAP. VI. THE BOOK OF GENESIS. 261

the forest at his command, or was able to tame them ; so
that, in his keeping, wolves might dwell with lambs, tigers
with hares, lions with oxen — as sheep in his fold. But the
most grievous temptation of all was, that he was commanded
to descend, as into the grave, for the sake of preserving his
life, and voluntarily to deprive himself of air and vital spirit;
for the smell of dung alone, pent up, as it was, in a closely
filled place, might, at the expiration of three days, have
stifled all the living creatures in the ark. Let us reflect on
these conflicts of the holy man — so severe, and multiplied, and
long-continued — in order that we may know how heroic was
his courage, in prosecuting, to the utmost, what God had com-
manded him to do. Moses, indeed, says in a single word
that he did it ; but we must consider how far beyond all hu-
man power was the doing of it : and that it would have been
better to die a hundred deaths, than to undertake a work so
laborious, unless he had looked to something higher than the
present life. A remarkable example, therefore, of obedience
is here described to us ; because, Noah, committing himself
entirely to God, rendered Him due honour. We know, in
this corruption of our nature, how ready men are to seek sub-
terfuges, and hoAV ingenious in inventing pretexts for dis-
obedience to God. Wherefore, let us also learn to break
through every kind of impediment, and not to give place to
evil thoughts, which oppose themselves to the word of God,
and with which Satan attempts to entangle our minds, that
they may not obey the command of God. For God espe-
cially demands this honour to be given to himself, that we
should suffer him to judge for us. And this is the true proof
of faith, that we, being content with one of his commands,
gird ourselves to the work, so that we do not swerve in our
course, whatever obstacle Satan may place in our way, but
are borne on the wings of faith above the world. Moses also
shows, that Noah obeyed God, not in one particular only,
but in all. Which is diligently to be observed; because hence,
chiefly, arises dreadful confusion in our life, that we are not
able, unreservedly, to submit ourselves to God ; but when we
have discharged some part of our duty, we often blend our own
feelings with his word. But the obedience of Noah is cele-

262

COMMENTARY UPON

CHAP. VII.

brated on this account, that it was entire, not partial ; so
that he omitted none of those things which God had com-
manded.

CHAPTER VII.

1. And the Lord said unto Noah,
Come thou and all thy house into the
ark; for thee have I seen righteous
before me in this generation.

2. Of every clean beast thou shalt
take to thee by sevens, the male and
his female : and of beasts that are
not clean by two, the male and his
female.

3. Of fowls also of the air by se-
vens, the male and the female ; to keep
seed alive upon the face of all the
earth.

4. For yet seven days, and I will
cause it to rain upon the earth forty
days and forty nights ; and every liv-
ing substance that I have made, will I
destroy from off the face of the earth.

5. And Noah did according unto all
that the Lord commanded him.

6. And Noah was six hundred years
old when the flood of waters was upon
the earth.

7. And Noah went in, and his sons,
and his wife, and his sons' wives with
him, into the ark, because of the
waters of the flood.

8. Of clean beasts, and of beasts
that are not clean, and of fowls, and
of every thing that creepeth upon the
earth,

9. There went in two and two
unto Noah into the ark, the male and
the female, as God had commanded
Noah.

10. And it came to pass after seven
days, that the waters of the flood were
upon the earth.

11. In the six hundredth year of
Noah's life, in the second month, the
seventeenth day of the month, the
same day were all the fountains of the
great deep broken up, and the win-
dows of heaven were opened.

1. Et dixit Jehova ad Noah,
Ingredere tu, et omnis domus
tua arcam : quia te vidi justum
coram me in astate ista.

2. Ex omni auimali mundo
capies tibi septena septena,
virum et foemellam ejus: et ex
auimali quod non mundum est,
bina, virum et foemellam ejus.

3. Etiam ex volatili coeli sep-
tena, masculum et foemellam :
ut vivum conservetur semen in
superficie omnis terras.

4. Quia post dies adhuc sep-
tem ego pluam super terrain
quadraginta dies, et quadraginta
noctes,et delebo omnem substan-
tias quam feci, a superficie terras.

5. Et fecit Noah secundum
omnia quae prasceperat ei Jehova.

6. Noah autem erat sexcen-
torum annorum quando diluvium
fuit aquarum super terrain.

7. Et ingressus Noah, et filii
ejus, et uxor ejus, et uxores fili-
orum ejus cum eo in arcam,
propter aquas diluvii.

8. Ex animali mundo, et ex
animali quod non erat mundum,
et ex volatili, et ex omni quod
reptat super terrain,

9. Bina bina ingressa sunt ad
Noah in arcam, inasculus et fce-
mella, quemadmodum prascepe-
rat Deus ipsi Noah.

10. Et fuit, post septem dies
aquas diluvii fuerunt super ter-
rain.

11. In anno sexcentesimo an-
norum vitas Noah, in mense se-
cundo, in septimadecima die
mensis, die ipsa, rupti sunt omnes
fontes voraginis magnas, et fenes-
tras coeli apertas sunt.

CHAP. VII.

THE BOOK OF GENESIS.

263

1 2. And the rain was upon the earth
forty clays and forty nights.

13. In the self-same day entered
Noah, and Shem, and Ham, and Ja-
pheth, the sons of Noah, and Noah's
wife, and the three wives of his sons
with them, into the ark :

14. They, and every beast after his
kind, and all the cattle after their kind,
and every creeping thing that creep -
eth upon the earth after his kind, and
every fowl after his kind, every bird
of every sort.

15. And they went in unto Noah
into the ark, two and two of all flesh,
wherein is the breath of life.

16. And they that went in, went
in male and female of all flesh, as God
had commanded him : and the Lord
shut him in.

17. And the flood was forty days
upon the earth ; and the waters in-
creased, and bare up the ark, and it
was lift up above the earth.

18. And the waters prevailed, and
were increased greatly upon the earth ;
and the ark went upon the face of
the waters.

19. And the waters prevailed ex-
ceedingly upon the earth ; and all the
high hills, that were under the whole
heaven, were covered.

20. Fifteen cubits upward did the
waters prevail ; and the mountains
were covered.

21. And all flesh died that moved
upon the earth, both of fowl, and of
cattle, and of beast, and of every creep-
ing thing that creepethupon the earth,
and every man :

22. All in whose nostrils was the
breath of life, of all that was in the
dry land, died.

23. And every living substance was
destroyed which was upon the face of
the ground, both man, and cattle, and
the creeping things, and the fowl of
the heaven : and they were destroyed
from the earth : and Noah only re-

12. Et fait pluvia super terrain
quadraginta dies et quadraginta
noctes.

13. Ipso eodem die ingressus
est Noah, et Sem, et Cham, et
Jepheth, filii Noah, et uxor
Noah, tresque uxores filiorum
ejus cum illis, in arcam :

14. Ipsi, et omnisbestiajuxta
speciem suam, et omne animal
juxta speciem suam, et omne
reptile quod reptat super terram,
secundum speciem suam, et omne
volatile juxta speciem suam,
omnis avis, et omne alatum.

15. Ingressa sunt igitur ad
Noah in arcam, bina bina ex
omni carne in qua erat spiritus
vitas.

16. Et qua? ingressa sunt, mas-
culus et fosmina ex omni carne
ingressa sunt, quemadmodum
prasceperat ei Deus: et clausit
Jehova super eum.

17. Et factum est diluvium
quadraginta dies super terram,
et mu'ltiplicatas sunt aquae, ele-
vaveruntque arcam : itaque ele-
vata est a terra.

18. Et prasvaluerunt aquas, et
nmltiplicatas sunt valde super
terram, et fluitabat area super
faciem aquarum.

19. Koboraverunt itaque se
aquas valde super terrain, et
opertisunt omnesmontes excelsi
qui erant sub universo ccelo.

20. Quindecim cubitis superne
roboraverunt se aquae, ita ut
operti sint montes.

21. Et mortua est omnis caro
quae reptabat super terrain, tarn
de volatili quam de animali et
bestia, et omni reptili quod reptat
super terrain, et omni homine.

22. Omnia in quorum nare erat
anhelitus spiritus vitas, ex omni-
bus quae erant in sicco, mortua
sunt.

23. Et delevit omnem substan-
tiam vivam, quae erat super
faciem terras, ab homine usque
ad jumentum, usque ad reptile,
et usque ad volatile coeli : et de-
leta sunt e terra, et remansit

2Q± COMMENTARY UPON CHAP. VII.

mained alive, and they that were with tan turn Noah, et qui cum eo erant

him in the ark. in area.

24. And the waters prevailed 24. Et roboraverunt se aquas

upon the earth an hundred and fifty super terram quinquaginta et

days. centum dies,

1. And the Lord said unto Noah. I have no doubt that
Noah was confirmed, as he certainly needed to be, by oracles
frequently repeated. He had already sustained, during one
hundred years, the greatest and most furious assaults ; and
the invincible combatant had achieved memorable victories ;
but the most severe contest of all was, to bid farewell to the
world, to renounce society, and to bury himself in the ark.
The face of the earth was, at that time, lovely ; and Moses
intimates that it was the season in which the herbs shoot
forth and the trees begin to flourish. Winter, which binds
the joy of sky and earth in sharp and rugged frost, has now
passed away ; and the Lord has chosen the moment for de-
stroying the world, in the very season of spring. For Moses
states that the commencement of the deluge was in the se-
cond month. I know, however, that different opinions pre-
vail on this subject ; for there are three who begin the year
from the autumnal equinox ; but that mode of reckoning
the year is more approved, which makes it commence in the
month of March. However this might be, it was no light
trial for Noah to leave of hi3 own accord, the life to which he
had been accustomed during six hundred years, and to seek
a new mode of life in the abyss of death. He is commanded
to forsake the world, that he may live in a sepulchre which
he had been laboriously digging for himself through more
than a hundred years. Why was this ? because, in a little
while, the earth was to be submerged in a deluge of
waters. Yet nothing of the kind is apparent : all in-
dulge in feasts, celebrate nuptials, build sumptuous houses ;
in short, everywhere, daintiness and luxury prevail ; as Christ
himself testifies, that that age was intoxicated with its own
pleasures, (Luke xvii. 2<6.) Wherefore, it was not without
reason, that the Lord encouraged and fortified the mind of
his servant afresh, by the renewal of the promise, lest he
should faint ; as if he would say, i Hitherto thou hast

CHAP. VII. THE BOOK OF GENESIS. 265

laboured with fortitude amid so many causes of offence ; but
now the case especially demands that thou shouldst take
courage, in order to reap the fruit of thy labour : do not,
however, wait till the waters burst forth on every side from
the opened veins of the earth, and till the higher waters of
heaven, with opposing violence, rush from their opened ca-
taracts ; but while everything is yet tranquil, enter into the
ark, and there remain till the seventh day, then suddenly
shall the deluge arise.' And although oracles are not now
brought down from heaven, let us know that continual medi-
tation on the word is not ineffectual ; for as new difficulties
perpetually arise before us, so God, by one and another pro-
mise, establishes our faith, so that our strength being renewed,
we may at length arrive at the goal. Our duty, indeed, is,
attentively to hear God speaking to us ; and neither, through
depraved fastidiousness, to reject those exercises, by which
He cherishes, or excites, or confirms our faith, according as
he knows it to be still tender, or languishing, or weak ; nor
yet to reject them as superfluous. " For thee have I seen
righteous." When the Lord assigns as his reason for pre-
serving Noah, that he knew him to be righteous, he seems to
attribute the praise of salvation to the merit of works ; for
if Noah was saved because he was righteous, it follows, that
we shall deserve life by good works. But here it behoves us
cautiously to weigh the design of God ; which was to place
one man in contrast with the whole world, in order that, in
his person, he might condemn the unrighteousness of all men.
For he again testifies, that the punishment which he was
about to inflict on the world was just, seeing that only one
man was left who then cultivated righteousness, for whose
sake he was propitious to his whole family. Should any one
object, that from this passage, God is proved to have respect
to works in saving men, the solution is ready ; that this is not
repugnant to gratuitous acceptance, since God accepts those
gifts which he himself has conferred upon his servants. We
must observe, in the first place, that he loves men freely,
inasmuch as he finds nothing in them but what is worthy of
hatred, since all men are born the children of wrath, and heirs
of eternal malediction. In this respect he adopts them to him-

2(36 COMMENTARY UPON CHAP. VII.

self in Christ, and justifies tbem by his mere mercy. After
he has, in this manner, reconciled them unto himself, he also
regenerates them, by his Spirit, to new life and righteousness.
Hence flow good works, which must of necessity be pleasing
to God himself. Thus he not only loves the faithful, but also
their works. We must again observe, that since some fault
always adheres to our works, it is not possible that they can
be approved, except as a matter of indulgence. The grace,
therefore, of Christ, and not their own dignity or merit, is that
which gives worth to our works. Nevertheless, we do not deny
that they come into the account before God : as he here ac-
knowledges, and accepts, the righteousness of Noah which had
proceeded from his own grace ; and in this manner (as
Augustine speaks) he will crown his own gifts. We may
further notice the expression, " I have seen thee righteous
before me ;" by which words, he not only annihilates all that
hypocritical righteousness which is destitute of interior sanc-
tity of heart, but vindicates his own authority ; as if he would
declare, that he alone is a competent judge to estimate righte-
ousness. The clause, " in this generation," is added, as I
have said, for the sake of amplification ; for so desperate was
the depravity of that age, that it was regarded as a prodigy,
that Noah should be free from the common infection.

2. Of every clean beast. He again repeats what he bad
before said concerning animals, and not without occasion.
For there was no little difficulty in collecting from woods,
mountains, and caves, so great a multitude of wild beasts,
many species of which were perhaps altogether unknown ;
and there was, in most of them, the same ferocity which we
now perceive. Wherefore, God encourages the holy man,
lest being alarmed with that difficulty, and having cast aside
all hope of success, he should fail. Here, however, at first
sight, appears some kind of contradiction, because whereas
he before had spoken of pairs of animals, he now speaks of
sevens. But the solution is at hand ; because, previously,
Moses does not state the number, but only says that females
were added as companions to the males ; as if he had said,
Noah himself was commanded not to gather the animals pro-

CHAP. VII. THE BOOK OF GENESIS. 267

miscuously together, but to select pairs out of them for the
propagation of offspring. Now, however, the discourse is
concerning the actual number. Moreover, the expression,
" by sevens," is to be understood not of seven pairs of each
kind, but of three pairs, to which one animal is added for the
sake of sacrifice.1 Besides, the Lord would have a threefold
greater number of clean animals than of others preserved,
because there would be a greater necessity of them for the
use of man. In which appointment, we must consider the
paternal goodness of God towards us, by which he is inclined
to have regard to us in all things.

3. To keep seed alive upon the face of all the earth. That
is, that hence offspring might be born. But this is referred
to Noah ; for although, properly speaking, God alone gives
life, yet God here refers to those duties which he had
enjoined upon his servant : and it is with respect to his
appointed office, that God commands him to collect animals
that he may keep seed alive. Nor is this extraordinary,
seeing that the ministers of the gospel are said, in a sense, to
confer spiritual life. In the clause which next follows, " upon
the face of all the earth," there is a twofold consolation :
that the waters, after they had covered the earth for a time,
would again cease, so that the dry surface of the earth should
appear ; and then, that not only should Noah himself survive,
but, by the blessing of God, the number of animals should
be so increased, as to spread far and wide through the whole
world. Thus, in the midst of ruin, future restoration is pro-
mised to him. Moses is very earnest in showing that God
took care, by every means, to- retain Noah in obedience to
his word, and that the holy man entirely acquiesced. This
doctrine is very useful, especially when God either promises
or threatens anything incredible, since men do not willingly
receive what seems to them improbable. For nothing was

1 Le Clerc objects to this interpretation, and supposes that seven of
each sex of clean, and two of each sex of unclean animals, were admitted
into the ark. Perhaps a sceptical objection to the use of the seventh
animal, as a sacrifice, inclined him to adopt this interpretation. Com-
mentators, however, have generally preferred thesolution liere given. — Ed.

268 COMMENTARY UPON CHAP. VII.

less accordant with the judgment of the flesh, than that the
world should be destroyed by its Creator ; because this was
to subvert the whole order of nature which he had established.
Wherefore, unless Noah had been well admonished of this
terrible judgment of God, he never would have ventured to
believe it ; lest he should conceive of God as acting in con-
tradiction to himself. The word D1p*Pl> (hayekom,) which
Moses here uses, has its origin from a word signifying to
stand; but it properly means whatever lives and flourishes.

5. And Noah did according to all that the Lord commanded.
This is not a bare repetition of the former sentence ; but
Moses commends Noah's uniform tenor of obedience in
keeping all God's commandments ; as if he would say, that
in whatever particular it pleased God to try his obedience,
he always remained constant. And, certainly, it is not be-
coming to obey one or another commandment of God only,
so that wrhen we have performed a defective obedience, we
should feel at liberty to withdraw ; for we must keep in me-
mory the declaration of James, ' He who forbade thee to kill, for-
bade thee also to steal, and to commit adultery,' (James ii. 11.)

6. And Noah was six hundred years old. It is not without
reason that he again mentions the age of Noah. For old age
has this among other evils, that it renders men more indolent
and morose ; whence the faith of Noah was the more conspi-
cuous, because it did not fail him in that advanced period of
life. And as it was a great excellence, not to languish through
successive centuries, so his promptitude deserves no little
commendation ; because, being commanded to enter the ark,
he immediately obeyed. When Moses shortly afterwards
subjoins, that he had entered on account of the w7aters of the
deluge, the words ought not to be expounded, as if he wrere
compelled, by the rushing of the waters, to flee into the ark ;
but that he, being moved with fear by the word, per-
ceived by faith the approach of that deluge which all others
ridiculed. Wherefore, his faith is again commended in this
place, because, indeed, he raised his eyes above heaven and
earth.

CHAP. VII. THE BOOK OF GENESIS. 2G9

8. Of clean Leasts. Moses now explains, — what had before
been doubtful, — in which manner the animals were gathered
together into the ark, and says that they came of their own
accord. If this should seem to any one absurd, let him recall
to mind what was said before, that in the beginning every
kind of animals presented themselves to Adam, that he
might give them names. And, truly, we dread the sight of
wild beasts from no other cause than this, that seeing we have
shaken off the yoke of God, we have lost that authority over
them with which Adam was endued. Now, it was a kind
of restoration of the former state of things, when God brought
to Noah those animals which he intended should be preserved
through Noah's labour and service. For Noah retained the
untamed animals in his ark, in the very same way in which hens
and geese are preserved in a coop. And it is not superfluously
added, that the animals themselves came, as God had in-
structed Noah ; for it shows, that the blessing of God rested
on the obedience of Noah, so that his labour should not be in
vain. It was impossible, humanly speaking, that in a moment
such an assemblage of all animals should take place ; but be-
cause Noah, simply trusting the event with God, executed
what was enjoined upon him ; God, in return, gave power to
his own precept, that it might not be without effect. Pro-
perly speaking, this was a promise of God annexed to his com-
mands. And, therefore, we must conclude, that the faith of
Noah availed more, than all snares and nets, for the capture
of animals ; and that, by the very same gate, lions, and
wolves, and tigers, meekly entered, with oxen,' and with lambs,
into the ark. And this is the only method by which we may
overcome all difficulties ; while, — being persuaded, that what is
impossible to us is easy to God, — we derive alacrity from
hope. It has before been stated that the animals entered in
by pairs. We have also related the different opinions of
interpreters respecting the month in which the deluge took
place. For since the Hebrews begin their year in sacred
things from March, but in earthly affairs from September ;
or, — which is the same thing, — since the two equinoxes form
with them a double commencement of the year, some think
that the sacred year, and some the political, is here intended

270 COMMENTARY UPON CHAP. VII.

But because the former method of reckoning the years was
Divinely appointed, and is also more agreeable to nature, it
seems probable that the deluge began about the time of
spring.

11. The same day were all the fountains of the great deep
broken up, Moses recalls the period of the first creation to
our memory ; for the earth was originally covered with water ;
and by the singular kindness of God, they were made to
recede, that some space should be left clear for living crea-
tures. And this, philosophers are compelled to acknowledge,
that it is contrary to the course of nature for the waters
to subside, so that some portion of the earth might rise
above them. And Scripture records this among the miracles
of God, that he restrains the force of the sea, as with barriers,
lest it should overwhelm that part of the earth which is
granted for a habitation to men. Moses also says, in the first
chapter, that some waters were suspended above in the
heaven ; and David, in like manner, declares, that they are
held enclosed as in a bottle. Lastly, God raised for men a
theatre in the habitable region of the earth ; and caused, by
his secret power, that the subterraneous waters should not
break forth to overwhelm us, and the celestial waters should
not conspire with them for that purpose. Now, however,
Moses states, that when God resolved to destroy the earth by
a deluge, those barriers were torn up. And here we must
consider the wonderful counsel of God ; for he might have
deposited, in certain channels or veins of the earth, as much
water as would have sufficed for all the purposes of human
life ; but he has designedly placed us between two graves,
lest, in fancied security, we should despise that kindness on
which our life depends. For the element of water, which
philosophers deem one of the principles of life, threatens us
with death from above and from beneath, except so far as it is
restrained by the hand of God. In saying that the fountains
were broken up, and the cataracts opened, his language is
metaphorical, and means, that neither did the waters flow
in their accustomed manner, nor did the rain distil from
heaven ; but that the distinction, which we see had been

CHAP. VII. THE BOOK OF GENESIS. 271

established by God, being now removed, there were no longer
any bars to restrain the violent irruption.

12. And the rain was upon the earth. Although the Lord
burst open the flood-gates of the waters, yet he does not
allow them to break forth in a moment, so as immediately to
overwhelm the earth, but causes the rain to continue forty
days ; partly, that Noah, by long meditation, might more
deeply fix in his memory what he had previously learned, by
instruction, through the word ; partly, that the Avicked, even
before their death, might feel that those warnings which they
had held in derision, were not empty threats. For they who
had so long scorned the patience of God, deserved to feel
that they were gradually perishing under that righteous judg-
ment of his, which, during a hundred years, they had treated
as a fable. And the Lord frequently so tempers his judg-
ments, that men may have leisure to consider with more ad-
vantage those judgments which, by their sudden eruption,
might overcome them with astonishment. But the wonderful
depravity of our nature shows itself in this, that if the anger of
God is suddenly poured forth, we become stupified and
senseless ; but if it advances with measured pace, we become
so accustomed to it as to despise it ; because we do not
willingly acknowledge the hand of God without miracles ;
and because we are easily hardened, by a kind of superin-
duced insensibility, at the sight of God's works.

13. In the self-same day entered Noah, and Shem, Sfc. A
repetition follows, sufficiently particular, considering the
brevity with which Moses runs through the history of the
deluge, yet by no means superfluous. For it was the design
of the Spirit to retain our minds in the consideration of a
vengeance too terrible to be adequately described by the ut-
most severity of language. Besides, nothing is here related
but what is difficult to be believed; wherefore Moses the
more frequently inculcates these things, that however remote
they may be from our apprehension, they may still obtain
credit with us. Thus the narration respecting the animals
refers to this point ; that by the faith of holy Noah, they were

272 COMMENTARY UPON CHAP. VII.

drawn from their woods and caverns, and were collected in
one place from their wandering courses, as if they had been
led by the hand of God. We see, therefore, that Moses
does not insist upon this point without an object ; but he does
it to teach us that each species of animals was preserved, not
by chance, nor by human industry, but because the Lord
reached out and offered to Noah himself, from hand to hand,
(as they say,) whatever animal he intended to keep alive.

1 6. And the Lord shut him in. This is not added in vain,
nor ought it to be lightly passed over. That door must have
been large, which could admit an elephant. And truly, no
pitch would be sufficiently firm and tenacious, and no joining
sufficiently solid, to prevent the immense force of the water
from penetrating through its many seams, especially in an
irruption so violent, and in a shock so severe. Therefore,
Moses, to cut off occasion for the vain speculations which our
own curiosity would suggest, declares, in one word, that the
ark was made secure from the deluge, not by human artifice,
but by divine miracle. It is, indeed, not to be doubted, that
Noah had been endued with new ability and sagacity, that
nothing might be defective in the structure of the ark. But
lest even this favour should be without success, it was ne-
cessary for something greater to be added. Wherefore, that
we might not measure the mode of preserving the ark, by the
capacity of our own judgment, Moses teaches us, that the
waters were not restrained from breaking in upon the ark,
by pitch or bitumen only, but rather by the secret power of
God, and by the interposition of his hand.

17. And the flood was forty days, 8fc. Moses copiously in-
sists upon this fact, in order to show that the whole world
was immersed in the waters. Moreover, it is to be regarded
as the special design of this narration, that we should not
ascribe to fortune, the flood by which the world perished; how-
ever customary it may be for men to cast some veil over the
works of God, which may obscure either his goodness or his
judgments manifested in them. But seeing it is plainly declared,
that whatever was flourishing on the earth was destroyed, we

CHAP. VII. THE BOOK OF GENESIS. 273

hence infer, that it was an indisputable and signal judgment
of God ; especially since Noah alone remained secure, because
he had embraced, by faith, the word in which salvation was
contained. He then recalls to memory what we before have
said ; namely, how desperate had been the impiety, and how
enormous the crimes of men, by which God was induced to
destroy the whole world; whereas, on account of his great cle-
mency, he would have spared his own workmanship, had he seen
that any milder remedy could have been effectually applied.
These two things, directly opposed to each other, he connects
together ; that the whole human race was destroyed, but that
Noah and his family safely escaped. Hence we learn how
profitable it was for Noah, disregarding the world, to obey
God alone : which Moses states, not so much for the sake of
praising the man, as for that of inviting us to imitate his
example. Moreover, lest the multitude of sinners should
draw us away from God; we must patiently bear that the un-
godly should hold us up to ridicule, and should triumph over
us, until the Lord shall show by the final issue, that our
obedience has been approved by him. In this sense, Peter
teaches that Noah's deliverance from the universal delude
was a figure of baptism, (1 Pet. iii. 21 ;) as if he had said, the
method of the salvation, which we receive through baptism,
agrees with this deliverance of Noah. Since at this time also,
the world is full of unbelievers as it was then ; therefore it
is necessary for us to separate ourselves from the greater
multitude, that the Lord may snatch us from destruction.
In the same manner, the Church is fitly, and justly, compared
to the ark. But we must keep in mind the similitude by
which they mutually correspond with each other ; for that is
derived from the word of God alone; because, as Noah believing
the promise of God, gathered himself, his wife and his chil-
dren together, in order that, under a certain appearance of
death, he might emerge out of death ; so it is fitting that we
should renounce the world and die, in order that the Lord
may quicken us by his word. For nowhere else is there
any security of salvation. The Papists, however, act ridicu-
lously, who fabricate for us an ark without the word.

VOL. I. S

274

COMMENTARY UPON

CHAF. VIII.

CHAPTER VIII.

1. And God remembered Noah, and
every living thing, and all the cattle that
was with him in the ark : and God made
a wind to pass over the earth, and the
waters asswaged ;

2. The fountains also of the deep and
the windows of heaven were stopped, and
the rain from heaven was restrained ;

3. And the waters returned from off
the earth continually : and after the end
of the hundred and fifty days the waters
were abated.

4. And the ark rested in the seventh
month, on the seventeenth day of the
month, upon the mountains of Ararat.

5. And the waters decreased con-
tinually until the tenth month : in the
tenth month, on the first day of the
month, were the tops of the mountains
seen.

6. And it came to pass at the end of
forty days, that Noah opened the win-
dow of the ark which he had made :

7. And he sent forth a raven, which
went forth to and fro, until the waters
were dried up from off the earth.

8. Also he sent forth a dove from him,
to see if the waters were abated from off
the face of the ground ;

9. But the dove found no rest for the
sole of her foot, and she returned unto
him into the ark, for the waters were on
the face of the whole earth : then he put
forth his hand, and took her, and pulled
her in unto him into the ark.

10. And he stayed yet other seven
days ; and again he sent forth the dove
out of the ark ;

11. And the dove came in to him in
the evening ; and, lo, in her mouth was
an olive leaf pluckt off: so Noah knew
that the waters were abated from off the
earth.

12. And he stayed yet other seven
days ; and sent forth the dove ; which
returned not again unto him any more.

1. Recordatus est autem
Deus Noah, et omnis bestiae,
et omnis animalis quae erant
cum eo in area : et transire
fecit Deus ventum super ter-
ram, et quieverunt aquas.

2. Et clauserunt se fontes
abyssi, fenestraeque coeli, et
prohibita est pluvia e coelo.

3. Et reversal sunt aquae a
superficie terrae, eundo et re-
deundo, et defecernnt aquas in
fine quinquaginta et centum
dierum.

4. Et requievit area mensc
septimo, septimadecima die
mensis super montes Ararath.

5. Et aquae ibant et deficie-
bant usque ad mensem deci-
mum : in decimo, in prima
mensis visa sunt cacumina
montium.

6. Et fuit, in fine quadra-
ginta dierum, aperuit Noah
fenestram areas quam fecerat.

7. Et misit corvum, et
egressus est egrediendo et re-
deundo, donee siccarentur
aquae quae erant super terrain.

8. Deinde misit columbam
a se, ut videret an extenuatae
essent aquae a superficie terrae.

9. Et non invenit columba
requiem plantae pedis sui, et
reversa est ad eum in arcam :
quia aquae erant in superficie
omnis terrae : et misit manum
suam, et accepit earn, intro-*
duxitque earn ad se in arcam.

10. Et expectavit adhuc
septem dies alios, et addidit ut
mitteret columbam ex area.

11. Et venit ad eum columba
tempore vespertino, et ecce,
folium olivae raptum erat in
ore ejus, et cognovit Noah quod
extenuatae essent aquae a su-
perficie terrae.

12. Et expectavit adhuc
septem alios, et misit colum-
bam : et non addidit ut rc-
verteretur ad eum amplius.

CHAP. VIII.

THE BOOK OF GENESIS.

275

13. And it came to pass in the six
hundredth and first year, in the first
month, the first day of the month, the
waters were dried up from off the earth :
and Noah removed the covering of the
ark, and looked, and, behold, the face of
the ground was dry.

14. And in the second month, on the
seven and twentieth clay of the month,
was the earth dried.

15. And God spake unto Noah, say-
ing,

16. Go forth of the ark, thou, and thy
wife, and thy sons, and thy sons' wives
with thee.

17. Bring forth with thee every living
thing that is with thee, of all flesh, both
of fowl, and of cattle, and of every creep-
ing thing that creepeth upon the earth ;
that they may breed abundantly in the
earth, and be fruitful, and multiply upon
the earth.

18. And Noah went forth, and his
sons, and his wife, and his sons' wives
with him :

19. Every beast, every creeping thing,
and every fowl, and whatsoever creepeth
upon the earth, after their kinds, went
forth out of the ark.

20. And Noah builded an altar unto
the Lord ; and took of every clean beast,
and of every clean fowl, and offered
burnt-offerings on the altar.

21. And the Lord smelled a sweet sa-
vour ; and the Lord said in his heart, I
will not again curse the ground any more
for man's sake; for the imagination of
man's heart is evil from his youth ;
neither will I again smite any more
every thing living, as I have done.

22. While the earth rcmaineth, seed-
time and harvest, and cold and heat, and
summer and winter, and day and night,
shall not cease.

13. Et fuit, primo et sexcen-
tesimo anno, primo mense, in
prima mensis, siccatas sunt
aquas a superficie terras : re-
movit autem Noah operimen-
tum areas, et vidit, et ecce sic-
cata erat facies terras.

14. Et in mense secundo, in
septima et vicesima die mensis,
aruit terra.

15. Loquutus est autem
Deus ad Noah, dicendo,

16. Egredere ex area, tu, et
uxor tua, et filii tui, et uxores
filiorum tuorum tecum.

17. Omnem bestiam quas
est tecum, ex omni carne, tarn
cle volatifi quam de animali,
et omni reptili quod reptat
super terrain educ tecum : ut
se moveant in terra, et cres-
cant, multiplicenturque super
terrain.

18. Et egressus est Noah,
et filii ejus, et uxor ejus, et
uxores filiorum ejus cum eo.

19. Omnis bestia, omne
reptile et omne volatile, omne
quod movetur super terrain,
secundum familias eorum e-
gressa sunt ex area.

20. Et asdificavit Noah al-
tare Jehovas, et tulit ex omni
animali mundo, et ex omni
volatili mundo, et obtulit ho-
locausta in altari.

21. Odoratusque est Jehova
odorein quietis. Et dixit Je-
hova in corde suo, Non addam
ut maledicam ultra terras
propter hominem : quia cogi-
tatio cordis hominis mala est
a pueritia sua : nee addam ul-
tra ut percutiam omne vivens
quemadmodum feci.

22. Posthac omnibus diebus
terras, sementis et messis, et
frigus et sestus, et asstas et
hyems, et dies et nox non
cessabunt.

1. And God remembered Noah. Moses now descends more
particularly to that other part of the subject, which shows,
that Noah was not disappointed in his hope of the salvation

276 COMMENTARY UPON CHAP. VIII.

divinely promised to him. The remembrance of which Moses
speaks, ought to be referred not only to the external aspect
of things, (so to speak,) but also to the inward feeling of
the holy man. Indeed it is certain, that God, from the time
in which he had once received Noah into his protection, was
never unmindful of him ; for, truly, it was by as great a mira-
cle, that he did not perish through suffocation in the ark, as
if he had lived without breath, submerged in the waters.
And Moses just before has said, that by God's secret closing
up of the ark, the waters were restrained from penetrating it.
But as the ark was floating, even to the fifth month, upon the
waters, the delay by which the Lord suffered his servant to
be anxiously and miserably tortured, might seem to imply a
kind of oblivion. And it is not to be questioned, that his
heart was agitated by various feelings, when he found him-
self so long held in suspense ; for he might infer, that his life
had been prolonged, in order that he might be more miser-
able than any of the rest of mankind. For we know that we
are accustomed to imagine God absent, except when we have
some sensible experience of his presence. And although
Noah tenaciously held fast the promise which he had em-
braced, even to the end, it is yet credible, that he was
grievously assailed by various temptations ; and God, with-
out doubt, purposely thus exercised his faith and patience.
For, why was not the world destroyed in three days ? And
for what purpose did the waters, after they had covered the
highest mountains, rise fifteen cubits higher, unless it was to
accustom Noah, and his family, to meditate the more pro-
fitably on the judgments of God, and when the danger was
past, to acknowledge that they had been rescued from a thou-
sand deaths ? Let us therefore learn, by this example, to
repose on the providence of God, even while he seems to be
most forgetful of us ; for at length, by affording us help, he
will testify that he has been mindful of us. What, if the
flesh persuade us to distrust, yet let us not yield to its rest-
lessness ; but as soon as this thought creeps in, that God has
cast off all care concerning us, or is asleep, or far distant, let
us immediately meet it with this shield, ' The Lord, who has
promised his help to the miserable, will, in due time, be pre-

CHAP. VIII. THE BOOK OF GENESIS. 277

sent with us, that we may indeed perceive the care he takes
of us.' Nor is there less weight in what is added, that God
also remembered the animals ; for if, on account of the sal-
vation promised to man, his favour is extended to brute
cattle, and to wild beasts ; what may we suppose will be his
favour towards his own children, to whom he has so liberally,
and so sacredly, pledged his faithfulness ?

And God made a wind to pass over the earth. Here it ap-
pears more clearly, that Moses is speaking of the effect of
God's remembrance of Noah ; namely, that in very deed, and
by a sure proof, Noah might know that God cared for his
life. For when God, by his secret power, might have dried
the earth, he made use of the wind ; which method he also
employed in drying the Eed Sea. And thus he would tes-
tify, that as he had the waters at his command, ready to
execute his wrath, so now he held the winds in his hand, to
afford relief. And although here a remarkable history is
recorded by Moses, we are yet taught, that the winds do not
arise fortuitously, but by the command of God ; as it is said
in Psalm civ. verse 4, that c they are the swift messengers
of God ;' and again, that God rides upon their wings.
Finally, the variety, the contrary motions, and the mutual
conflicts of the elements, conspire to yield obedience to God.
Moses also adds other inferior means by which the waters
were diminished, and caused to return to their former posi-
tion. The sum of the whole is, that God, for the purpose of
restoring the order which he had before appointed, recalled
the waters to their prescribed boundaries, so that while the
celestial waters, as if congealed, were suspended in the air ;
others might lie concealed in their gulfs ; others flow in se-
parate channels ; and the sea also might remain within its
barriers.

3. And after the end of the hundred and fifty days. Some
think that the whole time, from the beginning of the deluge
to the abatement of the waters, is here noted ; and thus they
include the forty days in which Moses relates that there was
continued rain. But I make this distinction, that until the
fortieth day, the waters rose gradually by fresh additions; then

278 COMMENTARY UPON CHAP. VIII.

that they remained nearly in the same state for one hundred
and fifty days; for both computations make the period a little
more than six months and a half. And Moses says, that about
the end of the seventh month, the diminution of the waters ap-
peared to be such that the ark settled upon the highest sum-
mit of a mountain, or touched some ground. And by this
lengthened space of time, the Lord would show the more
plainly, that the dreadful desolation of the world had not
fallen upon it accidentally, but was a remarkable proof of his
judgment ; while the deliverance of Noah was a magnificent
work of his grace, and worthy of everlasting remembrance.
If, however, we number the seventh month from the be-
ginning of the year, (as some do,) and not from the time
that Noah entered the ark, the subsidence of which Moses
speaks, took place earlier, namely, as soon as the ark had
. floated five months. If this second opinion is received, there
will be the same reckoning of ten months ; for the sense will
be, that in the eighth month after the commencement of the
deluge, the tops of the mountains appeared. Concerning the
name Ararat, I follow the opinion most received. And I
do not see why some should deny it to be Armenia, the
mountains of which are declared, by ancient authors, almost
with one consent, to be the highest.1 The Chaldean para-
phrast also points out the particular part, which he calls
mountains of Cardu2 which others call Cardueni. But whe-
ther that be true, which Josephus has handed down respect-
ing the fragments of the ark found there in his time ;
remnants of which, Jerome says, remained to his own age, I
leave undecided.

6. At the end of forty days. We may hence conjecture

1 " As to the opinion, which takes the mountains of Ararat to be si-
tuated within the country of Armenia, the followers of it (some very few
excepted) do agree, that the ark of Noah rested in that part of the
mountains of Ararat, which in Greek and Latin writers is styled the
Gordisean mountains, (or, with some variation, the mountains of the
Cordyaei, Cordueni, Carduchi, Curdi, &c.,) and which lies near the spring
of the Tigris." — Wells* Geography, vol. i. chap. 2. — Ed.

2 " H")p H113 hv- (A* toorai Kardoo,) Super montes Cardu. — Chaldec
paraphrase." — Walton.

CHAP. VIIL THE BOOK OF GENESIS. 279

with what great anxiety the breast of the holy man was op-
pressed. After he had perceived the ark to be resting on
solid ground, he yet did not dare to open the window till the
fortieth day ; not because he was stunned and torpid, but
because an example, thus formidable, of the vengeance of God,
had affected him with such fear and sorrow combined, that,
being deprived of all judgment, he silently remained in the
chamber of his ark. At length he sends forth a raven, from
which he might receive a more certain indication of the dry-
ness of the earth. But the raven perceiving nothing but
muddy marshes, hovers around, and immediately seeks to be
readmitted. I have no doubt that Noah purposely selected
the raven, which he knew might be allured by the odour of
carcasses, to take a further flight, if the earth, with the ani-
mals upon it, were already exposed to view ; but the raven,
flying around, did not depart far. I wonder whence a nega-
tion, which Moses has not in the Hebrew text, has crept into
the Greek and Latin version, since it entirely changes the
sense.1 Hence the fable has originated, that the raven, hav-
ing found carcasses, was kept away from the ark, and forsook
its protector. Afterwards, futile allegories followed, just as
the curiosity of men is ever desirous of trifling. But the
dove, in its first egress, imitated the raven, because it flew
back to the ark ; afterwards it brought a branch of olive in
its bill ; and at the third time, as if emancipated, it enjoyed
the free air, and the free earth. Some writers exercise their
ingenuity on the olive branch ;2 because among the ancients it
was the emblem of peace, as the laurel was of victory. But
I rather think, that as the olive tree does not grow upon the
mountains, and is not a very lofty tree, the Lord had given
his servant some token whence he might infer, that pleasant
regions, and productive of good fruits, were now freed from

1 " 31^1 XW K^l, Vayetsa yatso vaslioob." " And went out going and
returning." The Vulgate has it, ' Qui egrediebatur, et non revertebatur.
The Septuagint introduces the same negative, so does the Syriac ; but
the Chaldee paraphrase, the Samaritan text, and the Arabic version, all
omit the negative. Our translators, in the text, seem to have followed
the Vulgate, though hesitatingly, but in the margin, they give the ren-
dering of the original. — See Walton's Polyglott. — Eds

2 "In ramo olivaa quidam philosophantur."

280 COMMKNTARY UPON CHAP. VIII.

the waters. Because the version of Jerome says, that it was
a branch with green leaves ; they who have thought, that the
deluge began in the month of September, take this as a con-
firmation of their opinion. But the words of Moses have no
such meaning. And it might be that the Lord, willing to
revive the spirit of Noah, offered some branch to the dove,
which had not yet altogether withered under the waters.

15. And God spake unto Noah. Though Noah was not a
little terrified at the judgment of God, yet his patience is
commended in this respect, that having the earth, which
offered him a home, before his eyes, he yet does not venture
to go forth. Profane men may ascribe this to timidity, or
even to indolence ; but holy is that timidity which is pro-
duced by the obedience of faith. Let us therefore know,
that Noah was restrained, by a hallowed modesty, from
allowing himself to enjoy the bounty of nature, till he should
hear the voice of God directing him to do so. Moses winds
this up in a few words, but it is proper that we should attend
to the thing itself. All ought indeed, spontaneously, to con-
sider how great must have been the fortitude of the man,
who, after the incredible weariness of a whole year, when the
deluge has ceased, and new life has shone forth, does not yet
move a foot out of his sepulchre, without the command of
God. Thus we see, that, by a continual course of faith, the
holy man was obedient to God ; because, at God's command,
he entered the ark, and there remained until God opened the
way for his egress ; and because he chose rather to lie in a
tainted atmosphere than to breathe the free air, until he
should feel assured that his removal would be pleasing to
God. Even in minute affairs, Scripture commends to us this
self-government, that we should attempt nothing but with an
approving conscience. How much less is the rashness of
men to be endured in religious matters, if, without taking
counsel of God, they permit themselves to act as they please.
It is not indeed to be expected that God will every moment
pronounce, by special oracles, what is necessary to be done ;
yet it becomes us to hearken attentively to his voice, in order
to be certainly persuaded that we undertake nothing but

CHAP. VIII. THE BOOK OF GENESIS. 281

what is in accordance with his word. The spirit of prudence,
and of counsel, is also to be sought ; of which he never leaves
those destitute, who are docile and obedient to his commands.
In this sense, Moses relates that Noah went out of the ark
as soon as he, relying on the oracle of God, was aware that a
new habitation was given him in the earth.

17. That they may breed abundantly, Sfc. With these
words the Lord would cheer the mind of Noah, and inspire
him with confidence, that a seed had been preserved in the
ark which should increase till it replenished the whole
earth. In short, the renovation of the earth is promised to
Noah ; to the end that he may know that the world itself
was inclosed in the ark, and that the solitude and devasta-
tion, at the sight of which his heart might faint, would not
be perpetual.

20. And Noah builded an altar unto the Lord. As Noah
had given many proofs of his obedience, so he now presents
an example of gratitude. This passage teaches us that sacri-
fices were instituted from the beginning for this end, that
men should habituate themselves, by such exercises, to cele-
brate the goodness of God, and to give him thanks. The
bare confession of the tongue, yea, even the silent acknow-
ledgment of the heart, might suffice for God ; but we know
how m*any stimulants our indolence requires. Therefore,
when the holy fathers, formerly, professed their piety towards
God by sacrifices, the use of them was by no means super-
fluous. Besides, it was right that they should always have
before their eyes symbols, by which they would be admon-
ished, that they could have no access to God but through
a mediator. Now, however, the manifestation of Christ has
taken away these ancient shadows. Wherefore, let us use
those helps which the Lord has prescribed.1 Moreover,

1 " Quare adminiculis utamur," &c. The French translation has it,
" Et pourtant usons," &c. " And, nevertheless, let us use," &c. The
meaning of the sentence seems to be, that, as the fathers, in obedience to
God, used sacrifices, which were afterwards abolished as being of no
value, so ought we to avail ourselves of those aids (adminicula) which
might seem to be of no importance, had not God enjoined them.— Ed.

282 COMMENTARY UPON CHAP. VIII.

when I say that sacrifices were made use of, by the holy fa-
thers, to celebrate the benefits of God, I speak only of one
kind: for this offering of Noah answers to the peace-offerings,
and the first-fruits. But here it may be asked, by what im-
pulse Noah offered a sacrifice to God, seeing he had no com-
mand to do so ? I answer : although Moses does not ex-
pressly declare that God commanded him to do it, yet a
certain judgment may be formed from what follows, and even
from the whole context, that Noah had rested upon the
word of God, and that, in reliance on the divine command,
he had rendered this worship, which he knew, indubitably,
would be acceptable to God. We have before said, that one
animal of every kind was preserved separately ; and have
stated for what end it was done. But it was useless to set
apart animals for sacrifice, unless God had revealed this de-
sign to holy Noah, who was to be the priest to offer up the
victims. Besides, Moses says that sacrifices were chosen from
among clean animals. But it is certain that Noah did not
invent this distinction for himself, since it does not depend
on human choice. Whence we conclude, that he undertook
nothing without divine authority. Also immediately after-
wards, Moses subjoins, that the smell of the sacrifice was ac-
ceptable to God. This general rule, therefore, is to be ob-
served, that all religious services which are not perfumed
with the odour of faith, are of an ill-savour before God. Let
us therefore know, that the altar of Noah was founded in
the word of God. And the same word was as salt to his
sacrifices, that they might not be insipid.

21. And the Lord smelled a sweet savour.1 Moses calls that
by which God was appeased, an odour of rest ; as if he had
said, the sacrifice had been rightly offered. Yet nothing can
be more absurd than to suppose that God should have been
appeased by the filthy smoke of entrails, and of flesh. But
Moses here, according to his manner, invests God with a
human character, for the purpose of accommodating himself
to the capacity of an ignorant people. For it is not even to

1 u Odorem quietis." " A savour of rest." — Margin of English Version.

CHAP. VIII. THE BOOK OF GENESIS. 283

be supposed, that the rite of sacrifice, in itself, was grateful to
God as a meritorious act ; but we must regard the end of
the work, and not confine ourselves to the external form.
For what else did Noah propose to himself than to acknow-
ledge that he had received his own life, and that of the ani-
mals, as the gift of God's mercy alone ? This piety breathed
a good and sweet odour before God ; as it is said, (Psalm
cxvi. 12,) (( What shall I render unto the Lord for all his
benefits ? I will take the cup of salvation, and will call upon
the name of the Lord."

And the Lord said in his heart. The meaning of the pass-
age is, God had decreed that he would not hereafter curse
the earth. And this form of expression has great weight :
for although God never retracts what he has openly spoken
with his mouth, yet we are more deeply affected when we
hear, that he has fixed upon something in his own mind ; be-
cause an inward decree of this kind in no way depends upon
creatures. To sum up the whole, God certainly determined
that he would never more destroy the world by a deluge.
Yet the expression, ' I will not curse/ is to be but generally
understood ; because we know how much the earth has lost
of its fertility since it has been corrupted by man's sin, and
we daily feel that it is cursed in various ways. And he ex-
plains himself a little afterwards, saying, ' I will not smite
any more every thing living.' For in these words he does
not allude to every kind of vengeance, but only to that
which should destroy the world, and bring ruin both on man-
kind and the rest of animals : as if he would say, that he re-
stored the earth with this stipulation, that it should not after-
wards perish by a deluge. So when the Lord declares, (Isa.
liv. 9,) that he will be contented with one captivity of his
people, he compares it with the waters of Noah, by which he
had resolved that the world should only once be over-
whelmed.1

For the imagination of mans heart. This reasoning seems
incongruous : for if the wickedness of man is so great that it

1 " For this is as the waters of Noah unto me ; for as I have sworn
that the waters of Noah should no more go over the earth, so have I
sworn that I would not be wroth with thee, nor rebuke thee."

284 COMMENTARY UPON CHAP. VIII.

does not cease to provoke the anger of God, it must neces-
sarily bring down destruction upon the world. Nay, God
seems to contradict himself by having previously declared
that the world must be destroyed, because its iniquity was
desperate. But here it behoves us more deeply to consider
his design ; for it was the will of God that there should be
some society of men to inhabit the earth. If, however, they
were to be dealt with according to their deserts, there would
be a necessity for a daily deluge. Wherefore, he declares,
that in inflicting punishment upon the second world, he will
so do it, as yet to preserve the external appearance of the
earth, and not again to sweep away the creatures with which
he has adorned it. Indeed, we ourselves may perceive such
moderation to have been used, both in the public and special
judgments of God, that the world yet stands in its complete-
ness, and nature yet retains its course. Moreover, since
God here declares what would be the character of men even
to the end of the world, it is evident that the whole human
race is under sentence of condemnation, on account of its
depravity and wickedness. Nor does the sentence refer only
to corrupt morals ; but their iniquity is said to be an innate
iniquity, from which nothing but evils can spring forth. I
wonder, however, whence that false version of this passage
has crept in, that the thought is prone to evil;1 except, as
is probable, that the place was thus corrupted, by those who
dispute too philosophically concerning the corruption of hu-
man nature. It seemed to them hard, that man should be
subjected, as a slave of the devil, to sin. Therefore, by way
of mitigation, they have said that he had a propensity to vices.
But when the celestial Judge thunders from heaven, that his
thoughts themselves are evil, what avails it to soften down
that which, nevertheless, remains unalterable ? Let men
therefore acknowledge, that inasmuch as they are born of
Adam, they are depraved creatures, and therefore can con-
ceive only sinful thoughts, until they become the new work-
manship of Christ, and are formed by his Spirit to a new life.

1 " Sensus cnim, et cogitatio humani cordis in malum prona sunt."—
Vulgate.

CHAP. VIII. THE BOOK OF GENESIS. 285

And it is not to be doubted, that the Lord declares the very
mind of man to be depraved, and altogether infected with sin ;
so that all the thoughts which proceed thence are evil. If
such be the defect in the fountain itself, it follows, that all
man's affections are evil, and his works covered with the same
pollution, since of necessity they must savour of their origi-
nal. For God does not merely say that men sometimes think
evil ; but the language is unlimited, comprising the tree with
its fruits. Nor is it any proof to the contrary, that carnal
and profane men often excel in generosity of disposition,
undertake designs apparently honourable, and put forth cer-
tain evidences of virtue. For since their mind is corrupted
with contempt of God, with pride, self-love, ambition, hypo-
crisy, and fraud ; it cannot be but that all their thoughts are
contaminated with the same vices. Again, they cannot tend
towards a right end : whence it happens that they are judged
to be what they really are, crooked and perverse. For all
things in such men, which please us under the colour of vir-
tue, are like wine spoiled by the odour of the cask. For,
(as was before said,) the very affections of nature, which in
themselves are laudable, are yet vitiated by original sin, and
on account of their irregularity, have degenerated from their
proper nature ; such are the mutual love of married persons,
the love of parents towards their children, and the like. And
the clause which is added, " from youth," more fully declares
that men are born evil ; in order to show that, as soon as
they are of an age to begin to form thoughts, they have radi-
cal corruption of mind. Philosophers, by transferring to
habit, what God here ascribes to nature, betray their own
ignorance. And no wonder ; for we please and flatter our-
selves to such an extent, that we do not perceive how fatal
is the contagion of sin, and what depravity pervades all our
senses. We must, therefore, acquiesce in the judgment of
God, which pronounces man to be so enslaved by sin that he
can bring forth nothing sound and sincere. Yet, at the same
time, we must remember, that no blame is to be cast upon
God for that which has its origin in the defection of the first
man, whereby the order of the creation was subverted. And
further, it must be noted, that men are not exempted from

286 COMMENTARY UPON CHAP. VIII.

guilt and condemnation, by the pretext of this bondage : be-
cause, although all rush to evil, yet they are not impelled by
any extrinsic force, but by the direct inclination of their own
hearts ; and, lastly, they sin not otherwise than voluntarily.

22. While the earth remaineth.1 By these words the world
is again completely restored. For so great was the confusion
and disorder which had overspread the earth, that there was a
necessity for some renovation. On which account, Peter
speaks of the old world as having perished in the deluge,
(2 Pet. iii. 6.) Moreover, the deluge had been an interruption
of the order of nature. For the revolutions of the sun and
moon had ceased : there was no distinction of winter and
summer. Wherefore, the Lord here declares it to be his
pleasure, that all things should recover their vigour, and be
restored to their functions. The Jews erroneously divide their
year into six parts ; whereas Moses, by placing the summer
in opposition to the winter, thus divides the whole year in
a popular manner into two parts. And it is not to be doubted,
that by cold and heaths designates the periods already referred
to. Under the words, u seed-time," and " harvest," he marks
those advantages which flow to men from the moderated
temperature of the atmosphere. If it is objected, that this
equable temperament is not every year perceived ; the answer
is ready, that the order of the world is indeed disturbed by
our vices, so that many of its movements are irregular : often
the sun withholds its proper heat, — snow or hail follow in the
place of dew, — the air is agitated by various tempests ; but
although the world is not so regulated as to produce per-
petual uniformity of seasons, yet we perceive the order of
nature so far to prevail, that winter and summer annually
recur, that there is a constant succession of days and nights,
and that the earth brings forth its fruits in summer and
autumn. Moreover, by the expression, ' all the days of the
earth/ he means, ' as long as the earth shall last.'

1 " Posthac omnibus cliebus terra}."

CHAP. IX.

THE BOOK OF GENESIS.

287

CHAPTER IX.

1. And God blessed Noah and his
sons, ' and said unto them, Be fruit-
ful, and multiply, and replenish the
earth.

2. And the fear of you and the dread
of you shall be upon every beast of the
earth, and upon every fowl of the air,
upon all that moveth upon the earth,
and upon all the fishes of the sea ; into
your hand are they delivered.

3. Every moving thing that liveth
shall be meat for you ; even as the green
herb have I given you all things.

4. But flesh with the life thereof, which
is the blood thereof, shall ye not eat.

5. And surely your blood of your
lives will I require ; at the hand of
every beast will I require it, and at the
hand of man ; at the hand of every
man's brother will I require the life of
man.

6. Whoso sheddeth man's blood, by
man shall his blood be shed : for in the
image of God made he man.

7. And you, be ye fruitful, and mul-
tiply ; bring forth abundantly in the
earth, and multiply therein.

8. And God spake unto Noah, and to
his sons with him, saying,

9. And I, behold, I establish my co-
venant with you, and with your seed
after you ;

10. And with every living creature
that is with you, of the fowl, of the
cattle, and of every beast of the earth
with you ; from all that go out of the
ark, to every beast of the earth.

11. And I will establish my covenant
with you ; neither shall all flesh be cut
off any more by the waters of a flood ;
neither shall there any more be a flood
to destroy the earth.

1. Et benedixit Deus Noah,
et filiis ejus : et dixit ad eos,
Crescite, et multiplicamini, et
replete terram.

2. Et timor vester et pavor
vester erit super omnem bes-
tiam terrae, et super omne
volatile coeli, cum omnibus
qua? gradiuntur in terra, et
omnibus piscibus maris : quia
manui vestrae tradita sunt.

3. Omne reptile quod vivit,
vobis erit ad vescendum : sicut
virentem herbam dedi vobis
omnia.

4. Veruntamen carnem cum
anima ejus, sanguine ejus, non
comedetis.

5. Et profecto sanguinem
vestrum, qui vobis est in ani-
mas, requiram : de manu om-
nis bestiaa requiram ilium, et
de manu hominis, et de manu
viri fratris ejus requiram ani-
mam hominis.

6. Qui effuderit sanguinem
hominis in homine, sanguis
ejus effundetur : quia ad ima-
ginem Dei fecit homincm.

7. Et vos crescite, et multi-
plicamini, et generate in terra,
et multiplicemini in ea.

8. Et dixit Deus ad Noah,
et ad filios ejus qui cum eo
erant, dicendo,

9. Et ego, ecce ego statuo
pactum meum vobiscum, et
cum semine vestro post vos.

10. Et cum omni anima vi-
vente quae est vobiscum, tarn
cumvolatiliquam cum animali,
et omni bestia terrae vobiscum,
ab omnibus quaa egressa sunt
ex area : cum omni, inquam,
bestia terras.

11. Et statuam pactum me-
um vobiscum, et nonexcidetur
omnis caro ultra ab aquis di-
luvii, et non erit ultra dilu-
vium, ut disperdat terram.

288

COMMENTARY UPON

CHAP. IX.

12. And God said, This is the token
of the covenant which I make between
me and you, and every living creature
that is with you, for perpetual genera-
tions :

13. I do set my bow in the cloud, and
it shall be for a token of a covenant be-
tween me and the earth.

14. And it shall come to pass, when I
bring a cloud over the earth, that the
bow shall be seen in the cloud :

15. And I will remember my cove-
nant, which is between me and you and
every living creature of all flesh ; and
the waters shall no more become a flood
to destroy all flesh.

16. And the bow shall be in the
cloud ; and I will look upon it, that I
may remember the everlasting covenant
between God and every living creature
of all flesh that is upon the earth.

17. And God said unto Noah, This is
the token of the covenant, which I have
established between me and all flesh
that is upon the earth.

18. And the sons of Noah, that went
forth of the ark, were Shem, and Ham,
and Japheth ; and Ham is the father of
Canaan.

19. These are the three sons of Noah. :
and of them was the whole earth over-
spread.

20. And Noah began to be an hus-
bandman, and he planted a vineyard :

21. And he drank of the wine, and
was drunken; and he was uncovered
within his tent.

22. And Ham, the father of Canaan,
saw the nakedness of his father, and told
his two brethren without.

23. And Shem and Japheth took a
garment, and laid it upon both their
shoulders, and went backward, and co-
vered the nakedness of their father ; and
their faces were backward, and they saw
not their father's nakedness.

24. And Noah awoke from his wine,
and knew what his younger son had
done unto him.

25. And he said, Cursed be Canaan ;
a servant of servants shall he be unto
his brethren.

12. Et dixit Deus, Hoc est
signum foederis quod ego do
inter me et vos, et omnem ani-
mam viventem qua? est vobis-
cum in generationes saeculi :

13. Arcum meum ponam in
nube, et erit in signum foederis
inter me et terram.

14. Et erit, quum obnubi-
lavero nubem super terram,
tunc apparebit arcus in nube.

15. Et recordabor foederis
mei quod est inter me et vos,
et omnem animam viventem
cum omni carne : et non erit
ultra aqua ad diluvium, ut
disperdat omnem carnem.

16. Et erit arcus in nube, et
videbo ilium, ut recorder pacti
perpetui inter Deum et omnem
animam viventem cum omni
carne quae est super terram.

17. Et dixit Deus ad Noah,
Hoc est signum foederis quod
statui inter me et omnem car-
nem qure est super terram.

18. Erant autem filii Noah
qui egressi sunt de area, Sem,
Cham, et Jepheth : et Cham
est pater Chenaan.

19. Tres isti, filii Noah : et
ab istis dispersa est universa
terra.

20. Coepit vero Noah colere
terrain, et plantavit vineam.

21. Et Dibit de vino et ine-
briatus est, et discooperuit se
in medio tabernaculi sui.

22. Et vidit Cham pater
Chenaan turpitudinem patris
sui, et nuntiavit duobus fra-
tribus suis in platea.

23. Et tulerunt Sem et Je-
pheth vestimentum, et posue-
runt super humerum ambo
ipsi : et euntes retrorsum, ope-
ruerunt turpitudinem patris
sui : et facies eorum erant re-
trorsum, et turpitudinem patris
sui non viderunt.

24. Expergefactus autem
Noah a vino suo, cognovit
quod fecerat sibi filius suus
minor.

25. Et dixit, Maledictus
Chenaan, servus servorum
erit fratribus suis.

CHAP. IX. THE BOOK OF GENESIS. 289

26. And he said, Blessed be the Lord 26. Et dixit, Benedictus
God of Shem ; and Canaan shall be his Jehova Deus Sera, et sit Che-
servant, naan servus eis.

27. God shall enlarge Japheth, and 27. DilatetDeus Jepheth, et
he shall dwell in the tents of Shem ; habitet in tabernaculis Sera :
and Canaan shall be his servant. et sit Chenaan servus eis.

28. And Noah lived after the flood 28. Et vixit Noah post di-
three hundred and fifty years. luvium trecentos annos et

quinquaginta annos.

29. And all the days of Noah were 29. Fuerunt autem omnes
nine hundred and fifty years: and he dies Noah nongenti anui et
died. quinq laginta anni : et mortuus

est.

1. And God blessed Noah. We hence infer with what
great fear Noah had been dejected, because God, so often
and at such length, proceeds to encourage him. For when
Moses here says, that God blessed Noah and his sons, he
does not simply mean that the favour of fruitfulness was
restored to them ; but that, at the same time, the design of
God concerning the new restitution of the world was revealed
unto them. For to the blessing itself is added the voice of
God by which he addresses them. We know that brute
animals produce offspring in no other way than by the blessing
of God ; but Moses here commemorates a privilege which
belongs only to men. Therefore, lest those four men and
their wives, seized with trepidation, should doubt for what
purpose they had been delivered, the Lord prescribes to them
their future condition of life : namely, that they shall raise
up mankind from death to life. Thus he not only renews
the world by the same word by which he before created it ;
but he directs his word to men, in order that they may
recover the lawful use of marriage, may know that the care
of producing offspring is pleasing to Himself, and may have
confidence that a progeny shall spring from them which
shall diffuse itself through all regions of the earth, so as to
render it again inhabited ; although it had been laid waste
and made a desert. Yet he did not permit promiscuous
intercourse, but sanctioned anew that law of marriage which
he had before ordained. And although the blessing of God is,
in some way, extended to illicit connections, so that offspring
is thence produced, yet this is an impure fruitfulness ; that
VOL. T. T

290 COMMENTARY UrOX CHAP. IX.

which is lawful flows only from the expressly declared bene-
diction of God.

2. And the fear of you. This also has chiefly respect to the
restoration of the world, in order that the sovereignty over the
rest of animals might remain with men. And although, after
the fall of man, the beasts were endued with new ferocity, yet
some remains of that dominion over them, which God had con-
ferred on him in the beginning, were still left. He now also
promises that the same dominion shallcontinue. We see indeed
that wild beasts rush violently upon men, and rend and tear
many of them in pieces : and if God did not wonderfully
restrain their fierceness, the human race would be utterly
destroyed. Therefore, what we have said respecting the
inclemency of the air, and the irregularity of the seasons, is
also here applicable. Savage beasts indeed prevail and rage
against men in various ways, and no wonder ; for since we
perversely exalt ourselves against God, why should not the
beasts rise up against us ? Nevertheless, the providence of
God is a secret bridle to restrain their violence. For, whence
does it arise that serpents spare us, unless because he re-
presses their virulence ? Whence is it that tigers, elephants,
lions, bears, wolves, and other wild beasts without number,
do not rend, tear, and devour everything human, except that
they are withheld by this subjection, as by a barrier? There-
fore, it ought to be referred to the special protection and guar-
dianship of God, that we remain in safety. For, were it other-
wise, what could we expect ; since they seem as if born
for our destruction, and burn with the furious desire to injure
us ? Moreover, the bridle with which the Lord restrains the
cruelty of wild beasts, to prevent them falling upon men, is a
certain fear and dread which God has implanted in them, to
the end that they might reverence the presence of men.
Daniel especially declares this respecting kings ; namely, that
they are possessed of dominion, because the Lord has put
the fear and the dread of them both on men and beasts. But
as the first use of fear is to defend the society of man-
kind ; so, according to the measure in which God has given
to men a general authority over the beasts, there exists in

CHAP. IX. THE BOOK OF GENESIS. 291

the greatest and the least of men, I know not what hidden
mark, which does not suffer the cruelty of wild beasts, by its
violence, to prevail. Another advantage, however, and one
more widely extended, is here noted ; namely, that men
may render animals subservient to their own convenience,
and may apply them to various uses, according to their
wishes and their necessities. Therefore, the fact that oxen
become accustomed to bear the yoke ; that the wildness of
horses is so subdued as to cause them to carry a rider ; that
they receive the pack-saddle to bear burdens ; that cows
give milk, and suffer themselves to be milked ; that sheep are
mute under the hand of the shearer ; all these facts are the
result of this dominion, which, although greatly diminished,
is nevertheless not entirely abolished.

3. Every moving thing that livelh shall be meat for you. The
Lord proceeds further, and grants animals for food to men,
that they may eat their flesh. And because Moses now first
relates that this right was given to men, nearly all commen-
tators infer, that it was not lawful for man to eat flesh before
the deluge, but that the natural fruits of the earth were his
only food. But the argument is not sufficiently firm. For
I hold to this principle ; that God here does not bestow on
men more than he had previously given, but only restores
what had been taken away, that they might again enter on
the possession of those good things from which they had been
excluded. For since they had before offered sacrifices to
God, and were also permitted to kill wild beasts, from the
hides and skins of which, they might make for themselves
garments and tents, I do not see what obligation should pre-
vent them from the eating of flesh. But since it is of little
consequence what opinion is held, I affirm nothing on the
subject.1 This ought justly to be deemed by us of greater

1 The question which Calvin here dismisses as one of little importance,
has, in modern controversy, assumed a very different position ; and most
commentators have come to a decision, the reverse of that to which he in-
clines. His argument appears chargeable with the want of firmness,
which he imputes to others. The inference that the flesh of sacrifices
was eaten, since otherwise it must have been wasted, is of no force, if we
suppose the first sacrifices to have been all holocausts, or whole burnt-

292 COMMENTARY UPON CHAP. IX.

importance, that to eat the flesh of animals is granted to us
by the kindness of God ; that we do not seize upon what our
appetite desires, as robbers do, nor yet tyrannically shed the
innocent blood of cattle ; but that we only take what is offered
to us by the hand of the Lord. We have heard what Paul
says, that we are at liberty to eat what we please, only we do
it with the assurance of conscience, but that he who imagines
anything to be unclean, to him it is unclean, (Rom. xiv. 14.)
And whence has this happened to man, that he should eat
whatever food he pleased before God, with a tranquil mind,
and not with unbridled license, except from his knowing,
that it has been divinely delivered into his hand by the right
of donation ? Wherefore, (the same Paul being witness,)
the word of God sanctifies the creatures, that we may purely
and lawfully feed on them, (1 Tim. iv. 5.) Let the adage
be utterly rejected which says, 'that no one can feed and re-
fresh his body with a morsel of bread, without, at the same
time, defiling his soul.' Therefore it is not to be doubted,
that the Lord designed to confirm our faith, when he ex-
pressly declares by Moses, that he gave to man the free use
of flesh, so that we might not eat it with a doubtful and
trembling conscience. At the same time, however, he in-
vites us to thanksgiving. On this account also, Paul adds
" prayer" to the {t word," in defining the method of sanctifi-
cation in the passage recently cited.

And now we must firmly retain the liberty given us by the
Lord, which he designed to be recorded as on public tables.
For, by this word, he addresses all the posterity of Noah, and
renders his gift common to all ages. And why is this done,
but that the faithful may boldly assert their right to that
which, they know, has proceeded from God as its Author ?
For it is an insupportable tyranny, when God, the Creator of
all things, has laid open to us the earth and the air, in order
that we may thence take food as from his storehouse, for

offerings unto the Lord. The garments or tents referred to as made from
the skins of animals were, in all probability, those of the very animals
which were thus sacrificed ; so that there is no reason hence to conclude,
that flesh was eaten before the deluge. But let the reader refer to Magee
on the Atonement, Dissertation, No. liii. — Ed.

CHAP. IX. THE BOOK OF GENESIS. 293

these to be shut up from us by mortal man, who is not able
to create even a snail or a fly. I do not speak of external
prohibition ;* but I assert, that atrocious injury is done to
God, when we give such license to men as to allow them to
pronounce that unlawful which God designs to be lawful,
and to bind consciences which the word of God sets free,
with their fictitious laws. The fact that God prohibited his
ancient people from the use of unclean animals, seeing that
exception was but temporary, is here passed over by Moses.

4. But Jlesh with the life thereof, which is the blood thereof.
Some thus explain this passage, ' Ye may not eat a member
cut off from a living animal,' which is too trifling. However,
since there is no copulative conjunction between the two
words, blood and life, I do not doubt that Moses, speaking of
the life, added the word blood exegetically,2 as if he would
say, that flesh is in some sense devoured with its life, when
it is eaten imbued with its own blood. Wherefore, the life
and the blood are not put for different things, but for the
same ; not because blood is in itself the life, but inasmuch as
the vital spirits chiefly reside in the blood, it is, as far as our
feeling is concerned, a token which represents life. And this
is expressly declared, in order that men may have the greater
horror of eating blood. For if it be a savage and barbarous
thing to devour lives, or to swallow down living flesh, men
betray their brutality by eating blood. Moreover, the ten-
dency of this prohibition is by no means obscure, namely, that
God intends to accustom men to gentleness, by abstinence
from the blood of animals ; but, if they should become un-
restrained, and daring in eating wild animals, they would at
length not be sparing of even human blood. Yet we must
remember, that this restriction was part of the old law.3
Wherefore, what Tertullian relates, that in his time it was

1 By external prohibition, is probably meant such as might be enjoined
by the magistrate during a time of scarcity, or for any purely civil pur-
pose.— Ed.

2 This is apparent in the English version, where the words, " which
is," are added in Italics, showing that in the judgment of the translators,
the word following was explanatory of that which preceded. — Ed.

3 " Partem fuisse veteris psedagogise."

294 COMMENTARY UPON CHAP. IX.

unlawful among Christians to taste the blood of cattle,
savours of superstition. For the apostles, in commanding the
Gentiles to observe this rite, for a short time, did not intend
to inject a scruple into their consciences, but only to prevent
the liberty which was otherwise sacred, from proving an oc-
casion of offence to the ignorant and the weak.

5. And surely your blood of your lives will I require. In
these words the Lord more explicitly declares that he does
not forbid the use of blood out of regard to animals them-
selves, but because he accounts the life of men precious : and
because the sole end of his law is, to promote the exercise of
common humanity between them. I therefore think that
Jerome, in rendering the particle *"[&$, (ach,) For, has done
better than they who read it as an adversative disjunctive ;
1 otherwise your blood will I require ;' yet literally it may best
be thus translated, < And truly your blood.'1 The whole
context is (in my opinion) to be thus read, ' And truly your
blood, which is in your lives, or which is as your lives, that
is; which vivifies and quickens you, as it respects your body,
will I require : from the hand of all animals will I require it ;
from the hand of man, from the hand, I say, of man, his bro-
ther, will I require the life of man.' The distinction by which
the Jews constitute four kinds of homicide is frivolous ; for
I have explained the simple and genuine sense, namely, that
God so highly estimates our life, that he will not suffer mur-
der to go unavenged. And he inculcates this in so many
w7ords, in order that he may render the cruelty of those the
more detestable, who lay violent hands upon their neighbours.
And it is no common proof of God's love towards us, that
he undertakes the defence of our lives, and declares that he
will, be the avenger of our death. In saying that he will
exact punishment from animals for the violated life of men,
he gives us this as an example. For if, on behalf of man, he
is angry with brute creatures who are hurried by a blind im-
pulse to feed upon him ; what, do we suppose, will become of

Thus agreeing with the English version.

CHAP. IX. THE BOOK OF GENESIS. 295

tlie man who, unjustly, cruelly, and contrary to the sense of
nature, falls upon his brother?

6. Whoso sheddeth marts blood} The clause in man which
is here added, has the force of amplification. Some expound
it, { Before witnesses.' Others refer it to what follows,
namely, * that by man his blood should be shed.'2 But all
these interpretations are forced. What I have said must be
remembered, that this language rather expresses the atro-
ciousness of the crime ; because whosoever kills a man, draws
down upon himself the blood and life of his brother. On the
whole, they are deceived (in my judgment) who think that a
political law, for the punishment of homicides, is here simply
intended. Truly I do not deny that the punishment which
the laws ordain, and which the judges execute, are founded
on this divine sentence ; but I say the words are more com-
prehensive. It is written, ' Men of blood shall not live out
half their days,' (Ps. lv. 25.) And we see some die in high-
ways, some in stews, and many in wars. Therefore, however
magistrates may connive at the crime, God sends execu-
tioners from other quarters, who shall render unto sanguinary
men their reward. God so threatens and denounces ven-
geance against the murderer, that he even arms the magis-
trate with the sword for the avenging of slaughter, in order
that the blood of men may not be shed with impunity.

For in the image of God made he man. For the greater
confirmation of the above doctrine, God declares, that he is
not thus solicitous respecting human life rashly, and for no
purpose. Men are indeed unworthy of God's care, if respect
be had only to themselves ; but since they bear the image of
God engraven on them, He deems himself violated in their
person. Thus, although they have nothing of their own by
which they obtain the favour of God, he looks upon his own
gifts in them, and is thereby excited to love and to care for
them. This doctrine, however, is to be carefully observed,
that no one can be injurious to his brother without wounding

1 " Qui cffuderit sanguinem hominis in homine." He who shall have
shed the blood of man in man.

2 This is the interpretation of the English version.

296 COMMENTARY UPON CHAP. IX,

God himself. Were this doctrine deeply fixed in our minds,
we should be much more reluctant than we are to inflict in-
juries. Should any one object, that this divine image has
been obliterated, the solution is easy ; first, there yet exists
some remnant of it, so that man is possessed of no small dig-
nity ; and, secondly, the Celestial Creator himself, however
corrupted man may be, still keeps in view the end of his origi-
nal creation ; and according to his example, we ought to con-
sider for what end he created men, and what excellence he
has bestowed upon them above the rest of living beings.

7. And you, he ye fruitful and multiply. He again turns
his discourse to Noah and his sons, exhorting them to the
propagation of offspring : as if he would say, \ You see that
I am intent upon cherishing and preserving mankind, do you
therefore also attend to it.' At the s^nie time, in commend-
ing to them the preservation of seed, he deters them from
murder, and from unjust acts of violence. Yet his chief end
was that to which I have before alluded, that he might en-
courage their dejected minds. For in these words is con-
tained not a bare precept, but also a promise.

8. And God spake unto Noah. That the memory of the
deluge might not inspire them with new terrors, as often as
the sky were covered with clouds, lest the earth should again
be drowned^ this source of anxiety is taken away. And
certainly, if we consider the great propensity of the human
mind to distrust, we shall not deem this testimony to have
been unnecessary even for Noah. He was indeed endued
with a rare and incomparable faith, even to a miracle ; but
no strength of constancy could be so great, that this most sad
and terrible vengeance of G od should not shake it. There-
fore, whenever any great and continued shower shall seem to
threaten the earth with a deluge, this barrier, on which the
holy man may rely, is interposed. Now, although his sons
would need this confirmation more than he, yet the Lord
speaks especially on his account. And the clause which fol-
lows, c and to his sons who were with him,' is to be referred
to this point. For how is it, that God, making his cove-

CHAP. IX. THE BOOK OF GENESIS. 297

nant with the sons of Noah, commands them to hope
for the best ? Truly, because they are joined with their
father, who is, as it were, the stipulator of the covenant, so
as to be associated with him, in a subordinate place.1 More-
over, there is no doubt that it was the design of God to pro-
vide for all his posterity. It was not therefore a private co-
venant confirmed with one family only, but one which is
common to all people, and which shall flourish in all ages to
the end of the world. And truly, since at the present time,
impjety overflows not less than in the age of Noah, it is
especially necessary that the waters should be restrained by
this word of God, as by a thousand bolts and bars, lest they
should break forth to destroy us. Wherefore, relying on
this promise, let us look forward to the last day, in which the
consuming fire shall purify heaven and earth.

10. And with every living creature. Although the favour
whichrstiie Lord promises extends also to animals, yet it is
not in vain that he addresses himself only to men, who, by
the sense of faith, are able to perceive this benefit. We en-
joy the heaven and the air in common with the beasts, and
draw the same vital breath ; but it is no common privilege,
u that God directs his word to us ; whence we may learn with
what paternal love he pursues us. And here three distinct
steps are to be traced. First, God, as in a matter of present
conoarn, makes a covenant with Noah and his family, lest
they should be afraid of a deluge for themselves. Secondly,
he transmits his covenant to posterity^ not only that, as by
continual succession, the effect may reach to other ages ; but
that they who should afterwards be born might also appre-
hend this testimony by faith, and might conclude that the
same thing which had been promised to the sons of Noah,
was promised unto them. Thirdly, he declares that he will
be propitious also to brute animals, so that the effect of the
covenant towards them, might be the preservation of their
lives only, without imparting to them sense and intelligence.
Hence the ignorance of the Anabaptists may be refuted, who
deny that the covenant of God is common to infants, because

1 " Ut secundoloco in socictatcm acccdant."

298 COMMENTARY UPON CHAP. IX.

they are destitute of present faith. As if, truly, when God
promises salvation to a thousand generations, the fathers were
not intermediate parties between God and their children,
whose office it is to deliver to their children (so to speak)
from hand to hand, the promise received from God. But as
many as withdraw their life from this protection of God
(since the greater part of men either despise or ridicule this
divine covenant) deserve, by this single act of ingratitude,
to be immersed in eternal fire. For although this be an
earthly promise, yet God designs the faith of his people to
be exercised, in order that they may be assured that a cer-
tain abode will, by his special goodness, be provided for
them on earth, until they shall be gathered together in
heaven.

12. This is the token of the covenant. A sign is added to
the promise, in which is exhibited the wonderful kindness
of God ; who, for the purpose of confirming our faith in his
word, does not disdain to use such helps. And although we
have more fully discussed the use of signs in the second
chapter, yet we must briefly maintain, from these words of
Moses, that it is wrong to sever signs from the word. By
the word, I mean not that of which Papists boast ; whereby
they enchant bread, wine, water, and oil, with their magical
whisperings; but that which may strengthen faith : according
as the Lord here plainly addresses holy Noah and his sons ; he
then annexes a seal, for the sake of assurance. Wherefore,
if the sacrament be wrested from the word, it ceases to be
what it is called. It must, I say, be a vocal sign, in order
that it may retain its force, and not degenerate from its na-
ture. And not only is that administration of sacraments in
which the word of God is silent, vain and ludicrous ; but it
draws with it pure satanic delusions. Hence we also infer,
that from the beginning, it was the peculiar property of sa-
craments, to avail for the confirmation of faith. For certainly,
in the covenant that promise is included to which faith ought
to respond. It appears to some absurd, that faith should be
sustained by such helps. But they who speak thus do not,
in the first place, reflect on the great ignorance and imbeci-
lity of our minds ; nor do they, secondly, ascribe to the work-

CIIAI*. IX. THE BOOK OF GENESIS. 299

ing of the secret power of the Spirit that praise which is due.
It is the work of God alone to begin and to perfect faith ;
but he does it by such instruments as he sees good ; the free
choice of which is in his own power.

13. I do set my bow in the cloud. From these words certain
eminent theologians have been induced to deny, that there
was any rainbow before the deluge : which is frivolous. For
the words of Moses do not signify, that a bow was then
formed, which did not previously exist ; but that a mark was
engraven upon it, which should give a sign of the divine fa-
vour towards men. That this may the more evidently ap-
pear, it will be well to recall to memory what we have else-
where said, that some signs are natural, and some preter-
natural. And although there are many examples of this
second class of signs in the Scriptures ; yet they are peculiar,
and do not belong to the common and perpetual use of the
Church. For, as it pleases the Lord to employ earthly ele-
ments, as vehicles for raising the minds of men on high, so I
think the celestial arch which had before existed naturally,
is here consecrated into a sign and pledge ; and thus a new
office is assigned to it ; whereas, from the nature of the thino-
itself, it might rather be a sign of the contrary ; for it threatens
continued rain. Let this therefore be the meaning of the
words, i As often as the rain shall alarm you, look upon the
bow. For although it may seem to cause the rain to over-
flow the earth, it shall nevertheless be to you a pledge of
returning dryness, and thus it will then become you to stand
with greater confidence, than under a clear and serene sky.'
Hence it is not for us to contend with philosophers respect-
ing the rainbow ; for although its colours are the effect of
natural causes, yet they act profanely who attempt to deprive
God of the right and authority which he has over his crea-
tures.

15. And I will remember my covenant. Moses, by introduc-
ing God so often as the speaker, teaches us that the word
holds the chief place, and that signs are to be estimated by it.1

1 "Precipuas esse verbi partes, etindeajstimanda signa."— " Qucleprin-

300 COMMENTARY UPON CHAP. IX.

God, however, speaks after the manner of men, when he
says, that at the sight of the rainbow he will remember his
covenant. But this mode of speaking has reference to the
faith of men, in order that they may reflect, that God, when-
ever he stretches out his arch over the clouds, is not unmind-
ful of his covenant.

18. The sons of Noah. Moses enumerates the sons of
Noah, not only because he is about to pass on to the follow-
ing history, but for the purpose of more fully illustrating the
force of the promise, i( Replenish the earth." For wre may
hence better conceive how efficacious the blessing of God
has been, because an immense multitude of men proceeded
in a short time from so small a number ; and because one
family, and that a little one, grew into so many, and such
numerous nations.

20. And Noah began to be an husbandman. I do not so
explain the words, as if he then, for the first time, began to
give his attention to the cultivation of the fields ; but, (in
my opinion,) Moses rather intimates, that Noah, with a col-
lected mind, though now an old man, returned to the culture
of the fields, and to his former labours. It is, however, un-
certain whether he had been a vine-dresser or not. It is com-
monly believed that wine was not in use before that time.
And this opinion has been the more willingly received, as
affording an honourable pretext for the excuse of Noah's sin.
But it does not appear to me probable that the fruit of the
vine, which excels all others, should have remained neglected
and unprofitable. Also, Moses does not say that Noah was
drunken on the first day on which he tasted it. Therefore,
leaving this question undetermined, I rather suppose, that we
are to learn from the drunkenness of Noah, what a filthy and
detestable crime drunkenness is. The holy patriarch, though
he had hitherto been a rare example of frugality and temper-
ance, losing all self-possession, did, in a base and shameful

cipal gist en la parole, et que d'icelle il faut estimer les sacramens." That
the principal force is in the word, and that from it we must estimate the
sacraments. — French Tr.

CHAP. IX. THE BOOK OF GENESIS. 301

manner, prostrate himself naked on the ground, so as to be-
come a laughing-stock to all. Therefore, with what care
ought we to cultivate sobriety, lest anything like this, or even
worse, should happen to us ? Formerly, the heathen philoso-
pher said, that ' Wine is the blood of the earth ;' and, there-
fore, when men intemperately pour it down their throats,
they are justly punished by their mother. Let us, however,
rather remember, that when men, by shameful abuse, profane
this noble and most precious gift of God, He himself becomes
the Avenger. And let us know, that Noah, by the judgment of
God, has been set forth as a spectacle to be a warning to others,
that they should not become intoxicated by excessive drink-
ing. Some excuse might certainly be made for the holy
man; who, having completed his labour, and being exhilarated
with wine, imagines that he is but taking his just reward. But
God brands him with an eternal mark of disgrace. What
then, do we suppose, will happen to those idle-bellies and in-
satiable gluttons, whose sole object of contention is who
shall consume the greatest quantity of wine ? And although
this kind of correction was severe, yet it was profitable to the
servant of God ; since he was recalled to sobriety, lest by
proceeding in the indulgence of a vice to which he had once
yielded, he should ruin himself; just as we see drunkards be-
come at length brutalized by continued intemperance.

22. And Ham, the father of Canaan. This circumstance is
added to augment the sorrow of Noah, that he is mocked by
his own son. For we must ever keep in memory, that this
punishment was divinely inflicted upon him ; partly, because
his fault was not a light one ; partly, that God in his person
might present a lesson of temperance to all ages. Drunken-
ness in itself deserves as its reward, that they who deface
the image of their heavenly Father in themselves, should
become a laughing-stock to their own children. For cer-
tainly, as far as possible, drunkards subvert their own under-
standing, and so far deprive themselves of reason as to de-
generate into beasts. And let us remember, that if the Lord
so grievously avenged the single transgression of the holy
man, he will prove an avenger no less severe, against those
who are daily intoxicated ; and of this we have examples suf-

302 COMMENTARY UPON CHAP. IX.

ficiently numerous before our eyes. In the meanwhile, Ham,
by reproachfully laughing at his father, betrays his own de-
praved and malignant disposition. We know that parents,
next to God, are most deeply to be reverenced ; and if
there were neither books nor sermons, nature itself constantly
inculcates this lesson upon us. It is received by common con-
'} sent, that piety towards parents is the mother of all virtues.
This Ham, therefore, must have been of a wicked, perverse,
and crooked disposition ; since he not only took pleasure in
his father's shame, but wished to expose him to his brethren.
And this is no slight occasion of offence ; first, that Noah, the
minister of salvation to men, and the chief restorer of the world,
should, in extreme old age, lie intoxicated in his house ; and
then, that the ungodly and wicked Ham should have proceeded
from the sanctuary of God.1 God had selected eight souls as a
sacred seed, thoroughly purged from all corruption, for the
renovation of the Church : but the son of Noah shows, how
necessary it is for men to be held as with the bridle of God,
however they may be exalted by privilege. The impiety of
Ham proves to us how deep is the root of wickedness in men ;
and that it continually puts forth its shoots, except where the
power of the Spirit prevails over it. But if, in the hallowed
sanctuary of God, among so small a number, one fiend was
preserved ; let us not wonder if, at this day, in the Church,
containing a much greater multitude of men, the wicked are
mingled with the good. Nor is there any doubt that the
minds of Shem and Japheth were grievously wounded, when
they perceived in their own brother such a prodigy of scorn ;
and, on the other hand, their father shamefully lying prostrate on
the ground. Such a debasing alienation of mind in the prince of
the new world, and the holy patriarch of the Church, could
not less astonish them, than if they had seen the ark itself
broken, dashed in pieces, cleft asunder, and destroyed. Yet
this cause of offence they alike overcome by their magnanimi-
ty, and conceal by their modesty. Ham alone eagerly seizes the
occasion of ridiculing and inveighing against his father ; just
as perverse men are wont to catch at occasions of offence in
others, which may serve as a pretext for indulgence in sin.

1 Reference is here made to the ark, as the type of the Church. — Ed.

CHAr. IX. TELE BOOK OF GENESIS. 303

And his age renders him the less excusable ; for he was not a
lascivious youth, who, by his thoughtless laughter, betrayed his
own folly, seeing that he was already more than one hundred
years old. Therefore, it is probable, that he thus perversely
insulted his father, for the purpose of acquiring for himself
the license of sinning with impunity. We see many such at
this day, who most studiously pry into the faults of holy and
pious men, in order that without shame they may precipitate
themselves into all iniquity ; they even make the faults of
other men an occasion of hardening themselves into a con-
tempt for God.

23. And Shem andJapheth took a garment. Here the piety,
as well as the modesty, of the two brothers is commended ;
who, in order that the dignity of their father might not be
lowered in their esteem, but that they might always cherish
and keep entire the reverence which they owed him, turned
away their eyes from the sight of his disgrace. And thus
they gave proof of the regard they paid to their father's
honour, in supposing that their own eyes would be polluted,
if they voluntarily looked upon the nakedness by which he
was disgraced. At the same time they also consulted their own
modesty. For (as it was said in the third chapter) there is
something so unaccountably shameful in the nakedness of
man, that scarcely any one dares to look upon himself, even
when no witness is present. They also censure the impious
rashness of their brother, who had not spared his father.
Hence, then, we may learn how acceptable to God is that
piety, of which the example here recorded receives a
signal encomium of the Spirit. But if piety towards an
earthly father was a virtue so excellent, and so worthy of
praise ; with how much greater devotedness of piety ought
the sacred majesty of God to be worshipped ? The Papists
make themselves ridiculous by desiring to cover the filthiness
of their idol, yea, the abominations of their whole impure clergy,
with the cloak of Shem and Japheth. I omit to state how
great is the difference between the disgrace of Noah and the
execrable vileness of so many crimes which contaminate heaven
and earth. But it is necessary that Antichrist and his horned

304 COMMENTARY UPON CHAP. IX.

bishops, with all that rabble, should prove themselves to be
fathers,1 if they wish that any honour should be paid them.

24. And Noah awoke. It might seem to some that Noah,
although he had just cause of anger, still conducted himself with
too little modesty and gravity ; and that he ought, at least,
silently to have mourn ed over his sin before God ; and also,
with shame, to have given proof of his repentance to men :
but that now, as if he had committed no offence, he fulminates
with excessive severity against his son.2 Moses, however,
does not here relate reproaches uttered by Noah, under the
excitement of rage and anger, but rather introduces him,
speaking in the spirit of prophecy. Wherefore we ought
not to doubt, that the holy man was truly humbled (as he
ought to be) under a sense of his fault, and honestly reflected
on his own deserts ; but now, having received the grant of
pardon, and his condemnation being removed, he proceeds as
the herald of Divine judgment. It is not indeed to be doubted
that the holy man, endued with a disposition otherwise gentle,
and being one of the best of parents, would pronounce this
sentence upon his son with the most bitter grief of mind.
For he saw him miraculously preserved amongst a few, and
having a place among the very flower of the human race.
Now, therefore, when, with his own mouth, he is compelled to
separate him from the Church of God, he doubtless would
grievously bewail the malediction of his son. But by this
example, God would admonish us that the constancy of our
faith must be retained, if at any time we see those fail who
are most closely united to us, and that our spirits ought not
to be broken ; nay, that we must so exercise the severity
which God enjoins, as not to spare even our own bowels.
And whereas, Noah does not pronounce a sentence so harsh,
except by Divine inspiration, it behoves us to infer from
the severity of the punishment, how abominable in the sight
of God is the impious contempt of parents, since it perverts
the sacred order of nature, and violates the majesty and

1 That is, legitimate fathers.

2 This is an objection, to which the answer immediately follows.

CHAP. IX. THE BOOK OF GENESIS. 305

authority of God, in the person of those whom he has com-
manded to preside in his place.

25. Cursed be Canaan} It is asked, in the first place, why
Noah, instead of pronouncing the curse upon his son, inflicts
the severity of punishment, which that son had deserved, upon
his innocent grandson ; since it seems not consistent with the
justice of God, to visit the crimes of parents upon their chil-
dren ? But the answer is well known ; namely, that God,
although he pursues his course of judgments upon the sons and
the grandchildren of the ungodly, yet, in being angry with
them, is not angry with the innocent, because even they them-
selves are found in fault. Wherefore there is no absurdity in
the act of avenging the sins of the fathers upon their reprobate
children ; since, of necessity, all those whom God has deprived
of his Spirit are subject to his wrath. But it is surprising
that Noah should curse his grandson ; and should pass his son

1 It has been remarked by Bishop Lowth, that nearly all the indica-
tions of future events in the Holy Scriptures are announced in verse and
in numbers. — Prcel. ii. We have here a remarkable instance of this
peculiarity. The following is a translation of Bishop Lowth's version of
Noah's prediction : —

Cursed be Canaan !

A servant of servants he shall be to his brethren.

Blessed be Jehovah, the God of Shem !

And let Canaan be their servant.

May God enlarge Japheth,

And may he dwell in the tents of Shem ;

And let Canaan be their servant. — Prcel. iv.
The adoption of some differences of reading has been suggested by later
critics. It has been especially observed, that the first hemistich is a
broken or short line, and does not correspond with the next in length or
rhyme. And on the authority of the Arabic version, (see Walton's Po-
lyylott,) many learned men would thus fill up the line —

" Cursed be Ham, the father of Canaan."
They would also, on the same authority, alter the fourth and sixth lines,
by inserting the word " father," thus —

"And let the father of Canaan be their servant."
Yet such alterations are not lightly to be made in the sacred text ; and
it seems highly probable, that the addition in the Arabic version was
intended for nothing more originally than a paraphrase to explain the
translator's view of the passage. The reader is referred to Caunter on the
Poetry of the Pentateuch, for further information respecting the poetical
character of these verses ; and to Bishop Newton's Dissertations, No. I.,
for its prophetical application. Some excellent remarks, of a practical
kind, will be found in Bishop Hall's Contemplations. — Ed.

VOL. I. U

306 COMMENTARY UPON CHAP. IX.

Ham, the author of the crime, over in silence. The Jews
imagine that the reason of this was to be traced to the special
favour of God ; and that, since the Lord had bestowed on
Ham so great an honour,1 the curse was transferred from him
to his son. But the conjecture is futile. Certainly, to my
mind, there is no doubt that the punishment was carried
forward even to his posterity, in order that the severity of it
might be the more apparent ; as if the Lord had openly pro-
claimed that the punishment of one man would not satisfy
him, but that he would attach the curse also to the posterity
of the offender, so that it should extend through successive
ages. In the meantime, Ham himself is so far from being
exempt, that God, by involving his son with him, aggravates
his own condemnation.

Another question is also proposed ; namely, why among
the many sons of Ham, God chooses one to be smitten? But
let not our curiosity here indulge itself too freely ; let us
remember that the judgments of God are, not in vain, called
" a great deep," and that it would be a degrading thing for
God, before whose tribunal we all must one day stand, to be
subjected to our judgments, or rather to our foolish temerity.
He chooses whom he sees good, that he may show forth in
them an example of his grace and kindness ; others he ap-
points to a different end, that they may be proofs of his anger
and severity. Here, although the minds of men are blinded,
let every one of us, conscious of his own infirmity, learn
rather to ascribe praise to God's justice, than plunge,
with insane audacity, into the profound abyss. While God
held the whole seed of Ham as obnoxious to the curse,
he mentions the Canaanites by name, as those whom he
would curse above all others. And hence we infer that this
judgment proceeded from God, because it Was proved by the
event itself. What would certainly be the condition of the
Canaanites, Noah could not know by human means. Wherefore
in things obscure and hidden, the Spirit directed his tongue.

Another difficulty still remains : for since the Scripture
teaches that God avenges the sins of men on the third and

1 Namely, that of having preserved him in the ark. — Ed.

CHAP. IX. THE BOOK OF GENESIS. 307

fourth generation, it seems to assign this limit to the wrath
of God ; but the vengeance of which mention is now made
extends itself to the tenth generation. I answer, that these
words of Scripture are not intended to prescribe a law to
God, which he may not so far set aside, as to be at liberty to
punish sins beyond four generations. The thing to be here
observed is, the comparison instituted between punishment
and grace ; by which we are taught, that God, while he is a
just avenger of crimes, is still more inclined to mercy. In
the meantime, let his liberty remain unquestioned, to extend
his vengeance as far as he pleases.

A servant of servants shall he he. This Hebraism signifies
that Canaan shall be the last, even among servants : as if it
had been said, l Not only shall his condition be servile, but
worse than that of common servitude.'1 Yet the thunder of y/~
this severe and dreadful prophecy seems weak and illusory,
since the Canaanites excelled in strength and in riches, and
were possessed of extensive dominion. Where then is this
servitude ? In the first place, I answer, that though God, in
threatening men, does not immediately execute what he de-
nounces, yet his threats are never weak and ineffectual.
Secondly, that the judgments of God are not always exhi-
bited before our eyes, nor apprehended by our carnal reason.
The Canaanites, having shaken off the yoke of servitude,
which was divinely imposed upon them, even proceeded to
grasp at empire for themselves. But although they triumph
for a time, yet in the sight of God their condition is not
deemed free. Just as when the faithful are iniquitously op-
pressed, and tyrannically harassed by the wicked, their spi-
ritual liberty is still not extinct in the sight of God. It be-
hoves us then to be content with this proof of the divine
judgment, that God promised the dominion of the land of
Canaan to his servant Abraham, and at length devoted the
Canaanites to destruction. But because the Pope so ear-
nestly maintains that he sometimes utters prophecies, — as did
even Caiaphas, (John xi. 51,) — lest we should seem to refuse
him everything, I do not deny that the title with which he

1 Vide Ainsworth in loco, Bishop Newton's Dissertation i.

308 COMMENTARY UPON CHAP. IX.

adorns himself was dictated by the Spirit of God, i Let him
be a servant of servants,' in the same sense that Canaan was.

26. Blessed be the Lord God of Shem. Noah blesses his
other children, but in a different manner. For he places
Shem in the highest post of honour. And this is the reason
why Noah, in blessing him, breaks forth in the praise of God,
without adhering to the person of man. For the Hebrews,
when they are speaking of any rare and transcendent ex-
cellence, raise their thoughts to God. Therefore the holy
man, when he perceived that the most abundant grace of
God was destined for his son Shem, rises to thanksgiving.
Whence we infer, that he spoke, not from carnal reason, but
rather treated of the secret favours of God, the result of
which was to be deferred to a remote period. Finally, by
these words it is declared, that the benediction of Shem
would be divine or heavenly.

27. God shall enlarge Japheth. In the Hebrew words Jl^
(Japhthe) and H£S (Japheth,) there is an elegant allusion.
For the root of the word is HHSj (pathah,) which, among the
Hebrews, signifies to entice with smooth words, or to allure
in one direction or another. Here, however, nearly all com-
mentators take it as signifying to enlarge.1 If this exposi-
tion be received, the meaning will be, that the posterity of
Japheth, which for a time would be scattered, and removed
far from the tents of Shem, would at length be increased, so
that it should more nearly approach them, and should dwell
together with them, as in a common home. But I rather ap-
prove the other version, < God shall gently bring back, or
incline Japheth.'2 Moreover, whichever interpretation we

1 " Dilatet Deus Japheth." — Vulg. " vhetrv»»i $ Qsdg." — Sept.

2 See marginal reading of English version, " God will persuade Ja-
pheth."— See also Schindler's Lexicon, sub voce nnD> and Ainsworth in
loco. It is however objected, and not without reason, that the word here
rendered persuade is rarely, if ever, used in a good sense, that it generally
means to entice, or allure to evil ; and, therefore, the most judicious critics
seem rather inclined to fall back upon the version given in the text of our
translation, than to accept the marginal reading, with which Calvin
agrees. See Professor Bush's note on this place. Dathe gives the pre-
ference to the Arabic version, which signifies that God will prosper Ja-
pheth ; but for this there is no sufficient authority. — Ed.

CHAP. IX. THE BOOK OF GENESIS. 309

follow, Noah predicts that there will be a temporary dissen-
sion between Shem and Japheth, although he retains both in
his family, and calls both his lawful heirs ; and that after-
wards the time will come, in which they shall again coalesce
in one body, and have a common home. It is, however, most
absolutely certain, that a prophecy is here put forth concern-
ing things unknown to man, of which, as the event, at length,
shows, God alone was the Author. Two thousand years,
and some centuries more, elapsed before the Gentiles and the
Jews were gathered together in one faith. Then the sons of
Shem, of whom the greater part had revolted, and cut them-
selves off from the holy family of God, were collected
together, and dwelt under one tabernacle.1 Also the Gen-
tiles, the progeny of Japheth, who had long been wan-
derers and fugitives, were received into the same tabernacle.
For God, by a new adoption, has formed a people out of those
who were separated, and has confirmed a fraternal union be-
tween alienated parties. This is done by the sweet and
gentle voice of God, which he has uttered in the gospel ; and
this prophecy is still daily receiving its fulfilment, since God
invites the scattered sheep to join his flock, and collects, on
every side, those who shall sit down with Abraham, Isaac,
and Jacob, in the kingdom of heaven. It is truly no com-
mon support of our faith, that the calling of the Gentiles is
not only decreed in the eternal counsel of God, but is openly
declared by the mouth of the Patriarch ; lest we should think
it to have happened suddenly, or by chance, that the inherit-
ance of eternal life was offered generally to all. But the
form of the expression, ' Japheth shall dwell in the taber-
nacles of Shem,'2 commends to us that mutual society, which

1 Allusion here seems to be made to the words quoted by James from
the prophecy of Amos : " I will return, and will build again the tabernacle
of David, which is fallen down ; and I will build again the ruins thereof,
and I will set it up." — Acts xy. 16 Ed.

2 It is not clear whether the original really means that " Japheth," or
that " God," "shall dwell in the tents of Shem." If the former, then
this is a plain prediction of events which have been in a remarkable man-
ner fulfilled, by the conversion of the Gentiles, and by the diffusion of a
vast European population over those regions which were originally oc- I
cupied by the descendants of Shem. If the original really means the *
latter, then it has been fulfilled by the manifestation of God's glory among
the Israelites, first through the Shechinah which appeared in the taber-

310 COMMENTAKY UPON CHAP. IX.

ought to exist, and to be cherished among the faithful. For
whereas God had chosen to himself a Church from the progeny
of Shem, he afterwards chose the Gentiles together with
them, on this condition, that they should join themselves to
that people, who were in possession of the covenant of life.

28. And Noah lived. Although Moses briefly states the
age of the holy man, and does not record his annals and the
memorable events of his life, yet those things which are cer-
tain, and which Scripture elsewhere commemorates, ought
to recur to our minds. Within one hundred and fifty years,
the offspring of his three sons became so numerous, that he
had sufficient, and even abundant proof of the efficacy of the
Divine benediction, <( Increase and multiply." He sees, not
one city only, filled with his grandchildren, nor his seed ex-
panded barely to three hundred families ; but many nations
springing from one of his sons, who should inhabit extensive
regions. This astonishing increase, since it was a visible re-
presentation of the divine favour towards him, would doubt-
less fill him with unbounded joy. For Abraham was nearly
fifty years old when his ancestor Noah died.1 In the mean-
time, he was compelled to behold many things, which would
afflict his holy breast with incredible grief. To omit other
things; he saw in the family of Shem, the sanctuary of God, —
into which the sons of Japheth were to be received, — destroy-
ed, or, at least, dilapidated and rent. For whereas the father
of Abraham himself, having deserted his proper station, had
erected for himself a profane tabernacle ; a very small portion
indeed remained of those who worshipped God in the har-
monious consent of a pure faith. With what tormenting
pains this terrible confusion affected him cannot be suffi-
ciently expressed in words. Hence we may know, that his
eyes of faith must have been exceedingly penetrating, which

nacle and temple, and then more especially through the advent of the
Messiah, of whom St John says, " The Word was made flesh, and
dwelt among us ; and we beheld his glory, the glory as of the only be-
gotten of the Father, full of grace and truth,' (John i. 14.) — Ed.

1 Lightfoot places the death of Noah two years before the birth of
Abraham ; Dr A. Clarke two years after it. These chronological differ-
ences, however, do not materially aifect the general conclusions drawn
by Calvin.— Ed. j

CHAP. X.

THE BOOK OF GENESIS.

311

did not fail to behold afar off, the grace of God, in preserving
the Church, at that time overwhelmed by the wickedness of
men.

CHAPTER X.

1. Now these are the generations of
the sons of Noah, Shem, Ham, and Ja-
pheth: and unto them were sons born
after the flood.

2. The sons of Japheth ; Gomer, and
Magog, and Madai, and Javan, and
Tubal, and Meshech, and Tiras.

3. And the sons of Gomer ; Asbkenaz,
and Riphath, and Togarmah.

4. And the sons of Javan ; Elishah,
and Tarshish, Kittim, and Dodanim.

5. By these were the isles of the Gen-
tiles divided in their lands ; every one
after his tongue, after their families, in
their nations.

6. And the sons of Ham ; Cush, and
Mizraim, and Phut, and Canaan.

7. And the sons of Cush ; Seba, and
Havilah, and Sabtah, and Raamah, and
Sabtechah : and the sons of Raamah ;
Sheba, and Dedan.

8. And Cush begat Nimrod: he began
to be a mighty one in the earth.

9. He was a mighty hunter before
the Lord : wherefore it is said, Even as
Nimrod the mighty hunter before the
Lord.

10. And the beginning of his kingdom
was Babel, and Erech, and Accad, and
Calneh, in the land of Shinar.

11. Out of that land went forth As-
shur, and builded Nineveh, and the city
Rehoboth, and Calah,

12. And Resen between Nineveh and
Calah : the same is a great city.

13. And Mizraim begat Ludim, and
Anamim, and Lehabim, and Naphtuhim,

14. And Pathrusim, and Casluhim,
(out of whom came Philistim,) and
Caphtorim.

15. And Canaan begat Sidon his first-
born, and Heth,

1. Porro istse sunt genera-
tiones filiorum Noah, Sem,
Cham, et Jepheth: quibus nati
sunt filii post diluvium.

2. Filii Jepheth, Gomer, et
Magog, et Madai, et Javan, et
Thubal, et Mesech, et Thiras.

3. Et filii Gomer, Ascenas,
et Riphath, et Thogarmah.

4. Et filii Javan, Elisah, et
Tharsis, Chitthim, etDodanim.

5. Ab istis separatee sunt
insular Gentium secundum ter-
ras suas, singulae secundum
liuguam suam, secundum fa-
milias suas, in gentibus suis.

6. Et filii Cham, Chus, et
Misraim, et Phut, et Chenaan.

7. Et filii Chus, Seba, et
Havilah, et Sabthah, et Raht>
mah, et Sabtecha. Filii autem
Rahamah, Seba, et Dedan.

8. Et Chus genuit Nimrod :
ipse coepit esse potens in terra :

9. Ipse fuit potens in vena-
tione coram Jehova: idcirco
dicitur, Sicut Nimrod poteus
venatione coram Jehova.

10. Et fuit principium regni
illius Babel, et Erech, et Achad,
et Chalneh, in terra Sinhar.

11. E terra ilia egressus est
Assur, et aedificavit Nineven, et
Rehoboth civitatem,et Chelah,

12. Et Resen inter Nineven
et inter Chelah ; ipsa est civitas
magna.

13. Misraim autem genuit
Ludim, et Hanamim, et Leha-
bim, et Naphthuhim,

14. Et Pathrusim, et Cas-
luhim, unde egressi sunt Pe-
listim,et Chaphthorim.

15. Et Chenaan genuit Si-
don primogenitum suum, et
Heth,

312

COMMENTARY UPON

CHAP. X.

16. And the Jebusite, and the Amo-
rite, and the Girgasite,

17. And the Hivite, and the Arkite,
and the Sinite,

18. And the Arvadite, and the Zema-
rite, and the Hamathite : and afterward
were the families of the Canaanites
spread abroad.

19. And the border of the Canaanites
was from Sidon, as thou com est to Gerar,
unto Gaza ; as thou goest unto Sodom,
and Gomorrah, and Admah, and Zeboim,
even unto Lasha.

20. These are the sons of Ham, after
their families, after their tongues, in their
countries, and in their nations.

21. Unto Shem also, the father of all
the children of Eber, the brother of Ja-
pheth the elder, even to him were chil-
dren born.

22. The children of Shem ; Elam, and
Asshur, and Arphaxad, and Lud, and
Aram.

23. And the children of Aram ; Uz,
and Hul, and Gether, and Mash.

24. And Arphaxad begat Salah ; and
Salah begat Eber.

25. And unto Eber were born two
sons : the name of one was Peleg ; for
in his da)-s was the earth divided ; and
his brother's name was Joktan.

26. And Joktan begat Almodad, and
Sheleph, and Hazarmaveth, and Jerah,

27. And Hadoram, and Uzal, and
Diklah,

28. And Obal, and Abimael, and Sheba,

29. And Ophir, and Havilah, and
Jobab : all these were the sons of Joktan.

30. And their dwelling was from
Mesha, as thou goest unto Sephar, a
mount of the east.

31. These are the sons of Shem, after
their families, after their tongues, in their
lands, after their nations.

32. These are the families of the sons
of Noah, after their generations, in their
nations : and by these were the nations
divided in the earth after the flood.

16. Et Jebusi, et Emori, et
Girgasi,

17. Et Hiwi, et Arci, et
Sini,

18. Et Arvadi, et Semari,
et Hamathi : et postea sparsae
sunt familiae Chenaanaei.

19. Et fait terminus Che-
naanaei a Sidon ingrediente te
Gerar usque ad Hazzah, donee
ingrediaris Sedom et Hamorah,
et Admah, et Seboim, usque
ad Lasah.

20. Isti filii Cham per fami-
lias suas, per linguas suas, in
terris suis, in gentibus suis.

21. Ipsi quoque Sem soboles,
etiam ipse fuit pater omnium
filiorum Eber, frater Jepheth
major.

22. Filii Sem, Helam, et As-
sur, et Arphachsad, et Lud, et
Aram.

23. Et filii Aram, Hus, et
Hul, et Gether, et Mas.

24. Et Arphachsad genuit
Selah, et Selah genuit Eber.

25. Et ipsi Eber nati sunt
duo filii : nomen unius Peleg,
quia in diebusejusdivisa est ter-
ra: et nomen fratris ejus Joctan.

26. Et Joctan genuit Almo-
dad, et Seleph, et Hasarma-
veth, et Jarah,

27. Et Hadoram, et Uzal,
et Diclah,

28. Et Hobal, et Abimael,
et Seba,

29. Et Ophir, et Havilah, et
Jobab : omnes isti filii Joctan.

30. Et fuit habitatio eorum
a Mesah, donee ingrediaris
Sephar, montem Orientis.

31. Isti filii Sem per fami-
lias suas, per linguas suas, in
terris suis, in gentibus suis.

32. Istae familiae filiorum
Noah per generationes suas in
gentibus suis : et ab istis di-
visae sunt gentes in terra post
diluvium.

1. These are the generations. If any one pleases more ac-
curately to examine the genealogies related by Moses in this

CHAP. X. THE BOOK OF GENESIS. 313

and the following chapter, I do not condemn his industry.1
And some interpreters have not unsuccessfully applied their
diligence and study to this point. Let them enjoy, as far as
1 am concerned, the reward of their labours. It shall, how-
ever, suffice for me briefly to allude to those things which I
deem more useful to be noticed, and for the sake of which I
suppose these genealogies to have been written by Moses.
First, in these bare names we have still some fragment of the
history of the world; and the next chapter will show how many
years intervened between the date of the deluge and the time
when God made his covenant with Abraham. This second
commencement of mankind is especially worthy to be known ;
and detestable is the ingratitude of those, who, when they
had heard, from their fathers and grandfathers, of the wonder-
ful restoration of the world in so short a time, yet voluntarily
became forgetful of the grace and the salvation of God.
Even the memory of the deluge was by the greater part en-
tirely lost. Very few cared by what means or for what end
they had been preserved. Many ages afterwards, seeing
that the wicked forgetfulness of men had rendered them
callous to the judgment and mercy of God, the door was
opened to the lies of Satan, by whose artifice it came to
pass, that heathen poets scattered abroad futile and even
noxious fables, by which the truth respecting God's works
was adulterated. The goodness of God, therefore, wonder-

. ■ For ample information on this interesting subject, which the ge-
neral plan of Calvin's Commentary scarcely allowed him fully to inves-
tigate, the reader cannot do better than consult Dr Wells' Geography of
the Old Testament, chap. iii. From certain expressions contained in the
Mosaic account here given, of the first settlement of nations after the
flood, it is clear that the records of the chapter now before us, have refer-
ence to the state of things after the confusion of tongues at the building
of the Tower of Babel, though the narration of this event occurs in the
chapter following ; for the settlements are said to be made " according to
their languages." But we know that before the attempt to build the
tower, the whole earth was of " one language and of one speech f and
therefore the events here placed first, in the order of narration, were sub-
sequent in the order of time. It may be proper here to observe, that ac-
cording to the division of the earth into three great portions, Europe, Asia,
and Africa, speaking generally, Japheth was the progenitor of the Eu-
ropeans, Shem of the Asiatics, and Ham of the Africans. Yet this line
of demarcation is not intended to be accurately drawn. The whole of
Lesser Asia, for instance, falls within the province of the sons of Japheth;
and Arabia within that of the sons of Ham Ed.

314 COMMENTARY UPON CHAP. X.

fully triumphed over the wickedness of men, in having
granted a prolongation of life to beings so ungrateful, brutal,
and barbarous. Now, to captious men, (who yet do not think
it absurd to refuse to acknowledge a Creator of the world,) such
a sudden increase of mankind seems incredible, and therefore
they ridicule it as fabulous. I grant, indeed, that if we choose
to estimate what Moses relates by our own reason, it may
be regarded as a fable ; but they act very perversely who do
not attend to the design of the Holy Spirit. For what else,
I ask, did the Spirit intend, than that the offspring of three
men should be increased, not by natural means, or in a com-
mon manner, but by the unwonted exercise of the power of
God, for the purpose of replenishing the earth far and wide ?
They who regard this miracle of God as fabulous on account
of its magnitude, should much less believe that Noah and
his sons, with their wives, breathed in the waters, and that
animals lived nearly a whole year without sun and air.
This, then, is a gigantic madness,1 to hold up to ridicule what
is said respecting the restoration of the human race : for
there the admirable power of God is displayed. How much
better would it be, in the history of these events, — which
Noah saw with his own eyes, and not without great admira-
tion,— to behold God, to admire his power, to celebrate his
goodness, and to acknowledge his hand, not less filled with
mysteries in restoring, than in creating the world ? We must,
however, observe, that in the three catalogues which Moses
furnishes,2 all the heads of the families are not enumerated ;
but those only, among the grandsons of Noah, are recorded,
who were the princes of nations. For as any one excelled
among his brethren, in talent, valour, industry, or other en-
dowments, he obtained for himself a name and power, so that
others, resting under his shadow, freely conceded to him the
priority. Therefore, among the sons of Japheth, of Ham,

1 " Hie ergo Cyclopicus est furor."

2 The first relating to the sons of Japheth the elder brother, from
verse 2 to verse 6 ; the second, to the sons of Ham, from verse 6 to verse
21 ; the third, to the sons of Shem, from 21 to the end. Shem, though
generally named first as a mark of Divine favour, is here placed last, be-
cause the subsequent history of Moses principally concerns this race ; as
Calvin properly argues. — Ed.

CHAP. X. THE BOOK OF GENESIS. 315

and of Shem, Moses enumerates those only who had been
celebrated, and by whose names the people were called.
Moreover, although no certain cause appears why Moses
begins at Japheth, and descends in the second place to Ham,
yet it is probable that the first place is given to the sons of
Japheth, because they, having wandered over many regions,
and having even crossed the sea, had receded farther from
their country : and since these nations were less known to
the Jews, therefore he alludes to them briefly. He assigns
the second place to the sons of Ham, the knowledge of
whom, on account of their vicinity, was more familiar to
the Jews. But since he had determined to weave the his-
tory of the Church in one continuous narrative, he postpones
the progeny of Shem, from which the Church flowed, to the
last place. Wherefore, the order in which they are men-
tioned is not that of dignity ; since Moses puts those first,
whom he wished slightly to pass over, as obscure. Besides, we
must observe, that the children of this world are exalted for a
time, so that the whole earth seems as if it were made for
their benefit, but their glory being transient vanishes away ;
while the Church, in an ignoble and despised condition, as if
creeping on the ground, is yet divinely preserved, until at
length, in his own time, God shall lift up her head. I have
already declared that I leave to others the scrupulous inves-
tigation of the names here mentioned. The reason of certain of
them is manifest from the Scripture, such as Cush, Mizraim,
Madai, Canaan, and the like : in respect to some others there
are probable conjectures ; in others, the obscurity is too
great to allow of any certain conclusion ; and those figments
which interpreters adduce are, in part, very much distorted
and forced ; in part, vapid, and without any fair pretext. Un-
doubtedly it seems to be the part of a frivolous curiosity to
seek for certain and distinct nations in each of these names.1

1 Doubtless there is truth in these remarks of Calvin. Yet he seems
to carry his objection too far. For it is one of the strongest possible
confirmations of the truth of the Mosaic histoiy, that (notwithstanding
some inevitable obscurity) there should be such a mass of undeniable
evidence still existing, that the world was really divided in the manner
here described. Far more nations than Calvin supposed may, with the
highest degree of probability, be traced upward to the progenitors whose

316 COMMENTARY UPON CHAP. X.

When Moses says, that the islands of the Gentiles were
divided by the sons of Japheth, we understand that the regions
beyond the sea were parted among them. For Greece and
Italy, and other continental lands, — as well as Rhodes and Cy-
prus, are called islands by the Hebrews, because the sea inter-
posed. Whence we infer that we are sprung from those nations.

8. And Cush begat Nimrod. It is certain that Cush was
the prince of the Ethiopians. Moses relates the singular
history of his son Nimrod, because he began to be eminent
in an unusual degree. Moreover, I thus interpret the
passage, that the condition of men was at that time moderate ;
so that if some excelled others, they yet did not on that
account domineer, nor assume to themselves royal power ;
but being content with a degree of dignity, governed others
by civil laws, and had more of authority than power. For
Justin, from Trogus Pompeius, declares this to have been
the most ancient condition of the world. Now Moses says,
that Nimrod, as if forgetting that he was a man, took pos-
session of a higher post of honour. Noah was at that time
yet living, and was certainly great and venerable in the eyes
of all. There were also other excellent men ; but such was
their moderation, that they cultivated equality with their
inferiors, who yielded them a spontaneous rather than a

names are here recorded. See Wells' Geography, Mede's Works, and
Bishop Patrick's Commentary. A list of the names, with the supposed
corresponding nations, is also given in the Commentary of Professor Bush
on this chapter. The following extract from Hengstenberg's ' Egypt,
and the Books of Moses,' also bears upon this point : — " It has often been
asserted that the genealogical table in Gen. x. cannot be from Moses :
since so extended a knowledge of nations lies far beyond the geographical
horizon of the Mosaic age. This hypothesis must now be considered as
exploded. The new discoveries and investigations in Egypt have shown
that they maintained, even from the most ancient times, a vigorous com-
merce Avith other nations, and sometimes with very distant nations. .
. . But not merely, in general, do the investigations in Egyptian
antiquities favour the belief that Moses was the author of the account in
this tenth chapter of Genesis. On the Egyptian monuments, those espe-
cially which represent the conquests of the ancient Pharaohs over
foreign nations, . . . not a few names have been found which cor-
respond with those contained in the chapter before us." The learned
author then proceeds to adduce instances in proof of his position, which
the reader may consult with advantage.— See Hengstenberg's Egijpt, and
the Books of Moses, chap. vii. p. l^h.—Ed.

CHAP. X. THE BOOK OF GENESIS. 317

forced reverence. The ambition of Nimrod disturbed and
broke through the boundaries of this reverence. Moreover,
since it sufficiently appears that, in this sentence of Moses,
the tyrant is branded with an eternal mark of infamy, we
may hence conclude, how highly pleasing to God is a mild
administration of affairs among men. And truly, whosoever
remembers that he is a man, will gladly cultivate the society
of others. With respect to the meaning of the terms, 1%
(tsaid,) properly signifies hunting, as the Hebrew grammarians
state ; yet it is often taken for food.1 But whether Moses
says that he was robust in hunting, or in violently seizing
upon prey ; he metaphorically intimates that he was a furious
man, and approximated to beasts rather than to men. The
expression, " Before the Lord,"2 seems to me to declare that
Nimrod attempted to raise himself above the order of men ;
just as proud men become transported by a vain self-con-
fidence, that they may look down as from the clouds upon
others.

Wherefore it is said.3 Since the verb is in the future tense,
it may be thus explained, Nimrod was so mighty and imperious
that it would be proper to say of any powerful tyrant, that
he is another Nimrod. Yet the version of Jerome is satis-
factory, that thence it became a proverb concerning the
powerful and the violent, that they were like Nimrod.4 Nor
do I doubt that God intended the first author of tyranny to
be transmitted to odium by every tongue.

10. And the beginning of his kingdom was Babel. Moses
here designates the seat of Nimrod's empire. He also declares
that four cities were subject to him ; it is however uncertain
whether he was the founder of them, or had thence expelled
their rightful lords. And although mention is elsewhere

1 " ^. Metaphorice cibus venatione partus, aut quovis modo para-
tns, praeter panem." — Schindler. — Ed.

2 Some translate it, " Against the Lord ;" yet, perhaps, the words
will hardly bear this rendering. — Ed.

3 " Qua propter dicetur," &c., " Wherefore it shattbe said " In Calvin's
text it is, " Idcirco dicitur," " Wherefore it is said."

4 " Ob hoc exivit proverbiuin, Quasi Nemrod robustus venator eoram
Domino." — Vulgate.

318 COMMENTARY UPON CHAP. X.

made of Calneh,1 yet Babylon was the most celebrated of all.
I do not however think that it was of such wide extent, or
of such magnificent structure, as the profane historians relate.
But since the region was among the first and most fruitful,
it is possible that the convenience of the situation would
afterwards invite others to enlarge the city. Wherefore
Aristotle, in his Politics, taking it out of the rank of cities,
compares it to a province. Hence it has arisen, that many
declare it to have been the work of Semiramis, by whom
others say that it was not built, but only adorned and joined
together by bridges. The land of Shinar is added as a note
of discrimination, because there was also another Babylon in
Egypt, which is now called Cairo.2 But it is asked, how
was Nimrod the tyrant of Babylon, when Moses, in the
following chapter, subjoins, that a tower was begun there,
which- obtained this name from the confusion of tongues ?
Some suppose that a hysteron proteron3 is here employed, and
that what Moses is afterwards about to relate concerning the
building of the tower was prior in the order of time. More-
over, they add, that because the building of the tower was
disasterously obstructed, their design was changed to that of
building a city. But I rather think there is a prolepsis ; and
that Moses called the city by the same name, which after-
wards was imposed by a more recent event. The reason
of the conjecture is, that probably, at this time, the inha-
bitants of that place, who had engaged in so vast a work,
were numerous. It might also happen, that Nimrod, soli-
citous about his own fame and power, inflamed their insane
desire by this pretext, that some famous monument should
be erected in which their everlasting memory might remain.
Still, since it is the custom of the Hebrews to prosecute more

1 Amos vi. 2.

2 " Quam hodie Cairum vocant." — " Babylon was a habitation formed
by the Persians, which may with probability be referred to the time of
the conquest of Egypt by Cambyses. A quarter retaining the name of
Baboul or Babilon, in the city commonly called Old Cairo, which over-
looks the Nile at some distance above the Delta, shows its true position."
— D'Anville's Ancient Geography, vol. ii. p. 152. — Ed.

3 vanpou xpoTepov, is when that which really comes last in the order
of time, is for some reason put first in the order of narration. — Ed.

CHAP. X. THE BOOK OF GENESIS. 319

diffusely, afterwards, what they had touched upon briefly, I
do not entirely reject the former opinion.1

11. Out of that land went forth Asshur. It is credible that
Asshur was one of the posterity of Shem. And the opinion
has been commonly received, that he is here mentioned,
because, when he was dwelling in the neighbourhood of
Nimrod, he was violently expelled thence. In this manner,
Moses would mark the barbarous ferocity of Nimrod. And
truly these are the accustomed fruits of a greatness which
does not keep within bounds ; whence has arisen the old
proverb, ( Great kingdoms are great robberies/ It is indeed
necessary that some should preside over others ; but where
ambition, and the desire of rising higher than is right, are
rampant, they not only draw with them the greatest and
most numerous injuries, but also verge closely upon the dis-
solution of human society. Yet I rather adopt the opinion
of those who say that Asshur is not, in this place, the name of
a man, but of a country which derived its appellation from
him ; and thus the sense will be, that Nimrod, not content
with his large and opulent kingdom, gave the reins to his
cupidity, and pushed the boundaries of his empire even into
Assyria, where he also built new cities.2 The passage in
Isaiah (xxiii. 13) is alone opposed to this opinion, where he
says, ( Behold the land of the Chaldeans, the people was not,
Asshur founded it when they inhabited the deserts, and he
reduced it to ruin/3 For the prophet seems to say, that
cities were built by the Assyrians in Chaldea, whereas pre-

1 A reason why the former of these opinions is to be preferred will be
found in a note at page 313, where it is stated that the division of tongues
had already taken place, before these nations were settled. — Ed.

2 See the marginal reading of the English version — * He went out into
Assyria.'

3 Bishop Lowth's translation of the passage is as follows : —

"Behold the land of the Chaldeans ;
This people was of no account ;

(The Assyrian founded it for the inhabitants of the desert ;
They raised the watch-towers, they set up the palaces thereof;)
This people hath reduced her to ruin."

See also his note on this passage, which accords with Calvin's supposi-
tion, that the prophet referred to some subsequent period of history. — Ed.

)

320 COMMENTAKY UPON CHAP. X.

viously, its inhabitants were wandering and scattered as in a
desert. But it may be, that the prophet speaks of other
changes of these kingdoms, which occurred afterwards. For,
at the time in which the Assyrians maintained the sove-
reignty, seeing that they flourished in unbounded wealth, it
is credible that Chaldea, which they had subjected to them-
selves, was so adorned and increased by a long peace, that it
might seem to have been founded by them. And we know,
that when the Chaldeans, in their turn, seized on the empire,
Babylon was exalted on the ruins of Nineveh.

21. Unto Shem also, the father of all the children of JEber.
Moses, being about to speak of the sons of Shem, makes a
brief introduction, which he had not done in reference to the
others. Nor was it without reason ; for since this was the
race chosen by God, he wished to sever it from other nations
by some special mark. This also is the reason why he
expressly styles him the ( father of the sons of Eber,' and the
elder brother of Japheth.! For the benediction of Shem
does not descend to all his grandchildren indiscriminately,
but remains in one family. And although the grandchildren
themselves of Eber declined from the true worship of God,
so that the Lord might justly have disinherited them ; yet
the benediction was not extinguished, but only buried for a
season, until Abraham was called, in honour of whom this
singular dignity is ascribed to the race and name of Eber.
For the same cause, mention is made of Japheth, in order
that the promise may be confirmed, ' God shall speak gently
unto Japheth, that he may dwell in the tents of Shem.'
Shem is not here called the brother of Ham, inasmuch as the
latter was cut off from the fraternal order, and was debarred
his own right. Fraternity remained only between Shem and
Japheth ; because, although they were separated, God had
engaged that he would cause them to return from this dis-
sension into union. As it respects the name Eber, they who

1 In the English translation it is, ' The brother of Japheth the elder.'
The balance of proof seems to lie in favour of the English translation,
and gives the seniority to Japheth. Shem is supposed to be placed first,
not on account of his age, but because his was the chosen seed. — Ed.

CHAP. XI.

THE BOOK OF GENESIS.

321

deny it to be a proper name, but deduce it from the word
which signifies to pass over, are more than sufficiently refuted
by this passage alone.

CHAPTER XL

1. And the whole earth was of one
language, and of one speech.

2. And it came to pass, as they jour-
neyed from the east, that they found a
plain in the land of Shinar; and they
dwelt there.

3. And they said one to another,
Go to, let us make brick, and burn
them throughly. And they had brick
for stone, and slime had they for mor-
tar.

4. And they said, Go to, let us build
us a city and a tower, whose top may
reach unto heaven ; and let us make us
a name, lest we be scattered abroad
upon the face of the whole earth.

5. And the Lord came down to see
the city and the tower, which the chil-
dren of men builded.

6. And the Lord said, Behold, the
people is one, and they have all one
language ; and this they begin to do :
and now nothing will be restrained
from them, which they have imagined
to do.

7. Go to, let us go down, and there
confound their language, that they
may not understand one another's
speech.

8. So the Lord scattered them abroad
from thence upon the face of all the
earth : and they left off to build the
city.

9. Therefore is the name of it called
Babel ; because the Lord did there
confound the language of all the earth :
and from thence did the Lord scatter
them abroad upon the face of all the
earth.

10. These are the generations of
Shem : Shem was an hundred years

VOL. I.

1. Erat autem universa terra
labii unius, et verborum eorun-
dem.

2. Et fait, quum proficisce-
rentur ipsi ab Oriente, inve-
nerunt planitiem in terra
Sinhar, et habitaverunt ibi.

3. Et dixerunt quisque ad
proximum suum, Agite, late-
rificemus lateres, et coquamus
ad coctionem : et fuit eis later
pro lapide, et bitumen fuit eis
pro casniento.

4 Et dixerunt, Agite, sedi-
ficemus nobis urbem et turrim,
cujus caput pertingat usque ad
ccelum, et faciamus nobis no-
men, ne forte dispergamur in
superficiem universal terras.

5. Et descendit Jehova ut
videret urbem et turrim, quam
asdificabant filii hominum.

6. Et dixit Jehova, En, po-
pulus unus, et labium unum
est omnibus ipsis : et hoc est
incipere eorum ut faciant, et
nunc non prohibebitur ab eis
quod cogitaverunt ut facerent.

7. Agite, descendamus, et
confundamus ibi labium eo-
rum, ut non audiant unus-
quisque labium proximi sui.

8. Et dispersit Jehova eos
inde per superficiem omnis
terra?, et cessaverunt asdificare
civitatem.

9. Propterea vocavit noraen
ejus Babel : quia ibi confudit
Jehova labium universal ter-
ras, et inde dispersit eos Jeho-
va in superficiem universal
terras.

10. Has sunt generationes
Sem. Sem filius centum an-

322

COMMENTARY UPON

CHAP. XI.

old, and begat Arpkaxad two years
after the flood :

11. And Shem lived after he begat
Arphaxad five hundred years, and begat
sons and daughters.

12. And Arphaxad lived five and
thirty years, and begat Salah :

13. And Arphaxad lived after he
begat Salah four hundred and three
years, and begat sons and daughters.

14. And Salah lived thirty years, and
begat Eber :

15. And Salah lived after he begat
Eber four hundred and three years, and
begat sons and daughters.

16. And Eber lived four and thirty
years, and begat Peleg :

17. And Eber lived after he begat
Peleg four hundred and thirty years,
and begat sons and daughters.

18. And Peleg lived thirty years, and
begat Reu :

19. And Peleg lived after he begat
Reu two hundred and nine years, and
begat sons and daughters.

20. And Reu lived two and thirty
years, and begat Serug :

21. And Reu lived after he begat
Serug two hundred and seven years,
and begat sons and daughters.

22. And Serug lived thirty years, and
begat Nahor :

23. And Serug lived after he begat
Nahor two hundred years, and begat
sons and daughters.

24. And Nahor lived nine and twenty
years, and begat Terah :

25. And Nahor lived after he begat
Terah an hundred and nineteen years,
and begat sons and daughters.

26. And Terah lived seventy years,
and begat Abram, Nahor, and Haran.

27. Now these are the generations
of Terah : Terah begat Abram, Nahor,
and Haran ; and Haran begat Lot.

norum genuit Arphachsad
duobus annis post diluvium.

11. Et vixit Sem, postquam
genuit Arphachsad, quingentos
annos : et genuit filios et filias.

12. Et Arphachsad vixit
quinque et triginta annos, et
genuit Selah.

13. Et vixit Arphachsad,
postquam genuit Selah, tres
annos et quadringentos annos:
et genuit filios et filias.

14. Et Selah vixit triginta
annos,. et genuit Eber.

15. Et vixit Selah, post-
quam genuit Eber, tres annos
et quadringentos annos : et
genuit filios et filias.

16. Et vixit Eber quatuor
et triginta annos, et genuit
Peleg.

17. Et vixit Eber, postquam
genuit Peleg, triginta annos et
quadringentos annos : et genuit
filios et filias.

18. Et vixit Peleg triginta
annos, et genuit Rehu.

19. Et vixit Peleg, post-
quam genuit Rehu, novem an-
nos et ducentos annos : et ge-
nuit filios et filias.

20. Et vixit Rehu duos et
triginta annos, et genuit Serug.

21. Et vixit Rehu, post-
quam genuit Serug, septeni
annos et ducentos annos : et
genuit filios et filias.

22. Et vixit Serug triginta
annos, et genuit Nachor.

23. Et vixit Serug, post-
quam genuit Nachor, ducentos
annos : et genuit filios et filias.

24. Et vixit Nachor novem
et viginti annos, et genuit
Thare.

25. Et vixit Nachor, post-
quam genuit Thare, novemde-
cim annos et centum annos :
et genuit filios et filias.

26. Et vixit Thare septua-
ginta annos, et genuit Abram,
Nachor, et Haran.

27. Et istse sunt genera -
tiones Thare. Thare genuit
Abram, Nachor, et Haran : et
Haran genuit Lot.

CHAP. XT. THE BOOK OF GENESIS. 323

28. And Haran died before his fa- 28. Et mortuus est Haran
ther Terah in the land of his nativity, coram Thare patre sno in terra
in Ur of the Chaldees. nativitatis suae, in Ur Chal-

deas.

29. And Abram and Nahor took 29. Et acceperunt Abram et
them wives : the name of Abram's wife Nachor uxores : nomen uxoris
was Sarai ; and the name of Nahor's Abram, Sarai : et nomen uxo-
wife, Milcah, the daughter of Haran, ris Nachor, Milchah, filia Ha-
the father of Milcah, and the father of ran patris Milchah, et patris
Iscah. Ischah.

30. But Sarai was barren ; she had 30. At fuit autem Sarai
no child. sterilis : nee erat ei Alius.

31. And Terah took Abram his sou, 31. Tulit autem Thare
and Lot the son of Haran his son's Abram filium suum, et Lot fi-
son, and Sarai his daughter-in-laAV, Hum Haran, filium filii sui, et
his son Abram's wife ; and they went Sarai nurum suam, uxorem
forth with them from Ur of the Chal- Abram filii sui : et egressi sunt
dees, to go into the land of Canaan: cum eis de Ur Chaldeae, ut
and they came unto Haran, and dwelt pergerent in terram Chenaan :
there. et venerunt usque ad Charan,

et habitaverunt ibi.

32. And the days of Terah were two 32. Et fuerunt dies Thare
hundred and five years : and Terah died quinque et ducenti anui : et
in Haran. mortuus est Thare in Charan.

1. And the whole earth was of one language. Wherea3
mention had before been made of Babylon in a single word,
Moses now more largely explains whence it derived its name.
For this is a truly memorable history, in which we may
perceive the greatness of men's obstinacy against God, and
the little profit they receive from his judgments. And although
at first sight the atrocity of the evil does not appear ; yet the
punishment which follows it, testifies how highly God was
displeased with that which these men attempted. They who
conjecture that the tower was built with the intent that it
should prove a refuge and protection, if, at any time, God
should determine to overwhelm the earth with a deluge, have
no other guide, that I can see, but the dream of their own
brain. For the words of Moses signify no such thing:
nothing, indeed, is here noticed, except their mad ambition,
and proud contempt of God. 'Let us build a tower (they
say) whose top may reach to heaven, and let us get ourselves
a name.' We see the design and the aim of the undertaking.
For whatsoever might happen, they wish to have an im-
mortal name on earth ; and thus they build, as if in opposition
to the will of God. And doubtless ambition not only does

324 COMMENTARY UFON CTTAF. XT.

injury to men, but exalts itself even against God. To erect
a citadel was not in itself so great a crime; but to raise
an eternal monument to themselves, which might endure
throughout all ages, was a proof of headstrong pride, joined
with contempt of God. And hence originated the fable of
the giants, who, as the poets have feigned, heaped mountains
upon mountains, in order to drag down Jove from his
celestial throne. This allegory is not very remote from the
impious counsel to which Moses alludes ; for as soon as
mortals, forgetful of themselves, are inflated above measure,
it is certain that, like the giants, they wage war with God.
This they do not openly profess, yet it cannot be otherwise
than that every one who transgresses his prescribed bounds,
makes a direct attack upon God.

With respect to the time in which this event happened, a
fragment of Berosus is extant, (if, indeed, Berosus is to be
accounted the author of such trifles,) where, among other
things, a hundred and thirty years are reckoned from the
deluge to the time when they began to build the tower.
This opinion, though deficient in competent authority, has
been preferred, by some, to that which commonly obtained
among the Jews, and which places about three hundred
and forty years between the deluge and the building of the
tower. Nor is there anything more plausible in what others
relate ; namely, that these builders undertook the work, be-
cause men were even then dispersed far and wide, and many
colonies were already formed ; whence they apprehended
that as their offspring was daily increasing, they must, in a
short time, migrate to a still greater distance. But to this
argument we may oppose the fact, that the peculiar blessing
of God was to be traced in this multiplication of mankind.
Moreover, Moses seems to set aside all controversy. For
after he has mentioned Arphaxad as the third of the sons of
Shem, he then names Peleg, his great-grandson, in whose
days the languages were divided. But from a computa-
tion of the years which he sets down, it plainly appears that
one century only intervened. It is, however, to be noted,
that the languages are not said to have been divided imme-
diately after the birth of Peleg, and that no definite time was

CHA.P. XI. THE BOOK OF GENESIS. 325

ever specified.1 It must, indeed, have added greatly to the
weight of Noah's sufferings, when he heard of this wicked
counsel, which had been taken by his posterity. And it is
not to be doubted that he was wounded with the deepest
grief, when he beheld them, with devoted minds, rushing to
their own destruction. But the Lord thus exercised the holy
man, even in extreme old age, to teach us not to be dis-
couraged by a continual succession of conflicts. If any one
should prefer the opinion commonly received among the
Jews ; the division of the earth must be referred to the first
transmigrations, when men began to be distributed in various
regions : but what has been already recorded in the preced-
ing chapter, respecting the monarchy of Nimrod, is repug-
nant to this interpretation.2 Still a middle opinion may be
entertained ; namely, that the confusion of tongues may per-
haps have happened in the extreme old age of Peleg. Now
he lived nearly two hundred and forty years ; nor will it be
absurd to suppose that the empire founded by Nimrod en-
dured two or three centuries. I certainly, — as in a doubtful
case, — freely admit that a longer space of time might intervene
between the deluge and the design of building the tower. More-
over, when Moses says, 'the earth was of one lip,' he commends
the peculiar kindness of God, in having willed that the sacred
bond of society among men far separated from each other
should be retained, by their possessing a common language
among themselves. And truly the diversity of tongues is to
be regarded as a prodigy. For since language is the impress

1 Yet as the name fo%, (Peleg J signifies division, the probability is,
that the division took place about the date of his birth, and that the
name was given him by his parents in consequence of that event. Now
it appears that Peleg was born in the hundred and first year after the
flood ; see verses 11 to 16. This, therefore, seems to set aside Calvin's
calculations, doubtingly expressed, respecting the more recent date of the
confusion of tongues. — Ed.

2 There is no repugnance, if it be admitted that the monarchy of Nim-
rod is mentioned by anticipation in the former chapter, in order that the
course of the narrative might not be interrupted by a detail of the par-
ticulars of the confusion of Babel. And then, there is no need for the
middle opinion which the Author proceeds to state, and which is encum-
bered with many difficulties. We may easily conceive that the Sacred
Writer goes back, in the present chapter, to give a detailed account of
events, which had been only slightly referred to, or altogether omitted in
the preceding portion of the narrative. — Ed.

326 COMMENTARY UPON CHAP. XI.

of the mind,1 how does it come to pass, that men, who are
partakers of the same reason, and who are born for social
life, do not communicate with each other in the same lan-
guage ? This defect, therefore, seeing that it is repugnant to
nature, Moses declares to be adventitious ; and pronounces
the division of tongues to be a punishment, divinely inflicted
upon men, because they impiously conspired against God.
Community of language ought to have promoted among
them consent in religion ; but this multitude, of whom Moses
speaks, after they had alienated themselves from the pure
worship of God, and the sacred assembly of the faithful,
coalesce to excite war against God. Therefore, by the just
vengeance of God their tongues were divided.

2. They found a plain in the land of Shinar. It maybe
conjectured from these words, that Moses speaks of Nimrod
and of the people whom he had collected around him. If,
however, we grant that Nimrod was the chief leader in the
construction of so great a pile, for the purpose of erecting a
formidable monument of his tyranny : yet Moses expressly
relates, that the work was undertaken not by the counsel or
the will of one man only, but that all conspired together, so
that the blame cannot be cast exclusively upon one, nor
even upon a few.

3. And they said one to another.2 That is, they mutually
exhorted each other ; and not only did every man earnestly
put his own hand to the work, but impelled others also to
the daring attempt.

Let us make brick. Moses intimates that they had not been
induced to commence this work, on account of the ease with
which it could be accomplished, nor on account of any other ad-
vantages which presented themselves; he rather shows that they

1 " Nam quum mentis character sit lingua." The word character
means the impression made by a seal upon wax, and the allusion here is
a very striking one, though the force of it is not adequately conveyed by
the term impress. The term in Greek is applied to Christ, and is there
translated " express image." See Heb. i. 3. — Ed.

2 " Dixit vir ad proximum suum," as it is in the margin of the Eng-
lish version. u A man said to his neighbour."

CHAP. XI. T11E BOOK OF GENESIS. 327

had contended with great and arduous difficulties ; by which
means their guilt became the more aggravated. For how is it
that they harass and wear themselves out in vain on a difficult
and laborious enterprise, unless that, like madmen, they rush
impetuously against God ? Difficulty often deters us from
necessary works ; but these men, when they had neither stones
nor mortar, yet do not scruple to attempt the raising of an
edifice which may transcend the clouds. We are taught,
therefore, by this example, to what length the lust of men
will hurry them, when they indulge their ambition. Even a
profane poet is not silent on this subject, —

" Man, rashly daring, full of pride,
Most covets what is most denied." '

And a little afterwards, —

" Counts nothing arduous, and tries
Insanely to possess the skies." 2

4. Whose top may reach unto heaven. This is an hyperbo-
lical form of speech, in which they boastingly extol the lofti-
ness of the structure they are attempting to raise. And to
the same point belongs what they immediately subjoin, u Let
us make us a name ;" for they intimate, that the work would
be such as should not only be looked upon by the beholders as
a kind of miracle, but should be celebrated every where to the
utmost limits of the world. This is the perpetual infatuation
of the world ; to neglect heaven, and to seek immortality on
earth, where every thing is fading and transient. Therefore,
their cares and pursuits tend to no other end than that of
acquiring for themselves a name on earth. David, in the forty-
ninth psalm, deservedly holds up to ridicule this blind cupi-
dity ; and the more, because experience (which is the teacher
of the foolish) does not restore posterity to a sound mind,
though instructed by the example of their ancestors ; but

1 " Audax omnia perpeti

Gens humana ruit per vetitum nefas."

Hor. Lib. T. Ode 3.

2 " Nil mortalibus arduum est

Ccelum ipsum petimus stultitia."

Ibid.

328 COMMENTARY UPON CHAP. XI.

the infatuation creeps on through all succeeding ages. The
saying of Juvenal is known, — ' Death alone acknowledges how
insignificant are the bodies of men.'1 Yet even death does not
correct our pride, nor constrain us seriously to confess our
miserable condition : for often more pride is displayed in fune-
rals than in nuptial pomp. By such an example, however, we
are admonished how fitting it is that we should live and die
humbly. And it is not the least important part of true
prudence, to have death before our eyes in the midst of life,
for the purpose of accustoming ourselves to moderation. For
he who vehemently desires to be great in the world, is first
contumelious towards men, and at length, his profane pre-
sumption breaks forth against God himself; so that, after the
example of the giants, he fights against heaven.

Lest we be scattered abroad. Some interpreters translate
the passage thus, ' Before we are scattered :' but the pecu-
liarity of the language will not bear this explanation : for the
men are devising means to meet a danger which they believe
to be imminent ; as if they would say, i It cannot be, that
when our number increases, this region should always hold
all men ; and therefore an edifice must be erected by which
their name shall be preserved in perpetuity, although they
should themselves be dispersed in different regions.' It is
however asked, whence they derived the notion of their
future dispersion ? Some conjecture that they were warned of
it by Noah ; who, perceiving that the world had relapsed into
its former crimes and corruptions, foresaw, at the same time,
by the prophetic spirit, some terrible dispersion ; and they
think that the Babylonians, seeing they could not directly
resist God, endeavoured, by indirect methods, to avert the
threatened judgment. Others suppose, that these men, by a
secret inspiration of the Spirit, uttered prophecies concerning
their own punishment, which they did not, them selves under-
stand. But these expositions are constrained ; nor is there
any reason which requires us to apply what they here say, to
the curse which was inflicted upon them. They knew that

1 " Mors sola fatetur

Quantula sint hominum corpuscula."

Juv.

CHAP. XI. THE BOOK OF GENESIS. 329

the earth was formed to be inhabited, and would every where
supply its abundance for the sustenance of men ; and the
rapid multiplication of mankind proved to them that it was
not possible for them long to remain shut up within their pre-
sent narrow limits ; wherefore, to whatever other places it
would be necessary for them to migrate, they design this
tower to remain as a witness of their origin.

5. And the Lord came down. The remaining part of the
history now follows, in which Moses teaches us with what
ease the Lord could overturn their insane attempts, and
scatter abroad all their preparations. There is no doubt that
they strenuously set about what they had presumptuously
devised. But Moses first intimates that God, for a little
while, seemed to take no notice of them,1 in order that, sud-
denly breaking off their work at its commencement, by the
confusion of their tongues, he might give the more decisive
evidence of his judgment. For he frequently bears with the
wicked, to such an extent, that he not only suffers them to
contrive many nefarious things, as if he were unconcerned,
or were taking repose; but even furthers their impious and per-
verse designs with animating success, in order that he may
at length cast them down to a lower depth. The descent of
God, which Moses here records, is spoken of in reference to
men rather than to God ; who, as we know, does not move
from place to place. But he intimates that God gradually, and
as with a tardy step, appeared in the character of an Aven-
ger. The Lord therefore descended that he might see ; that
is, he evidently showed that he was not ignorant of the at-
tempt which the Babylonians were making.

6. Behold, the people is one. Some thus expound the words,
that God complains of a wickedness in men so refractory, that
he excites himself by righteous grief to execute vengeance;
not that he is swayed by any passions,2 but to teach us that
he is not negligent of human affairs, and that, as he watches

1 " Sed prius admonet Moses, dissimulasse aliquantisper Deum.'

2 "Non quod in ipsum cadant ulli affectus."

330 COMMENTARY UPON CHAP. XI.

for the salvation of the faithful, so he is intent on observing
the wickedness of the ungodly ; as it is said in Psalm xxxiv.
1 6, 6i The face of the Lord is against them that do evil, to
cut off the remembrance of them from the earth." Others
think there is a comparison between the less and the greater,
us if it had been said, ' They are hitherto few, and only use
one language ; what will they not dare, if, on account of their
multitude, they should become separated into various nations?'
But there rather seems to me to be a suppressed irony, as if
God would propose to himself a difficult work in subduing
their audacity : so that the sense may be, ' This people is
compacted together in a firm conspiracy, they communicate
with each other in the same language, by what method
therefore can they be broken ? ' Nevertheless, he ironically
smiles at their foolish and hasty confidence ; because, while
men are calculating upon their own strength, there is nothing
which they do not arrogate to themselves.

This they begin to do. In saying that they begin, he inti-
mates that they make a diligent attempt, accompanied with
violent fervour, in carrying on the work. Thus, in the way
of concession, God declares, that supposing matters to be so
arranged, there would be no interruption of the building.

7. Go to, let us go clown. We have said that Moses has
represented the case to us by the figure hypotyposis,1 that the
judgments of God may be the more clearly illustrated. For
which reason, he now introduces God as the speaker, who
declares that the work which they supposed could not be re-
tarded, shall, without any difficulty, be destroyed. The
meaning of the words is of this kind, 1 1 will not use many
instruments, I will only blow upon them, and they, through
the confusion of tongues, shall be contemptibly scattered.'
And as they, having collected a numerous band, were con-
triving how they might reach the clouds ; so, on the other
hand, God summons his troops, by whose interposition he may

1 Hypotyposis, in rhetoric, a figure whereby a thing is described, or
painted in such vivid colouring, that it seems to stand before the eyes, and
to be visible or tangible, rather than the subject of writing, or of dis-
course.— Ed,

CHAP. XI. THE BOOK OF GENESIS. 331

ward off their fury. It is, however, asked, what troops he
intends ? The Jews think that he addresses himself to the
angels. But since no mention is made of the angels, and
God places those to whom he speaks in the same rank with
himself, this exposition is harsh, and deservedly rejected.
This passage rather answers to the former, which occurs in
the account of man's creation, when the Lord said, " Let us
make man after our image." For God aptly and wisely op-
poses his own eternal wisdom and power to this great multi-
tude ; as if he had said, that he had no need of foreign auxi-
liaries, but possessed within himself what would suffice for
their destruction. Wherefore, this passage is not improperly
adduced in proof that Three Persons subsist in One Essence
of Deity. Moreover, this example of Divine vengeance be-
longs to all ages : for men are always inflamed with the
desire of daring to attempt what is unlawful. And this his-
tory shows that God will ever be adverse to such counsels and
designs ; so that we here behold, depicted before our eyes,
what Solomon says : ' There is no counsel, nor prudence, nor
strength against the Lord,' (Pro v. xxi. 30.) Unless the
blessing of God be present, from which alone we may expect
a prosperous issue, all that we attempt will necessarily perish.
Since, then, God declares that he is at perpetual war with
the unmeasured audacity of men ; anything we undertake
without his approval will end miserably, even though all
creatures, above and beneath, should earnestly offer us their
assistance. Now, although the world bears this curse to the
present day ; yet, in the midst of punishment, and of the
most dreadful proofs of Divine anger against the pride of
men, the admirable goodness of God is rendered conspicuous,
because the nations hold mutual communication among them-
selves, though indifferent languages; but especially because He
has proclaimed one gospel, in all languages, through the whole
world, and has endued the Apostles with the gift of tongues.
Whence it has come to pass, that they who before were
miserably divided, have coalesced in the unity of the faith.
In this sense Isaiah says, that the language of Canaan should
be common to all under the reign of Christ, (Isaiah xix.
18 ;) because, although their language may differ in sound,

332 COMMENTARY UPON CHAP. XI.

they all speak the same thing, while they cry, Abba, Fa-
ther.

8. So the Lord scattered them abroad. Men had already
been spread abroad ; and this ought not to be regarded as a
punishment, seeing it rather flowed from the benediction and
grace of God. But those whom the Lord had before distri-
buted with honour in various abodes, he now ignominiously
scatters, driving them hither and thither like the members of
a lacerated body. This, therefore, was not a simple disper-
sion for the replenishing of the earth, that it might every
where have cultivators and inhabitants ; but a violent rout,
because the principal bond of conjunction between them was
cut asunder.

9. Therefore is the name of it called Babel. Behold what
they gained by their foolish ambition to acquire a name !
They hoped that an everlasting memorial of their origin
would be engraven on the tower ; God not only frustrates
their vain expectation, but brands them with eternal disgrace,
to render them execrable to all posterity, on account of the
great mischief inflicted on the human race, through their
fault. They gain, indeed, a name, but not such as they would
have chosen : thus does God opprobriously cast down the
pride of those who usurp to themselves honours to which they
have no title. Here also is refuted the error of those who
deduce the origin of Babylon from Jupiter Belus.1

10. These are the generations of Shem. Concerning the
progeny of Shem, Moses had said something in the former
chapter : but now he combines with the names of the men,
the term of their several lives, that we might not be ignorant
of the age of the world. For unless this brief description
had been preserved, men at this day would not have known
how much time intervened between the deluge and the day

1 bit (Babel,*) is derived from ^^, (balel,) which signifies to con-
found. See Schindler's Lexicon, sub voce ^q. The name Babel signi-
fies, as Bishop Patrick says, "confusion; so frivolous is their conceit,
who make it to have been called by this name, from Babylon, the son of
Belus:9— Ed.

CITAP.XI. THE BOOK OF GENESIS. 333

in which God made his covenant with Abraham. Moreover,
it is to be observed, that God reckons the years of the world
from the progeny of Shem, as a mark of honour : just as his-
torians date their annals by the names of kings or consuls.
Nevertheless, he has granted this not so much on account of
the dignity and merits of the family of Shem, as on account
of his own gratuitous adoption ; for (as we shall immediately
see) a great part of the posterity of Shem apostatized from
the true worship of God. For which reason, they deserved
not only that God should expunge them from his calendar,
but should entirely take them out of the world. But he too
highly esteems that election of his, by which he separated
this family from all people, to suffer it to perish on account
of the sins of men. And therefore from the many sons of
Shem he chooses Arphaxad alone ; and from the sons of Ar-
phaxad, Selah alone ; and from him also, Eber alone ; till he
comes to Abram ; the calling of whom ought to be accounted
the renovation of the Church. As it concerns the rest, it
is probable that before the century was completed, they fell
into impious superstitions. For when God brings it as a
charge against the Jews, that their fathers Terah and Nahor
served strange gods, (Josh. xxiv. 2,) we must still remember,
that the house of Shem, in which they were born, was the
peculiar sanctuary of God, where pure religion ought most to
have flourished ; what then, do we suppose, must have hap-
pened to others, who might seem, from the very first, to
have been emancipated from this service ? Hence truly ap-
pears, not only the prodigious wickedness and depravity,
but also the inflexible hardness of the human mind. Noah
and his sons, who had been eye-witnesses of the deluge, were
yet living : the narration of that history ought to have in-
spired men with not less terror than the visible appearance
of God himself: from infancy they had been embued with
those elements of religious instruction, which relate to the man-
ner in which God was to be worshipped, the reverence with
which his word was to be obeyed, and the severe vengeance
which remains for those who should violate the order pre-
scribed by him : yet they could not be restrained from being
bo corrupted by their vanity, that they entirely apostatized.

334 COMMENTARY UPON CHAP. XI.

In the meantime, there is no doubt that holy Noah, accord-
ing to hi3 extraordinary zeal and heroic fortitude, would con-
tend in every way for the maintenance of God's glory : and
that he sharply and severely inveighed, yea, fulminated
against the perfidious apostacy of his descendants; and
whereas all ought to have trembled at his very look, they are
yet moved by no chidings, however loud, from proceeding in
the course into which their own fury has hurried them.
From this mirror, rather than from the senseless flatteries of
sophists, let us learn how fruitful is the corruption of our
nature. But if Noah and Shem, and other such eminent
teachers, could not, by contending most courageously,
prevent the prevalence of impiety in the world ; let us not
wonder, if at this day also, the unbridled lust of the world
rushes to impious and perverse modes of worship, against all
the obstacles interposed by sound doctrine, admonition, and
threats. Here, however, we must observe, in these holy
men, how firm was the strength of their faith, how indefati-
gable their patience, how persevering their cultivation of
piety ; since they never gave way, on account of the many
occasions of offence with which they had to contend. Luther
very properly compares the incredible torments, by which they
were necessarily afflicted, to many martyrdoms* For such an
alienation of their descendants from God did not less affect
their minds, than if they had seen their own bowels not only la-
cerated and torn, but cast into the mire of Satan, and into hell
itself. But while the world was thus filled with ungodly
men, God wonderfully retained a few under obedience to his
word, that he might preserve the Church from destruction.
And although we have said that the father and grandfather
of Abraham were apostates, and that, probably, the defection
did not first begin with them ; yet, because the Church, by
the election of God, was included in that race, and because
God had some who worshipped him in purity, and who sur-
vived even to the time of Abraham, Moses deduces a conti-
nuous line of descent, and thus enrols them in the catalogue of
saints. Whence we infer, (as I have a little before observed,)
in what high estimation God holds the Church, which, though
so small in number, is yet preferred to the whole world.

CHAP. XI. THE BOOK OF GENESIS. 335

Shem was an hundred years old. Since Moses has placed
Arphaxad the third in order among the sons of Shem, it is
asked how this agrees with his having been born in the se-
cond year after the deluge ? The answer is easy. It can-
not be exactly ascertained, from the catalogues which Moses
recites, at what time each was born ; because sometimes the
priority of place is assigned to one, who yet was posterior in
the order of birth. Others answer, that there is nothing
absurd in supposing Moses to declare that, after the comple-
tion of two years, a third son was born. But the solution I
have given is more genuine.

27. Terah begat Abram. Here also Abram is placed first
among his brethren, not (as I suppose) because he was the
first-born ; but because Moses, intent on the scope of his
history, was not very careful in the arrangement of the sons
of Terah. It is also possible that he had other sons. For,
the reason why Moses speaks especially of them is obvious ;
namely, on account of Lot, and of the wives of Isaac and
Jacob. I will now briefly state why I think Abram was not
the first-born. Moses shortly afterwards says, that Haran
died in his own country, before his father left Chaldea, and
went to Charran.1 But Abram was seventy-five years old
when he departed from Charran to dwell in the land of
Canaan.2 And this number of seventy-five years is expressly
given after the death of Terah. Now, if we suppose that
Abram was born in his father's seventieth year, we must also
allow that we have lost sixty years of Terah's age ; which is
most absurd.3 The conjecture of Luther, that God buried that

1 There is evidently a mistake in the original, as it appears in the
Amsterdam edition of 1671, and in the Berlin edition, by Hengstenberg,
of 1838. Terah's name is here put instead of Haran's, thus, ' Thare
paulo post dicet Moses in patria mortuum esse,' &c. The Old English
translation has kept the name, and made nonsense of the passage ; but
Calvin's French version is right : ' Moyse dira un peu apres, que Haran
mourut en sen pays, devant que Thare son pere s'en allast demeurer en
Charran.' — See verse 28. — Ed.

2 See chapter xii. verse 4.

3 Supposing Terah to be 70 years old at the birth of Abram, and
Abram 75 at the death of Terah ; it would make Terah 145 years
old when he died, instead of 205, which is a loss of 60 years. The in-

336 COMMENTARY UPON CHAP. XI.

time in oblivion, in order to hide from us the end of the
world, in the first place is frivolous, and in the next, may be
refuted by solid and convincing arguments. Others violently
wrest the words to apply them to a former egress ; and think
thathelived together with his father at Charranfor sixty years ;
which is most improbable. For to what end should they have
protracted their stay so long in the midst of their journey? But
there is no need of laborious discussion. Moses is silent respect-
ing the age of Abraham when he left his own country ; but
says, that in the seventy-fifth year of his age, he came into the
land of Canaan, when his father, having reached the two
hundredth and fifth year of his life, had died. Who will not
hence infer that he was born when his father had attained his
one hundredth and thirtieth year P1 But he is named first
among those sons whom Terah is said to have begotten, when
he himself was seventy years old. I grant it ; but this order
of recital does nothing towards proving the order of birth,
as we have already said. Nor, indeed, does Moses declare
in what year of his life Terah begat sons ; but only that he
had passed the above age before he begat the three sons
here mentioned. Therefore, the age of Abraham is to be
ascertained by another mode of computation, namely, from
the fact that Moses assigns to him the age of seventy-five
when his father died, whose life had reached to two hundred
and five years. A firm and valid argument is also deduced

ference, therefore, is, that Abram was not the first-born of the sons men-
tioned. See also Patrick's Commentary, who says, that Terah " was
seventy years old before he had any children ; and then had three sons,
one after another, who are not set down in the order wherein they were
born. For Abraham's being first named doth not prove him to have
been the eldest son of Terah, no more than Shein's being first named
among Noah's three sons proves him to have been the first-born. For
there are good reasons to prove that Abraham was born sixty years after
Haran, who was the eldest son ; having two daughters married to his
two brothers, Nahor and Abraham ; who seems to have been the youngest
though named first." Le Clerc controverts this view, but it seems the
most free from objections. See, however, his Commentary on Genesis xii.
1 and 4.— Ed.

i Another palpable numerical mistake in the Amsterdam edition, which
is also perpetuated in that of Hengstenberg, is here corrected as the sense
requires, and under the sanction of the French and Old English versions.
In the Latin text it is : " Quis non hide colliget natum fuisse quum pater
centessimum annum attigisset ? " — Ed.

CHAP. XI. THE BOOK OF GENESIS. 337

from the age of Sarai. It appears that she was not more
than ten years younger than Abraham. If she was the
daughter of his younger brother, she would necessarily
have equalled her own father in age.1 They who raise an
objection, to the effect that she was the daughter-in-law, or
only the adopted daughter of Nahor, produce nothing be-
yond a sheer cavil.

28. And Haran died. Haran is said to have died before
the face of his father ; because he left his father the survivor.
It is also said that he died in his country, that is, in Ur. The
Jews turn the proper name into an appellative, and say that
he died in the Jire. For, as they are bold in forging fables, they
pretend that he, with his brother Abram, were thrown by the
Chaldeans into the fire, because they shunned idolatry ; but
that Abram escaped by the constancy of his faith. The
twenty-fourth chapter of Joshua, however, which I have
cited above, openly declares, that this whole family was not
less infected with superstitions than the country itself. I
confess, indeed, that the name Ur is derived from fire : names,
however, are wont to be assigned to cities, either from their
situation, or from some particular event. It is possible that they
there cherished the sacred fire, or that the splendour of the
sun was more conspicuous than in other places. Others will
have it, that the city was so named, because it was situated
in a valley, for the Hebrews call valleys D^ltf? (Uraim?)
But there is no reason why we should be very anxious about
such a matter : let it suffice, that Moses, speaking of the
country of Abram, immediately afterwards declares it to
have been Ur of the Chaldeans.

30. But Sarai was barren. Not only does he say that
Abram was without children, but he states the reason, namely,

1 Or at least nearly so. " Ergo Haran (si junior fuisset Abrahamo)
earn genuisset nondum deceni (imo nee octo) annos natus." — Lightfoot et
alii in Poll Synopsi. See, however, Lightfoot's Hebrew and Talmudical
Exercitations upon the Acts, in his Works, vol. ii. p. 666. Fol. London,
1684.— Ed.

2 Vide Schindler, sub voce tik, col. 42, line 54; but it is doubtful
whether any clear evidence of such a meaning of the word can be adduced.

— Ed.

VOL. I. Y

338 COMMENTARY UPON CHAP. XI.

the sterility of his wife ; in order to show that it was by-
nothing short of an extraordinary miracle that she afterwards
bare Isaac, as we shall declare more fully in its proper place.
Thus was God pleased to humble his servant ; and we cannot
doubt that Abram would suffer severe pain through this priva-
tion. He sees the wicked springing up everywhere, in great
numbers, to cover the earth ; he alone is deprived of children.
And although hitherto he was ignorant of his own future
vocation ; yet God designed in his person, as in a mirror, to
make it evident, whence and in what manner his Church should
arise ; for at that time it lay hid, as in a dry root under
the earth.

31. And Terah took Abram his son. Here the next chapter
ought to commence ; because Moses begins to treat of one of
the principal subjects of his book ; namely, the calling of
Abram. For he not only relates that Terah changed his
country, but he also explains the design and the end of his
departure, that he left his native soil, and entered on his
journey, in order to come to the land of Canaan. Whence
the inference is easily drawn, that he was not so much the
leader or author of the journey, as the companion of his son.
And it is no obstacle to this inference, that Moses assigns
the priority to Terah, as if Abram had departed under his
auspices and direction, rather than by the command of God :
for this is an honour conferred upon the father's name. Nor
do I doubt that Abram, when he saw his father willingly
obeying the calling of God, became in return the more
obedient to him. Therefore, it is ascribed to the authority
of the father, that he took his son with him. For, that
Abram had been called of God before he moved a foot from
his native soil, will presently appear too plain to be denied.
We do not read that his father had been called. It may
therefore be conjectured, that the oracle of God had been
made known to Terah by the relation of his son. For the divine
command to Abram respecting his departure, did not prohibit
him from informing his father, that his only reason for leav-
ing him was, that he preferred the command of God to all
human obligations. These two things, indeed, without con-

CHAP. XII. THE BOOK OF GENESIS. 339

troversy, we gather from the words of Moses ; that Abram
was divinely called, before Terah left his own country : and
that Terah had no other design than that of coming into the
land of Canaan ; that is, of joining his son as a voluntary
companion. Therefore, I conclude, that he had left his
country a short time before his death. For it is absurd to
suppose, that when he departed from his own country, to go
directly to the land of Canaan, he should have remained sixty
years a stranger in a foreign land. It is more probable, that
being an old man worn out with years, he was carried off by
disease and weariness. And yet it may be, that God held
them a little while in suspense, because Moses says he dwelt
in Charran ; but from what follows, it appears that the delay
was not long: since, in the seventy-fifth year of his age,
Abram departed thence ; and he had gone thither already
advanced in age, and knowing that his wife was barren.
Moreover, the town which by the Hebrews is called Charran,
is declared by all writers, with one consent, to be Charran,
situated in Mesopotamia ; although Lucan, poetically rather
than truly, places it in Assyria. The place was celebrated for
the destruction of Crassus, and the overthrow of the Roman
army.1

CHAPTER XII.

1. Now the Lord had said unto Abram, 1. Dixerat autem Jehova ad

Get thee out of thy country, and from Abram, Abi e'. terra tua, et e

thy kindred, and from thy father's house, cognatione tua, et e domo pa-

unto a land that I will show thee : tris tui, ad terrain quam osten-

dam tibi.

i 2. And I will make of thee a great na- 2. Et faciam te in gentem

tion, and I will bless thee, and make thy magnam, et benedicam tibi, et

name great ; and thou shalt be a bless- magnificabo nomen tuum, et

iug: eris- benedictio.

3. And I will bless them that bless 3. £t benedicam benedicen-

thee, and curse him that curseth thee : tibus tibi : et maledicentibus

and in thee shall all families of the tibi maledicam : et benedicen-

earth be blessed. tur in te omnes familiae terra.

* See Wells' Geography of the Old Test., chap. vi. sub fine, and
D'Anville's Compendium, vol. i. 436. — Ed.

340

COMMENTARY UPON

CHAP. XII.

4. So Abram departed, as the Lord
had spoken unto him; and Lot went
with him : and Abram was seventy and
five years old when he departed out of
Haran.

5. And Abram took Saraihis wife, and
Lot his brother's son, and all their sub-
stance that they had gathered, and the
souls that they had gotten in Haran;
and they went forth to go into the land
of Canaan ; and into the land of Canaan
they came.

6. And Abram passed through the
land unto the place of Sichem, unto the
plain of Moreh. And the Canaanite was
then in the land.

7. And the Lord appeared unto Abram,
and said, Unto thy seed will I give this
land : and there builded he an altar unto
the Lord, who appeared unto him.

8. And he removed from thence unto
a mountain on the east of Beth-el, and
pitched his tent, having Beth- el on the
west, and Hai on the east : and there he
builded an altar unto the Lord, and call-
ed upon the name of the Lord.

9. And Abram journeyed, going on
still toward the south.

10. And there was a famine in the
land: and Abram went down into Egypt
to sojourn there; for the famine was
grievous in the land.

11. And it came to pass, when he was
come near to enter into Egypt, that he
said unto Sarai his wife, Behold now, I
know that thou art a fair woman to look
upon :

12. Therefore it shall come to pass,
when the Egyptians shall see thee, that
they shall say, This is his wife : and they
will kill me, but they will save thee
alive.

13. Say, I pray thee, thou art my
sister : that it may be well with me for
thy sake ; and my soul shall live because
of thee.

14. And it came to pass, that, when
Abram was come into Egypt, the Egyp-

4. Abiit ergo Abram quern -
admodum loquutus fuerat ad
eum Jehova : et perrexit cum
eo Lot: Abram autem erat
films quinque annorum et sep-
tuaginta annorum, quando eg-
ressus est de Charon.

5. Et cepit Abram Sarai
uxorem suam, et Lot filium
fratris sui, et omnem substan-
tiam quam acquisierant, et
animas quas fecerant in Char-
an, et egressi sunt ut pergerent
in terrain Chenaan, et vene-
runt ad terrain Chenaan.

6. Et transivit Abram in
terrain usque ad locum Sechem,
usque ad quercum Moreh:
ChenaanaBus autem tunc erat
in terra.

7. Et visus est Jehova
Abrae, et dixit, Semini tuo
dabo terrain hanc: et sedi-
ficavit ibi altare Jehovas qui
apparuerat sibi.

8. Et transtulit se inde ad
montem ab Oriente ipsi Bethel,
tetenditque tabernaculum su-
um : Bethel erat ab Occi-
dente, et Hai ab Oriente : et
aedificavit ibi altare Jehova,
et invocavit nomen Jehova?.

9. Profectus est et Abram
eundo et proficiscendo ad
Meridiem.

10. Et fuit fames in terra,
et descendit Abram in iEgyp-
tum ut peregrinaretur ibi : quia
gravis fames erat in terra.

11. Et fuit, quando appro-
pinquavit ut ingrederctur
iEgyptum, dixit ad Sarai ux-
orem suam, Ecce, nunc novi
quod inulier pulchra aspectu sis:

12. Erit itaque, quum vide-
rint te iEgyptii, dicent, Uxor
ejus est : et Occident me, et te
servabunt vivam.

13. Die nunc quod soror mea
sis, ut bene sit mihi propter te,
et vivat anima mea propter te.

14. Et fuit quum ingredere •
tur Abram iEgyptuni, vide-

CHAP. XII.

THE BOOK OF GENESIS.

341

tians beheld the woman, that she was
very fair.

15. The princes also of Pharaoh saw
her, and commended her before Pharaoh :
and the woman was taken into Pharaoh's
house.

16. And he entreated Abram well for
her sake : and he had sheep, and oxen,
and he-asses, and men-servants, and
maid-servants, and she-asses, and
camels.

17. And the Lord plagued Pharaoh
and his house with great plagues, because
of Sarai, Abram's wife.

18. And Pharaoh called Abram, and
said, What is this that thou hast done
unto me? why didst thou not tell me
that she vias thy wife ?

19. Why saidst thou, She is my sis-
ter ? so I might have taken her to me to
wife : now therefore behold thy wife,
take her, and go thy way.

20. And Pharaoh commanded his
men concerning him : and they sent
him away, and his wife, and all that he
had.

runt iEgyptii mulierem quod
pulchra esset valde.

15. Quum igitur vidissent
earn principes Pharaonis, laud-
averunt earn Pharaoni : et
sublata est mulier in doinum
Pharaonis.

16. Et ipsi Abram benefecit
propter earn : fueruntque ei
pecudes, et boves, et asini, et
servi, et ancillse, et asinae, et
cameli.

17. Percussit autem Jehova
Pharaonem percussionibus
magnis et domum ejus, causa
Sarai uxoris Abram.

18. Vocavitque Pharao
Abram, et dixit, Cur hoc, fecis-
ti mihi? utquid non indicasti
mihi quod uxor tua esset ?

19. Utquid dixisti, Soror
mea est ? et tuli earn mihi in
uxorem : et nunc ecce uxor
tua, cape et vade.

20. Et prascepit super eum
Pharao viris, et demiserunt
eum et uxorem ejus, et omnia
qua? erant ei.

1. Now the Lord had said unto Abram. That an absurd
division of these chapters may not trouble the readers, let them
connect this sentence with the last two verses of the previous
chapter. Moses had before said, that Terah and Abram had
departed from their country to dwell in the land of Canaan.
He now explains that they had not been impelled by
levity, as rash and fickle men are wont to be ; nor had been
drawn to other regions by disgust with their own country, as
morose persons frequently are ; nor were fugitives on account
of crime ; nor were led away by any foolish hope, or by any
allurements, as many are hurried hither and thither by their
own desires ; but that Abram had been divinely command-
ed to go forth, and had not moved a foot but as he was
guided by the word of God. They who explain the passage
to mean, that God spoke to Abram after the death of his fa-
ther, are easily refuted by the very words of Moses : for if
Abram was already without a country, and was sojourning
as a stranger elsewhere, the command of God would have

342 COMMENTAEY UPON CHAP. XIT.

been superfluous, < Depart from thy land, from thy country,
and from thy father's house.' The authority of Stephen is
also added, who certainly deserves to be accounted a suitable
interpreter of this passage : now he plainly testifies, that God
appeared to Abraham when he was in Mesopotamia, before
he dwelt in Charran ; he then recites this oracle which we
are now explaining ; and at length concludes, that, for this
reason, Abraham migrated from Chaldea. Nor is that to be
overlooked which God afterwards repeats, (xv. 7,) i I am the
Lord that brought thee out of Ur of the Chaldees ;' for we
thence infer, that the Divine Hand was not for the first time
stretched out to him after he had dwelt in Charran, but
while he yet remained at home in Chaldea.1 Truly this
command of God, respecting which doubts are foolishly
entertained, ought to be deemed by us sufficient to disprove
the contrary error. For God could not have spoken thus,
except to a man who had been, up to that time, settled in
his nest, having his affairs underanged, and living quietly and
tranquilly among his relatives, without any change in his
mode of life ; otherwise, the answer would have been readily
given, ' I have left my country, 1 am far removed from my
kindred.' In short, Moses records this oracle, in order that
we may know that this long journey was undertaken by
Abram, and his father Terah, at the command of God.
Whence it also appears, that Terah was not so far deluded
by superstitions as to be destitute of the fear of God. It
was difficult for the old man, already broken and failing in
health, to tear himself away from his own country. Some
true religion, therefore, although smothered, still remained
in his mind. Therefore, when he knew that the place, from
which his son was commanded to depart, was accursed, it
was his wish not to perish there ; but he joined himself as an
associate with him whom the Lord was about to deliver.
What a witness, I demand, will he prove, in the last day, to
condemn our indolence ! Easy and plausible was the excuse

i Many learned commentators, Dr A. Clarke among the number, sup-
pose this to have been a second call from God, and to have taken place
when he was at Charran. But the objections adduced by Calvin against
such an interpretation are of great weight, and cannot be easily set aside.
— Ed.

CHAP. XII. THE BOOK OF GENESIS. 343

which he might have alleged ; namely, that he would remain
quietly at home, because he had received no command. But
he, though blind in the darkness of unbelief, yet opened his
eyes to the beam of light which shot across his path ; while
we remain unmoved when the Divine vocation directly shines
upon us. Moreover, this calling of Abram is a signal instance
of the gratuitous mercy of God. Had Abram been before-
hand with God by any merit of works ? Had Abram come
to him, or conciliated his favour ? nay, we must ever recall
to mind, (what I have before adduced from the passage in
Joshua,) that he was plunged in the filth of idolatry ; and
now God freely stretches forth his hand to bring back the
wanderer. He deigns to open his sacred mouth, that he may
show to one, deceived by Satan's wiles, the way of salvation.
And it is wonderful, that a man, miserable and lost, should
have the preference given him, over so many holy worshippers
of God ; that the covenant of life should be placed in his
possession ; that the Church should be revived in him, and
he himself constituted the father of all the faithful. But
this is done designedly, in order that the manifestation of the
grace of God might become the more conspicuous in his
person. For he is an example of the vocation of us all ; for
in him we perceive, that, by the mere mercy of God, those
things which are not are raised from nothing, in order that
they may begin to be something.

Get thee out of thy country. This accumulation of words
may seem to be superfluous. To which also may be added,
that Moses, in other places so concise, here expresses a plain
and easy matter in three different forms of speech. But the
case is quite otherwise. For since exile is in itself sorrowful,
and the sweetness of their native soil holds nearly all men
bound to itself, God strenuously persists in his command to
leave the country, for the purpose of thoroughly penetrating
the mind of Abram. If he had said in a single word, Leave
thy country, this indeed would not lightly have pained his
mind ; but Abram is still more deeply affected, when he
hears that he must renounce his kindred and his father's
house. Yet it is not to be supposed, that God takes a cruel
pleasure in the trouble of his servants ; but he thus tries all

344 . COMMENTAKY UPON CHAP. XII.

their affections, that he may not leave any lurking-places
undiscovered in their hearts. We see many persons zealous
for a short time, who afterwards become frozen ; whence is
this, but because they build without a foundation ? There-
fore God determined, thoroughly to rouse all the senses of
Abram, that he might undertake nothing rashly or incon-
siderately; lest, repenting soon afterwards, he should veer
with the wind, and return. Wherefore, if we desire to follow
God with constancy, it behoves us carefully to meditate on
all the inconveniences, all the difficulties, all the dangers
which await us ; that not only a hasty zeal may produce
fading flowers, but that from a deep and well-fixed root of
piety, we may bring forth fruit in our whole life.

Unto a land that I will show thee. This is another test to
prove the faith of Abram. For why does not God imme-
diately point out the land, except for the purpose of keeping
his servant in suspense, that he may the better try the truth
of his attachment to the word of God ? as if he would say,
' I command thee to go forth with closed eyes, and forbid
thee to inquire whither I am about to lead thee, until, having
renounced thy country, thou shalt have given thyself wholly
to me.' And this is the true proof of our obedience, when
we are not wise in our own eyes, but commit ourselves entirely
unto the Lord. Whensoever, therefore, he requires anything
of us, we must not be so solicitous about success, as to allow
fear and anxiety to retard our course. For it is better, with
closed eyes, to follow God as our guide, than, by relying on
our own prudence, to wander through those circuitous paths
which it devises for us. Should any one object, that this
statement is at variance with the former sentence, in which
Moses declared that Terah and Abram departed from their
own country, that they might come into the land of Canaan :
the solution is easy, if we admit a prolepsis1 in the expression
of Moses ; such as follows in this very chapter, in the use of
the name Bethel; and such as frequently occurs in the Scrip-

1 Prolepsis is the figure which anticipates in the discourse something
still future ; as when the word Bethel is used to designate the place which
at the time was called Luz, and which did not receive this name till it
was given by Jacob. — Ed.

CHAP, XII. THE BOOK OF GENESIS. 345

tures. They knew not whither they were going ; but
because they had resolved to go whithersoever God might
call them, Moses, speaking in his own person, mentions the
land, which, though hitherto unknown to them both, was after-
wards revealed to Abram alone. It is therefore true, that they
departed with the design of coming to the land of Canaan ;
because, having received the promise concerning a land which
was to be shown them, they suffered themselves to be go-
verned by God, until he should actually bestow what he had
promised. Nevertheless it may be, that God, having proved
the devotedness of Abram, soon afterwards removed all
doubt from his mind. For we do not know at what precise
moment of time, God would intimate to him, what it was his
will to conceal only for a season. It is enough that Abram de-
clared himself to be truly obedient to God, when, having cast
all his care on God's providence, and having discharged, as it
were, into His bosom, whatever might have impeded him, he
did not hesitate to leave his own country, uncertain where, at
length, he might plant his foot ; for, by this method, the
wisdom of the flesh was reduced to order, and all his affec-
tions, at the same time, were subdued. Yet it may be asked,
why God sent his servant into the land of Canaan rather
than into the East, where he could have lived with some
other of the holy fathers ? Some (in order that the change
may not seem to have been made for the worse) will have it,
that he was led thither, for the purpose of dwelling with his
ancestor Shem, whom they imagine to have been Melchizedek.
But if such were the counsel of God, it is strange that Abram
bent his steps in a different direction ; nay, we do not read
that he met with Melchizedek, till he was returning from the
battle in the plain of Sodom. But, in its proper place, we shall
see how frivolous is the imagination, that Melchizedek was
Shem. As it concerns the subject now in hand, we infer,
from the result which at length followed, that God's design was
very different from what these men suppose. The nations
of Canaan, on account of their deplorable wickedness, were
devoted to destruction. God required his servant to sojourn
among them for a time, that, by faith, he might perceive
himself to be the heir of that land, the actual possession of

316 COMMENTARY UPON CHAP. XII.

which was reserved for his posterity to a long period after
his own death. Wherefore he was commanded to cross over
into that country, for this sole reason, that it was to be eva-
cuated by its inhabitants, for the purpose of being given to
his seed for a possession. And it was of great importance,
that Abram, Isaac, and Jacob, should be strangers in that
land, and should by faith embrace the dominion over it,
which had been divinely promised them, in order that their
posterity might, with the greater courage, gird themselves to
take possession of it.

2. And I will make of thee a great nation. Hitherto Moses
has related what Abram had been commanded to do ; now
he annexes the promise of God to the command; and that
for no light cause. For as we are slothful to obey, the Lord
would command in vain, unless we are animated by a super-
added confidence in his grace and benediction. Although I
have before alluded to this, in the history of Noah, it will not
be useless to inculcate it again, for the passage itself requires
something to be said ; and the repetition of a doctrine of such
great moment ought not to seem superfluous. For it is
certain that faith cannot stand, unless it be founded on the
promises of God. But faith alone produces obedience.
Therefore, in order that our minds may be disposed to follow
God, it is not sufficient for him simply to command what he
pleases, unless he also promises his blessing. We must mark
the promise, that Abram, whose wife was still barren, should
become a great nation. This promise might have been very
efficacious, if God, by the actual state of things, had afforded
ground of hope respecting its fulfilment ; but now, seeing
that the barrenness of his wife threatened him with perpetual
privation of offspring, the bare promise itself would have been
cold, if Abram had not wholly depended upon the word of
God; wherefore, though he perceives the sterility of his
wife, he yet apprehends, by hope, that great nation which is
promised by the word of God. And Isaiah greatly extols
this act of favour, that God, by his blessing, increased his
servant Abram, whom he found alone and solitary, to so
great a nation, (Isaiah ii. 2.) The noun *)$, (goi,) "my

CHAP. XII. THE BOOK OF GENESIS. 347

nation," (ver. 4,) though detestable to the Jews,1 is in this
place, as in many others, taken as a term of honour. And
it is here used emphatically, to show that he should not only
have posterity from his own seed in great number, but a
peculiar people, separated from others, who should be called
by his own name.

I will bless thee. This is partly added, to explain the preced-
ing sentence. For, lest Abram should despair, God offers his
own blessing, which was able to effect more in the way of mi
racle,thanisseento be effected, in other cases, by natural means.
The benediction, however, here pronounced, extends farther
than to offspring ; and implies, that he should have a prosper-
ous and joyous issue of all his affairs ; as appears from the suc-
ceeding context, " And will make thy name great, and thou
shalt be a blessing." For such happiness is promised him, as
shall fill all men everywhere with admiration, so that they shall
introduce the name of Abram, as an example, into their for-
mularies of pronouncing benediction. Others use the term in
the sense of augmentation, ( Thou shalt be a blessing,' that
is, * All shall bless thee.' But the former sense is the more
suitable. Some also expound it actively, as if it had been
said, < My grace shall not reside in thee, so that thou alone
may est enjoy it, but it shall flow far unto all nations. I
therefore now so deposit it with thee, that it may overflow
into all the world.' But God does not yet proceed to that
communication, as I shall show presently.

3. And I will bless them that bless thee. Here the extraor-
dinary kindness of God manifests itself, in that he familiarly
makes a covenant with Abram, as men are wont to do with
their companions and equals. For this is the accustomed
form of covenants between kings and others, that they mu-
tually promise to have the same enemies and the same friends.
This certainly is an inestimable pledge of special love, that

1 The dislike winch the Jews have to this word arises from the fact,
that they confine its application to heathens, barbarians, and Christians,
in short, to all who are not of Israel according to the flesh. They are
not, however, warranted by Scripture in so doing, as Calvin rightly
argues. — Ed.

348 COMMENTARY UPON CHAP. XII.

God should so greatly condescend for our sake. For although
he here addresses one man only, he elsewhere declares the
same affection towards his faithful people. We may therefore
infer this general doctrine, that God so embraces us with his
favour, that he will bless our friends, and take vengeance on
our enemies. We are, moreover, warned by this passage,
that however desirous the sons of God may be of peace, they
will never want enemies. Certainly, of all persons who ever
conducted themselves so peaceably among men as to deserve
the esteem of all, Abram might be reckoned among the
chief, yet even he was not without enemies ; because he had
the devil for his adversary, who holds the wicked in his hand,
whom he incessantly impels to molest the good. There is,
then, no reason why the ingratitude of the world should dis-
hearten us, even though many hate us without cause, and, when
provoked by no injury, study to do us harm; but let us be con-
tent with this single consolation, that God engages on our side
in the war. Besides, God exhorts his people to cultivate fide-
lity and humanity with all good men, and, further, to abstain
from all injury. For this is no common inducement to excite
us to assist the faithful, that if we discharge any duty towards
them, God will repay it ; nor ought it less to alarm us, that he
denounces war against us, if we hurt any one belonging to him.
In thee shall all families of the earth be blessed. Should any
one choose to understand this passage in a restricted sense,
as if, by a proverbial mode of speech, they who shall bless
their children or their friends, shall be called after the name
of Abram, let him enjoy his opinion ; for the Hebrew phrase
will bear the interpretation, that Abram shall be called a signal
example of happiness. But I extend the meaning further ;
because I suppose the same thing to be promised in this place,
which God afterwards repeats more clearly, (xxii. 18.) And
the authority of Paul brings me to this point; who says, that
the promise to the seed of Abraham, that is, to Christ, was
given four hundred and thirty years before the law, (Gal. iii.
17.) But the computation of years requires us to understand,
that the blessing was promised him in Christ, when he was
coming into the land of Canaan. Therefore God (in my
judgment) pronounces that all nations should be blessed in

CHAP. XII. THE BOOK OF GENESIS. 349

his servant Abram, because Christ was included in his loins.
In this manner, he not only intimates that Abram would be
an example, but a cause of blessing ; so that there should be
an understood antithesis between Adam and Christ. For
whereas, from the time of the first man's alienation from God,
we are all born accursed, here a new remedy is offered unto
us. Nor is there any thing contrary to this in the assertion,
that we must by no means seek a blessing in Abram himself,
inasmuch as the expression is used in reference to Christ.
Here the Jews petulantly object, and heap together many
testimonies of Scripture, from which it appears, that to bless
or curse in any one, is nothing else than to wish good or evil
to another, according to him as a pattern. But their cavil
may be set aside without difficulty. I acknowledge, that
what they say is often, but not always true. For when it is
said, that the tribe of Levi shall bless in the name of God,
in Deut. x. 8 ; Isa. lxv. 16, and in similar passages, it is suf-
ficiently evident, that God is declared to be the fountain of
all good, in order that. Israel may not seek any portion of
good elsewhere. Seeing, therefore, that the language is am-
biguous, let them grant the necessity of choosing this, or the
other sense, as may be most suitable to the subject and the
occasion. Now Paul assumes it as an axiom which is re-
ceived among all the pious, and which ought to be taken for
granted, that the whole human race is obnoxious to a curse,
and therefore that the holy people are blessed only through
the grace of the Mediator. Whence he concludes, that the
covenant of salvation which God made with Abram, is neither
stable nor firm except in Christ. I therefore thus interpret
the present place ; that God promises to his servant Abram
that blessing which shall afterwards flow down to all people.
But because this subject will be more amply explained else-
where, I now only briefly touch upon it.

4. So Abram departed. They who suppose that God was
now speaking to Abram in Charran, lay hold of these words
in support of their error. But the cavil is easily refuted ;
for after Moses has mentioned the cause of their departure,

350 COMMENTARY UPON CHAP. XII.

namely, that Abram had been constrained by the command
of God to leave his native soil, he now returns to the thread
of the history. Why Abram for a time should have remained
in Charran, we do not know, except that God laid his hand
upon him, to prevent him from immediately obtaining a sight
of the land, which, although yet unknown, he had neverthe-
less preferred to his own country. He is now said to have
departed from Charran, that he might complete the journey
he had begun ; which also the next verse confirms, where it
is said, that he took Sarai his wife and Lot his nephew with
him. As under the conduct and auspices of his father Terah,
they had departed from Chaldea ; so now, when Abram is
become the head of the family, he pursues and completes
what his father had begun. Still it is possible, that the Lord
again exhorted him to proceed, the death of his father having
intervened, and that he confirmed his former call by a second
oracle. It is however certain, that in this place the obedience
of faith is commended, and not as one act simply, but as a
constant and perpetual course of life. For I do not doubt,
but Moses intended to say, that Abram remained in Charran,
not because he repented, as if he was inclined to swerve from
the straight course of his vocation, but as having the com-
mand of God always fixed in his mind. And therefore I
would rather refer the clause, u As the Lord had spoken to
him," to the first oracle ; so that Moses should say, < he stood
firmly in his purpose, and his desire to obey God was not
broken by the death of his father.' Moreover, we have here
in one word, a rule prescribed to us, for the regulation of our
whole life, which is to attempt nothing but by Divine au-
thority. For, however men may dispute concerning virtues
and duties, no work is worthy of praise, or deserves to be
reckoned among virtues, except what is pleasing to God.
And he himself testifies, that he makes greater account of
obedience than of sacrifice, (1 Sam. xv. 22.) Wherefore, our
life will then be rightly constituted, when we depend upon
the word of God, and undertake nothing except at his com-
mand. And it is to be observed, that the question is not
here concerning some one particular work, but concerning

CHAP. XII. THE BOOK OF GENESIS. 351

the general principle of living piously and uprightly. For
the subject treated of, is the vocation of Abram, which is a
common pattern of the life of all the faithful. We are not
indeed all indiscriminately commanded to desert our country ;
this point, I grant, is special in the case of Abram ; but ge-
nerally, it is God's will that all should be in subjection to his
word, and should seek the law, for the regulation of their life,
at his mouth, lest they should be carried away by their own
will, or by the maxims of men. Therefore by the example
of Abram, entire self-renunciation is enjoined, that we may
live and die to God alone.

5. The souls that they had gotten in Haran. Souls signify male
and female servants. And this is the first mention of servitude ;
whence it appears, that not long after the deluge the wickedness
of man caused liberty which, by nature, was common to all, to
perish with respect to a great part of mankind. Whence servi-
tude originated is not easy to determine, unless according to
the opinion which has commonly prevailed, it arose from wars ;
because the conquerors compelled those whom they took in
battle to serve them ; and hence the name of bondman1 is
derived. But whether they who were first slaves had
been subjugated by the laws of war, or had been reduced
to this state by want, it is indeed certain, that the order
of nature was violently infringed ; because men were created
for the purpose of cultivating mutual society between each
other. And although it is advantageous that some should
preside over others, yet an equality, as among brethren, ought
to have been retained. However, although slavery is con-
trary to that right government which is most desirable, and
in its commencement was not without fault ; it does not, on
this account, follow, that the use of it, which was afterwards
received by custom, and excused by necessity, is unlawful.
Abram therefore might possess both servants bought with
money, and slaves born in his house. For that common say-
ing, ' What has not prevailed from the beginning cannot be

i " Mancipii. . . A manucapium, quod ab hostibus maim caperetur ;"
because taken by the hand by the enemy. — Ed.

352 COMMENTARY UPON CHAP. XII.

rendered valid by length of time/ admits (as is well known)
of some exceptions ; and we shall have an example in point
in the forty-eighth chapter.

6. And Abram passed through the land. Here Moses shows
that Abram did not immediately, on his entering into the
land, find a habitation in which he might rest. For the ex-
pression " passed through," and the position of the place
(Sichem) to which he passed, show that the length of his
journey had been great. Sichem is not far from Mount Geri-
zim, which is toward the desert of the Southern region.
Wherefore, it is just as Moses had said, that the faith of
Abram was again tried, when God suffered him as a wanderer
to traverse the whole land, before he gave him any fixed abode.
How hard would it seem, when God had promised to be his
Protector, that not even a little corner is assigned him on
which he may set his foot? But he is compelled to wander in a
circuitous route, in order that he may the better exercise self-
denial. The word pptf, (Elon,) is by some translated an oak
forest, by some a valley ;* others take it for the proper name
of a place. I do not doubt that Moreh is the proper name of
the place ; but I explain Elon to mean a plain, or an oak, not
that it was a single tree, but the singular is put for the plural
number;2 and this latter interpretation I most approve.

And the Canaanite was then in the land. This clause con-
cerning the Canaanite is not added without reason ; because
it was no slight temptation to be cast among that perfidious
and wicked nation, destitute of all humanity. What could
the holy man then think, but that he was betrayed into the
hands of these most abandoned men, by whom he might soon
be murdered ; or else that he would have to spend a disturbed
and miserable life amid continual injuries and troubles ? But
it was profitable for him to be accustomed, by such discipline,
to cherish a better hope. For if he had been kindly and
courteously received in the land of Canaan, he would have
hoped for nothing better than to spend his life there as a

1 By others a plain. Vide Poli Synopsis in loco. See our English ver-
sion, " Abram passed through the land unto the place of Sichem, unto
the plain of Moreh." — Ed.

2 That is, an oak is put for an oak grove, or forest. — Ed.

CHAP. XII. THE BOOK OF GENESIS. 353

guest. But now God raises his thoughts higher, in order
that he may conclude, that at some future time, the inhabit-
ants being destroyed, he shall be the lord and heir of the
land. Besides, he is admonished, by the continual want of
repose, to look up towards heaven. For since the inheritance
of the land was specially promised to himself, and would only
belong to his descendants, for his sake ; it follows, that the
land, in which he was so ill and inhumanly treated, was not
set before him as his ultimate aim, but that heaven itself was
proposed to him as his final resting-place.

7. And the Lord appeared unto Abram. He now relates
that Abram was not left entirely destitute, but that God
stretched forth his hand to help him. We must, however,
mark, with what kind of assistance God succours him in his
temptations. He offers him his bare word, and in such a
way, indeed, that Abram might deem himself exposed to
ridicule. For God declares he will give the land to his seed :
but where is the seed, or where the hope of seed ; seeing that
he is childless and old, and his wife is barren ? This was
therefore an insipid consolation to the flesh. But faith has
a different taste ; the property of which is, to hold all the
senses of the pious so bound by reverence to the word, that
a single promise of God is quite sufficient. Meanwhile,
although God truly alleviates and mitigates the evils which
his servants endure, he does it only so far as is expedient for
them, without indulging the desire of the flesh. Let us
hence learn, that this single remedy ought to be sufficient for
us in our sufferings : that God so speaks to us in his word,
as to cause our minds to perceive him to be propitious ; and
let us not give the reins to the importunate desires of our
flesh. God himself will not fail on his part ; but will, by the
manifestation of his favour, raise us when we are cast down.

And there builded he an altar. This altar was a token of
gratitude. As soon as God appeared to him he raised an
altar : to what end ? that he might call upon the name of the
Lord. We see, therefore, that he was intent upon giving of
thanks ; and that an altar was built by him in memory of
kindness received. Should any one ask, whether he could
vol. I. z

354 COMMENTARY UPON CHAI\ XII.

not worship God without an altar? I answer, that the inward
worship of the heart is not sufficient, unless external profes-
sion before men be added. Religion has truly its appropriate
seat in the heart ; but from this root, public confession after-
wards arises, as its fruit. For we are created to this end,
that we may offer soul and body unto God. The Canaan-
ites had their religion ; they had also altars for sacrifices :
but Abram, that he might not involve himself in their
superstitions, erects a domestic altar, on which he may
offer sacrifice ; as if he had resolved to place a royal throne
for God within his house. But because the worship of God
is spiritual, and all ceremonies which have no right and
lawful end, are not only vain and , worthless in themselves,
but also corrupt the true worship of God by their counterfeited
and fallacious appearance ; we must carefully observe wThat
Moses says, that the altar was erected for the purpose of
calling upon God. The altar then is the external form of
divine worship ; but invocation is its substance and truth.
This mark easily distinguishes pure worshippers from hypo-
crites, who are far too liberal in outward pomp, but wish
their religion to terminate in bare ceremonies. Thus all their
religion is vague, being directed to no certain end. Their
ultimate intention, indeed, is (as they confusedly speak) to
worship God : but piety approaches nearer to God ; and
therefore does not trifle with external figures, but has respect
to the truth and the substance of religion. On the whole,
ceremonies are no otherwise acceptable to God, than as they
have reference to the spiritual worship of God.

To invoke the name of God, or to invoke in his name,
admits of a twofold exposition ; namely, either to pray to
God, or to celebrate his name with praises. But because
prayer and thanksgiving are things conjoined, I willingly in-
clude both. We have before said, in the fourth chapter, that
the whole worship of God was not improperly described, by
the figure synecdoche, under this particular expression ; be-
cause God esteems no duty of piety more highly, and accounts
no sacrifice more acceptable, than the invocation of his
name, as is declared in Psalm 1. 23, and Psalm li. 19. As
often, therefore, as the word altar occurs, let the sacrifices

CHAP. XII. THE BOOK OF GENESIS. 355

also come into our mind ; for from the beginning, God would
have mankind informed, that there could be no access to
himself without sacrifice. Therefore Abram, from the gene-
ral doctrine of religion, opened for himself a celestial sanc-
tuary, by sacrifices, that he might rightly worship God.1 But
we know that God was never appeased by the blood of beasts.
Wherefore it follows, that the faith of Abram was directed
to the blood of Christ.2

It may seem, however, absurd, that Abram built himself
an altar, at his own pleasure, though he was neither a priest,
nor had any express command from God. I answer, that
Moses removes this scruple in the context : for Abram is not
said to have made an altar simply to God, but to God who
had appeared unto him. The altar therefore had its founda-
tion in that revelation ; and ought not to be separated from
that of which it formed but a part and an appendage. Su-
perstition fabricates for itself such a God as it pleases, and
then invents for him various kinds of worship ; just as the
Papists, at this day, most proudly boast that they worship
God, when they are only trifling with their foolish pageantry.
But the piety of Abram is commended, because, having erected
an altar, he worshipped God who had been manifested to
him. And although Moses declares the design with which
Abram built the altar, when he relates that he there called
upon God, he yet, at the same time, intimates, that such a
service was pleasing to God : for this language implies the
approval of the Holy Spirit, who thereby pronounces that he
had rightly called upon God. Others, indeed, confidently
boasted that they worshipped God ; but God, in praising

1 The sentence seems obscure : " Ergo Abram ex generali pietatis
doctrina, sacrificiis cceleste sibi sanctnariuni aperuit, ut Deum rite
colcret." The French translation throws little light upon it : ' Abram
done s'est fait ouverture au sanctuaire celeste par une doctrine generate
de piete, alin de bien servir Diem' The word sacrifice is here entirely omit-
ted. Nor does the Old English translator seem to have given himself
much trouble to render it accurately : ' Abram, out of a general doc-
trine of godliness, prepared a heavenly way to himself to offer sacrifices,
that he might worship God aright.' — Ed.

2 And consequently that he regarded all his own sacrifices as typical
of the great atoning sacrifice of the cross. — Ed.

356 COMMENTARY UPON CHAP. XII.

Abram only, rejects all the rites of the heathen as a vile pro-
fanation of his name.

8. And he removed from thence. When we hear that Abram
moved from the place where he had built an altar to God,
we ought not to doubt that he was, by some necessity, com-
pelled to do so. He there found the inhabitants unpropi-
tious ; and therefore transfers his tabernacle elsewhere. But
if Abram bore his continual wanderings patiently, our fasti-
diousness is utterly inexcusable, when we murmur against
God, if he does not grant us a quiet nest. Certainly, when
Christ has opened heaven to us, and daily invites us thither
to dwell with himself ; we should not take it amiss, if he
chooses that we should be strangers in the world. The sum
of the passage is this, that Abram was without a settled
residence : 1 which title Paul assigns to Christians, (1 Cor.
iv. 11.) Moreover, there is a manifest prolepsis in the word
Bethel; for Moses gives the place this name, to accommodate
his discourse to the men of his own age.

And there he builded an altar. Moses commends in Abram
his unwearied devotedness to piety : for by these words, he
intimates, that whatever place he visited, he there exercised
himself in the external worship of God ; both that he might
have no religious rites in common with the wicked, and that
he might retain his family in sincere piety. And it is pro-
bable, that, from this cause, he would be the object of no little
enmity ; because there is nothing which more enrages the
wicked, than a religion different from their own, in which they
conceive themselves to be not only despised, but altogether
condemned as blind. And we know that the Canaanites were
cruel and proud, and too ready to avenge insults. This was
perhaps the reason of Abram's frequent removals : that his
neighbours regarded the altars which he built, as a reproach
to themselves, It ought indeed to be referred to the won-
derful favour of God, that he was not often stoned. Never-
theless, since the holy man knows that he is justly required
to bear testimony that he has a God peculiarly his own,

1 'AvTC&TOVfti'JOg.

CHAP. XH. THE BOOK OF GENESIS. 357

whom he must not, by dissimulation, virtually deny,1 he
therefore does not hesitate to prefer the glory of God to his
own life.

9. And Abram journeyed. This was the third removal of
the holy man within a short period, after he seemed to have
found some kind of abode. It is certain that he did not
voluntarily, and for his own gratification, run hither and
thither, (as light-minded persons are wont to do :) but there
were certain necessities which drove him forth, in order to
teach him, by continual habit, that he was not only a stranger,
but a wretched wanderer in the land of which he was the
lord. Yet no common fruit was the result of so many
changes ; because he endeavoured, as much as in him lay, to
dedicate to God, every part of the land to which he had
access, and perfumed it with the odour of his faith.

10. And there icas a famine in the land. A much more
severe temptation is now recorded, by which the faith of
Abram is tried to the quick. For he is not only led around
through various windings of the country, but is driven into
exile, from the land which God had given to him and to his
posterity. It is to be observed, that Chaldea was exceedingly
fertile ; having been, from this cause, accustomed to opulence,
he came to Charran, where, it is conjectured, he lived com-
modiously enough, since it is clear he had an increase of
servants and of wealth. But now being expelled by hunger
from that land, where, in reliance on the word of God, he
had promised himself a happy life, supplied with all abundance
of good things, what must have been his thoughts, had
he not been well fortified against the devices of Satan ? His
faith would have been overturned a hundred times. And we
know, that whenever our expectation is frustrated, and things
do not succeed according to our wishes, our flesh soon harps
on this string, ' God has deceived thee.' But Moses shows,
in a few words, with what firmness Abram sustained this

1 " Ut testetur se peculiarem habere Deum." — " Qu'il testifie avoir
un autre Dieu que celui qui estoit la adore :" to testify that he has
another God than that which was there adored. — French Tr.

358 COMMENTARY UPON CHAP. XII.

vehement assault. He does not indeed magnificently pro-
claim his constancy in verbose eulogies ; but, by one little
word, he sufficiently demonstrates, that it was great even to
a miracle, when he says, that he " went down into Egypt to
sojourn there." For he intimates, that Abram, nevertheless,
retained in his mind possession of the land promised unto
him ; although, being ejected from it by hunger, he fled
elsewhere, for the sake of obtaining food. And let us be
instructed by this example, that the servants of God must
contend against many obstacles, that they may finish the
course of their vocation. For we must always recall to me-
mory, that Abram is not to be regarded as an individual member
of the body of the faithful, but as the common father of them
all ; so that all should form themselves to the imitation of his
example. Therefore, since the condition of the present life
is unstable, and obnoxious to innumerable changes; let us
remember, that, whithersoever we may be driven by famine,
and by the rage of war, and by other vicissitudes which occa-
sionally happen beyond our expectation, we must yet hold
our right course ; and that, though our bodies may be carried
hither and thither, our faith ought to stand unshaken. More-
over, it is not surprising, when the Canaanites sustained
life with difficulty, that Abram should be compelled privately
to consult for himself. For he had not a single acre of land ;
and he had to deal with a cruel and most wicked people, who
would rather a hundred times have suffered him to perish
with hunger, than they would have brought him assistance
in his difficulty. Such circumstances amplify the praise of
Abram's faith and fortitude : first, because, when destitute of
food for the body, he feeds himself upon the sole promise of
God ; and then, because he is not to be torn away by any
violence, except for a short time, from the place where he
was commanded to dwell. In this respect he is very unlike
many, who are hurried away, by every slight occasion, to
desert their proper calling.

11. He said unto Saraihis wife. He now relates the counsel
which Abram took for the preservation of his life when he was
approaching Egypt. And, since this place is like a rock, on

CHAP. XII. THE BOOK OF GENESIS. 359

which many strike ; it is proper that we should soberly and
reverently consider how far Abram was deserving of excuse,
and how he was to be blamed. First, there seems to be
something of falsehood, mixed with the dissimulation, which
he persuades his wife to practise. And although afterwards
he makes the excuse, that he had not lied, nor feigned any-
thing that was untrue : in this certainly he was greatly
culpable, that it was not owing to his care that his wife was
not prostituted. For when he dissembles the fact, that she
wTas his wife, he deprives her chastity of its legitimate defence.
And hence certain perverse cavillers take occasion to object,1
that the holy patriarch was a pander to his own wife ; and
that, for the purpose of craftily taking care of himself, he
spared neither her modesty nor his own honour. But it is
easy to refute this virulent abuse ; because, it may indeed be
inferred, that Abram had far higher ends in view, seeing that,
in other things, he was endued with a magnanimity so great.
Again, how did it happen, that he rather sought to go into
Egypt than to Charran, or into his own country, unless that,
in his journeying, he had God before his eyes, and the divine
promise firmly rooted in his mind ? Since, therefore, he never
allowed his senses to swerve from the word of God, we may
even thence gather the reason, why he so greatly feared for
his own life, as to attempt the preservation of it from one
danger, by incurring a still greater. Undoubtedly he would
have chosen to die a hundred times, rather than thus to ruin
the character of his wife, and to be deprived of the society of
her whom alone he loved. But while he reflected that the
hope of salvation was centred in himself, that he was the
fountain of the Church of God, that unless he lived, the
benediction promised to him, and to his seed, was vain ; he
did not estimate his own life according to the private afTection
of the flesh; but inasmuch as he did not wish the effect of the
divine vocation to perish through his death, he was so affected
with concern for the preservation of his own life, that he over-
looked every thing besides. So far, then, he deserves praise,
that, having in view a lawful end of living, he was prepared

1 " Atque bine latrandi materiam protervi quidam canes arripiunt."

360 COMMENTARY UPON CHAP. XIT.

to purchase life at any price. But in devising this indirect
method, by which he subjected his wife to the peril of adul-
tery, he seems to be by no means excusable. If he wa3
solicitous about his own life, which he might justly be, yet
he ought to have cast his care upon God. The providence of
God, I grant, does not indeed preclude the faithful from
caring for themselves ; but let them do it in such a way, that
they may not overstep their prescribed bounds. Hence it
follows, that Abram's end was right, but he erred in the way
itself; for so it often happens to us, that even while we are
tending towards God, yet, by our thoughtlessness in catching
at unlawful means, we swerve from his word. And this,
especially, is wont to take place in affairs of difficulty ;
because, while no way of escape appears, we are easily led
astray into various circuitous paths. Therefore, although
they are rash judges, who entirely condemn this deed of
Abram, yet the special fault is not to be denied, namely, that
he, trembling at the approach of death, did not commit the
issue of the danger to God, instead of sinfully betraying the
modesty of his wife. Wherefore, by this example, we are
admonished, that, in involved and doubtful matters, we must
seek the spirit of counsel and of prudence from the Lord ;
and must also cultivate sobriety, that we may not attempt
anything rashly, without the authority of his word.

I know that thou art a fair woman to look upon.1 It is asked,

1 " An aggravation of Abraham's alarm arose from the complexion of
his wife, — ' Thou art a fair woman.' Though the Egyptian ladies were
not so dark as the Nubians and Ethiopians, they were of a browner
tinge than the Syrians and Arabians : we also find on the monuments,
that ladies of high rank are usually represented in lighter tints than
their attendants. . . . There is ample evidence, that a fair com-
plexion was deemed a high recommendation in the age of the Pharaohs.
This circumstance, so fully confirmed by the monuments, is recorded in
no history but the book of Genesis ; and it is a remarkable confirmation
of the veracity of the Pentateuch." — Gliddon's Ancient Egypt, quoted in
Hengstenberg's Egypt and the Books of Moses, p. 200. It may here be
proper to remark, that much learned labour has been expended by the
Anti-supernaturalist Divines on the Continent, in the fruitless attempt
to prove that the Pentateuch could not be the work of Moses, nor of the
age in which he lived ; and, consequently, not an inspired production.
This has led to a deeper investigation of Egyptian antiquities, the result
of which has been to confirm, in every possible way, the authenticity of
the Mosaic records. Monuments as ancient as the times of Moses, and

CHAP. XII. THE BOOK OF GENESIS. 361

whence had Sarai this beauty, seeing she was an old woman ?
For though we grant that she previously had excelled in
elegance of form, certainly years had detracted from her
gracefulness; and we know how much the wrinkles of old
age disfigure the best and most beautiful faces. In the first
place, I answer, there is no doubt that there was then greater
vivacity in the human race than there is now ; we also know,
that vigour sustains the personal appearance. Again, her
sterility availed to preserve her beauty, and to keep her
whole habit of body entire ; for there is nothing which more
debilitates females than frequent parturition. I do not how-
ever doubt, that the perfection of her form was the special gift
of God ; but why he would not suffer the beauty of the holy
woman to be so soon worn down by age, we know not;
unless it were, that the loveliness of that form was intended
to be the cause of great and severe anxiety to her husband.
Common experience also teaches us, that they who are not
content with a regular and moderate degree of comeliness,
find, to their great loss, at what a cost immoderate beauty is
purchased.

12. TJierefore it shall come to pass, that when the Egyptians
shall see thee, Sfc. It may seem that Abram was unjust to the
Egyptians, in suspecting evil of them, from whom he had yet
received no injury. And, since charity truly is not suspicious ;
he may appear to deal unfairly, in not only charging them
with lust, but also in suspecting them of murder. I answer,
that the holy man did, not without reason, fear for himself
from that nation, concerning which he had heard many unfa-
vourable reports. And already he had, in other places,
experienced so much of the wickedness of men, that he might
justly apprehend everything from the profane despisers of
God. He does not however pronounce anything absolutely

bas-reliefs exhibiting different characters, and persons engaged in dif-
ferent occupations, all show, that no writer of comparatively modern
times could have composed these books. We have here an additional
proof to many which had been given before, that a slight acquaintance
with facts may lead to scepticism ; but that deep investigation of them
invariably confirms the testimony of Scripture.— See note at p. 316. — Ed.

362 COMMENTARY UPON CHAP. XII.

concerning the Egyptians ; but, wishing to bring his wife to
his own opinion, he gives her timely warning of what might
happen. And God, while he commands us to abstain from
malicious and sinister judgments, yet allows to be on our
guard against unknown persons ; and this may take place
without any injury to the brethren. Yet I do not deny that
this trepidation of Abram exceeded all bounds, and that an
unreasonable anxiety caused him to involve himself in another
fault, as we have already stated.

15. And commended her before Pharaoh.1 Although Abram
had sinned by fearing too much and too soon, yet the event
teaches, that he had not feared without cause : for his wife
was taken from him and brought to the king. At first Moses
speaks generally of the Egyptians, afterwards he mentions
the courtiers ; by which course he intimates, that the rumour
of Sarai's beauty was everywhere spread abroad ; but that it
was more eagerly received by the courtiers, who indulge
themselves in greater license. Whereas he adds, that they
told the king ; we hence infer, how ancient is that corruption
which now prevails immeasurably in the courts of kings.
For as all things there are full of blandishments and flatteries,
so the nobles principally apply their minds to introduce, from
time to time, what may be gratifying to royalty. Therefore
we see, that whosoever among them desires to rise high in
favour, is addicted not only to servile flatteries, but also to
pandering for their master's lusts.

And the woman was taken into Pharaohs house. Since she
was carried off, and dwelt for some time in the palace,
many suppose that she was corrupted by the king. For it is
not credible, that a lustful man, when he had her in his
power, should have spared her modesty. This, truly, Abram
had richly deserved, who had neither relied upon the grace

1 " She must therefore have been unveiled. The monuments show,
that, according to Egyptian customs, she could only so appear in
public. ' We find from the monuments,' says Taylor, ' that the Egyptian
women, in the reign of the Pharaohs, exposed their faces, and were per-
mitted to enjoy as much liberty as the ladies of modern Europe. But
this custom was changed after the conquest of the country by the
Persians.' " — Hengstenberg's Egypt and the Books of Moses, p. 199.

CHAP. XII. THE BOOK OF GENESIS. 363

of God, nor had committed the chastity of his wife to His
faithfulness and care ; but the plague which immediately-
followed, sufficiently proves that the Lord was mindful of
her; and hence we may conclude, that she remained unin-
jured. And although, in this place, Moses says nothing
expressly on the subject, yet, from a comparison with a
similar subsequent history, we conjecture, that the guardian-
ship of God was not wanting to Abram at this time also.
When he was in similar danger, (Gen. xx. 1,) God did not
suffer her to be violated by the king of Gerar ; shall we
then suppose that she was now exposed to Pharaoh's lust ?
Would God have thought more about subjecting her, who had
been once dishonoured, to a second disgrace, than about
preserving her, who had hitherto lived uprightly and chastely ?
Further, if God showed himself so propitious to Abram, as to
rescue his wife, whom he exposed a second time to infamy ;
how is it possible that He should have failed to obviate the
previous danger ? Perhaps, also, greater integrity still flou-
rished in that age ; so that the lusts of kings were not so
unrestrained as they afterwards became. Moreover, when
Moses adds, that Abram was kindly treated for Sarai's sake ;
we hence conclude, that she was honourably entertained by
Pharaoh, and was not dealt with as a harlot. When, there-
fore, Moses says, that she was brought into the king's palace ;
I do not understand this to have been for any other purpose,1
than that the king, by a solemn rite, might take her as his
wife.

17. And the Lord plagued Pharaoh. If Moses had simply
related, that God had punished the king for having committed
adultery, it would not so obviously appear that he had taken
care of Sarai's chastity ; but when he plainly declares, that
the house of the king was plagued because of Sarai, Abram's
wife, all doubt is, in my judgment, removed ; because God,
on behalf of his servant, interposed his mighty hand in time,
lest Sarai should be violated. And here we have a remark-

1 " Non interpreter fuisse factum, ut statim cum rege dormii'et, sed ut
rex solemni ritu earn duceret uxorem."

364 COMMENTARY UPON CHAP. XII.

able instance of the solicitude with which God protects his
servants, by undertaking their cause against the most powerful
monarchs; as this and similar histories show, which are
referred to in Psalm cv. verse 12-15: — 'When they were
but a few men in number ; yea, very few, and strangers in it.
When they went from one nation to another, from one king-
dom to another people ; he suffered no man to do them
wrong ; yea, he reproved kings for their sakes ; saying, Touch
not mine anointed, and do my prophets no harm.' From
which passage also a confirmation of the opinion just given
may be derived. For if God reproved Pharaoh, that he
should do Abram no harm ; it follows, that he preserved
Sarai's honour uninjured. Instructed by such examples, we
may also learn, that however the world may hold us in con-
tempt, on account of the smallness of our number, and our
weakness ; we are yet so precious in the sight of God, .that he
will, for our sake, declare himself an enemy to kings, and
even to the whole world. Let us know, that we are covered
by his protection, in order that the lust and violence of those
who are more powerful, may not oppress us. But it is asked,
whether Pharaoh was justly punished, seeing that he neither
intended, by guile nor by force, to gain possession of another
man's wife ? I answer, that the actions of men are not always
to be estimated according to our judgment, but are rather to
be weighed jn the balances of God ; for it often happens, that
the Lord will find in us what he may justly punish, while we
seem to ourselves to be free from fault, and while we absolve
ourselves from all guilt. Let kings rather learn, from this
history, to bridle their own power, and moderately to use
their authority ; and, lastly, to impose a voluntary law of
moderation upon themselves. For, although no fault openly
appears in Pharaoh ; yet, since he has no faithful monitor
among men, who dares to repress his licentiousness, the Lord
chastises him from heaven. As to his family, it was indeed
innocent ; but the Lord has always just causes, though hidden
from us, why he should smite with his rod those who seem to
merit no such rebuke. That he spared his servant Abram,
ought to be ascribed to his paternal indulgence.

CHAP. XIII. THE BOOK OF GENESIS. 365

18. And Pharaoh called Abram. Pharaoh justly expos-
tulates with Abram, who was chiefly in fault. No answer
on the part of Abram is here recorded ; and perhaps he
assented to the just and true reprehension. It is, however,
possible that the exculpation was omitted by Moses ; whose
design was to give an example of the Divine providence in
preserving Abram, and vindicating his marriage relation.
But, although Abram knew that he was suffering the due
punishment of his folly, or of his unreasonable caution ; he,
nevertheless, relapsed, as we shall see in its proper place, a
second time into the same fault.

20. And Pharaoh commanded his men. In giving com-
mandment that Abram should have a safe-conduct out of the
kingdom, Pharaoh might seem to have done it, for the sake of
providing against danger ; because Abram had stirred up the
odium of the nation against himself, as against one who had
brought thither the scourge of God along with him ; but as
this conjecture has little solidity, I give the more simple
interpretation, that leave of departure was granted to Abram
with the addition of a guard, lest he should be exposed to
violence. For we know how proud and cruel the Egyptians
were; and how obnoxious Abram was to envy, because,
having there become suddenly rich, he would seem to be
carrying spoil away with him.

CHAPTER XIII.

1. And Abram went up out of 1. Et ascendit Abram ex
Egypt, he, and his wife, and all iEgypto, ipse et uxor ejus, et
that he had, and Lot with him, into the omnia qua? erant ei, et Lot
south. cum eo ad Meridiem.

2. And Abram was very rich in cattle, 2. Et Abram dives erat
in silver, and in gold. valde pecore, argento et auro.

3. And he went on his journeys 3. Et perrexit per profec-
from the south even to Beth-el, unto tiones suas a Meridie usque ad
the place where his tent had been at Bethel, usque ad locum ubi
the beginning, between Beth-el and fuerat tabernaculum ejus in
Hai ; principio, inter Bethel et Hai ;

4. Unto the place of the altar, which 4. Ad locum altaris quod

366

COMMENTARY UPON

CHAP. XIII.

he had made there at the first : and there
Abraui called on the name of the Lord.

5. And Lot also, which went with
Abram, had flocks, and herds, and
tents.

6. And the land was not able to bear
them, that they might dwell together :
for their substance was great, so that
they could not dwell together.

7. And there was a strife between
the herdmen of Abram's cattle and the
herdmen of Lot's cattle : and the Ca-
naanite and the Perizzite dwelled then
in the land.

8. And Abram said unto Lot, Let
there be no strife, I pray thee, between
me and thee, and between my herd-
men and thy herdmen; for we be
brethren.

9. Is not the whole land before thee ?
separate thyself, I pray thee, from me :
if thou wilt take the left hand, then I will
go to the right ; or if thou depart to the
right hand, then I will go to the left.

10. And Lot lifted up his eyes, and
beheld all the plain of Jordan, that it
was well watered every where, before the
Lord destroyed Sodom and Gomorrah,
even as the garden of the Lord, like the
land of Egypt, as thou comest unto
Zoar.

11. Then Lot chose him all the plain
of Jordan ; and Lot journeyed east :
and they separated themselves the one
from the other.

12. Abram dwelled in the land of
Canaan, and Lot dwelled in the cities
of the plain, and pitched his tent towards
Sodom.

13. But the men of Sodom were
wicked and sinners before the Lord ex-
ceedingly.

14. And the Lord said unto Abram,
after that Lot was separated from him,
Lift up now thine eyes, and look from
the place where thou art northward,
and southward, and eastward, and
westward :

15. For all the land which thou
seest, to thee will I give it, and to thy
seed for ever.

16. And I will make thy seed as
the dust of the earth: so that if a
man can number the dust of the
earth, then shall thy seed also be num-
bered.

fecerat in principio : et invoca-
vit ibi Abram nomen Jehovas.

5. Et etiam ipsi Lot anibu-
lanti cum Abram erant pecu-
des, et boves, et tabernacula.

6. Et non ferebat eos terra,
ut habitarent pariter : quia erat
substantia eorum multa, et non
poterant habitare pariter.

7. Et fuit contentio inter
pastores pecudum Abram, et
pastores pecudum Lot: et
Chenaanaeus et Pherizaeus tunc
habitabant in terra.

8. Et dixit Abram ad Lot,
Ne nunc sit contentio inter me
et te, et inter pastores meos et
pastores tuos : quia viri fratres
sumus.

9. Num quid non omnis terra
est coram te ? separa te nunc
ame: si ieris ad smistram, dex-
tram teuebo : et si ad dextram
ieris, smistram tenebo.

10. Et levavit Lot oculos
suos, et vidit omnem planitiem
Jarden, quod tota esset irrigna,
antequam disperderet Jehova
Sedom et Hamorah, sicuti hor-
tus Jehovae, sicut terra iEgypti,
ingrediente te in Sohar.

11. Et elegit sibi Lot omnem
planitiem Jarden, et profectus
est Lot ad Orientem, et sepa-
raverunt se alter ab altero.

12. Abram habitavit in terra
Chanaan, et Lot habitavit in
urbibus planitiei, et tetendit
tabernaculum Sedom usque.

13. Viri autem Sedom erant
mali, et scelerati coram Jehova
valde.

14. Et Jehova dixit ad
Abram, postquam separavit se
Lot ab eo, Leva nunc oculos
tuos, et vide a loco ubi es, ad
Aquilonem, Meridiem, Orien-
tem, et Occidentem.

15. Quia omnem terram,
quam tu vides, tibi dabo et se-
mini tuo usque in saaculum.

16. Et ponam semen tuum
sicut pulverem terras: quia si
poteritquisquam numerare pul-
verem terras, etiam semen tuum
numerabit.

CHAP. XIII. THE BOOK OF GENESIS. 367

17. Arise, walk through the land 17. Surge, ambula per ter-
in the length of it and in the breadth ram in longitudinem ejus, et in
of it ; for I will give it unto thee. latitudinem ejus : quia tibi dabo

earn.

18. Then Abram removed Ms tent, 18. Ettetendittabernaculum
and came and dwelt in the plain of Abram, et venit, et habitavit
Mamre, which is in Hebron, and built in quercubus Mamre, quae sunt
there an altar unto the Lord. in Hebron : et eedificavit ibi

altare Jehovse.

1. And Abram ivent up out of Egypt. In the commence-
ment of the chapter, Moses commemorates the goodness of
God in protecting Abram ; whence it came to pass, that he
not only returned in safety, but took with him great wealth.
This circumstance is also to be noticed, that when he was
leaving Egypt, abounding in cattle and treasures, he was
allowed to pursue his journey in peace ; for it is surprising
that the Egyptians would suffer what Abram had acquired
among them, to be transferred elsewhere. Moses next shows,
that riches proved no sufficient obstacle to prevent Abram
from having respect continually to his proposed end, and
from moving towards it with unremitting pace. We know
how greatly even a moderate share of wealth, hinders many
from raising their heads towards heaven ; while they who
really possess abundance, not only lie torpid in indolence,
but are entirely buried in the earth. Wherefore, Moses
places the virtue of Abram in contrast with the common vice
of others; when he relates that he was not to be prevented by
any impediments, from seeking again the land of Canaan.
For he might (like many others) have been able to natter
himself with some fair pretext : such as, that since God, from
whom he had received extraordinary blessings, had been
favourable and kind to him in Egypt, it was right for him to
remain there. But he does not forget what had been di-
vinely commanded him ; and, therefore, as one unfettered,
he hastens to the place whither he is called. Wherefore,
the rich are deprived of all excuse, if they are so rooted in
the earth, that they do not attend the call of God. Two
extremes, however, are here to be guarded against. Many
place angelical perfection in poverty ; as if it were impossible
to cultivate piety and to serve God, unless riches are cast

368 COMMENTARY UPON CHAP. XIII.

away. Few indeed imitate Crates the Theban, who cast his
treasures into the sea ; because he did not think that he could
be saved unless they were lost. Yet many fanatics repel rich
men from the hope of salvation ; as if poverty were the only
gate of heaven ; which yet, sometimes, involves men in more
hinderances than riches. But Augustine wisely teaches us,
that the rich and poor are collected together in the same
inheritance of life ; because poor Lazarus was received into
the bosom of rich Abraham. On the other hand, we must
beware of the opposite evil; lest riches should cast a stumbling-
block in our wTay, or should so burden us, that we should the
less readily advance towards the kingdom of heaven.

3. And he went on his journeys. In these words Moses
teaches us, that Abram did not rest till he had returned to
Bethel. For although he pitched his tent in many places,
yet he nowhere so fixed his foot, as to make it his permanent
abode. He does not speak of the south in reference to
Egypt ; he merely means that he had come into the southern
part of Judea ; and that, therefore, he had, by a long and
troublesome journey, arrived at the place where he had de-
termined to remain. Moses next subjoins, that an altar had
before been there erected by him, and that he then also
began anew to call upon the name of the Lord : whereby we
may learn, that the holy man was always like himself in wor-
shipping God, and giving evidence of his piety. The expla-
nation given by some, that the inhabitants of the place had
been brought to the pure worship of God, is neither probable,
nor to be deduced from the words of Moses. And we have
stated elsewhere what is the force of the expression, c To
invoke in the name,' or, ' To call upon the name of the Lord;'
namely, to profess the true and pure worship of God. For
Abram invoked God, not twelve times only, during the whole
course of his life; but whenever he publicly celebrated him,
and by a solemn rite, made it manifest that he had nothing
in common with the superstitions of the heathen, then he is
also said to have called upon God. Therefore, although he
always worshipped God, and exercised himself in daily
prayers ; yet, because he did not daily testify his piety by

CHAP. XIII. THE BOOK OF GENESIS. 369

outward profession before men, this virtue is here especially
commended by Moses. It was therefore proper that in-
vocation should be conjoined with the altar ; because, by
the sacrifices offered, he plainly testified what God he wor-
shipped, in order that the Canaanites might know that he
was not addicted to their common idolatries.

5. And Lot also, which went ivith Abram. Next follows the
inconvenience which Abram suffered through his riches :
namely, that he was torn from his nephew, whom he ten-
derly loved, as if it had been from his own bowels. Cer-
tainly, had the option been given him, he would rather have
chosen to cast away his riches, than to be parted from him
whom he had held in the place of an only son : yet he found
no other method of avoiding contentions. Shall we impute
this evil to his own excessive moroseness, or to the forward-
ness of his nephew ? I suppose, however, that we must rather
consider the design of God. There was a danger lest Abram
should be too much gratified with his own success, inasmuch
as prosperity blinds many. Therefore God allays the sweet-
ness of wealth with bitterness ; and does not permit the mind
of his servant to be too much enchanted with it. And when-
ever a fallacious estimate of riches impels us to desire them
inordinately, because we do not perceive the great disadvan-
tages which they bring along with them ; let the recollec-
tion of this history avail to restrain such immoderate attach-
ment to them. Further, as often as the rich find any trouble
arising from their wealth ; let them learn to purify their
minds by this medicine, that they may not become exces-
sively addicted to the good things of the present life. And
truly, unless the Lord were occasionally to put the bridle on
men, to what depths would they not fall, when they overflow
with prosperity ? On the other hand, if we are straitened with
poverty, let us know, that, by this method also, God corrects
the hidden evils of our flesh. Finally, let those who abound
remember, that they are surrounded with thorns, and must
take care lest they be pricked ; and let those whose affairs
are contracted and embarrassed know, that God is caring for
them, in order that they may not be involved in evil and
VOL. i. 2 a

370 COMMENTARY UPON CHAP. XIII.

noxious snares. This separation was sad to Abram's mind;
but it was suitable for the correction of much latent evil,
that wealth might not stifle the ardour of his zeal. But if
Abram had need of such an antidote, let us not wonder, if
God, by inflicting some stroke, should repress our excesses.
For he does not always wait till the faithful shall have
fallen; but looks forward for them into the future. So
he does not actually correct the avarice or the pride of
his servant Abram : but, by an anticipated remedy, he
causes that Satan shall not infect his mind with any of his
allurements.

7. And there teas a strife. What I hinted respecting
riches, is also true respecting a large retinue of attendants.
We see with what ambition many desire a great crowd of
servants, almost amounting to a whole people. But since
the family of Abram cost him so dear; let us be well con-
tent to have few servants, or even to be entirely with-
out them, if it seem right to the Lord that it should be so.
It was scarcely possible to avoid great confusion, in a house
where there wras a considerable number of men. And expe-
rience confirms the truth of the proverb, that a crowd is com-
monly turbulent. Now, if repose and tranquillity be an ines-
timable good ; let us know, that we best consult for our real
welfare, when we have a small house, and privately pass our
time, without tumult, in our families. We are also warned,
by the example before us, to beware lest Satan, by indirect
methods, should lead us into contention. For when he can-
not light up mutual enmities between us, he would involve us
in other men's quarrels. Lot and Abram were at concord with
each other ; but a contention raised between their shepherds,
carried them reluctantly away ; so that they were compelled
to separate from each other. There is no doubt that Abram
faithfully instructed his own people to cultivate peace; yet he
did not so far succeed in his desire and effort, as to prevent his
witnessing the most destructive fire of discord kindled in his
house. Wherefore, it is nothing wonderful, if we see tumults
often arising in churches, where there is a still greater num-
ber of men. Abram had about three hundred servants ; it is

CHAP. XIII. THE BOOK OF GENESIS. 371

probable that the family of Lot was nearly equal to it i1 what
then may be expected to take place between five or six thou-
sand men, — especially free men, — when they contend with
each other? As, however, we ought not to be disturbed
by such scandals ; so we must, in every way, take care that
contentions do not become violent. For unless they be
speedily met, they will soon break out into pernicious dis-
sension.

The Canaanite and the Perizzite. Moses adds this for the
sake of aggravating the evil. For he declares the heat of
the contention to have been so great, that it could neither be
extinguished nor assuaged, even by the fear of impending de-
struction. They were surrounded by as many enemies as
they had neighbours. Nothing, therefore, was wanting in
order to their destruction, but a suitable occasion; and this
they themselves were affording by their quarrels. To such
a degree does blind fury infatuate men, when once the vehe-
mence of contention has prevailed, that they carelessly despise
death, when placed before their eyes. Now, although we are
not continually surrounded by Canaanites, we are yet in the
midst of enemies, as long as we sojourn in the world. Where-
fore, if Ave are influenced by any desire for the salvation of
ourselves, and of our brethren, let us beware of contentions,
which will deliver us over to Satan to be destroyed.

8. And Abram said unto Lot Moses first states, that
Abram no sooner perceived the strifes which had arisen, than
he fulfilled the duty of a good householder, by attempting to
restore peace among his domestics ; and that afterwards, by
his moderation, he endeavoured to remedy the evil by re-
And although the servants alone were contend-

1 " Fainiliaui Lot minime fuisse parem verisimile est." The words are
capable of two opposite renderings according to the different sense in
which minime is taken. It may either mean u by no means," or " at
least." The Old English translation renders it in the former method.
" It is very likely that the household of Lot was much less." The French
version adopts the latter meaning. "II est bien vraye-semblable que
la famille de Lot n'a pas este moindre." Neither of the versions give a
very probable meaniug. The context seems almost to demand the trans-
lation which the Editor has ventured to prefer. — Ed.

372 COMMENTARY UPON CHAP. XIII.

ing, he yet does not say in vain, " Let there be no strife
between me and thee :" because it was scarcely possible but
that the contagion of the strife should reach from the domes-
tics to their lords, although they were in other respects per-
fectly agreed. He also foresaw that their friendship could
not long remain entire, unless he attempted, in time, to heal
the insidious evil. Moreover, he calls to mind the bond of
consanguinity between them ; not because this alone ought
to avail to promote mutual peace, but that he might more
easily bend and mollify the mind of his nephew. For when
the fear of God is less effectual with us than it ought to be ;
it is useful to call in other helps also, which may retain us in
our duty. Now, however, since we all are adopted as sons of
God, with the condition annexed, that we should be mutually
brethren to each other: this sacred bond is less valued by
us than it ought to be, if it does not prove sufficient to allay
our contentions.

9. Is not the whole land before thee f Here is that modera-
tion of which I have spoken ; namely, that Abram, for the
sake of appeasing strife, voluntarily sacrifices his own right.
For as ambition and the desire of victory1 is the mother
of all contentions; so when every one meekly and moderately
departs, in some degree, from his just claim, the best remedy
is found for the removal of all cause of bitterness. Abram
might indeed, with an honourable pretext, have more perti-
naciously defended the right which he relinquished, but he
shrinks from nothing for the sake of restoring peace : and
therefore he leaves the option to his nephew.

10. And Lot lifted up his eyes. As the equity of Abram
was worthy of no little praise ; so the inconsideration of Lot,
which Moses fiere describes, is deserving of censure. He
ought rather to have contended with his uncle for the palm
of modesty; and this the very order of nature suggested; but
just as if he had been, in every respect, the superior, he usurps
for himself the better portion ; and makes choice of that

1 Qi'hoviiKia,

CHAP. XIII. THE BOOK OF GENESIS. 373

region which seemed the more fertile and agreeable. And
indeed it necessarily follows, that whosoever is too eagerly
intent upon his own advantage, is wanting in humanity to-
wards others. There can be no doubt that this injustice
would pierce the mind of Abram ; but he silently bore it, lest
by any means, he should give occasion of new offence. And
thus ought we entirely to act, whenever we perceive those
with whom we are connected, to be not sufficiently mind-
ful of their duty : otherwise there will be no end of tumults.
When the neighbouring plain of Sodom is compared to the
paradise of God, many interpreters explain it as simply mean-
ing, that it was excellent, and in the highest degree fertile ;
because the Hebrews call anything excellent, divine. I how-
ever think, that the place where Adam resided at the begin-
ning, is pointed out. For Moses does not propose a general
similitude, but says, c that region was watered;' just as he
related the same thing respecting the first abode of man;
namely, that a river, divided into four parts, watered it ; he
also adds the same thing respecting a part of Egypt.
Whence it more clearly appears, that in one particular only,
this place is compared with two others.

13. But the men of Sodom. Lot thought himself happy
that so rich a habitation had fallen to his share : but he learns
at length, that the choice to which he had hastened, with a
rashness equal to his avarice, had been unhappily granted to
him ; since he had to deal with proud and perverse neigh-
bours, with whose conduct it was much harder to bear, than it
was to contend with the sterility of the earth. Therefore, see-
ing that he was led away solely by the pleasantness of the
prospect, he pays the penalty of his foolish cupidity. Let us
then learn by this example, that our eyes are not to be trust-
ed ; but that we must rather be on our guard lest we be
ensnared by them, and be encircled, unawares, with many
evils ; just as Lot, when he fancied that he was dwelling in
paradise, was nearly plunged into the depths of hell. But it
seems wonderful, that Moses, when he wishes to condemn the
men of Sodom for their extreme wickedness, should say that
they were wicked before the Lord ; and not rather before

374 COMMENTARY UPON CHAP. XIII.

men ; for when we come to God's tribunal, every mouth
must be stopped, and all the world must be subject to con-
demnation ; wherefore Moses may be thought to speak thus
by way of extenuation. But the case is otherwise : for he
means that they were not merely under the dominion of those
common vices which everywhere prevail among men, but
were abandoned to most execrable crimes, the cry of which
rose even to heaven, (as we shall afterwards see,) and demand-
ed vengeance from God. That God, however, bore with
them for a time : and not only so, but suffered them to in-
habit a most fertile region, though they were utterly unworthy
of light and of life, affords, as we hence learn, no ground to
the wicked of self-congratulation, when God bears also with
them for a time, or when, by treating them kindly, and even
liberally, he, by his indulgence, strives with their ingratitude.
Yet although they exult in their luxury, and even become
outrageous against God, let the sons of God be admonished
not to envy their fortune ; but to wait a little while, till God,
arousing them from their intoxication, shall call them to his
dreadful judgment. Therefore, Ezekiel, speaking of the men
of Sodom, declares it to have been the cause of their destruc-
tion, that, being saturated with bread and wine, and filled
with delicacies, they had exercised a proud cruelty against
the poor, (Ezek. xvi. 49.)

14. And the Lord said unto Abram. Moses now relates
that after Abram was separated from his nephew, divine con-
solation was administered for the appeasing of his mind.
There is no doubt that the wound inflicted by that separation
was very severe, since he was obliged to send away one who
was not less dear to him than his own life. When it is said,
therefore, that the Lord spoke, the circumstance of time re-
quires to be noted ; as if he had said, that the medicine of
God's word was now brought to alleviate his pain. And thus he
teaches us, that the best remedy for the mitigation and the
cure of sadness, is placed in the word of God.

Lift up now thine eyes. Seeing that the Lord promises,
the land to the seed of Abram, we perceive the admirable
design of God, in the departure of Lot. He had assigned

CHAP. XIII. THE BOOK OF GENESIS. 375

the land to Abram alone ; if Lot had remained with him,
the children of both would have been mixed together. The
cause of their dissension was indeed culpable ; but the Lord,
according to his infinite wisdom, turns it to a good issue,
that the posterity of Lot should possess no part of the in-
heritance. This is the reason why he says, 6 All the land
which is before thee, I assign to thee and to thy seed.
Therefore, there is no reason why thou, to whom a reward
so excellent is hereafter to be given, shouldst be excessively
sorrowful and troubled on account of this solitude and priva-
tion.' For although the same thing had been already pro-
mised to Abram ; yet God now adapts his promise to the re-
lief of the present sorrow. And thus it is to be remembered,
that not only was a promise here repeated, which might
cherish and confirm Abram's faith ; but that a special oracle
was given, from which Abram might learn, that the interests
of his own seed were to be promoted, by the separation of
Lot from him. The speculation of Luther here (as in other
places) has no solidity ; namely, that God spake through
some prophet. In promising the land " for ever," he does
not simply denote perpetuity ; but that period which was
brought to a close by the advent of Christ. Concerning
the meaning of the word U/)y} (olam,) the Jews ignorantly
contend : but whereas it is taken in various senses in Scrip-
ture, it comprises in this place (as I have lately hinted) the
whole period of the law ; just as the covenant which the
Lord made with his ancient people is, in many places, called
eternal ; because it was the office of Christ by his coming to
renovate the world. But the change which Christ introduced
was not the abolition of the old promises, but rather their
confirmation. Seeing, therefore, that God has not now one
peculiar people in the land of Canaan, but a people diffused
throughout all regions of the earth ; this does not contradict
the assertion, that the eternal possession of the land was
rightly promised to the seed of Abram, until the future
renovation.

16. And I will make thy seed as the dust. Omitting those
subtleties, by means of which others argue about nothing, I

376 COMMENTARY UPON CHAP. XIII.

simply explain the words to signify, that the seed of Abram
is compared to the dust, because of its immense multitude; and
truly the sense of the term is to be sought for only in Moses'
own words. It was, however, necessary to be here added,
that God would raise up for him a seed, of which he was
hitherto destitute. And we see that God always keeps him
under the restraint of his own word ; and will have him de-
pendent upon his own lips. Abram is commanded to look
at the dust ; but when he turns his eyes upon his own family,
what similitude is there between his solitariness and the
countless particles of dust? This authority the Lord
therefore requires us to attribute to his own word, that
it alone should be sufficient for us. It may also give oc-
casion to ridicule, that God commands Abram to travel
till he should have examined the whole land. To what
purpose shall he do this, except that he may more clearly
perceive himself to be a stranger ; and that, being exhausted
by continual and fruitless disquietude, he may despair of any
stable and permanent possession ? For how shall he persuade
himself that he is lord of that land in which he is scarcely
permitted to drink water, although he has with great labour
dug the wells ? But these are the exercises of faith, in order
•/ that it may perceive, in the word, those things which are far
off, and which are hidden from carnal sense. For faith is the
beholding of absent things, (Heb. xi. 1,) and it has the word
as a mirror, in which it may discover the hidden grace
of God. And the condition of the pious, at this day, is
not dissimilar : for since they are hated by all, are exposed
to contempt and reproach, wander without a home, are some-
times driven hither and thither, and suffer from nakedness
and poverty, it is nevertheless their duty to lay hold on the
inheritance which is promised. Let us therefore walk
through the world, as persons debarred from all repose, who
have no other resource than the mirror of the word.

18. And Abram removed his tent.1 Here Moses relates

1 " Et tetendit Abram tabernaculum." Abram pitched his tent. This
seems to be the true meaning of the word ^nx^ ; yet the term pitched

CHAP. XIV. THE BOOK OF GENESIS. 377

that the holy man, animated by the renewed promise of God,
traversed the land with great courage, as if by a look alone,
he could subdue it to himself. Thus we see how greatly the
oracle had profited him : not that he had heard anything
from the mouth of God to which he had been unaccustomed,
but because he had obtained a medicine so seasonable and
suitable to his present grief, that he rose with collected
energy towards heaven. At length Moses records that the
holy man, having performed his circuit, returned to the oak,
or valley of Mamre, to dwell there. But, again, he com-
mends his piety in raising an altar, and calling upon God.
I have already frequently explained what this means : for he
himself bore an altar in his heart ; but seeing that the land
was full of profane altars, on which the Canaanites and other
nations polluted the worship of God, Abram publicly pro-
fessed that he worshipped the true God ; and that, not at
random, but according to the method revealed to him by
the word. Hence we infer, that the altar of which mention
is made, was not built rashly by his hand, but that it was
consecrated by the same word of God.

CHAPTER XIV.

1. And it came to pass in the days of 1. Et fait in diebus Amraphel
Amraphel king of Shinar, Arioch king of regis Sinliar, Arioch rex Eiasar,
Ellasar, Chedorlaomer king of Elara, Cedorlaomer rex Helam, et
and Tidal king of nations ; Thidhal rex gentium,

2. That these made war with Bera 2.FeceruntbellumcumBerah
king of Sodom, and with Birsha king of rege Sedom, et Birsah rege Ha-
Gomorrah, Shinab king of Admah, and morah, Sinab rege Admah, et
bhemeberkingof Zeboiim, and the king Semeber rege Seboim, et rege
of Bela which is Zoar. Belah : ipsa est Sohar.

6. All these were joined together in 3. Omnes isti conjunct! sunt
the vale of Siddim, which is the salt in valle Siddim : ipsa est vallis
sea- Maris salis.

does not so well agree with the context as the term removed; in the use
of which word our translators have followed the Septuagint, («™r*W«s,)
and the Vulgate, (movens igitur tabernaculum.) The Arabic (ac-
cording to the Latin translation) brings out the same sense, by a peri-
phrasis, Abram fixed his tent in divers places till he came and dwelt
m the land of Mamre." And this is probably the true solution of the
dithculty. — Ed.

378

COMMENTARY UPON

CHAP. XIY

4. Twelve years they served Chetlor-
laomer, and in the thirteenth year they
rebelled.

5. And in the fourteenth year came
Chedorlaonier, and the kings that were
with him, and smote the Rephaims in
Ashteroth Karnaim, and the Zuziras in
Ham, and the Emims in Shaven Kiria-
thaim,

6. And the Horites in their mount
Seir, unto El-paran, which is by the
wilderness.

7. And they returned, and came to
En-mishpat, which is Kadesh, and smote
all the country of the Amalekites, and
also the Amorites, that dwelt in Haze-
zou-tamar.

8. And there went out the king of
Sodom, and the king of Gomorrah, and
the king of Admah, and the king of Ze-
boiim, and the king of Bela, (the same
is Zoar ;) and they joined battle with
them in the vale of Siddim ;

9. With Chedorlaonier the king of
Elam, and with Tidal king of nations,
and Amraphel king of Shinar, and
Arioch king of Ellasar ; four kings with
five.

10. And the vale of Siddim was full
of slime-pits; and the kings of Sodom
and Gomorrah fled, and fell there ; and
they that remained fled to the moun-
tain.

11. And they took all the goods of
Sodom and Gomorrah, and all their
victuals, and went their way.

12. And they took Lot, Abram's
brother's son, who dwelt in Sodom, and
his goods, and departed.

13. And there came one that had
escaped, and told Abram the Hebrew ;
for he dwelt in the plain of Mamre the
Amorite, brother of Eschol, and brother
of Aner: and these were confederate
with Abram.

14. And when Abram heard that his
brother was taken captive, he armed
his trained servants, born in his own
house, three hundred and eighteen, and
pursued them unto Dan.

15. And he divided himself against
them, he and his servants, by night, and

4. Duodecim annos servie-
rant Cedorlaomer, et decimo-
tertio anno defecerant.

5. Decimoquarto autem anno
venit Cedorlaomer, et reges qui
erant cum eo, et percusserunt
Rephaimin Astheroth Carnaim,
et Zuzim in Ham, et Emim in
Saveh Ciriathaim,

6. Et Hori in monte suo Se-
hir, usque adplanitiem Pharan,
qua? est juxta desertum.

7. Reversi sunt autem, et
venerunt ad Hen-misphat, ipsa
est Cades : et percusserunt om-
nem agrum Amalecita3, et etiam
Emorseum habitantem in Ha-
seson-thamar.

8. Et egressus est rex Sedom,
etrex Hamorah, et rex Admah,
et rex Seboim, et rex Belah,
ipsa est Sohar, et ordinaverunt
cum eis praelium in valle Sid-
dim,

9. Cum Cedorlaomer rege
Hela, et Thidhal rege gentium,
et Amraphel rege Sinhar, et
Arioch rege Elasar : quatuor
reges cum quinque.

10. Vallis autem Siddim
plena erat puteis caementi : et
fugerunt rex Sedom et Hamo-
rah, projeceruntque se illuc, et
residui in montem fugerunt.

11. Et ceperunt omneni sub-
stantiam Sedom et Hamorah,
omnemque escam eorum, et
abierunt.

12. Ceperunt quoque Lot et
substantiam ejus, filium fratris
Abram, et abierunt, quia ipse
habitabat in Sedom.

13. Et venit quidam qui
evaserat, et nuntiavit Abram
Ebraeo, qui habitabat in quer-
cubus Mamre Emori fratris
Eschol, fratris Haner, et ipsi
erant foederati cum Abram.

14. Audiens autem Abram
quod captivus ductus esset fra-
ter suits, armavit a se institutes
pueros domus suae, octodecim
et trecentos, et persequutus est
usque ad Dan.

15. Et divisit se super eos
nocte, ipse et servi ejus, et per-

CHAP. XI V.

THE BOOK OF GENESIS.

379

smote them, and pursued them unto
Hobah, which is on the left hand of
Damascus.

16. And he brought back all the
goods, and also brought again his bro-
ther Lot, and his goods, and the women
also, and the people.

17. And the king of Sodom went out
to meet him after his return from the
slaughter of Chedorlaomer, and of the
kings that were with him, at the valley
of Shaveh, which is the king's dale.

18. And Melchizedek king of Salem
brought forth bread and wine : and he
was the priest of the most high God.

19. And he blessed him, and said,
Blessed be Abram of the most high God,
possessor of heaven and earth :

20. And blessed be the most high
God, which hath delivered thine ene-
mies into thy hand. And he gave him
tithes of all.

21. And the king of Sodom said unto
Abram, Give me the persons, and take
the goods to thyself.

22. And Abram said to the king of
Sodom, I have lift up mine hand unto
the Lord, the most high God, the pos-
sessor of heaven and earth,

23. That I will not take from a thread
even to a shoe-latchet, and that I will
not take any thing that is thine, lest
thou shouldst say, I have made Abram
rich:

24. Save only that which the young
men have eaten, and the portion of the
men which went with me, Aner, Eshcol,
and Mamre; let them take their por-
tion.

cussit eos : persequutusque est
eos usque ad Ilovah, quae est
a lgeva Dammesec.

16. Et reduxit omnem sub-
stantiam, et etiam Lot fratrem
suum, et substantiam ejus re-
duxit, atque etiam mulieres et
populum.

17. Et egressus est rex
Sedom in occursum ejus, post-
quam reversus est ipse a cse-
dendo Cedorlaomer, et reges
qui erant secum, ad Vallem
Saveh : ipsa est Vallis regis.

18. Et Melchisedec rex Sa-
lem protulit panem et vinum :
et ipse erat sacerdos Deo altis-
simo.

19. Et benedixitei, et dixit,
Benedictns Abram Deo excelso,
possessori cceli et terrae.

20. Et benedictus Deus ex-
celsus, qui tradidit hostes tuos
in manum tuam : et dedit ei
decimam de omnibus.

21. Et dixit rex Sedom ad
Abram, Da mihi animas, et
substantiam tolle tibi.

22. Et dixit Abram ad regem
Sedom, Levavi manum meam
ad Jehovam Deum excelsum,
possessorem coeli et terra?,

23. Si a filo usque ad corri-
giam calceamenti, si accepero
ex omnibus qua? sunt tibi : ne
dicas, Ego ditavi Abram.

24. Praster ea tantum quae
comederunt pueri, et partem
virorum qui profecti sunt me-
cum, Aner, Eschol, et Mamre:
ipsi accipiant partem suam.

1. And it came to pass in the days of Amraphel The history
related in this chapter is chiefly worthy of remembrance, for
three reasons : first, because Lot, with a gentle reproof, ex-
horted the men of Sodom to repentance ; they had, however,
become altogether unteachable, and desperately perverse in
their wickedness. But Lot was beaten with these scourges,
because, having been allured and deceived by the richness of
the soil, he had mixed himself with unholy and wicked men.

380 COMMENTARY UPON CHAP. XIV.

Secondly, because God, out of compassion to him, raised up
Abram as his avenger and liberator, to rescue him, when a
captive, from the hand of the enemy ; in which act the in-
credible goodness and benevolence of God towards his own
people, is rendered conspicuous ; since, for the sake of one
man, he preserves, for a time, many who were utterly un-
worthy. Thirdly, because Abram was divinely honoured with
a signal victory, and was blessed by the mouth of Melchizedek,
in whose person, as appears from other passages of Scripture,
the kingdom and priesthood of Christ was shadowed forth.
As it respects the sum of the history, it is a horrible picture
both of the avarice and pride of man.

The human race had yet their three progenitors, Shem,
Ham, and Japheth, living among them ; by the very sight of
whom they were admonished, that they all sprung from one
family, and one ark. Moreover, the memory of their common
origin was a sacred pledge of fraternal connection, which
should have bound them to assist each other, by mutual good
offices. Nevertheless, ambition so prevailed, that they assailed
one another on all sides, with sword and armour, and each
attempted to subdue the rest- Wherefore, while we see,
at the present day, princes raging furiously, and shaking the
earth to the utmost of their power ; let us remember that the
evil is of ancient date ; since the lust of dominion has, in all
ages, been too prevalent among men. Let us, however, also
remark, that no fault is worse than that loftiness of mind,
which many deem a most heroical disposition. The ambi-
tion of Chedorlaomer was the torch of the whole war : for he,
inflamed with the desire of triumphing, drew three others into
a hostile confederacy. And pride compelled the men of Sodom
and their allies to take arms, for the purpose of shaking off
the yoke.

That Moses, however, records the names of so many kings,
while Shem was yet living, (although derided by profane men
as fabulous,) will not appear absurd, if we only reflect that
this great propagation of the human race, was a remarkable
miracle of God. For when the Lord said to Noah himself,
and to his sons, " Increase and multiply," he intended to raise
them to the hope of a far more excellent restoration than

CHAP. XIV. THE BOOK OF GENESIS. 381

would have take'n place, in the ordinary course of nature.
This benediction is indeed perpetual, and shall nourish even
to the end of the world : but it was necessary that its extra-
ordinary efficacy should then appear ; in order that these
earliest fathers might know, that a new world had been
divinely inclosed within the ark. By the Poets, Deucalion with
his wife, is feigned to have sown the race of men after the
deluge, by throwing stones behind him.1 But it followed of
necessity, that the miserable minds of men should be deluded
with such trifles, when they departed from the pure truth of
God ; and Satan has made use of this artifice, for the purpose
of discrediting the veracity of the miracles of God. For since
the memory of the deluge, and the unwonted propagation of
a new world, could not be speedily obliterated, he scattered
abroad clouds andsmoke; introducing puerile conceits,in order
that what had before been held for certain truth, might now
be regarded as a fable. It is however to be observed, that
all are called kings by Moses, who held the priority in any
town, or in any considerable assembly of men. It is asked,
whether those kings who followed Chedorlaomer dwelt
at a great distance ; because Tidal is called " the king of
nations ?f There are those who imagine that he reigned over
different nations far and wide ; as if he was a king of kings.
The ancient interpreter fetches Arioch from Pontus ;2 which
is most absurd. I rather think the true reason of the name
was, that he had a band composed of deserters and vagrants,
who, having left their own country, had resorted to him.
Therefore, since they were not one body — natives of his own
country — but gathered together from a promiscuous multi-
tude, he was properly called " king of nations." In saying
that the battle was fought in the vale of Siddim, or in the
open plain, which, when Moses wrrote, had become the Salt
Sea, it is not to be doubted that the Dead Sea, or the lake As-
phaltites, is meant. For he knew whom he was appointed to
instruct, and therefore he always accommodated his words to
the rude capacity of the people ; and this is his common cus-

1 Sec Ovid's Metamorphosis I.

2 "Arioch rexPonti." — Vulgate.

382 COMMENTARY UPON CHAP. XIV.

torn in reference to the names of places, as 1 have previously
intimated. Before, however, the battle was fought, Moses
declares that the inhabitants of the region were partially
beaten. It is probable that all had been scattered, because
they had no leader, under whose auspices they might fight,
until five kings advanced to meet them with a disciplined
army. Now, though Chedorlaomer had rendered so many
people tributary to him by tyranny, rather than by lawful
authority, and on that account his ambition is to be con-
demned ; yet his subjects are justly punished for having rashly
rebelled. For although liberty is by no means to be despised,
yet the subjection which is once imposed upon us cannot,
without implied rebellion against God, be shaken off; because
'every power is ordained by God,' notwithstanding, in its com-
mencement, it may have flowed from the lust of dominion,
(Rom. xiii. 1.) Therefore some of the rebels are slaughtered
like cattle ; and others, though they have clothed themselves
in armour, and are prepared to resist, are yet driven to
flight ; thus, unhappily to all concerned, terminates the con-
tumacious refusal to pay tribute. And such narratives are
to be noticed, that we may learn from them, that all who
strive to produce anarchy, fight against God.

10. And the kings of Sodom and Gomorrah fled. Some
expound that they had fallen into pits : but this is not pro-
bable, since they were by no means ignorant of the neigh-
bouring places : such an event would rather have happened
to foreign enemies. Others say, that they went down into
them for the sake of preserving their lives. I, however,
understand them to have exchanged one kind of death for
another, as is common in the moment of desperation ; as if
Moses had said, the swords of the enemy were so formidable
to them, that, without hesitation, they threw themselves
headlong into the pits. For he immediately afterwards
subjoins, that they who escaped fled to the mountains.
Whence we infer, that they who had rushed into the pits
had perished. Only let us know, that they fell, not so much
deceived through ignorance of the place, as disheartened
by fear.

CHAP. XIV. THE BOOK OF GENESIS. 383

12. And they took Lot. It is doubtful whether Lot re
mained at home while others went to the battle, and was
there captured by the enemy ; or whether he had been
compelled to take arms with the rest of the people. As,
however, Moses does not mention him till he speaks of
the plundering of the city, the conjecture is probable, that at
the conclusion of the battle, he was taken at home, unarmed.
We here see, first, that sufferings are common to the good
and the evil ; then, that the more closely we are connected
with the wicked and the ungodly, when God pours down his
vengeance on them, the more quickly does the scourge come
upon us.

13. And there came one that had escaped. This is the second
part of the chapter, in which Moses shows, that when God
had respect to his servant Lot, he gave him Abram as his
deliverer, to rescue him from the hands of the enemy. But
here various questions arise ; as, whether it was lawful for
Abram, a private person, to arm his family against kings, and
to undertake a public war. I do not, however, doubt, that
as he went to the war endued with the power of the Spirit,
so also he Avas guarded by a heavenly command, that he did
not transgress the bounds of his vocation. And this ought
not to be regarded as a new thing, but as his special calling ;
for he had already been created king of that land. And
although the possession of it was deferred to a future time;
yet God would give some remarkable proof of the power
which he had granted him, and which was hitherto unknown
to men.1 A similar prelude of what was to follow, we read
in the case of Moses, when he slew the Egyptian, before he
openly presented himself as the avenger and deliverer of his
nation. And for this reason the subject ought to be noticed,
that they who wish to defend themselves by armed force,
whenever any force is used against them, may not, from this
fact, frame a rule for themselves. We shall hereafter see
this same Abram bearing patiently, and with a submis-
sive mind, injuries which had, at least, an equal tendency

1 " Dieu a voulu dormer un patron singulier de la puissance qu'il luy
avoit baillee, laqnelle cstoit encore incognue aux hommes." — French Tr.

384 COMMENTARY UPON CHAP. XIV.

to provoke his spirit. Moreover, that Abram attempted
nothing rashly, but rather, that his design was approved by
God, will appear presently, from the commendation of Mel-
chizedek. We may therefore conclude, that this war was
undertaken by him, under the special direction of the Spirit.
If any one should take exception, that he proceeded further
than was lawful, when he spoiled the victors of their prey
and captives, and restored them wholly to the men of Sodom,
who had, by no means, been committed to his protection ; I
answer, since it appears that God was his Guide and Ruler
in this affair, — as we infer from His approbation, — it is not
for us to dispute respecting His secret judgment. God had
destined the inhabitants of Sodom, when their neighbours
were ruined and destroyed, to a still more severe judgment ;
because they were themselves the worst of all. He, therefore,
raised up his servant Abram, after they had been admonished
by a chastisement sufficiently severe, to deliver them, in order
that they might be rendered the more inexcusable. Therefore,
this peculiar suggestion of the Holy Spirit ought no more to
be drawn into a precedent, than the whole war which Abram
had carried on. With respect to the messenger who had related
to Abram the slaughter at Sodom, I do not accept what some
suppose, that he was a pious man. We may rather conjecture
that, as a fugitive from home, who had been deprived of all his
goods, he came to Abram to elicit something from his hu-
manity. That Abram is called a Hebrew, I do not explain
from the fact of his having passed over the river, as is the
opinion of some ; but from his being of the progeny of Eber.
For it is a name of descent. And the Holy Spirit here again
honourably announces that race as blessed by God.

And these were confederate with Abram. It appears, that in
the course of time, Abram was freely permitted to enter into
covenant and friendship with the princes of the land : for the
heroical virtues of the man, caused them to regard him as one
who was not, by any means, to be despised. Nay, as he had
so great a family, he might also have been numbered among
kings, if he had not been a stranger and a sojourner. But
God purposed thus to provide for his peace, by a covenant re-
lating to temporal things, in order that he never might be

CHAP. XIV. THE BOOK OF GENESIS. 385

mingled with those nations. Moreover, that this whole
transaction was divinely ordered we may readily conjecture
from the fact, that his associates did not hesitate, at great
risk, to assail four kings, who (according to the state of the
times) were sufficiently strong, and were flushed with the
confidence of victory. Surely they would scarcely ever have
been thus favourable to a stranger, except by a secret impulse
of God.

14. When Abram heard that his brother was taken captive.
Moses briefly explains the cause of the war which was under-
taken ; namely, that Abram might rescue his relation from
captivity. Meanwhile, what I have before said is to be re-
membered, that he did not rashly fly to arms ; but took them
as from the hand of God, who had constituted him lord of
that land. With reference to the words themselves, I know
not why the ancient interpreter has rendered them, ( Abram
numbered his trained servants.' For the word p'H (rik)
signifies to unsheath, or to draw out.1 Now Moses calls
these servants DO^PN (chanichim,) not as having- been edu-
cated and trained for military service, as many suppose ; but
rather (in my opinion) as having been brought up under
his own authority, and imbued from childhood with his
discipline ; so that they fought the more courageously,
being stimulated by his faith, and going forth under his
auspices ;2 and were ready to undergo every kind of danger
for his sake. But in this great household troop, we must
notice, not only the diligence of the holy patriarch, but the
special blessing of God, by which it had been increased be-
yond the common and usual manner.

15. And he divided himself against them. Some explain the
words to mean that Abram alone, with his domestic troops,
rushed upon the enemy. Others, that he and his three con-
federates divided their bands, in order to strike greater terror

1 " Comme s'il disoit, II tira hors cle sa maison trois cens dixhuit ser-
viteurs." — "As if he had said, He drew out of his house three hundred
and eighteen servants." — French Tr.

2 " Aniraosius sub fide et auspiciis ejus bellarent."

VOL. I. 2 B

386 COMMENTARY UPON CHAP. XIV.

into the foe. A third class suppose the phrase to be a He-
braism, for making an irruption into the midst of the enemy.
I rather embrace the second exposition ; namely, that he in-
vaded the enemy on different sides, and suddenly inspired
them with terror. For the circumstance of time favours this
view, because he attacked them by night. And although
examples of similar bravery occur in profane history ; yet it
ought to be ascribed to the faith of Abram, that with a small
band, he dared to assail a numerous army elated with victory.
But that he came off conqueror with little trouble, and with
intrepidity pursued those who far exceeded him in number,
we must ascribe to the favour of God.

17. And the king of Sodom went out. Although the king of
Sodom knew that Abram had taken arms only on account of
his nephew, yet he went to meet him with due honour, in order
to show his gratitude. For it is a natural duty to acknow-
ledge benefits conferred upon us, even when not intentionally
rendered, but only from unexpected circumstances and oc-
casions, or (as we say) by accident. Moreover, the whole
affair yields greater glory to God, because the victory of
Abram was celebrated in this manner. He also marks the
place where the king of Sodom met Abram, namely, " the
king's dale," which I think was so called, rather after some
particular king, than because those kings met there for their
pleasure.1

18. And Melchizedek king of Salem brought forth. This is
the last of the three principal points of this history, that
Melchizedek, the chief father of the Church, having enter-
tained Abram at a feast, blessed him, in virtue of his priest-
hood, and received tithes from him. There is no doubt that
by the coming of this king to meet him, God also designed
to render the victory of Abram famous and memorable to
posterity. But a more exalted and excellent mystery was,
at the same time, adumbrated: for seeing that the holy
patriarch, whom God had raised to the highest rank of honour,

1 "Quam quod animi causa rcges ilhic convenireut."

CHAP. XIV. THE BOOK OF GENESIS. 387

submitted himself to Melchizedek, it is not to be doubted that
God had constituted him the only head of the whole Church ; 1
for, without controversy, the solemn act of benediction,
which Melchizedek assumed to himself, was a symbol of pre-
eminent dignity. If any one replies, that he did this as a
priest ; 1 ask, wTas not Abram also a priest ? Therefore
God here commends to us something peculiar in Melchizedek,
in preferring him before the father of all the faithful. But it
will be more satisfactory to examine the passage word by word,
in regular order, that we may thence better gather the
import of the whole. That he received Abram and his
companions as guests belonged to his royalty ; but the
benediction pertained especially to his sacerdotal office.
Therefore, the words of Moses ought to be thus con-
nected : Melchizedek king of Salem brought forth bread
and wine ; and seeing he was the priest of God, he blessed
Abram ; thus to each character is distinctly attributed what
is its own. He refreshed a wearied and famishing army
with royal liberality ; but because he was a priest, he blessed,
by the rite of solemn prayer, the first-born son of God,
and the father of the Church. Moreover, although I do not
deny that it was the most ancient custom, for those who were
kings to fulfil also the office of the priesthood ; yet this ap-
pears to have been, even in that age, extraordinary in
Melchizedek. And truly he is honoured with no common
eulogy, when the Spirit ratifies his priesthood. We know how,
at that time, religion was everywhere corrupted, since Abram
himself, who was descended from the sacred race of Shem and
Eber, had been plunged in the profound vortex of supersti-
tion, with his father and grandfather. Therefore, many ima-
gine Melchizedek to have been Shem ; to whose opinion I
am, for many reasons, hindered from subscribing. For the
Lord would not have designated a man, worthy of eternal
memory, by a name so new and obscure, that he must remain
unknown. Secondly, it is not probable that Shem had
migrated from the east into Judea ; and nothing of the
kind is to be gathered from Moses. Thirdly, if Shem had

1 " Non dubium est quin ilium constituent unicum totius ecclcsioe
caput." — u II ne faut pas douter que Dieu ne 1'ait constitue chef unique
de toute l'Eglise." — French Tr.

388 COMMENTARY UPON CHAP. XIV.

dwelt in the land of Canaan, Abram would not have wan-
dered by such winding courses, as Moses has previously re-
lated, before he went to salute his ancestor. But the declara-
tion of the Apostle is of the greatest weight ; that this Mel-
chizedek, whoever he was, is presented before us, without
any origin, as if he had dropped from the clouds, and that his
name is buried without any mention of his death. (Heb. vii. 3.)
But the admirable grace of God shines more clearly in a per-
son unknown ; because, amid the corruptions of the world, he
alone, in that land, was an upright and sincere cultivator and
guardian of religion. I omit the absurdities which Jerome,
in his Epistle to Evagrius, heaps together; lest, without
any advantage, I should become troublesome, and even offen-
sive to the reader. I readily believe that Salem is to be taken
for Jerusalem ; and this is the generally received interpreta-
tion. If, however, any one chooses rather to embrace a con-
trary opinion, seeing that the town was situated in a plain, I
do not oppose it. On this point Jerome thinks differently :
nevertheless, what he elsewhere relates, that in his own times
some vestiges of the palace of Melchizedek were still extant
in the ancient ruins, appears to me improbable.

It now remains to be seen how Melchizedek bore the
image of Christ, and became, as it were, his representative,
(avrfruKog.1) These are the words of David, "The Lord
sware, and will not repent, Thou art a priest for ever, after
the order of Melchizedek," (Psalm ex. 4.) First, he had
placed him on a royal throne, and now he gives him the
honour of the priesthood. But under the Law, these two
offices were so distinct, that it was unlawful for kings to
usurp the office of the priesthood. If, therefore, we concede
as true, what Plato declares, and what occasionally occurs in
the poets, that it was formerly received, by the common cus-
tom of nations, that the same person should be both king and
priest ; this was by no means the case with David and his
posterity, whom the Law peremptorily forbade to intrude on
the priestly office. It was therefore right, that what was
divinely appointed under the old law, should be abro-
gated in the person of this priest. And the Apostle does

1 " II faut voir comment Melchisedech a eu la figure do Christ engravee
en soy, et est comme la representation et correspoIldaTlce.,, — French Tr.

CHAP. XIV. THE BOOK OF GENESIS. 389

not contend without reason, that a more excellent priesthood
than that old and shadowy one, was here pointed out ; which
priesthood is confirmed by an oath. Moreover, we never ,
find that king and priest, who is to be pre-eminent over all,
till we come to Christ. And as no one has arisen except
Christ, who equalled Melchizedek in dignity, still less who
excelled him ; we hence infer that the image of Christ was
presented to the fathers, in his person. David, indeed, does *
not propose a similitude framed by himself; but declares the
reason for which the kingdom of Christ was divinely ordained,
and even confirmed with an oath ; and it is not to be doubted
that the same truth had previously been traditionally handed
down by the fathers. The sum of the whole is, that Christ "
would thus be the king next to God, and also that he should
be anointed priest, and that for ever ; which it is very useful
for us to know, in order that we may learn that the royal
power of Christ is combined with the office of priest. The
same Person, therefore, who was constituted the only and
eternal Priest, in order that he might reconcile us to God,
and who, having made expiation, might intercede for us, is
also a King of infinite power to secure our salvation, and to
protect us by his guardian care. Hence it follows, that, re-
lying on his advocacy, we may stand boldly in the presence
of God, who will, we are assured, be propitious to us ; and that
trusting in his invincible arm, we may securely triumph over
enemies of every kind. But they who separate one office from
the other, rend Christ asunder, and subvert their own faith,
which is deprived of half its support. It is also to be ob-
served, that Christ is called an eternal King, like Melchize-
dek. For since the Scripture, by assigning no end to his
life, leaves him as if he were to survive through all ages ; it
certainly represents or shadows forth to us, in his person, a
figure, not of a temporal, but of an eternal kingdom. But
whereas Christ, by his death, has accomplished the office of
Priest, it follows that God was, by that one sacrifice, once
appeased in such a manner, that now reconciliation is to be
sought in Christ alone. Therefore, they do him grievous
wrong, and wrest from him, by abominable sacrilege, the honour

390 COMMENTARY UPON CHAP. XIV.

divinely conferred upon him by an oath, who either institute
other sacrifices for the expiation of sins, or who make other
priests.1 And I wish this had been prudently weighed by
the ancient writers of the Church. For then would they not
so coolly, and even so ignorantly, have transferred to the
bread and wine the similitude between Christ and Melchize-
dek, which consists in things very different. They have sup-
posed that Melchizedek is the image of Christ, because he
offered bread and wine, For they add, that Christ offered
his body, which is life-giving bread, and his blood, which is
spiritual drink. But the Apostle, while in his Epistle to the
Hebrews, he most accurately collects, and specifically prose-
cutes, every point of similarity between Christ and Melchize-
dek, says not a word concerning the bread and wine. If the
subtleties of Tertullian, and of others like him, were true, it
would have been a culpable negligence, not to bestow a single
syllable upon the principal point, while discussing the sepa-
rate parts, which were of comparatively trivial importance.
And seeing the Apostle disputes at so great length, and with
such minuteness, concerning the priesthood ; how gross an
instance of forgetfulness would it have been, not to touch
upon that memorable sacrifice, in which the whole force of
the priesthood was comprehended ? He proves the honour
of Melchizedek from the benediction given, and tithes re-
ceived : how much better would it have suited this argument
to have said, that he offered not lambs or calves, but the
life of the world, (that is, the body and blood of Christ,) in a
figure? By these arguments the fictions of the ancients are abun-
dantly refuted. Nevertheless, from the very words of Moses a
sufficiently lucid refutation may be taken. For we do not there
read that anything was offered to God; but in one continued
discourse it is stated, i He offered bread and wine ; and see-
ing he was priest of the Most High God, he blessed him.'
Who does not see that the same relative pronoun is common
to both verbs ; and therefore that Abram was both refreshed

1 " Ceux qui dressent d'autres sacrifices pour nettoyer les pechez, ou
forgent d'autres sacrificateurs." Those who prepare other sacrifices to
cleanse from sins, or make others sacrificing priests.— French Tr.

CHAP. XIV. THE BOOK OF GENESIS. 39 L

with the wine, and honoured with the benediction ? Utterly
ridiculous truly are the Papists, who distort the offering1
of bread and wine to the sacrifice of their mass. For in
order to bring Melchizedek into agreement with themselves,
it will be necessary for them to concede that bread and wine
are offered in the mass. Where, then, is transubstantiation,
which leaves nothing except the bare species of the elements ?
Then, with what audacity do they declare that the body of
Christ is immolated in their sacrifices ? Under what pretext,
since the Son of God is called the only successor of Melchize-
dek, do they substitute innumerable successors for him ? ^V\ e
see, then, how foolishly they not only deprave this passage,
but babble without the colour of reason.

19. And he blessed him. Unless these two members of the
sentence, ' He was the priest of God,' and < He blessed,'
cohere together, Moses here relates nothing uncommon.
For men mutually bless each other ; that is, they wish well
to each other. But here the priest of God is described,
who, according to the right of his office, sanctifies one
inferior and subject to himself. For he would never have
dared to bless Abram, unless he had known, that in this respect
he excelled him. In this manner the Levitical priests are
commanded to bless the people ; and God promises that the
blessing should be efficacious and ratified, (Num. vi. 23.) So
Christ, when about to ascend up to heaven, having lifted up
his hands, blessed the Apostles, as a minister of the grace of
God, (Luke xxiv. 51 ;) and then was exhibited the truth of
this figure. For he testifies that the office of blessing the
Church, which had been adumbrated in Melchizedek, was
assigned him by his Father.

Blessed be Abram of the most high God. The design of
Melchizedek is to confirm and ratify the grace of the Divine
vocation to holy Abram ; for he points out the honour with
which God had peculiarly dignified him, by separating him

1 Oblationera ; yet the word ought not to be rendered oblation, because
thte term in English always implies that the offering is made to God ;
whereas Calvin speaks of the bread and wine simply as being presented
by Melchizedek to Abram. — Ed.

392 COMMENTARY UPON CHAP. XIV.

from all others, and adopting him as his own son. And he
calls God, by whom Abram had been chosen, " the Possessor
of heaven and earth," to distinguish him from the fictitious
idols of the Gentiles. Afterwards, indeed, God invests
himself with other titles ; that, by some peculiar mark, he
may render himself more clearly known to men, who, because
of the vanity of their mind, when they simply hear of God
as the Framer of heaven and earth, never cease to wander,
till at length they are lost in their own speculations. But
because God was already known to Abram, and his faith was
founded upon many miracles, Melchizedek deems it sufficient
to declare that, by the title of Creator,1 He whom Abram
worshipped, is the true and only God. And although Mel-
chizedek himself maintained the sincere worship of the true
God, he yet calls Abram blessed of God, in respect of the
eternal covenant : as if he would say, that, by a kind of
hereditary right, the grace of God resided in one family and
nation, because Abram alone had been chosen out of the
whole world. Then is added a special congratulation on the
victory obtained ; not such as is wont to pass between pro-
fane men, who puff each other up with inflated encomiums ;
but Melchizedek gives thanks unto God, and regards the
victory which the holy man had gained, as a seal of his
gratuitous calling.

20. And he gave him tithes of all. There are those who
understand that the tithes were given to Abram ; but the
Apostle speaks otherwise, in declaring that Levi had paid
tithes in the loins of Abram, (Heb. vii. 9,) when Abram
offered tithes to a more excellent Priest. And truly what
the expositors above mentioned mean, would be most absurd ;
because, if Melchizedek was the priest of God, it behoved him
to receive tithes rather than to give them. Nor is it to be .
doubted but Abram offered the gift to God, in the person of
Melchizedek, in order that, by such first-fruits, he might
dedicate all his possessions to God. Abram therefore volun-

1 " Creationis elogio testari," &c. — " De donner a Dieu ce titre de
Possesseur du ciel et de la terre." To give to God this title of Possessor
of heaven and earth. — French Tr.

CHAP. XIV. THE BOOK OF GENESIS. 393

tarily gave tithes to Melchizedek, to do honour to his
priesthood. Moreover, since it appears that this was not
done wrongfully nor rashly, the Apostle properly infers, that,
in this figure, the Levitical priesthood is subordinate to the
priesthood of Christ. For other reasons, God afterwards
commanded tithes to be given to Levi under the Law ; but,
in the age of Abram, they were only a holy offering, given
as a pledge and proof of gratitude. It is however uncertain
whether he offered the tithe of the spoils, or of the goods
which he possessed at home. But, since it is improbable that
he should have been liberal with other persons' goods, and
should have given away a tenth part of the prey, of which he
had resolved not to touch even a thread, I rather conjecture,
that these tithes were taken out of his own property. I do
not, however, admit that they were paid annually, as some
imagine, but rather, in my judgment, he dedicated this
present to Melchizedek once, for the purpose of acknowledging
him as the high priest of God : nor could he, at that time,
(as we say,) hand it over ;l but there was a solemn stipu-
lation, of which the effect shortly after followed.

21. And the king of Sodom said. Moses having, by the
way, interrupted the course of his narrative concerning the
king of Sodom, by the mention of the king of Salem, now
returns to it again ; and says that the king of Sodom came
to meet Abram, not only for the sake of congratulating him,
but of giving him a due reward. He therefore makes over
to him the whole prey, except the men ; as if he would say,
1 It is a great thing that I recover the men ; let all the rest
be given to thee as a reward for this benefit.' And thus to
have shown himself grateful to man, would truly have been
worthy of commendation; had he not been ungrateful to God,
by whose severity and clemency he remained alike unprofited.
It was even possible that this man, when poor and deprived of
all his goods, might, with a servile affectation of modesty,

1 " IsTec tunc potuit de manu (quod aiunt) in manum tradere." — " Ne
luy a pen lors builler de main a main, comme on dit." Nor was he then
able to commit it to him, from hand to hand, as they say. — French Tr.

394 COMMENTARY UPON CHAP. XIV.

try to gain the favour of Abram, by asking to have nothing
but the captives and the empty city for himself. Certainly
we shall afterwards see that the men of Sodom were un-
mindful of the benefit received, when they proudly and
contemptuously vexed righteous Lot.

22. And Abram said to the king of Sodom, I have lift up
mine hand, fyc.1 This ancient ceremony was very appropriate
to give expression to the force and nature of an oath. For
by raising the hand towards heaven, we show that we appeal
to God as a witness, and also as an avenger, if we fail to
keep our oath. Formerly, indeed, they raised their hands in
giving votes ; whence the Greeks derive the word xsiz0T0VSfy2
which signifies to decree : but in the rite of swearing, the
reason for doing so was different. For men hereby declared,
that they regarded themselves as in the presence of God,
and called upon him to be both the Guardian of truth, and
the Avenger of perjury. Yet it may seem strange that
Abram should so easily have put himself forward to swear ;
for he knew that a degree of reverence was due to the
name of God, which should constrain us to use it but spa-
ringly, and only from necessity. I answer, there were two
reasons for his swearing. First, since inconstant men are
wont to measure others by their own standard, they seldom
place confidence in bare assertions. The king of Sodom,
therefore, would have thought that Abram did not seriously
remit his right, unless the name of God had been interposed.
And, secondly, it was of great consequence, to make it
manifest to all, that he had not carried on a mercenary war.
The histories of all times sufficiently declare, that even they
who have had just causes of war have, nevertheless, been
incited to it by the thirst of private gain. And as men are.
acute in devising pretexts, they are never at a loss to find
plausible reasons for war, even though covetousness may be
their only real stimulant. Therefore, unless Abram had

1 A portion of the 22d verse, which is commented upon without being
given in the original, is here inserted, in order to make the whole more
clear to the reader ; it also appears in the French Translation. — Ed.

2 Literally, to stretch forth the hand.

CHAP. XIV. THE BOOK OF GENESIS. 395

resolutely refused the spoils of war, the rumour would imme-
diately have spread, that, under the pretence of rescuing his
nephew, he had been intent upon grasping the prey. Against
which it was necessary for him carefully to guard, not so
much for his own sake, as for the glory of God, which would
otherwise have received some mark of disparagement. Be-
sides, Abram wished to arm himself with the name of God,
as with a shield, against all the allurements of avarice. For
the king of Sodom would not have desisted from tempting
his mind by various methods, if the occasion for using bland
insinuations had not been promptly cut off.

23. That I will not take from a thread even to a shoe-latchet.
The Hebrews have an elliptical form of making oath, in which
the imprecation of punishment is understood. In some places,
the full expression of it occurs in the Scriptures, " The Lord
do so to me and more also," (1 Sam. xiv. 44.) Since, how-
ever, it is a dreadful thing to fall into the hands of the living
God ; in order that the obligation of oaths may be the more
binding, this abrupt form of speech admonishes men to reflect
on what they are doing; for it is just as if they should put a
restraint upon themselves, and should stop suddenly in the
midst of their discourse. This indeed is most certain, that
men never rashly swear, but they provoke the vengeance of
God against them, and make Him their adversary.

Lest thou shouldst say. Although these words seem to de-
note a mind elated, and too much addicted to fame, yet since
Abram is on this point commended by the Spirit, we conclude
that this was a truly holy magnanimity. But an exception is
added, namely, that he will not allow his own liberality to be
injurious to his allies, nor make them subject to his laws.
For this also is not the least part of virtue, to act rightly, yet
in such a manner, that we do not bind others to our ex-
ample, as to a rule. Let every one therefore regard what
his own vocation demands, and what pertains to his own
duty, in order that men may not prejudge one another ac-
cording to their own will. For it is a moroseness too im-
perious, to wish that what we ourselves follow as right, and
consonant with our duty, should be prescribed as a law to
others.

396

COMMENTARY UPON

CHAP. XV.

CHAPTER XV.

1. After these things the word of
the Lord came unto Abram in a vision,
saying, Fear not, Abram: I am thy
shield, and thy exceeding great reward.

2. And Abram said, Lord God, what
wilt thou give me, seeing I go childless,
and the steward of my house is this
Eliezer of Damascus ?

3. And Abram said, Behold, to me
thou hast given no seed : and, lo, one
born in my house is mine heir.

4. And, behold, the word of the Lord
came unto him, saying, This shall not be
thine heir ; but he that shall come forth
out of thine own bowels shall be thine
heir.

5. And he brought him forth abroad,
and said, Look now toward heaven, and
tell the stars, if thou be able to number
them : and he said unto him, So shall
thy seed be.

6. And he believed in the Lord ; and
he counted it to him for righteousness.

7. And he said unto him, I am the
Lord that brought thee out of Ur of the
Chaldees, to give thee this land to in-
herit it.

8. And he said, Lord God, whereby
shall I know that I shall inherit it ?

9. And he said unto him, Take me an
heifer of three years old, and a she-goat
of three years old, and a ram of three
years old, and a turtle-dove, and a young
pigeon.

10. And he took unto him all these,
and divided them in the midst, and laid
each piece one against another : but the
birds divided he not.

11. And when the fowls came down
upon the carcases, Abram drove them
away.

12. And when the sun was going
down, a deep sleep fell upon Abram;
and, lo, an horror of great darkness fell
upon him.

1. Post haec fuit verb inn
Jehovae ad Abram in visione,
dicendo, Ne timeas Abram, ego
scutum ero tibi, merces tua
multa valde.

2. Et dixit Abram, Domin*
ator Jehova, quid dabis mini ?
et ego incedo orbus, et filius
derelictionis domus meae erit
iste Dammescenus Elihezer.

3. Et dixit Abram, Ecce,
mihi non dedisti semen : etecce,
filius domus mete haeres meus
est.

4. Et ecce verbum Jehovae
ad eum, dicendo, Non erit hae-
res tuus iste, sed qui egredietnr
de visceribus tuis, ipse haeres
tuus erit.

5. Et eduxit eum foras, et
dixit, Suspice nunc coelum, et
numera Stellas, si poteris nu-
meraire eas. Et dixit ei, Sic
erit semen tuum.

6. Et credidit Jehovae, et
reputavit illud ei ad justitiam.

7. Et dixit ad eum, Ego Je-
hova qui eduxi te de Ur Chal-
deae, ut darem tibi terrain is-
tam, ut haeredites earn.

8. Et dixit, Dominator Je-
hova, in quo cognoscam quod
haereditabo earn ?

9. Et dixit ad eum, Tolle
mihi vitulam triennem, et ca-
pram triennem, et arietem trien-
nem, et turturem, et pullum co-
lumbarum.

10. Et tulit sibi omnia ista,
et divisit ea per medium, et
posuit quamlibet partem divi-
sions suae e regione sociae suae ;
sed aves non divisit.

11. Et descenderunt aves
super cadavera, et abigebat eas
Abram.

12. Et fuit, sole occumbente
sopor cecidit super Abram : et
ecce, terror tenebrosus et mag-
nus cadens super eum.

CHAP. XV.

THE BOOK OF GENESIS.

397

13. And he said unto Abram, Know
of a surety that thy seed shall be a stran-
ger in a land that is not theirs, and shall
serve them ; and they shall afflict them
four hundred years ;

14. And also that nation, whom they
shall serve, will I judge : and afterward
shall they come out with great sub-
stance.

15. And thou shalt go to thy fathers
in peace ; thou shalt be buried in a good
old age.

16. But in the fourth generation they
shall come hither again : for the iniquity
of the Amorites is not yet full.

17. And it came to pass, that, when
the sun went down, and it was dark,
behold a smoking furnace, and a burn-
ing lamp that passed between those
pieces.

18. In the same day the Lord made
a covenant with Abram, saying, Unto
thy seed have I given this land, from the
river of Egypt unto the great river, the
river Euphrates :

19. The Kenites, and the Kenizzites,
and the Kadmonites,

20. And the Hittites, and the Periz-
zites, and the Kephaims,

21. And the Amorites, and the Ca-
naanites, and the Girgashites, and the
Jebusites.

13. Et dixit ad Abram, Cog-
noscendo cognosce quod pere-
grinum erit semen tuumin terra
non sua : et servient eis, affli-
gentque eos per quadringen-
tos annos.

14. Sed etiam gentem, cui
servierint, ego judicabo, et
postea egredientur cum sub-
stantia magna.

15. Et tu ingredieris ad pa-
tres tuos in pace, sepelieris in
canitie bona.

16. Et generatioue quarta
revertentur hue : quia nondum
est completa iniquitas Emorsei.

17. Et fuit, sole occumbente
caligo erat, et ecce furnus fu-
mans, et lampas ignis quae
transibat inter divisiones ipsas.

18. In die ipso pepigit, Je-
hova cum Abram ftedus di-
cendo, Semini tuo dabo terrain
hanc, a flumine iEgypti, usque
ad flumen magnum, flumen
Euphratem :

19. Cenasum, et Cenizseum,
et Cadmonseum,

20. Et Hitthaeum, et Peri-
zasum, et Rephaim,

21. Et Emoramm, et Che-
naanseum, et Girgasseum, et
Jebusasum.

1. The icord of the Lord came. When Abram's affairs were
prosperous and were proceeding- according to his wish, this
vision might seem to be superfluous ; especially since the Lord
commands his servant, as one sorrowful and afflicted with
fear, to be of good courage. Therefore certain writers con-
jecture, that Abram, having returned after the deliverance
of his nephew, was subjected to some annoyance of which no
mention is made by Moses ; just as the Lord often humbles
his people, lest they should exult in their prosperity ; and
they further suppose that when Abram had been dejected,
he was again revived by a new oracle. But since there
is no warrant for such conjecture in the words of Moses,
I think the cause was different. First, although he was
on all sides applauded, it is not to be doubted that various

398 COMMENTARY UPON CHAP. XV.

surmises entered into his own mind. For, notwithstand-
ing Chedorlaomer and his allies had been overcome in
battle, yet Abram had so provoked them, that they might
with fresh troops, and with renewed strength, again attack
the land of Canaan. Nor were the inhabitants of the land
free from the fear of this danger. Secondly, as signal suc-
cess commonly draws its companion envy along with it, Abram
began to be exposed to many disadvantageous remarks, after
he had dared to enter into conflict with an army which had
conquered four kings. An unfavourable suspicion might also
arise, that perhaps, by and by, he would turn the strength
which he had tried against foreign kings, upon his neighbours,
and upon those who had hospitably received him. There-
fore, as the victory was an honour to him, so it cannot be
doubted, that it rendered him formidable and an object of
suspicion to many, while it inflamed the hatred of others ;
since every one would imagine some danger to himself, from
his bravery and good success. It is therefore not strange,
that he should have been troubled, and should anxiously have
revolved many things, until God animated him anew, by the
confident expectation of his assistance. There might be also
another end to be answered by the oracle ; namely, that God
would meet and correct a contrary fault in his servant. For
it was possible that Abram might be so elated with victory
as to forget his own calling, and to seek the acquisition of
dominion for himself, as one who, wearied with a wandering
course of life and with perpetual vexations, desired a better
fortune, and a quiet state of existence. And we know how
liable men are to be ensnared by the blandishments of pro-
sperous and smiling fortune. Therefore God anticipates the
danger ; and before this vanity takes possession of the mind
of the holy man, recalls to his memory the spiritual grace
vouchsafed to him, to the end that he, entirely acquiescing
therein, may despise all other things. Yet because this ex-
pression, " Fear not," sounds as if God would soothe his sor-
rowing and anxious servant with some consolation ; it is pro-
bable that he had need of such confirmation, because he
perceived that many malignantly stormed against his victory,
and that his old age would be exposed to severe annoyances.

CHAP. XV. THE BOOK OF GENESIS. 399

It might however be, that God did not forbid him to fear,
because he was already afraid ; but that he might learn coura-
geously to despise, and to account as nothing, all the favour
of the world, and all earthly wealth ; as if he had said, l If only
I am propitious to thee, there is no reason why thou shouldst
fear ; contented with me alone in the world, pursue, as thou
hast begun, thy pilgrimage ; and rather depend on heaven,
than attach thyself to earth.' However this might be, God
recalls his servant to himself, showing that far greater blessings
were treasured up for him in God ; in order that Abram might
not rest satisfied with his victory. Moses says that God spake
to him " in a vision," by which he intimates that some visible
symbol of God's glory was added to the word, in order that
greater authority might be given to the oracle. And this
was one of two ordinary methods by which the Lord was
formerly wont to manifest himself to his prophets, as it is
stated in the book of Numbers, (chap. xii. 6.)

Fear not, Abram. Although the promise comes last in the
text, it yet has precedence in order; because on it depends
the confirmation, by which God frees the heart of Abram
from fear. God exhorts Abram to be of a tranquil mind ;
but what foundation is there for such security, unless by faith
we understand that God cares for us, and learn to rest in his
providence ? The promise, therefore, that God will be Abram's
shield and his exceeding great reward, holds the first place ; to
which is added the exhortation, that, relying upon such a
guardian of his safety, and such an author of his felicity, he
should not fear. Therefore, to make the sense of the words
more clear, the causal particle is to be inserted. ' Fear not,
Abram, because I am thy shield.' Moreover, by the use of
the word " shield," he signifies that Abram would always be
safe under his protection. In calling himself his " reward,"
He teaches Abram to be satisfied with Himself alone. And
as this was, with respect to Abram, a general instruction, given
for the purpose of showing him that victory was not the chief
and ultimate good which God had designed him to pursue ;
so let us know that the same blessing is promised to us all,
in the person of this one man. For, by this voice, God daily
speaks to his faithful ones ; inasmuch as having once under-

400 COMMENTARY UPON CHAP. XV.

taken to defend us, he will take care to preserve us in safety
under his hand, and to protect us by his power. Now since
God ascribes to himself the office and property of a shield,
for the purpose of rendering himself the protector of our sal-
vation ; we ought to regard this promise as a brazen wall,
so that we should not be excessively fearful in any dan-
gers. And since men, surrounded with various and innum-
erable desires of the flesh, are at times unstable, and are then
too much addicted to the love of the present life ; the other
member of the sentence follows, in which God declares, that
he alone is sufficient for the perfection of a happy life to the
faithful. For the word " reward " has the force of inheritance,
or felicity. Were it deeply engraven on our minds, that in
God alone we have the highest and complete perfection of all
good things ; we should easily fix bounds to those wicked
desires by which we are miserably tormented. The meaning
then of the passage is this, that we shall be truly happy when
God is propitious to us ; for he not only pours upon us the
abundance of his kindness, but offers himself to us, that we
may enjoy him. Now what is there more, which men can
desire, when they really enjoy God ? David knew the force
of this promise, when he boasted that he had obtained a goodly
lot, because the Lord was his inheritance, (Psalm xvi. 6.)
But since nothing is more difficult than to curb the depraved
appetites of the flesh, and since the ingratitude of man is
so vile and impious, that God scarcely ever satisfies them ;
the Lord calls himself not simply " a reward," but an " ex-
ceeding great reward," with which we ought to be more than
sufficiently contented. This truly furnishes most abundant
material, and most solid support, for confidence. For whoso-
ever shall be fully persuaded that his life is protected by the
hand of God, and that he never can be miserable while God is
gracious to him ; and who consequently resorts to this haven in
all his cares and troubles, will find the best remedy for all evils.
Not that the faithful can be entirely free from fear and care, as
long as they are tossed by the tempests of contentions and of
miseries ; but because the storm is hushed in their own breast;
and whereas the defence of God is greater than all dangers,
so faith triumphs over fear.

CHAP. XV. THE BOOK OF GENESIS. 401

2. And Abram said, Lord God. The Hebrew text has "OVtK
HirV, (Adonai Jehovah.) From which appellation it is in-
ferred that some special mark of divine glory was stamped
upon the vision ; so that Abram, having no doubt respecting
its author, confidently broke out in this expression. For
since Satan is a wonderful adept at deceiving, and deludes
men with so many wiles in the name of God, it was neces-
sary that some sure and notable distinction should appear in
true and heavenly oracles, which would not suffer the faith
and the minds of the holy fathers to waver. Therefore, in the
vision of which mention is made, the majesty of the God of
Abram was manifested, which would suffice for the confirma-
tion of his faith. Not that God appeared as he really is,
but only so far as he might be comprehended by the human
mind. But Abram, in overlooking a promise so glorious, in
complaining that he is childless, and in murmuring against
God, for having hitherto given him no seed, seems to conduct
himself with little modesty. What was more desirable than
to be received under God's protection, and to be happy in •
the enjoyment of Him? The objection, therefore, which
Abram raised, when disparaging the incomparable benefit
offered to him, and refusing to rest contented until he re-
ceives offspring, appears to be wanting in reverence. Yet
the liberty which he took admits of excuse ; first, because
the Lord permits us to pour into his bosom those cares
by which we are tormented, and those troubles with which
we are oppressed. Secondly, the design of the complaint is
to be considered ; for he does not simply declare that he is
solitary, but, seeing that the effect of all the promises de-
pended upon his seed, he does, not improperly, require that a
pledge so necessary should be given him. For if the bene-
diction and salvation of the world was not to be hoped for
except through his seed ; when that principal point seemed
to fail him, it is not to be wondered at, that other things
should seem to vanish from his sight, or should at least not
appease his mind, nor satisfy his wishes. And this is the very
reason why God not only regards with favour the complaint
of his servant, but immediately gives a propitious answer to
his prayer. Moses, indeed, ascribes to Abram that affection
vol. I. 2 c

402 COMMENTARY UPON CHAP. XV.

which is naturally inherent in us all ; but this is no proof
that Abram did not look higher, when he so earnestly desired to
be the progenitor of an heir. And certainly these promises
had not faded from his recollection ; l To thy seed will I give
this land,' and ' In thy seed shall trtt nations be blessed ;' the
former of which promises is so annexed to all the rest, that if
it be taken away, all confidence in them would perish ; while
the latter promise contains in it the whole gratuitous pledge
of salvation. Therefore, Abram rightly includes in it, every
thing which God had promised.

/ go childless. The language is metaphorical. We know
that our life is like a race. Abram, seeing he was of advanced
age, says that he has so far proceeded, that little of his course
still remains. 'Now,' he says, c I am come near the goal; and
the course of my life being finished, I shall die childless.'
He adds, for the sake of aggravating the indignity, ( that a
foreigner would be his heir.' For I do not doubt that Dam-
ascus is the name of his country, and not the proper name of
his mother, as some falsely suppose ; as if he had said, 6 Not
one of my own relatives will be my heir, but a Syrian from
Damascus.' For, perhaps, Abram had bought him in Meso-
potamia. He also calls him the son of pfc^ft, (mesek,) concern-
ing the meaning of which word grammarians are not agreed.
Some derive it from pp&, (shakak,) which means to run to
and fro, and translate it, steward or superintendent, because he
who sustains the care of a large house, runs hither and thither
in attending to his business. Others derive it from p")K%
(shook,) and render it cup-bearer, which seems to me incon-
gruous. I rather adopt a different translation, namely, that
he was called the son of the deserted house, (Jilius derelic-
tionis,1) because ptyfo sometimes signifies to leave. Yet I do
not conceive him to be so called, because Abram was about

1 " Et filius derelictionis domus meae eritiste Dammescenus Elihezer."
That is, according to the usual interpretation of the Hebrew phrase, the
son or person to whom the house was left in charge by its master ;
though Calvin gives it a different turn. The various ancient versions,
except the Syriac, agree in this interpretation. Dathe prefers the trans-
lation of Schultens, who refers the word to an Arabic root, p^jo, which
signifies to comb, to dress, or polish, and which he supposes may be applied
generally to the care which a steward takes of everything in the house.
But this is fanciful.— Ed.

CHAP. XV. THE BOOK OF GENESIS. 403

to leave all things to him ; but because Abram himself had no
hope left in any other. It is therefore (in my judgment) just
as if he called him the son of a house destitute of children,1
because this was a proof of a deserted and barren house, that
the inheritance was devolving upon a foreigner who would
occupy the empty and deserted place. He afterwards con-
temptuously calls him his servant, or his home-born slave,
1 the son of my house (he says) will be my heir.' He thus
speaks in contempt, as if he would say, ' My condition is
wretched, who shall not have even a freeman for my suc-
cessor.' It is however asked, how he could be both a Dam-
ascene and a home-born slave of Abram ? There are two
solutions of the difficulty, either that he was called the son
of the house, not because he was born, but only because he
was educated in it ; or, that he sprang from Damascus, be-
cause his father was from Syria.

4. This shall not be thine heir. We hence infer that God
had approved the wish of Abram. Whence also follows the
other point, that Abram had not been impelled by any carnal
affection to offer up this prayer, but by a pious and holy de-
sire of enjoying the benediction promised to him. For God
not only promises him a seed, but a great people, who in
number should equal the stars of heaven. They who expound
the passage allegorically ; implying that a heavenly seed was
promised him which might be compared with the stars,
may enjoy their own opinion : but we maintain what is
more solid; namely, that the faith of Abram was increased
by the sight of the stars. For the Lord, in order more
deeply to affect his own people, and more efficaciously to
penetrate their minds, after he has reached their ears by his
word, also arrests their eyes by external symbols, that eyes
and ears may consent together. Therefore the sight of the
stars was not superfluous; but God intended to strike the mind
of Abram with this thought, i He who by his word alone
suddenly produced a host so numerous, by which he might

1 " Acsi vocaret, Filiurri orbitatis." — u Comme s'il l'appeloit, Fils de
la maison, ou il n'y a point d'enfaas." — French Tr.

404 COMMENTARY UPON CHAP. XV.

adorn the previously vast and desolate heaven ; shall not He
be able to replenish my desolate house with offspring?' It is,
however, not necessary to imagine a nocturnal vision, because
the stars, which, during the day, escape our sight, would then
appear ; for since the whole was transacted in vision, Abram
had a wonderful scene set before him, which would mani-
festly reveal hidden things to him. Therefore, though he
perhaps might not move a step, it was yet possible for him
in vision to be led forth out of his tent. The question now
occurs, concerning what seed the promise is to be understood.
And it is certain that neither the posterity of Ishmael nor of
Esau is to be taken into this account, because the legitimate
seed is to be reckoned by the promise, which God determined
should remain in Isaac and Jacob ; yet the same doubt
arises respecting the posterity of Jacob, because many who
could trace their descent from him, according to the flesh,
cut themselves off, as degenerate sons and aliens, from the
faith of their fathers. I answer, that this term seed is, indis-
criminately, extended to the whole people whom God has
adopted to himself. But since many were alienated by their
unbelief, we must come for information to Christ, who alone
distinguishes true and genuine sons from such as are illegiti-
mate. By pursuing this method, we find the posterity of
Abram reduced to a small number, that afterwards it may be
the more increased. For in Christ the Gentiles also are
gathered together, and are by faith ingrafted into the body
of Abram, so as to have a place among his legitimate sons.
Concerning which point more will be said in the seventeenth
chapter.

6. And he believed in the Lord. None of us would be able
to conceive the rich and hidden doctrine which this passage
contains, unless Paul had borne his torch before us. (Rom.
iv. 3.) But it is strange, and seems like a prodigy, that
when the Spirit of God has kindled so great a light, yet the
greater part of interpreters wander with closed, eyes, as in
the darkness of night. I omit the Jews, whose blindness is
well known. But it is (as I have said) monstrous, that
they who have had Paul as their luminous expositor, should

CHAP. XV. THE BOOK OF GENESIS. 405

so foolishly have depraved this place. However, it hence
appears, that in all ages, Satan has laboured at nothing
more assiduously than to extinguish, or to smother, the gra-
tuitous justification of faith, which is here expressly asserted.
The words of Moses are, " He believed in the Lord, and he
counted it to him for righteousness." In the first place, the
faith of Abram is commended, because by it he embraced the
promise of God ; it is commended, in the second place, be-
cause hence Abram obtained righteousness in the sight of
God, and that by imputation. For the word ^H? (chasliab,)
which Moses uses, is to be understood as relating to the
judgment of God, just as in Psalm cvi. 31, where the zeal of
Phinehas is said to have been counted to him for righteous-
ness. The meaning of the expression will, however, more
fully appear by comparison with its opposites.1 In Leviticus
vii. 18, it is said that when expiation has been made, iniquity
' shall not be imputed' to a man. Again, in chap. xvii. 4,
1 Blood shall be imputed unto that man.' So, in 2 Sam. xix. 19,
Shimei says, < Let not the king impute iniquity unto me.'
Nearly of the same import is the expression in 2 Kings xii.
15, ' They reckoned not with the man into whose hand they
delivered the money for the work ;' that is, they required no
account of the money, but suffered them to administer it, in
perfect confidence. Let us now return to Moses. Just as
we understand that they to whom iniquity is imputed are
guilty before God ; so those to whom he imputes righteous-
ness are approved by him as just persons ; wherefore Abram
was received into the number and rank of just persons, by
the imputation of righteousness r For Paul, in order that he
may show us distinctly the force and nature, or quality of
this righteousness, leads us to the celestial tribunal of God.
Therefore, they foolishly trifle who apply this term to his
character as an honest man;2 as if it meant that Abram was

1 " Melius ex antitheto patebit." — "Toutefois on entendra mieux par
l'antithese, c'est a dire, par ce qui est opposite, ce qu' emportececi." —
French Tr.

2 The French version is strongly expressed. " Et pourtant ceux-la
gazouillent bien sottement, qui tirent ceci au bruit et renom de preu-
d'hommie." Especially do they chatter foolishly enough, who draw this
aside to the fame and renown of honesty. — French Tr.

406 COMMENTARY UPON CHAP. XV.

personally held to be a just and righteous man. They also, no
less unskilfully, corrupt the text, who say that Abram is here
ascribing to God the glory of righteousness, seeing that he
ventures to acquiesce surely in His promises, acknowledging
Him to be faithful and true ; for although Moses does
not expressly mention the name of God, yet the accustomed
method of speaking in the Scriptures removes all ambiguity.
Lastly, it is not less the part of stupor than of impudence,
when this faith is said to have been imputed to him for right-
eousness, to mingle with it some other meaning, than that the
faith of Abram was accepted in the place of righteousness
with God.

It seems, however, to be absurd, that Abram should be
justified by believing that his seed would be as numerous as
the stars of heaven ; for this could be nothing but a particu-
lar faith, which would by no means suffice for the complete
righteousness of man. Besides, what could an earthly and
temporal promise avail for eternal salvation ? I answer,
first, that the believing of which Moses speaks, is not to be re-
stricted to a single clause of the promise here referred to, but
embraces the whole ; secondly, that Abram did not form his
estimate of the promised seed from this oracle alone, but
also from others, where a special benediction is added. Whence
we infer that he did not expect some common or undefined
seed, but that in which the world was to be blessed. Should
any one pertinaciously insist, that what is said in common of
all the children of Abram, is forcibly distorted when applied
to Christ ; in the first place, it cannot be denied that God
now again repeats the promise before made to his servant,
for the purpose of answering his complaint. But we have
said — and the thing itself clearly proves — that Abram was
impelled thus greatly to desire seed, by a regard to the pro-
mised benediction. Whence it follows, that this promise was
not taken by him separately from others. But to pass all
this over ; we must, I say, consider what is here treated of, in
order to form a judgment of the faith of Abram. God does
not promise to his servant this or the other thing only, as he
sometimes grants special benefits to unbelievers, who are
without the taste of his paternal love ; but he declares, that

CHAP. XV. THE BOOK OF GENESIS. 407

He will be propitious to him, and confirms him in the confi-
dence of safety, by relying upon His protection and His
grace. For he who has God for his inheritance does not
exult in fading joy ; but, as one already elevated towards
heaven, enjoys the solid happiness of eternal life. It is, in-
deed, to be maintained as an axiom, that all the promises
of God, made to the faithful, flow from the free mercy of God,
and are evidences of that paternal love, and of that gratui-
tous adoption, on which their salvation is founded. There-
fore, we do not say that Abram was justified because he laid
hold on a single word, respecting the offspring to be brought
forth, but because he embraced God as his Father. And
truly faith does not justify us for any other reason, than that
it reconciles us unto God ; and that it does so, not by its own
merit; but because we receive the grace offered to us in the pro-
mises, and have no doubt of eternal life, being fully persuaded
that we are loved by God as sons. Therefore, Paul reasons from
contraries, that he to whom faith is imputed for righteousness,
has not been justified by works. (Rom. iv. 4.) For whoso-
ever obtains righteousness by works, his merits come into the
account before God. But we apprehend righteousness by
faith, when God freely reconciles us to himself. Whence it
follows, that the merit of works ceases when righteousness is
sought by faith ; for it is necessary that this righteousness
should be freely given by God, and offered in his word, in
order that any one may possess it by faith. To render this
more intelligible, when Moses says that faith was imputed to
Abram for righteousness, he does not mean that faith was that
first cause of righteousness which is called the efficient, but only
the formal cause ; as if he had said, that Abram was there-
fore justified, because, relying on the paternal loving-kindness
of God, he trusted to His mere goodness, and not to himself,
nor to his own merits. For it is especially to be observed,
that faith borrows a righteousness elsewhere, of which we,
in ourselves, are destitute ; otherwise it would be in vain for I
Paul to set faith in opposition to works, when speaking of
the mode of obtaining righteousness. Besides, the mutual
relation between the free promise and faith, leaves no doubt
upon the subject.

408 COMMENTARY UPON CHAP. XV.

We must now notice the circumstance of time. Abram
was justified by faith many years after he had been called by
God; after he had left his country a voluntary exile, rendering
himself a remarkable example of patience and of continence ;
after he had entirely dedicated himself to sanctity, and after he
had, by exercising himself in the spiritual and external service
of God, aspired to a life almost angelical. It therefore fol-
lows, that even to the end of life, we are led towards the
eternal kingdom of God by the righteousness of faith. On
which point many are too grossly deceived. For they grant,
indeed, that the righteousness which is freely bestowed upon
sinners, and offered to the unworthy, is received by faith
alone; but they restrict this to a moment of time, so that he
who at the first obtained justification by faith, may after-
wards be justified by good works. By this method, faith is
nothing else than the beginning of righteousness, whereas
righteousness itself consists in a continual course of works.
But they who thus trifle must be altogether insane. For if
the angelical uprightness of Abram, faithfully cultivated
through so many years, in one uniform course, did not pre-
vent him from fleeing to faith, for the sake of obtaining right-
eousness ; where upon earth besides will such perfection be
found, as may stand in God's sight? Therefore, by a considera-
tion of the time in which this was said to Abram,1 we cer-
tainly gather, that the righteousness of works is not to be
substituted for the righteousness of faith, in any such way,
that one should perfect what the other has begun ; but that
holy men are only justified by faith, as long as they live in the
wTorld. If any one object, that Abram previously believed
God, when he followed Him at His call, and committed him-
self to His direction and guardianship, the solution is ready ;
that we are not here told when Abram first began to be jus-
tified, or to believe in God ; but that in this one place it is
declared, or related, how he had been justified through his
whole life. For if Moses had spoken thus immediately on
Abram' s first vocation, the cavil of which I have spoken would

1 " Ergo ex ratione temporis certo colligimus." — "Nous recueillonsdonc

pour certain, selou la raison du teraps auquel ceci fut dit a Abram."

French Tr.

CHAP. XV. THE BOOK OF GENESIS. 409

have been more specious; namely, that the righteousness of
faith was only initial (so to speak) and not perpetual. But
now, since after such great progress, he is still said to be jus-
tified by faith, it thence easily appears that the saints are
justified freely even unto death. I confess, indeed, that after
the faithful are born again by the Spirit of God, the method
of justifying differs, in some respect, from the former. For
God reconciles to himself those who are born only of the
flesh, and who are destitute of all good ; and since he finds
nothing in them except a dreadful mass of evils, he counts
them just, by imputation. But those to whom he has im-
parted the Spirit of holiness and righteousness, he embraces
with his gifts. Nevertheless, in order that their good works
may please God, it is necessary that these works themselves
should be justified by gratuitous imputation ; but some evil
is always inherent in them. Meanwhile, however, this is a
settled point, that men are justified before God by believing
not by working ; while they obtain grace by faith, because
they are unable to deserve a reward by works. Paul also, in
hence contending, that Abram did not merit by works the
righteousness which he had received before his circumcision,
does not impugn the above doctrine. The argument of Paul
is of this kind : The circumcision of Abram was posterior to
his justification in the order of time, and therefore could not
be its cause, for of necessity the cause precedes its effect. I
also grant, that Paul, for this reason, contends that works are
not meritorious, except under the covenant of the law, of
which covenant, circumcision is put as the earnest and the sym-
bol. But since Paul is not here defining the force and nature
of circumcision, regarded as a pure and genuine institution of
God, but is rather disputing on the sense attached to it, by
those with whom he deals, he therefore does not allude to
the covenant which God before had made with Abram, be-
cause the mention of it was unnecessary for the present pur-
pose. Both arguments are therefore of force ; first, that the
righteousness of Abram cannot be ascribed to the covenant
of the law, because it preceded his circumcision; and, secondly,
that the righteousness even of the most perfect characters
perpetually consists in faith ; since Abram, with all the excel-

410 COMMENTARY UPON CHAP. XV.

lency of his virtues, after his daily and even remarkable ser-
vice of God, was, nevertheless, justified by faith. For this
also is, in the last place, worthy of observation, that what is
here related concerning one man, is applicable to all the sons
of God. For since he was called the father 01 the faithful,
not without reason ; and since further, there is but one method
of obtaining salvation ; Paul properly teaches, that a real and
not personal righteousness is in this place described.

7. I am the Lord that brought thee. Since it greatly con-
cerns us, to have God as the guide of our whole life, in order
that we may know that we have not rashly entered on some
doubtful way, therefore the Lord confirms Abram in the
course of his vocation, and recalls to his memory the original
benefit of his deliverance ; as if he had said, ' I, after I had
stretched out my hand to thee, to lead thee forth from the
labyrinth of death, have carried my favour towards thee thus
far. Thou, therefore, respond to me in turn, by constantly
advancing ; and maintain stedfastly thy faith, from the begin-
ning even to the end.' This indeed is said, not with respect
to Abram alone, in order that he, gathering together the
promises of God, made to him from the very commencement
of his life of faith, should form them into one whole ;! but that
all the pious may learn to regard the beginning of their vo-
cation as flowing perpetually from Abram, their common
father; and may thus securely boast with Paul, that they
know in whom they have believed, (2 Tim. ii. 12,) and that
God, who, in the person of Abram, had separated a church
unto himself, would be a faithful keeper of the salvation de-
posited with Him. That, for this very end, the Lord declares
himself to have been the deliverer of Abram, appears hence;
because he connects the promise which he is now about to
give with the prior redemption ; as if he were saying, ' I do
not now first begin to promise thee this land. For it was on
this account that I brought thee out of thy own country, to
constitute thee the lord and heir of this land. Now there-

1 " Corpus unum efficeret."— " Et les joindre ensemble comme en un
corps." And should join them together, as in one body. —French Tr.

CHAP. XV. THE BOOK OF GENESIS. 411

fore I covenant with thee in the same form ; lest thou
shouldst deem thyself to have been deceived, or fed with
empty words ; and I command thee to be mindful of the first
covenant, that the new promise, which after many years I
now repeat, may be the more firmly supported.'

8. Lord God, whereby shall I know. It may appear absurd,
first, that Abram, who before had placed confidence in the
simple word of God, without moving any question concerning
the promises given to him, should now dispute whether what
he hears from the mouth of God be true or not. Secondly,
that he ascribes but little honour to God, not merely by mur-
muring against him, when he speaks, but by requiring some
additional pledge to be given him. Further, whence arises
the knowledge which belongs to faith, but from the word ?
Therefore Abram in vain desires to be assured of the future
possession of the land, while he ceases to depend upon the
word of God. I answer, the Lord sometimes concedes to his
children, that they may freely express any objection which
comes into their mind. For he does not act so strictly with
them, as not to suffer himself to be questioned. Yea, the
more certainly Abram was persuaded that God was true, and
the more he was attached to His word, so much the more
familiarly did he disburden his cares into God's bosom. To this
may be added, that the protracted delay was no small obstacle
to Abram's faith. For after God had held him in suspense
through a great part of his life, now when he was worn
down with age, and had nothing before his eyes but death
and the grave, God anew declares that he shall be lord of
the land. He does not, however, reject, on account of its
difficulty, what might have appeared to him incredible, but
brings before God the anxiety by which he is inwardly op-
pressed. And therefore his questioning with God is rather
a proof of faith, than a sign of incredulity. The wicked, be-
cause their minds are entangled with various conflicting
thoughts, do not in any way receive the promises, but the pious,
who feel the impediments in their flesh, endeavour to remove
them, lest they should obstruct the way to God's word ; and
they seek a remedy for those evils of which they are conscious.

412 COMMENTARY UPON CHAP. XV.

It is, nevertheless, to be observed, that there were some
special impulses in the saints of old, which it would not now
be lawful to draw into a precedent. For though Hezekiah
and Gideon required certain miracles, this is not a reason why
the same thing should be attempted by us in the present day ;
let it suffice us to seek for such confirmation only as the Lord
himself, according to his own pleasure, shall judge most
eligible.

9. Take me an heifer of three years old. Some, instead of an
heifer of three years old, translate the passage, c three heifers/
and in each species of animals enumerated, would make the
number three. Yet the opinion of those who apply the word
three to the age of the heifer, is more general. Moreover,
although God would not deny his servant what he had asked ;
he yet, by no means, granted what would gratify the desire of
the flesh. For, what certainty could be added to the pro-
mise, by the slaughter of an heifer, or goat, or ram ? For the
true design of sacrifice, of which we shall see more presently,
was hitherto hidden from Abram. Therefore, by obeying
the command of God, ofSvhich, however, no advantage was
apparent, he hence proves the obedience of his faith ; nor did
his wish aim at any other end than this ; namely, that, the
obstacle being removed, he might, as was just, reverently
acquiesce in the word of the Lord. Let us, therefore, learn
meekly to embrace those helps which God offers for the con-
firmation of our faith ; although they may not accord with
our judgment, but rather may seem to be a mockery ; until,
at length, it shall become plain from the effect, that God was
as far as possible from mocking us.

10. And divided them in the midst. That no part of this sa-
crifice may be without mystery, certain interpreters weary
themselves in the fabrication of subtleties ; but it is our busi-
ness, as I have often declared, to cultivate sobriety. I con-
fess I do not know why he was commanded to take three
kinds of animals besides birds ; unless it were, that by this
variety itself, it was declared, that all the posterity of Abram,
of whatever rank they might be, should be offered up in sacri-

CHAP. XV. THE BOOK OF GENESIS. 413

flee, so that the whole people, and each individual, should con-
stitute one sacrifice. There are also some things, concerning
which, if any one curiously seeks the reason, I shall not be
ashamed to acknowledge my ignorance, because I do not
choose to wander in uncertain speculations. Moreover, this,
in my opinion, is the sum of the whole : That God, in com-
manding the animals to be killed, shows what will be the fu-
ture condition of the Church. Abram certainly wished to be
assured of the promised inheritance of the land. Now he is
taught that it would take its commencement from death ;
that is, that he and his children must die before they should
enjoy the dominion over the land. In commanding the
slaughtered animals to be cut in parts, it is probable that he
followed the ancient rite in forming covenants, whether they
were entering into any alliance, or were mustering an army,
a practice which also passed over to the Gentiles. Now, the
allies or the soldiers passed between the severed parts, that,
being enclosed together within the sacrifice, they might be
the more sacredly united in one body. That this method
was practised by the Jews, Jeremiah bears witness, (xxxiv.
18,) where he introduces God as saying, ' They have violated
my covenant, when they cut the calf in two parts, and passed
between the divisions of it, as well the princes of Judah, and
the nobles of Jerusalem, and the whole people of the land.'
Nevertheless, there appears to me to have been this special
reason for the act referred to ; that the Lord would indeed ad-
monish the race of Abram, not only that it should be like a dead
carcase, but even like one torn and dissected. For the servitude
with which they were oppressed for a time, was more intoler-
able than simple death ; yet because the sacrifice is offered to
God, death itself is immediately turned into new life. And
this is the reason why Abram, placing the parts of the sacrifice
opposite to each other, fits them one to the other, because
they were again to be gathered together from their disper-
sion. But how difficult is the restoration of the Church, and
what troubles are involved in it, is shown by the horror with
which Abram was seized. We see, therefore, that two things
were illustrated ; namely, the hard servitude, with which the
sons of Abram were to be pressed almost to laceration and

414 COMMENTARY UPON CHAP. XV.

destruction ; and then their redemption, which was to be the
signal pledge of divine adoption ; and in the same mirror the
general condition of the Church is represented to us, as it is
the peculiar province of God to create it out of nothing, and
to raise it from death.

11. And when the fowls came down. Although the sacrifice
was dedicated to God, yet it was not free from the attack
and the violence of birds. So neither are the faithful, after
they are received into the protection of God, so covered with
his hand, as not to be assailed on every side ; since Satan and
the world cease not to cause them trouble. Therefore, in
order that the sacrifice we have once offered to God may not
be violated, but may remain pure and uninjured, contrary
assaults must be repulsed, with whatever inconvenience and
toil.

12. A deep sleep fell upon Abram. The vision is now
mingled with a dream. Thus the Lord here joins those two
kinds of communication together, which I have before related
from Numbers xii. 6, where it is said, ' When I appear unto my
servants the prophets, I speak to them in a vision or a dream.'
Mention has already been made of a vision : Moses now re-
lates that a dream was superadded. A horrible darkness in-
tervened, that Abram might know that the dream is not a
common one, but that the whole is divinely conducted ; it
has, nevertheless, a correspondence with the oracle then pre-
sent, as God immediately afterwards explains in his own
words, " Thou shalt surely know that thy seed shall be a
stranger," &c. We have elsewhere said, that God was not
wont to dazzle the eyes of his people with bare and empty
spectres ; but that in visions, the principal parts always be-
longed to the word. Thus here, not a mute apparition is
presented to the eyes of Abram, but he is taught by an
oracle annexed, what the external and visible symbol meant.
It is, however, to be observed, that before one son is given to
Abram, he hears that his seed shall be, for a long time, in cap-
tivity and slavery. For thus does the Lord deal with his
own people ; he always makes a beginning from death, so

CHAP. XV. THE BOOK OF GENESIS. 415

that by quickening the dead, he the more abundantly mani-
fests his power. It was necessary, in part, on Abram's ac-
count, that this should have been declared ; but the Lord
chiefly had regard to his posterity, lest they should faint in
their sufferings, of which, however, the Lord had promised a
joyful and happy issue ; especially since their long continuance
would produce great weariness. And three things are, step
by step, brought before them ; first, that the sons of Abram
must wander four hundred years, before they should attain
the promised inheritan^ ; secondly, that they should be
slaves ; thirdly, that they were to be inhumanly and tyran-
nically treated. Wherefore the faith of Abram was admir-
able and singular ; seeing that he acquiesced in an oracle so
sorrowful, and felt assured, that God would be his Deliverer,
after his miseries had proceeded to their greatest height.

It is, however, asked, how the number of years here given
agrees with the subsequent history ? Some begin the compu-
tation from the time of his departure out of Charran. But
it seems more probable, that the intermediate time only is
denoted j1 as if he would say, i It behoves thy posterity to
wait patiently ; because I have not decreed to grant what I
now promise, until the four hundredth year : yea, up to that
very time their servitude will continue.' According to this
mode of reckoning, Moses says, (Exod. xii. 40,) that the
children of Israel dwelt in Egypt four hundred and thirty
years : while yet, from the sixth chapter, we may easily
gather, that not more than two hundred and thirty years, or
thereabouts, elapsed from the time that Jacob went down
thither, to their deliverance. Where, then, shall we find the
remaining two hundred years, but by referring to the oracle ?
Of this matter all doubt is removed by Paul, who (Gal. iii.
17) reckons the years from the gratuitous covenant of life,
to the promulgation of the Law. In short, God does not in-
dicate how long the servitude of the people should be from
its commencement to its close, but how long he intended to
suspend, or to defer his promise. As to his omitting the

1 " Sed magis probabile videtur, notari duntaxat tempus intermedium."
Calvin evidently means the time which was to intervene between the
giving of the oracle and the exodus from Egypt. — Ed.

416 COMMENTARY UPON CHAP. XV.

thirty years, it is neither a new nor unfrequent thing, where
years are not accurately computed, to mention only the larger
sums. But we see here, that for the sake of brevity, the
whole of that period is divided into four centuries. There-
fore, there is no absurdity in omitting the short space of time :
this is chiefly to be considered, that the Lord, for the purpose
of exercising the patience of his people, suspends his promise
more than four centuries.

14. Also that nation whom they serfte. A consolation is now
subjoined, in which this is the first thing, God testifies that
he will be the vindicator of his people. Whence it follows,
that he will take upon himself the care of the salvation of
those whom he has embraced, and will not suffer them to be
harassed by the ungodly and the wicked with impunity. And
although he here expressly announces that he will take ven-
geance on the Egyptians ; yet all the enemies of the Church
are exposed to the same judgment : even as Moses in his song
extends to all ages and nations the threat that the Lord will
exact punishment for unjust persecutions.1 ' Vengeance is
mine, I, saith he, will repay,' (Deut. xxxii. 35.) Therefore,
whenever we happen to be treated with inhumanity by ty-
rants, (which is very usual with the Church,) let this be our
consolation, that after our faith shall be sufficiently proved
by bearing the cross, God, at whose pleasure we are thus
humbled, will himself be the Judge, who will repay to our
enemies the due reward of the cruelty which they now exer-
cise. Although they now exult with intoxicated joy, it will
at length appear by the event itself, that our miseries are
happy ones, but their triumphs wretched ; because God, who
careth for us, is their adversary. But let us remember that
we must give place unto the wrath of God, as Paul exhorts, in
order that we may not be hurried headlong to seek revenge.
Place also must be given to hope, that it may sustain us when
oppressed and groaning under the burden of evils. To judge

1 " Dejustis perseqimtionibus." Most probably a misprint for injustis ;
as both the Old French and English translations agree in rendering the
word unjust.

CHAP. XV. THE BOOK OF GENESIS. 417

the nation, means the same thing as to summon it to judg-
ment, in order that God, when he has long reposed in silence,
may openly manifest himself as the Judge.

15. And thou shalt go to thy fathers in peace. Hitherto the
Lord had respect to the posterity of Abram as well as to him-
self, that the consolation might be common to all ; but now
he turns his address to Abram alone, because he had need of
peculiar confirmation. And the remedy proposed for alleviat-
ing his sorrow was, that he should die in peace, after he had
attained the utmost limit of old age. The explanation given
by some that he should die a natural death, exempt from
violence ; or an easy death, in which his vital spirits should
spontaneously and naturally fail, and his life itself should fall
by its own maturity, without any sense of pain, is, in my
opinion, frigid. For Moses wishes to express that Abram
should have not only a long, but a placid old age, with a cor-
responding joyful and peaceful death. The sense therefore
is, that although, through his whole life, Abram was to be de-
prived of the possession of the land, yet he should not be
wanting in the essential materials of quiet and joy, so that
having happily finished his life, he should cheerfully depart to
his fathers. And certainly death makes the great distinction
between the reprobate and the sons of God, whose condition
in the present life is commonly one and the same, except that
the sons of God have by far the worst of it. Wherefore
peace in death ought justly to be regarded as a singular bene-
fit, because it is a proof of that distinction to which I have
just alluded.1 Even profane writers, feeling their way in the
dark, have perceived this. Plato, in his book on the Kepublic,
("lib. i.) cites a song of Pindar, in which he says, that they
who live justly and holily, are attended by a sweet hope,
cherishing their hearts and nourishing their old age ; which
hope chiefly governs the fickle mind of men. Because men,
conscious of guilt, must necessarily be miserably harassed by
various torments ; the Poet, when he asserts that hope is the

1 " Quod nuper attigit,"— should doubtless be attigi; as the sense re-
quires, and as it is rendered in the French version, with which the Old
English Translation corresponds. — Ed.

vol. r. 2 d

418 COMMENTARY UPON CHAP. XV.

reward of a good conscience, calls it the nurse of old age.1
For as young men, while far removed from death, carelessly
take their pleasure ;2 the old are admonished by their own
weakness, seriously to reflect that they must depart. Now
unless the hope of abetter life inspires them, nothing remains
for them but miserable fears. Finally, as the reprobate in-
dulge themselves during their whole life, and stupidly sleep
in their vices, it is necessary that their death should be full
of trouble ; while the faithful commit their souls into the hand
of God without fear and sadness. Whence also Balaam was
constrained to break forth in this expression, l Let my soul
die the death of the righteous,' (Numb, xxiii. 10.) Moreover,
since men have not such a desirable close of life in their own
power ; the Lord, in promising a placid and quiet death to his
servant Abram, teaches us that it is his own gift. And we see
that even kings, and others who deem themselves happy in
this world, are yet agitated in death; because they are visited
with secret compunctions for their sins, and look for nothing
in death but destruction. But Abram willingly and joyfully
went forward to his death, seeing that he had in Isaac a cer-
tain pledge of the divine benediction, and knew that a better
life was laid up for him in heaven.

16. The iniquity of the Amorites is not yet full. The reason
here given is deemed absurd, as seeming to imply that the sons
of Abram could not otherwise be saved, than by the destruction
of others. I answer, that we must with modesty and humility
yield to the secret counsel of God. Since he had given that
land to the Amorites, to be inhabited by them in perpetuity,
he intimates, that he will not, without just cause, transfer the
possession of it to others ; as if he would say, ' I grant the
dominion of this land to thy seed without injury to any one.
The land, at present, is occupied by its lawful possessors, to
whom I delivered it. Until, therefore, they shall have de-
served, by their sins, to be rightfully expelled, the dominion
of it will not come to thy posterity.' Thus God teaches him

i " Earn y/i%or%6<po» appellat."

2 " Secure delicientur." — " Prenent leurs plaisirs sans souci ne crainte."
—French Tr.

CITAP. XV. THE BOOK OF GENESIS. 419

that the land must be pvacuated, in order that it may lie open
to new inhabitants., And this passage is remarkable, as
showing, that the abodes of men are so distributed in the
world, that the Lord will preserve quiet people, each in their
several stations, till they cast themselves out by their own
wickedness. For by polluting the place of their habitation,
they in a certain sense tear away the boundaries fixed by the
hand of God, which would otherwise have remained immove-
able. Moreover, the Lord here commends his own long-suf-
fering. Even then the Amorites had become unworthy to
occupy the land, yet the Lord not only bore with them for a
short time, but granted them four centuries for repentance.
And hence it appears, that he does not, without reason, so
frequently declare how slow he is to anger. But the more
graciously he waits for men, if, at length, instead of repenting
they remain obstinate, the more severely does he avenge such
great ingratitude. Therefore Paul says, that they who in-
dulge themselves in sin, while the goodness and clemency of
God invite them to repentance, heap up for themselves a
treasure of wrath, (Rom. ii. 4 ;) and thus they reap no advan-
tage from delay, seeing that the severity of the punishment
is doubled; just as it happened to the Amorites, whom, at
length, the Lord commanded to be so entirely cut off, that
not even infants were spared. Therefore, when we hear that
God out of heaven is silently waiting until iniquities shall fill
up their measure ; let us know, that this is no time for torpor,
but rather let every one of us stir himself up, that we may be
beforehand with the celestial judgment. It was formerly said
by a heathen, that the anger of God proceeds with a slow step
to avenge itself, but that it compensates for its tardiness by
the severity of its punishment. Hence there is no reason
why reprobates should flatter themselves, when he seems to
let them pass unobserved,1 since he does not so repose in
heaven, as to cease to be the Judge of the world; nor will he
be unmindful of the execution of his office, in due time.2 We

1 " Eo dissimulante."

2 " Nee officii sui in tempore obliviscatur." The sense given in the
translation would perhaps scarcely have been elicited from these words,

420 COMMENTARY UPON CHAP. XV.

infer, however, from the words of Moses, that though space
for repentance is given to the reprobate, they are still devoted
to destruction. Some take the word pj?, (ayon,) for punish-
ment, as if it had been said that punishment was not yet ma-
tured for them. But the former exposition is more suitable ;
namely, that they will set no bound to their wickedness, until
they bring upon themselves final destruction.

17. Behold, a smoking furnace. Again a new vision was
added, to confirm his faith in the oracle. At first, Abram
was horror-struck with the thick darkness ; now, in the midst
of a smoking furnace, he sees a burning lamp. Many suppose
that a sacrifice was consumed with this fire ; but I rather
interpret it as a symbol of future deliverance, which would
well agree with the fact itself. For there are two things
contrary to each other in appearance ; the obscurity of smoke,
and the shining of a lamp. Hence Abram knew that light
would, at length, emerge out of darkness. An analogy is
always to be sought for between signs, and the things sig-
nified, that there may be a mutual correspondence between
them. Then, since the symbol, in itself, is but a lifeless
carcase, reference ought always to be made to the word which
is annexed to it. But here, by the word, liberty was pro-
mised to Abram's seed, in the midst of servitude. Now the
condition of the Church could not be painted more to the
life, than when God causes a burning torch to proceed out of
the smoke, in order that the darkness of afflictions may not
overwhelm us, but that we may cherish a good hope of life
even in death ; because the Lord will, at length, shine upon
us, if only we offer up ourselves in sacrifice to Him.

18. In the same day the Lord made a covenant, I willingly
admit what I have alluded to above, that the covenant was
ratified by a solemn rite, when the animals were divided
into parts. For there seems to be a repetition, in which he

without the aid of Calvin's own French translation, which thus renders the
passage, ' Et ne s'oublie point de faire son office en temps due.' The Old
English version, by adhering to a barely literal rendering, deprives the
sentence of all meaning; "neither doth he in time forget his duty."
— Ed.

CHAP. XVI. THE BOOK OF GENESIS. 421

teaches what was the intent of the sacrifice which he has
mentioned. Here, also, we may observe, what I have said,
that the word is always to be joined with the symbols, lest
our eyes be fed with empty and fruitless ceremonies. God
has commanded animals to be offered to him; but he has
shown their end and use, by a covenant appended to them.
If, then, the Lord feeds us by sacraments, we infer, that they
are the evidences of his grace, and the tokens of those spiri-
tual blessings which flow from it.

He then enumerates the nations, whose land God was about
to give to the sons of Abram, in order that he may confirm
what he before said concerning a numerous offspring. For that
was not to be a small band of men, but an immense mul-
titude, for which the Lord assigns a habitation of such vast
extent. God had before spoken only of the Amorites, among
whom Abram then dwelt ; but now, for the sake of ampli-
fying his grace, he recounts all the others by name.

CHAPTER XVI.

1. Now Sarai Abram's wife bare 1. Porro Sarai uxor Abram
him no children : and she had an hand- non pepererat ei : erat autem
maid, an Egyptian , whose name was ei ancilla iEgyptia, et nomen
Hagar. ejus Hagar.

2. And Sarai said unto Abram, Be- 2. Et dixit Sarai ad Abram,
hold now, the Lord hath restrained me Ecce, nunc conclusit me Je-
from bearing : I pray thee, go in unto hova, ne parerem : ingredere
my maid ; it may be that I may obtain nunc ad ancillam meam, si forte
children by her. And Abram hearkened gedificer ex ea: et paruit
to the voice of Sarai. Abram voci Sarai.

3. And Sarai Abram's wife took Ha- 3. Et tulit Sarai uxor Abram,
gar, her maid the Egyptian, after Abram Hagar iEgyptiain ancillam su-
had dwelt ten years in the land of am in fine decern annorum,
Canaan, and gave her to her husband quibus habitavit Abram in ter-
Abrain to be his wife. ra Chenaan, et dedit earn

Abram viro suo in uxorem.

4. And he went in unto Hagar, and 4. Et ingressus est ad Hagar,
she conceived : and when she saw that et concepit : et videns quod
she had conceived, her mistress was concepisset, despectui habuit
despised in her eyes. dominant suam in oculis suis.

5. And Sarai said unto Abram, 5. Tunc dixit Sarai ad
My wrong be upon thee : I have given Abram, Injuria mea super te :
my maid into thy bosom; and when ego dedi ancillam meam in sinu
she saw that she had conceived, I Avas tuo, et ubi vidit quod conce-

422

COMMENTARY UPON

CHAP. XVI.

despised in her eyes : the Lord judge
between me and thee.

6. But Abram said unto Sarai,
Behold, thy maid is in thy hand ; do
to her as it pleaseth thee. And when
Sarai dealt hardly with her, she fled
from her face.

7. And the augel of the Lord
found her by a fountain of water in the
wilderness, by the fountain in the way
to Shur.

8. And he said, Hagar, Sarai's maid,
whence earnest thou ? and whither wilt
thou go ? And she said, I flee from the
face of my mistress Sarai.

9. And the angel of the Lord said
unto her, Return to thy mistress, and
submit thyself under her hands.

10. And the angel of the Lord said
nnto her, I will multiply thy seed ex-
ceedingly, that it shall not be numbered
for multitude.

11. And the angel of the Lord said
unto her, Behold, thou art with child,
and shalt bear a son, and shalt call his
name Ishmael ; because the Lord hath
heard thy affliction.

12. And he will be a wild man ; his
hand will be against every man, and every
man's hand against him ; and he shall
dwell in the presence of all his brethren.

13. And she called the name of the
Lord that spake unto her, Thou God
seest me : for she said, Have I also here
looked after him that seeth me ?

14. Wherefore the well was called
Beer-lahai-roi : behold, it is between
Kadesh and Bered.

15. And Hagar bare Abram a son :
and Abram called his son's name, which
Hagar bare, Ishmael.

16. And Abram- was fourscore and
six years old when Hagar bare Ishmael
to Abram.

pisset, despectui sum in oculis
ejus : judicet Jchova inter me
et te.

6. Et dixit Abram ad Sarai,
Ecce, ancilla tua in manu tua,
fac ei quod bonum est in oculis
tuis : et afflixit earn Sarai, et
fngit a facie ejus.

7. Et invenit earn Angelus
Jehovae juxta fontem aquae in
deserto, juxta fontem in via
Sur.

8. Et dixit, Hagar ancilla
Sarai, nude venis, et quo vadis ?
Et dixit, A facie Sarai doniime
meaa ego fugio.

9. Et dixit ei Angelus Jeho-
vse, Revertere ad dominam tu-
am, et humilia te sub m ambus
ejus.

10. Adhasc dixit ei Angelus
Jehovae, Multiplicand© multi-
plicabo semen tuum, et non nu-
merabitur prae multitudine.

11. Praeterea dixit ei Ange-
las Jehovae, Ecce, esprsegnans,
et paries filium, et vocabis no-
men ejus Ismael: quia audivit
Jehova afflictionem tuam.

12. Et ipse erit ferus homo,
manus ejus in omnes, et manus
omnium in eum : et coram om-
nibus fratribus suis habitabit.

13. Et vocavit nomen Jeho-
vae qui loquebatur sibi, Tu
Deus videns me : quia dixit,
Nonne etiam hie vidi post
videntem me ?

14. Idcirco vocavit puteum,
Puteum viventis videntis me.
Ecce, est inter Cades et Bared.

15. Et peperit Hagar ipsi
Abram filium : et vocavit
Abram nomen filii sui, quern
peperit Hagar, Ismael.

16. Abram autem erat oc-
toginta annorum et sex anno-
rum, quando peperit Hagar
Ismael ipsi Abram.

1. Now Sarai Abramys wife. Moses here recites a new
history, namely, that Sarai, through the impatience of long
delay, resorted to a method of obtaining seed by her husband,
at variance with the word of God. She saw that she was

CHAP. XVI. THE BOOK OF GENESIS. 423

barren, and had passed the age of bearing. And she inferred
the necessity of a new remedy, in order that Abram might
obtain the promised blessing. Moses expressly relates, that
the design of marrying a second wife did not originate witli
Abram himself, but with Sarai, to teach us that the holy man
was not impelled by lust to these nuptials ; but that, when
he was thinking of no such thing, he was induced to engage
in them, by the exhortation of his wife. It is, however, asked,
whether Sarai substituted her handmaid in her place, through
the mere desire of having offspring ? So it seems to some ;
yet to me it is incredible, that the pious matron should not
have been cognizant of those promises, which had been so
often repeated to her husband. Yea, it ought to be fully
taken for granted, among all pious persons, that the mother
of the people of God, was a participator of the same grace
with her husband. Sarai, therefore, does not desire offspring
(as is usual) from a merely natural impulse ; but she yields
her conjugal rights to another, through a wish to obtain that
benediction, which she knew was divinely promised : not
that she makes a divorce from her husband, but assigns him
another wife, from whom he might receive children. And
certainly if she had desired offspring in the ordinary manner,
it would rather have come into her mind to do it by the
adoption of a son, than by giving place to a second wife.
For we know the vehemence of female jealousy. Therefore,
while contemplating the promise, she becomes forgetful of
her own right, and thinks of nothing but the bringing forth
of children to Abram. A memorable example, from which
no small profit accrues to us. For however laudable was
Sarai's wish, as regards the end, or the scope to which it
tended ; nevertheless, in the pursuit of it, she was guilty of
no light sin, by impatiently departing from the word of God,
for the purpose of enjoying the effect of that word. While
she reflects upon her own barrenness and old age, she begins
to despair of offspring, unless Abram should have children
from some other quarter ; in this there is already some fault.
Yet, however desperate the affair might be, still she ought
not to have attempted anything at variance with the will of
God and the legitimate order of nature. God designed that

42i COMMENTARY UPON CHAP. XVI.

the human race should be propagated by sacred marriage.
Sarai perverts the law of marriage, by defiling the conjugal
bed, which was appointed only for two persons. Nor is it an
available excuse, that she wished Abram to have a concu-
bine and not a wife ; since it ought to have been regarded as
a settled point, that the woman is joined to the man, ( that
they two should be one flesh.' And though polygamy had al-
ready prevailed among many ; yet it was never left to the will
of man, to abrogate that divine law by which two persons were
mutually bound together. Nor was even Abram free from
fault, in following the foolish and preposterous counsel of his
wife. Therefore, as the precipitancy of Sarai was culpable,
so the facility with which Abram yielded to her wish was
worthy of reprehension. The faith of both of them was
defective ; not indeed with regard to the substance of the
promise, but with regard to the method in which they pro-
ceeded ;] since they hastened to acquire the offspring which
was to be expected from God, without observing the legiti-
mate ordinance of God. Whence also we are taught that
God does not in vain command his people to be quiet, and to
wait with patience, whenever he defers or suspends the accom-
plishment of their wishes. For they who hasten before the
time, not only anticipate the providence of God, but being
discontented with his word, precipitate themselves beyond
their proper bounds. But it seems that Sarai had something
further in view ; for she not only wished that Abram should
become a father, but would fain acquire to herself mater-
nal rights and honours. I answer, since she knew that all
nations were to be blessed in the seed of Abram, it is no
wonder that she should be unwilling to be deprived of parti-
cipation in his honour ; lest she should be cut off, as a putrid
member, from the body which had received the blessing, and
should also become an alien from the promised salvation.

Bare him no children. This seems added as an excuse.
And truly Moses intimates that she did not seek help from
the womb of her maid, before necessity compelled her to do
so. Her own words also show, that she had patiently and

1 " Sed in medio ipso (ut loquunter) vel agendi ratione." — "Mais au
moyen, ct en la facon dc proceder." — French Tr.

CHAP. XVI. THE BOOK OF GENESIS. 425

modestly waited to see what God would do, until hope was
entirely cut off, when she says, that she was restrained from
bearing by the Lord. (ver. 2.) What fault then shall we
find in her ? Surely, that she did not, as she ought, cast
this care into the bosom of God, without binding his power
to the order of nature, or restraining it to her own sense.
And then, by neglecting to infer from the past what* would
take place in future, she did not regard herself as in the
hand of God, who could again open the womb which he had
closed.

2. That I may obtain children by her.1 This is a Hebrew
phrase, which signifies to become a mother. Some, how-
ever, expound the word as simply meaning, to have a son.
And certainly p, (ben,) which, among the Hebrews, signifies
son, corresponds with the verb here used.2 But since sons
are so called metaphorically, as being the maintainers of the
race, and thus building up the family, therefore the primary
signification of the word is to be retained. But Sarai claims
for herself, by right of dominion, the child which Hagar
shall bring forth : because bondmaids do not bring forth for
themselves, since they have not power over their own body.
By first speaking to her husband, she does not barely allow
of a concubine, who should be as a harlot ; but introduces and
obtrudes one. And hence it appears, that when persons are
wiser in their own eyes than they ought to be, they easily
fall into the snare of trying illicit means. The desire of
Sarai proceeds from the zeal of faith ; but because it is not
so subjected to God as to wait his time, she immediately has
recourse to polygamy, which is nothing else than the corrup-
tion of lawful marriage. Moreover, since Sarai, that holy
woman, yet fanned in her husband the same flame of impa-
tience with which she burned, we may hence learn, how dili-
gently we ought to be on our guard, lest Satan should sur-
prise us by any secret fraud. For not only does he induce

1 " Si forte aedificer ex ea." " If perhaps I may be built up by her.
See margin of English version.

426 COMMENTARY UPON CHAP. XVT.

wicked and ungodly men openly to oppose our faith ; but
sometimes, privately and by stealth, he assails us through
the medium of good and simple men, that he may overcome
us unawares. On every side, therefore, we must be on our
guard against his wiles ; lest by any means he should under-
mine us.

And^ Abram hearkened to the voice of Sarai. Truly the
faith of Abram wavers, when he deviates from the word of
God, and suffers himself to be borne away by the persuasion
of his wife, to seek a remedy which was divinely prohibited.
He, however, retains the foundation, because he does not
doubt that he shall, at length, perceive that God is true. By
which example we are taught, that there is no reason why we
should despond, if, at any time, Satan should shake our faith ;
provided that the truth of God be not overthrown in our
hearts. Meanwhile, when we see Abram, who, through so
many years, had bravely contended like an invincible com-
batant, and had surmounted so many obstacles, now yielding,
in a single moment, to temptation ; who among us will not
fear for himself in similar danger ? Therefore, although we
may have stood long and firmly in the faith, -we must daily
pray, that God would not lead us into temptation.

3. And gave her to her husband Abram to be his wife.
Moses states what was the design of Sarai ; for neither did
she intend to make her house a brothel, nor to be the betrayer
of her maid's chastity, nor a pander for her husband. Yet
Hagar is improperly called a wife ; because she was brought
into another person's bed, against the law of God. Where-
fore, let us know that this connection was so far illicit, as to
be something between fornication and marriage. The same
thing takes place with all those inventions which are append-
ed to the word of God. For with whatever fair pretext they
may be covered, there is an inherent corruption, which de-
generates from the purity of the word, and vitiates the
whole.

4. Her mistress ivas despised in her eyes. Here Moses relates
that the punishment of excessive precipitancy quickly foL-

CHAP. XVI. THE BOOK OF GENESIS. 427

lowed. The chief blame, indeed, rested with Sarai ; yet
because Abrani had proved himself too credulous, God chas-
tises both, as they deserve. Sarai is grievously and bitterly
tried, by the proud contempt of her handmaid ; Abram is
harassed by unjust complaints ; thus we see that both pay
the penalty of their levity, and that the contrivance devised
by Sarai, and too eagerly embraced by Abram, fails of suc-
cess. Meanwhile, in Hagar, an instance of ingratitude is set
before us ; because she, having been treated with singular
kindness and honour, begins to hold her mistress in con-
tempt. Since, however, this is an exceedingly common dis-
ease of the mind, let the faithful accustom themselves to the
endurance of it; if, at any time, a return so unjust be made
to them, for their acts of kindness. But especially, let the
infirmity of Sarai move us thus to act, since she was unable
to bear the contempt of her maid.

5. My wrong he upon thee. This also was a part of her pun-
ishment, that Sarai was brought so low as to forget herself
for a while ; and being vehemently excited, conducted her-
self with so much weakness. Certainly, to the utmost of her
power, she had impelled her husband to act rashly ; and now
she petulantly insults him, although innocent. For she
adduces nothing for which Abram was to be blamed. She
reproaches him with the fact, that she had given her maid
into his bosom ; and complains that she is contemned by this
maid, without having first ascertained, whether he intended
to assist the bad cause, by his countenance, or not. Thus
blind is the assault of anger ; it rushes impetuously hither
and thither ; and condemns, without inquiry, those who are
entirely free from blame. If ever any woman was of a meek
and gentle spirit, Sarai excelled in that virtue. Whereas,
therefore, we see that her patience was violently shaken by a
single offence, let every one of us be so much the more re-
solved to govern his own passions.

The Lord judge between me and thee. She makes improper
use of the name of God, and almost forgets that due
reverence, which is so strongly enforced on those who are
godly. She makes her appeal to the judgment of God.,

428 COMMENTARY UPON CHAP. XVI.

What else is this, than to call down destruction on her own
head ? for if God had interposed as judge, he must of neces-
sity have executed punishment upon one or other of them.
But Abram had done no injury. It remains, therefore, that
she must have felt the vengeance of God, whose anger she
had so rashly imprecated upon herself, or her husband. Had
Moses spoken this of any heathen woman, it might have been
passed over as a common thing. But now, the Lord shows
us, in the person of the mother of the faithful ; first, how
vehement is the flame of anger, and to what lengths it will
hurry men ; then, how greatly they are blinded who, in their
own affairs, are too indulgent to themselves ; whence we
should learn to suspect ourselves, whenever our own concerns
are treated of. Another thing also is here chiefly worthy of
remark ; namely, that the best ordered families are sometimes
not free from contentions ; nay, that this evil reaches even
to the Church of God; for we know that the family of
Abram, which was disturbed with strifes, was the living re-
presentation of the Church. As to domestic broils, we know
that the principal part of social life, which God hallowed
among men, is spent in marriage ; and yet various incon-
veniences intervene, which defile that good state, as with
spots. It behoves the faithful to prepare themselves to cut
off these occasions of trouble. For this end, it is of great
importance to reflect on the origin of the evil; for all the
troubles men find in marriage, they ought to impute to sin.

6. Behold, thy maid is in thy hand. The greatness of Abram's
humanity and modesty appears from his answer. He does
not quarrel with his wife ; and though he has the best cause,
yet he does not pertinaciously defend it, but voluntarily dis-
misses the wife who had been given him. In short, for the
sake of restoring peace, he does violence to his feelings, both
as a husband, and a father. For, in leaving Hagar to the
will of her enraged mistress, he does not treat her as his wife ;
he also, in a certain way, undervalues that object of his hope
which was conceived in her womb. And it is not to be
doubted, that he was thus calm and placid in bearing the
vehemence of his wife ; because, throughout her whole life, he

CHAP. XVI. THE BOOK OF GENESIS. 429

had found her to be obedient. Still it was a great excellence,
to restrain his temper under an indignity so great. It may,
however, here be asked, how it was that his care for the blessed
seed had then vanished from his mind ? Hagar is great with
child ; he hopes that the seed through which the salvation of
the world is promised, is about to proceed from her. Why
then does he not set Sarai aside, and turn his love and desire
still more to Hagar ? Truly, we hence infer, that all human
contrivances pass away and vanish in smoke, as soon as any
grievous temptation is presented. Having taken a wife
against the divine command, he thinks the matter is succeed-
ing well, when he sees her pregnant, and pleases himself in
foolish confidence ; but when contention suddenly arises, he
is at his wit's end, and rejects all hope, or, at least, forgets it.
The same thing must necessarily happen to us, as often as we
attempt anything contrary to the word of God. Our minds
will fail at the very first blast of temptation ;: since our only
ground of stability is, to have the authority of God for what
we do. In the meantime, God purifies the faith of his ser-
vant from its rust ; for by mixing his own and his wife's
imagination with the word of God, he, in a sense, had
stifled his faith; wherefore, to restore its brightness, that
which was superfluous is cut off. God, by opposing himself
in this manner to our sinful designs, recalls us from our stu-
pidity to a sound mind. A simple promise had been given,
f I will bless thy seed.' Sarai's gloss supervened,2 namely,
that she could have no seed but a supposititious one by Hagar :
this mire of human imagination, with which the promise had
been defiled, must be purged away, that Abram might derive
his knowledge from no other source, than the pure word of
God.

And Sarai dealt hardly icith her.s The word |"0J?> (anah,)
which Moses uses, signifies to afflict and to humble. I there-
fore explain it as being put for reducing Hagar to submis-

1 " Ventum trepidationis." — " Wind of trembliug."

2 " Additamentum Sarai supervenerat." — " L'addition ou glose de
Sarai estoit survenue." — French Tr.

3 »« Et afflixit earn Sarai." " And Sarah afflicted her.1' See margin of
English version.

430 COMMENTARY UPON CHAP. XVI.

sion. But it was difficult for an angry woman to keep within
bounds, in repressing the insolence of her maid. Wherefore,
it is possible that she became immoderately enraged against
her; not so much considering her own duty, as revolving the
means of being avenged for the offences committed. Since
Moses brings no heavier charge, I confine myself to what is
certain ; that Sarai made use of her proper authority in re-
straining the insolence of her maid. And, doubtless, from
the event, we may form a judgment, that Hagar was im-
pelled to flee, not so much by the cruelty of her mistress, as by
her own contumacy. Her own conscience accused her ; and
it is improbable that Sarai should have been so greatly
incensed, except by many, and, indeed, atrocious offences.
Therefore, the woman being of servile temper, and of indo-
mitable ferocity, chose rather to flee, than to return to favour,
through the humble acknowledgment of her fault.

7. And the angel of the Lord found her. We are here
taught with what clemency the Lord acts towards his own
people, although they have deserved severe punishment. As
he had previously mitigated the punishment of Abram and
Sarai, so now he casts a paternal look upon Hagar, so that his
favour is extended to the whole family. He does not indeed
altogether spare them, lest he should cherish their vices ; but
he corrects them with gentle remedies. It is indeed probable,
that Hagar, in going to the desert of Sur, meditated a return
to her own country. Yet mention seems to be made of the
desert and the wilderness, to show that she, being miserably
afflicted, wandered from the presence jrf men, till the angel
met her. Although Moses does not describe the form of the
vision, yet I do not doubt, that it was clothed in a human
body; in which, nevertheless, manifest tokens of celestial
glory were conspicuous.

8. And he said, Hagar, Sarafs maid. By the use of this
epithet, the angel declares, that she still remained a servant,
though she had escaped the hands of her mistress ; because
liberty is not to be obtained by stealth, nor by flight, but by
manumission. Moreover, by this expression, God shows that

CIIAP. XVI. THE BOOK OF GENESIS. 43 L

he approves of civil government, and that the violation of it
is inexcusable. The condition of servitude was then hard ;
and thanks are to be given to the Lord, that this barbarity
has been abolished ; yet God has declared from heaven his
pleasure, that servants should bear the yoke ; as also by the
mouth of Paul, he does not give servants their freedom,
nor deprive their masters of their use ; but only commands
them to be kindly and liberally treated. (Ephes. vi. 4.) It is
to be inferred also, from the circumstance of the time, not
only that civil government is to be maintained, as matter of
necessity, but that lawful authorities are to be obeyed, for
conscience' sake. For although the fugitive Hagar could no
longer be compelled to obedience by force, yet her condition
was not changed in the sight of God. By the same argu-
ment it is proved, that if masters at any time deal too hardly
with their servants, or if rulers treat their subjects with un-
just asperity, their rigour is still to be endured, nor is there
just cause for shaking off the yoke, although they may exercise
their power too imperiously. In short, whenever it comes into
our mind to defraud any one of his right, or to seek exemption
from our proper calling, let the voice of the angel sound in our
ears, as if God would draw us back, by putting his own hand
upon us. They who have proudly and tyrannically governed
shall one day render their account to God ; meanwhile, their
asperity is to be borne by their subjects, till God, whose pre-
rogative it is to raise the abject and to relieve the oppressed,
shall give them succour. If a comparison be made, the power
of magistrates is far more tolerable, than that ancient domin-
ion was.1 The paternal authority is in its very nature
amiable, and worthy of regard. If the flight of Hagar was
prohibited by the command of God, much less will he bear with
the licentiousness of a people, who rebel against their prince ;
or with the contumacy of children, who withdraw themselves
from obedience to their parents.

Whence earnest thou f He does not inquire, as concerning
a doubtful matter, but knowing that no place for subterfuge

1 For this ancient dominion implied slavery. The French translation
has it, " Le droit des magistrats est bien plus tolerable, que n'a point este
ceste ancienne domination sur les serfs.'" — Ed.

432 COMMENTAEY UPON CHAP. XVI.

is left to Hagar, he peremptorily reproves her for her flight ;
as if he had said, < Having deserted thy station, thou shalt
profit nothing by thy wandering, since thou canst not escape
the hand of God, which had placed thee there.' It might
also be, that he censured her departure from that house, which
was then the earthly sanctuary of God. For she was not
ignorant that God was there worshipped in a peculiar man-
ner. And although she indirectly charges her mistress with
cruelty, by saying that she had fled from her presence ; still
the angel, to cut off all subterfuges, commands her to return
and to humble herself. By which words he first intimates,
that the bond of subjection is not dissolved either by the too
austere, or by the impotent dominion of rulers ; he then re-
torts the blame of the evil upon Hagar herself, because she
had obstinately placed herself in opposition to her mistress,
and, forgetful of her own condition, had exalted herself more
insolently and boldly than became a bondmaid. In short, as
she is justly punished for her faults, he commands her to seek
a remedy by correcting them. And truly, since nothing is
better than, by obedience and patience, to appease the severity
of those who are in authority over us; we must more es-
pecially labour to bend them to mildness by our humiliation,
when we have offended them by our pride.

10. I will multiply thy seed exceedingly. For the purpose of
mitigating the offence, and of alleviating what was severe in
the precept, by some consolation, he promises a blessing in the
child which she should bear. God might indeed, by his own
authority, have strictly enjoined Avhat was right ; but in order
that Hagar might the more cheerfully do what she knew to
be her duty, he allures her, as by blandishments, to obedience.
And to this point those promises tend, by which he invites us
to voluntary submission. For he would not draw us by servile
methods, so that we should obey his commands by constraint ;
and therefore he mingles mild and paternal invitations with
his commands, dealing with us liberally, as with sons. That
the angel here promises to do what is peculiar to God alone,
involves no absurdity, for it is sufficiently usual with God to
invest his ministers whom he sends with his own character,

CHAP. XVI. THE BOOK OF GENESIS. 433

that the authority of their word may appear the greater. I do
not, however, disapprove the opinion of most of the ancients ;
that Christ the Mediator was always present in all the oracles,
and that this is the cause why the majesty of God is ascribed
to angels.1 On which subject I have already touched, and
shall have occasion to say more elsewhere.

11. And shalt bear a son. The angel explains what he had
briefly said respecting her seed ; namely, that it should not be
capable of being numbered on account of its multitude ; and
he commences with Ishmael, who was to be its head and origin.
Although we shall afterwards see that he was a reprobate,
yet an honourable name is granted to him, to mark the
temporal benefit of which Ishmael became a partaker, as
being a son of Abram. For I thus explain the passage, God
intended that a monument of the paternal kindness, with
which he embraced the whole house of Abram, should endure
to posterity. For although the covenant of eternal life did not
belong to Ishmael ; yet, that he might not be entirely without
favour, God constituted him the father of a great and famous
people. And thus we see that, with respect to this present
life, the goodness of God extended itself to the seed of Abram
according to the flesh. But if God intended the name of
Ishmael [which signifies God will hear] to be a perpetual
memorial of his temporal benefits ; he will by no means bear
with our ingratitude, if we do not celebrate his celestial and
everlasting mercies, even unto death.

The Lord hath heard thy affliction. We do not read that
Hagar, in her difficulties, had recourse to prayer ; and we are
rather left to conjecture, from the words of Moses, that when
she was stupified by her sufferings, the angel came of his own
accord. It is therefore to be observed, that there are two
ways in which God looks down upon men, for the purpose of
helping them ; either when they, as suppliants, implore his
aid ; or when he, even unasked, succours them in their afflic-
tions. He is indeed especially said to hearken to them who,

1 See on this subject, Smith's Scripture Testimony to the Messiah,
Book II. chap. iv. sect. 33. — Ed.

VOL. I. 2 E

434 COMMENTARY UPON CHAP. XVI.

by prayers, invoke him as their Deliverer. Yet, sometimes,
when men lie mute, and because of their stupor, do not direct
their wishes to him, he is said to listen to their miseries.
That this latter mode of hearing was fulfilled towards Hagar,
is probable, because God freely met her wandering through
the desert. Moreover, because God frequently deprives
unbelievers of his help, until they are worn away with slow
disease, or else suffers them to be suddenly destroyed ; let
none of us give indulgence to our own sloth ; but being ad-
monished by the sense of our evils, let us seek him without
delay. In the meantime, however, it is of no small avail to
the confirmation of our faith, that our prayers will never be
despised by the Lord, seeing that he anticipates even the
slothful and the stupid, with his help ; and if he is present to
those who seek him not, much more will he be propitious
to the pious desires of his own people.

12. And he will be a wild man. The angel declares what
kind of person Ishmael will be. The simple meaning is, (in
my judgment,) that he will be a warlike man, and so formid-
able to his enemies, that none shall injure him with impunity.
Some expound the word fcO£, (pereh,) to mean a forester,
and one addicted to the hunting of wild beasts. But the
explanation must not, it seems, be sought elsewhere than in
the context; for it follows immediately after, ' His hand shall
be against all men, and the hand of all men against him.' It
is however asked, whether this ought to be reckoned among
benefits conferred by God, that he is to preserve his rank in
life by force of arms ; seeing that nothing is, in itself, more
desirable than peace. The difficulty may be thus solved;
that Ishmael, although all his neighbours should make war
upon him, and should, on every side, conspire to destroy
him ; shall yet, though alone, be endued with sufficient power
to repel all their attacks. I think, however, that the angel,
by no means, promises Ishmael complete favour, but only
that which is limited. Among our chief blessings, we must
desire to have peace with all men. Now, since this is denied
to Ishmael, that blessing which is next in order is granted to
him ; namely, that he shall not be overcome by his enemies ;

CHAP. XVI. THE BOOK OF GENESIS. 435

but shall be brave and powerful to resist their force. He
does not, however, speak of Ishmael's person, but of hh
whole progeny ; for what follows is not strictly suitable to one
man. Should this exposition be approved, no simple or
unmixed blessing is here promised ; but only a tolerable or
moderate condition; so that Ishmael and his posterity might
perceive that something was divinely granted to them, for the
sake of their father Abram. Therefore, it is, by no means, to
be reckoned among the benefits given by God, that he shall
have all around him as enemies, and shall resist them all by
violence : but this is added as a remedy and an alleviation of
the evil; that he, who would have many enemies, should be
equal to bear up against them.

And he shall dwell in the presence of all his brethren. As
this is properly applicable only to a nation, we hence the
more easily perceive, that they are deceived who restrict the
passage to the person of Ishmael. Again, others understand,
that the posterity of Ishmael was to have a fixed habitation
in the presence of their brethren, who would be unwilling to
allow it; as if it were said, that they should forcibly occupy
the land they inhabit, although their brethren might attempt
to resist them. Others adduce a contrary opinion ; namely,
that the Ishmaelites, though living among a great number of
enemies, should yet not be destitute of friends and brethren,
I approve, however, of neither opinion: for the angel rather
intimates, that this people should be separate from others ;
as if he wTould say, c They shall not form a part or member
of any one nation ; but shall be a complete body, having a
distinct and special name.'

13. And she called the name of the Lord. Moses, I have no
doubt, implies that Hagar, after she was admonished by the
angel, changed her mind : and being thus subdued, betook
herself to prayer ; unless, perhaps, here the confession of the
tongue, rather than change of mind, is denoted. I rather
incline, however, to the opinion, that Hagar, who had before
been of a wild and intractable temper, begins now at length
to acknowledge the providence of God, Moreover, as to
that which some suppose ; namely, that God is called ( the

436 COMMENTARY UPON CHAP. XVI.

God of vision,'1 because he appears and manifests himself to
men, it is a forced interpretation. Rathar let us understand
that Hagar, who before had appeared to herself to be carried
away by chance, through the desert ; now perceives and
acknowledges that human affairs are under divine govern-
ment. And whoever is persuaded that he is looked upon by
God, must of necessity walk as in his sight.

Have I also here seen after him that seeth me?2 Some
translate this, i Have I not seen after the vision ?'3 But it
really is as I have rendered it. Moreover, the obscurity of
the sentence has procured for us various interpretations.
Some among the Hebrews say that Hagar was astonished at
the sight of the angel ; because she thought that God was
nowhere seen but in the house of Abram. But this is frigid,
and in this way the ambition of the Jews often compels them
to trifle ; seeing that they apply their whole study to boast-
ing of the glory of their race. Others so understand the pass-
age, 'Have I seen after my vision?' that is, so late, that during
the vision I was blind ?4 According to these interpreters, the
vision of Hagar was twofold : the former erroneous ; since
she perceived nothing celestial in the angel ; but the other
true, after she had been affected with a sense of the divine

1 " Deum visionis." Though Calvin regards this interpretation as
forced, it must not be denied that it has the sanction of the highest lite-
rary authorities. Le Clerc, Peter Martyr, Rosenniiiller, Dathe, Gese-
nius, Lee, Professor Bush, and many others, all regard the word »jo,
(roi,) as a substantive, not as a participle, — and consequently God is here
spoken of as the God who reveals himself, not as the God who sees. — Ed.

2 " Nonne etiam hie vidi post videnteni me?" " Have I not also here
looked after him who seeth me ?"

3 " Annon video, (h. e. vivo,) post videntem me, i. e., post visionem
divinam, vel post visionem videntis me ?" Do I not see, (that is, live,)
after him who seeth me ? that is, after the divine vision, or after the
vision of him that seeth me. — Junius, Piscator, &c, in PoliSyn. Ains-
worth gives this version, ' Have I also here seen after him that seeth
me ?' Where stress is laid on the word here, as is done by Calvin, for
the purpose of contrasting the desert with Abram's house. The opinion,
also, that the term ' see ' is equivalent to ' live,' is supported by high
authority. The meaning of the passage would then be, ' Do I see, that
is, live, after having beheld such a vision ?' — Ed.

4 Vatablus in Poll Syn. Perhaps the following paraphrase may bring
out the sense of this obscure interpretation. We may suppose Hagar to
exclaim : ' Have I indeed seen at last ? yet, not till after the vision itself
had passed away ; so that when I saw it literally, I was mentally blind,
and did not know what I was looking at.' — Ed.

CHAP. XVI. THE BOOK OF GENESIS. 437

nature of the vision. To some it seems that a negative
answer is implied ; as if she would say, I did not see him
departing; and then from his sudden disappearance, she col-
lects that he must have been an angel of God.

Also, on the second member of the sentence, interpreters
disagree. Jerome renders it, ' the back parts of him that
seeth me :n which many refer to an obscure vision, so that
the phrase is deemed metaphorical. For as we do not plainly
perceive men from behind ; so they are said to see the back
parts of God, to whom he does not openly nor clearly mani-
fest himself; and this opinion is commonly received. Others
think that Moses used a different figure ; for they take the
seeing of the back parts of God, for the sense of his anger ;
just as his face is said to shine upon us, when he shows him-
self propitious and favourable. Therefore, according to
them, the sense is, ( I thought that I had escaped, so that I
should no more be obnoxious to the rod or chastening of
God; but here also I perceive that he is angry with me.
So far I have briefly related the opinion of others.2 And al-
though I have no intention to pause for the purpose of refut-
ing each of these expositions ; I yet freely declare, that not
one of these interpreters has apprehended the meaning of
Moses. I willingly accept what some adduce, that Hagar
wondered at the goodness of God, by whom she had been
regarded even in the desert : but this, though something, i3
not the whole. In the first place, Hagar chides herself, be-
cause, as she had before been too blind, she even now opened
her eyes too slowly and indolently to perceive God. For
she aggravates the guilt of her torpor by the circumstance
both of place and time. She had frequently found, by many
proofs, that she was regarded by the Lord ; yet becoming
blind, she had despised his providence, as if, with closed eyes,
she had passed by him, when he presented himself before her.
She now accuses herself for not having more quickly awoke
when the angel appeared. The consideration of place is also

i See Vulgate.

2 These different interpretations, with others, may be seen in Poole's
Synopsis. — Ed.

438 COMMENTARY UrON CHAP. XVI.

of great weight,1 because God, who had always testified that
he was present with her in the house of Abram, now pursued
her as a fugitive, even into the desert. It implied, indeed,
a base ingratitude on her part, to be blind to the presence of
God ; so that even when she knew he was looking upon her,
she did not, in return, raise her eyes to behold him. But it
was a still more shameful blindness, that she, being regarded
by the Lord, although a wanderer and an exile, paying the just
penalty of her perverseness, still would not even acknow-
ledge him as present. We now see the point to which her
self-reproach tends ; < Hitherto I have not sought God, nor
had respect to him, except by constraint ; whereas, he had
before deigned to look down upon me : even now in the
desert, where being afflicted with evils, I ought immediately
to have roused myself, I have, according to my custom, been
stupified : nor should I ever have raised my eyes towards
heaven, unless I had first been looked upon by the Lord.'

14. Wherefore the well was called.2 I subscribe to the
opinion of those who take the word Wp*, (yekra,) indefi-
nitely, which is usual enough in the Hebrew language. In
order that the sense may be the clearer, it is capable of being
resolved into the passive voice, that ' the well was called.'3
Yet I think this common appellation originated with Hagar,
who, not content with one simple confession, wished that the
mercy of God should be attested in time to come ; and there-
fore she transmitted her testimony, as from hand to hand.
Hence we infer how useful it is, that they who do not freely
humble themselves, should be subdued by stripes. Hagar,
who had always been wild and rebellious, and who had, at
length, entirely shaken off the yoke ; now, when the hard-
ness of her heart was broken by afflictions, appears alto-
gether another person. She was not, however, reduced to
order by stripes only ; but a celestial vision was also added,

1 " Loci enim notatio," is in the French translation rendered, " Le
changement du lien." The change of place, as if it had been mutatio. — Ed.

2 " Idcirco vocavit puteimi, Puteiun viventis videntis me." "There-
fore she called the well, The well of him who liveth and seeth me."

3 As in the English version.

CHAP. XVII. THE BOOK OF GENESIS. 439

which thoroughly arrested her. And the same thing is
necessary for us ; namely, that God, while chastising us with
his hand, should also bring us into a state of submissive
meekness by his Spirit. Some among the Hebrews say that
the name of the well was given to it, as being a testimony of
a twofold favour, because Ishmael was revived from death,
and God had respect to Hagar, his mother. But they fool-
ishly mutilate things joined together : for Hagar wished to
testify that she had been favourably regarded by Him who
was the Living God, or the Author of life.

15. And Abram called. Hagar had been commanded to give
that name to her son ; but Moses follows the order of nature ;
because fathers, by the imposition of the name, declare the
power which they have over their sons. We may easily gather,
that Hagar, when she returned home, related the events
which had occurred. Therefore, Abram shows himself to be
obedient and grateful to God : because he both names his
son according to the command of the angel, and celebrates
the goodness of God in having hearkened to the miseries of
Hagar.

CHAPTER XVII.

1. And when Abram was ninety years 1. Et firit Abram nonaginta
old and nine, the Lord appeared to et novem annorum : et visus
Abram, and said unto him, I am the est Jehova Abram, dixitqne ad
Almighty God; walk' before me, and be eum, Ego Deus Omnipotens,
thou perfect. ambula coram me, et esto per-

fectus.

2. And I will make my covenant be- 2. Et ponam pactum meum
tween me and thee, and will multiply inter me et te, et multiplicabo
thee exceedingly. te vehementissime.

3. And Abram fell on his face: and 3. Tuncprostravitse Abram
God talked with him, saying, super faciem suam, et loquutus

est cum eo Deus, dicendo,

4. As for me, behold, my covenant is 4. Ego, ecce pactum meum
with thee, and thou shalt be a father of tecum, et eris in patrem mul-
many nations. titudinis gentium.

5. Neither shall thy name any more 5. Et non vocabitur ultra
be called Abram, but thy name shall be nomen tuum Abram, sed erit

440

COMMENTARY UPON

CHAP. XVII.

Abraham ; for a father of many nations
have I made thee.

6. And I will make thee exceeding
fruitful, and I will make nations of thee,
and kings shall come out of thee.

7. And I will establish my covenant
between me and thee, and thy seed after
thee, in their generations, for an everlast-
ing covenant, to be a God unto thee, and
to thy seed after thee.

8. And I will give unto thee, and to
thy seed after thee, the land wherein
thou art a stranger, all the land of
Canaan, for an everlasting possession ;
and I will be their God.

9. And God said unto Abraham, Thou
shalt keep my covenant therefore, thou,
and thy seed after thee, in their genera-
tions.

10. This is my covenant, which ye
shall keep, between me and you, and thy
seed after thee; Every man-child among
you shall be circumcised.

11. And ye shall circumcise the flesh
of your foreskin ; and it shall be a token
of the covenant betwixt me and you.

12. And he that is eight days old
shall be circumcised among you, every
man-child in your generations, he that
is born in the house, or bought with
money of any stranger, which is not of
thy seed.

13. He that is born in thy house, and
he that is bought with thy money, must
needs be circumcised : and my covenant
shall be in your flesh for an everlasting
covenant.

14. And the uncircumcised man-child,
whose flesh of his foreskin is not cir-
cumcised, that soul shall be cut off from
his people; he hath broken my cove-
nant.

15. And God said unto Abraham, As
for Sarai thy wife, thou shalt not call
her name Sarai, but Sarah shall her
name be.

16. And I will bless her, and give
thee a son also of her : yea, I will bless
her, and she shall be a mother of nations ;
kiugs of people shall be of her.

17. Then Abraham fell upon his face,
and laughed, and said in his heart, Shall
a child be born unto him that is an hun-

nomen tuum Abraham: quia
patrem multitudinis gentium
posui te.

6. Et multiplicabo te valde,
et ponam te in gentes, et reges
ex te egredientur.

7. Et statuam foedus meum
inter me et te, et inter semen
tuum post te in generationes
suas, in foedus perpetuum, ut
sim tibi in Deum et semini tuo
post te.

8. Daboque tibi et semini
tuo post te terrain peregrina-
tionum tuarum, oranera terrain
Chenaan in possessionem per-
petuam, et ero eis in Deum.

9. Praeterea dixit Deus ad
Abraham, et tu pactum meum
custodies, tu et semen tuum
post te in generationibus suis.

10. Hoc pactum meum quod
custodiers inter me et vos, et
inter semen tuum post te, ut
circumcidatur in vobis omnis
masculus :

11. Et circumcidetis carnem
praeputii vestri : et erit in sig-
num foederis inter me et vos.

12. Et Alius octo dierum cir-
cumcidetur in vobis : omnis
masculus in generationes ves-
tras, verna, et emptus argento
ab omni Alio alienigenae, qui
non est de semine tuo.

13. Circumcidendo circum-
cidetur verna tuus, et emptus
argento tuo: et erit pactum
meum in came vestra in pac-
tum perpetuum.

14. Etprgeputiatus masculus,
cui non circumcisa fuerit carno
praeputii sui, exterminabitur
anima ipsa de populis suis,
quia pactum meum irritum fecit.

15. Et dixit Deus ad Abra-
ham, Sarai uxoris tuse non vo-
cabis nomen Sarai, sed Sarah
est nomen ejus.

16. Et benedicam ei, atque
etiam dabo ex ea tibi filium,
cui benedicam, et erit in gentes :
reges populorum ex ea erunt.

17. Etprostravitse Abraham
in faciem suam, et risit, dixit-
que in corde suo, Num($uid

CHAP. XVII.

THE BOOK OF GENESIS.

441

dred years old ? and shall Sarah, that is
ninety years old, bear?

18. And Abraham said unto God, O
that Ishmael might live before thee !

19. And God said, Sarah thy wife
shall bear thee a son indeed ; and thou
shalt call his name Isaac : and I will
establish my covenant with him for an
everlasting covenant, and with his seed
after him.

20. And as for Ishmael, I have heard
thee : Behold, I have blessed him, and
will make him fruitful, and will multiply
him exceedingly ; twelve princes shall
he beget, and I will make him a great
nation.

21. But my covenant will I establish
with Isaac, which Sarah shall bear unto
thee at this set time in the next year.

22. And he left off talking with him,
and God went up from Abraham.

23. And Abraham took Ishmael his
son, and all that were born in his house,
and all that were bought with his
money, every male among the men of
Abraham's house ; and circumcised the
flesh of their foreskin in the self-same day,
as God had said unto him.

24. And Abraham was ninety years
old and nine when he ^ as circumcised
in the flesh of his foreskin.

25. And Ishmael his son was thirteen
years old when he was circumcised in
the flesh of his foreskin.

26. In the self-same day was Abraham
circumcised, and Ishmael his son.

27. And all the men of his house,
born in the house, and bought with
money of the stranger, were circumcised
with him.

viro centum annorum nascetur
proles? et an Sarah mulier
nonaginta annorum pariet ?

18. Et dixit Abraham ad
Deum, Utinam Ismael vivat
coram te.

19. Et dixit Deus, Vere
Sarah uxor tua pariet tibi filium,
et vocabis nomen ejus Isaac :
et statuam pactum nieum
cum eo in pactum perpetuum,
et cum semine ejus post eum.

20. Et pro Ismael audivi te :
ecce, benedixi ei, et crescere
faciam eum, et multiplicare
faciam eum supra modum : duo-
clecim principes generabit, et
ponameumingentem magnam.

21. Et pactum meum sta-
tuam cum Isaac, quern pariet
tibi Sarah in tempore hoc, an-
no altero.

22. Et finivit loqui cum eo,
et ascendit Deus ab Abraham.

23. Tunc Abraham tulit
Ismael filium suum, et omnes
vernas domus suas, et omnem
acquisitum argento suo : omnis
masculi in viris domus suae
circumcidit carnem praeputii
eorum in ipsomet die, sicut lo-
quutus fuerat cum eo Deus.

24. Abraham autem erat vir
nonaginta et novem annorum,
quando circumcisa fait carno
praeputii ipsius.

25. Et Ismael filius ejus erat
tredecim annorum, quando cir-
cumcisus est ipse in carne prae-
putii sui,

26. In ipsomet die circum-
cisus est Abraham et Ismael
filius ejus.

27. Et omnes viri domus
ejus, verna domus, et emptus
argento a filio alienigenae, cir-
cumcisi sunt cum ipso.

1. And when Abram was ninety years old and nine. Moses
passes over thirteen years of Abram's life, not because nothing
worthy of remembrance had in the meantime occurred ; but
because the Spirit of God, according to his own will, selects
those things which are most necessary to be known. He

442 COMMENTARY UPON CHAP. XVII.

purposely points out the length of time which had elapsed
from the birth of Ishmael to the period when Isaac was
promised, for the purpose of teaching us that he long
remained satisfied with that son who should, at length, be
rejected, and that he was as one deluded by a fallacious
appearance. Meanwhile, we see in what a circuitous course
the Lord led him. It was even possible that he brought this
delay upon himself, by his own fault, in having precipitately
entered into second nuptials ; yet as Moses declares no such
thing, I leave it undetermined. Let it suffice to accept what
is certain ; namely, that Abram being contented with his only
son, ceased to desire any other seed. The want of offspring had
previously excited him to constant prayers and sighings ; for
the promise of God was so fixed in his mind, that he was
ardently carried forward to seek its fulfilment. And now,
falsely supposing that he had obtained his wish, he is led
away by the presence of his son according to the flesh, from
the expectation of a spiritual seed. Again the wonderful
goodness of God shows itself, in that Abram himself is raised,
beyond his own expectation and desire, to a new hope, and
he suddenly hears, that what it never came into his mind to
ask, is granted unto him. If he had been daily offering up
importunate prayers for this blessing, we should not so plainly
have seen that it was conferred upon him by the free gift of
God, as when it is given to him without his either thinking of it
or desiring it. Before however we speak of Isaac, it will repay
our labour, to notice the order and connection of the words.

First, Moses says that the Lord appeared unto him, in
order that we may know that the oracle was not pronounced
by secret revelation, but that a vision at the same time was
added to it. Besides, the vision wTas not speechless, but
had the word annexed, from which word the faith of Abram
might receive profit. Now that word summarily contains
this declaration, that God enters into covenant with Abram :
it then unfolds the nature of the covenant itself, and finally
puts to it the seal, with the accompanying attestations.

/ am the Almighty God.1 The Hebrew noun El, which is

1 S*W h$i (El Shaddai,) a title of Jehovah, apparently of plural form.
Gesenius calls it the plural of majesty. It seems chiefly intended to con-

CHAP. XVII. THE BOOK OF GENESIS. 443

derived from power, is here put for God. The same remark
applies to the accompanying word S*]W9 (shaddai,) as if God
would declare, that he had sufficient power for Abram's pro-
tection : because our faith can only stand firmly, while we are
certainly persuaded that the defence of God is alone sufficient
for us, and can sincerely despise everything in the world which
is opposed to our salvation. God, therefore, does not boast
of that power which lies concealed within himself; but of that
which he manifests towards his children ; and he does so, in
order that Abram might hence derive materials for confi-
dence. Thus, in these words, a promise is included.

Walk before me. The force of this expression we have
elsewhere explained. In making the covenant, God stipu-
lates for obedience, on the part of his servant. Yet He does
not in vain prefix the declaration that he is i the Almighty
God,' and is furnished with power to help his own people :
because it was necessary that Abram should be recalled from
all other means of help,1 that he might entirely devote him-
self to God alone. For no one will ever betake himself to
God, but he who keeps created things in their proper place,
and looks up to God alone. Where, indeed, the power of God
has been once acknowledged, it ought so to transport us with
admiration, and our minds ought so to be filled with reve-
rence for him, that nothing should hinder us from worshipping
him. Moreover, because the eyes of God look for faith and
truth in the heart, Abram is commanded to aim at integrity.
For the Hebrews call him a man of perfections, who is not of
a deceitful or double mind, but sincerely cultivates rectitude.
In short, the integrity here mentioned is opposed, to hypo-
crisy. And surely, when we have to deal with God, no place
for dissimulation remains. Now, from these words, we learn
for what end God gathers together for himself a church ;

vey the notion of Omnipotence. Some render the words, ' God all- suf-
ficient ;' but the original root of i^\p conveys the notion, rather of over-
whelming, than of sustaining power. The word is therefore better ren-
dered, as in our version, Almighty. It corresponds with the Greek
%a.vTOK^ccra^ and with the Latin Omnipotens. — Ed.

1 u Ab aliis omnibus." " De tous autresmoyens." " From all other
means." — French Tr.

444 COMMENTARY UPON CHAP. XVII.

namely, that they whom he has called, may be holy. The
foundation, indeed, of the divine calling, is a gratuitous pro-
mise ; but it follows immediately after, that they whom he
has chosen as a peculiar people to himself, should devote
themselves to the righteousness of God.1 For on this con-
dition, he adopts children as his own, that he may, in return,
obtain the place and the honour of a Father. And as he
himself cannot lie, so he rightly demands mutual fidelity
from his own children. Wherefore, let us know, that God
manifests himself to the faithful, in order that they may live
as in his sight ; and may make him the arbiter not only of
their works, but of their thoughts. Whence also we infer,
that there is no other method of living piously and justly,
than that of depending upon God.

2. And I will make my covenant. He now begins more
fully and abundantly to explain what he had before alluded
to briefly. We have said that the covenant of God with
Abram had two parts. The first was a declaration of gratui-
tous love ; to which was annexed the promise of a happy life.
But the other was an exhortation to the sincere endeavour to
cultivate uprightness, since God had given, in a single word
only, a slight taste of his grace ; and then immediately had de-
scended to the design of his calling; namely, that Abram should
be upright. He now subjoins a more ample declaration of his
grace, in order that Abram may endeavour more willingly to
form his mind and his life, both to reverence towards God,
and to the cultivation of uprightness ; as if God had said,
' See how kindly I indulge thee : for I do not require integ-
rity from thee simply on account of my authority, which I
might justly do ; but whereas I owe thee nothing, I conde-
scend graciously to engage in a mutual covenant.' He does
not, however, speak of this as of a new thing : but he recalls
the memory of the covenant which he had before made, and
now fully confirms and establishes its certainty. For God is

1 " Yield yourselves unto God, as those that are alive from the dead,
and your members as instruments of righteousness unto God." Rom.
vi. 13.— Ed.

CHAP. XVII. THE BOOK OF GENESIS. 445

not wont to utter new oracles, which may destroy the credit,
or obscure the light, or weaken the efficacy of those which
preceded ; but he continues, as in one perpetual tenor, those
promises which he has once given. Therefore, by these
words, he intends nothing else than that the covenant, of
which Abram had heard before, should be established and
ratified : but he expressly introduces that principal point,
concerning the multiplication of seed, which he afterwards
frequently repeats.

j.

3. And Abram fell on his face. We know that this was

the ancient rite of adoration. Moreover, Abram testifies,
first, that he acknowledges God, in whose presence all flesh
ought to keep silence, and to be humbled ; and, secondly, that
he reverently receives and cordially embraces whatever God
is about to speak. If, however, this was intended as a con-
fession of faith, we must observe, that the faith which relies
upon the grace of God cannot be disjoined from a pure con-
science. God, in offering his grace to Abram, requires of
him a sincere disposition to live justly and holily. Abram,
in prostrating himself, declares that he obediently receives
both.1 Let us therefore remember, that in one and the same
bond of faith, the gratuitous adoption in which our salvation
is placed, is to be combined with newness of life. And al-
though Abram utters not a word, he declares more fully by
his silence, than if he had spoken with a loud and sounding
voice, that he yields obedience to the word of God.

4. As for me, behold, my covenant is with thee.2 They who
translate the passage, ' Behold, I make a covenant with thee,'
or, ' Behold, I and my covenant with thee ;' do not seem to
me faithfully to represent the meaning of Moses. For, first,
God declares that he is the speaker, in order that absolute
authority may appear in his words. For since our faith can
rest on no other foundation than his eternal veracity, it

1 That is, both the promise of grace, and the command to yield
obedience. — Ed.

2 " Ego, ecce pactum meum tecum.'1 " I, behold, my covenant is with
thee."

446 COMMENTARY UPON CHAP. XVII.

becomes, above all things, necessary for us to be informed
that what is proposed to us, has proceeded from his sacred
mouth. Therefore, the pronoun I, is to be read separately?
as a preface to the rest ; in order that Abram might have a
composed mind, and might engage, without hesitation, in the
proposed covenant. Whence a useful doctrine is deduced,
that faith necessarily has reference to God : because, although
all angels and men should speak to us, never would their
authority appear sufficiently great to confirm our minds.
And it cannot but be, that we should at times waver, until
that voice sounds from heaven, < I am.' Whence also it ap-
pears what kind of religion is that of the Papacy : where,
instead of the word of God, the fictions of men are alone the
subject of boast. And they are justly exposed to continual
fluctuation, who, depending upon the word of men, act un-
justly towards God, by ascribing to them more than is right.
But let us have no other foundation of our faith than this
word ' I, ' not as spoken indifferently by any mouth what-
ever, but by the mouth of God alone. If, however, myriads
of men set themselves in opposition, and proudly exclaim,
1 We, we,' let this single word of God suffice to dissipate the
empty sound of multitudes.

And thou shalt be a father of many nations} It is asked,
what is this multitude of nations ? It obviously appears,
that different nations had their origin from the holy Patri-
arch : for Ishmael grew to a great people : the Idumeans,
from another branch, were spread far and wide ; large families
also sprung from other sons, whom he had by Keturah. But
Moses looked still further, because, indeed, the Gentiles were
to be, by faith, inserted into the stock of Abram, although not
descended from him according to the flesh : of which fact Paul
is to us a faithful interpreter and witness. For he does not
gather together the Arabians, Idumeans, and others, for the
purpose of making Abram the father of many nations ; but
he so extends the name of father, as to make it applicable to
the whole world, in order that the Gentiles, in other respects
strangers, and separated from each other, might, from all sides,

1 "Multitudinis gentium." " Of a multitude of nations."

CHAP. XVII. THE BOOK OF GENESIS. 447

combine in one family of Abram. I grant, indeed, that, for a
time, the twelve tribes were as so many nations ; but only in
order to form a prelude to that immense multitude, which, at
length, is collected together as the one family of Abram. And
that Moses speaks of those sons, who, being regenerate by
faith, acquire the name, and pass over into the stock of
Abram, is sufficiently proved by this one consideration. For
the carnal race of Abram could not be divided into different
nations, without causing those who had departed from the
unity, to be immediately accounted strangers. Thus the
Church rejected the Ishmaelites, the Idumeans, and others,
and regarded them as foreigners. Abram therefore was not
called the father of many nations, because his seed was to be
divided into many nations ; but rather, because many nations
were to be gathered together unto him. A change also of
his name is added as a token. For he begins to be called
Abraham, in order that the name itself may teach him, that
he should not be the father of one family only ; but that a
progeny should rise up to him from an immense multitude,
beyond the common course of nature. For this reason, the
Lord so often renews this promise ; because the very repeti-
tion of it shows that no common blessing was promised.

7. And thy seed after thee. There is no doubt that the
Lord distinguishes the race of Abraham from the rest of the
world. We must now see what people he intends. Now
they are deceived who think that his elect alone are here
pointed out ; and that all the faithful are indiscriminately
comprehended, from whatever people, according to the flesh,
they are descended. For, on the contrary, the Scripture de-
clares that the race of Abraham, by lineal descent, had been
peculiarly accepted by God. And it is the evident doctrine
of Paul concerning the natural descendants of Abraham, that
they are holy branches which have proceeded from a holy
root, (Rom. xi. 16.) And lest any one should restrict this
assertion to the shadows of the law, or should evade it by
allegory, he elsewhere expressly declares, that Christ came to
be a minister of the circumcision, (Rom. xv. 8.) Wherefore,
nothing is more certain, than that God made his covenant

448 COMMENTARY UPON CHAP. XVII.

with those sons of Abraham who were naturally to be born
of him. If any one object, that this opinion by no means
agrees with the former, in which we said that they are reck-
oned the children of Abraham, who being by faith ingrafted
into his body, form one family ; the difference is easily recon-
ciled, by laying down certain distinct degrees of adoption,
which may be collected from various passages of Scripture.
In the beginning, antecedently to this covenant, the condi-
tion of the whole world was one and the same. But as soon
as it was said, i I will be a God to thee and to thy seed after
thee,' the Church was separated from other nations ; just as
in the creation of the world, the light emerged out of the
darkness. Then the people of Israel was received, as the
flock of God, into their own fold : the other nations wander-
ed, like wild beasts, through mountains, woods, and de-
serts. Since this dignity, in which the sons of Abraham ex-
celled other nations, depended on the word of God alone, the
gratuitous adoption of God belongs to them all in common.
For if Paul deprives the Gentiles of God and of eternal life,
on the ground of their being aliens from the covenant, (Eph.
iv. 18,) it follows that all Israelites were of the household of
the Church, and sons of God, and heirs of eternal life. And
although it was by the grace of God, and not by nature,
that they excelled the Gentiles ; and although the inherit-
ance of the kingdom of God came to them by promise,
and not by carnal descent ; yet they are sometimes said to
differ by nature from the rest of the world. In the Epistle
to the Galatians, chap. ii. ver. 15, and elsewhere, Paul calls
them saints ' by nature,' because God was willing that his
grace should descend,1 by a continual succession, to the
whole seed. In this sense, they who were unbelievers
among the Jews, are yet called the children of the celestial
kingdom, by Christ. (Matth. viii. 12.) Nor does what St Paul
says contradict this ; namely, that not all who are from Ab-
raham are to be esteemed legitimate children ; because they

1 " Quia continua serie prosequi nolebat Deus, gratiam suam ergo
totum semen." So it is, both in the Amsterdam edition, and in that of
Hengstenberg ; but the word nolebat (was unwilling) seems so contrary
to the writer's line of argument, that the French version is followed in
the translation, which is," Pourceque Dieu vowfofrpoursuyure," &c. — Ed.

CHAP. XVII. THE BOOK OF GENESIS. 449

are not the children of the promise, but only of the flesh.
(Rom. ix. 8.) For there, the promise is not taken generally
for that outward word, by which God conferred his favour
as well upon the reprobate as upon the elect ; but must be
restricted to that efficacious calling, which he inwardly seals
by his Spirit. And that this is the case, is proved without
difficulty ; for the promise by which the Lord had adopted
them all as children, was common to all : and in that promise, it
cannot be denied, that eternal salvation was offered to all.
What, therefore, can be the meaning of Paul, when he denies
that certain persons have any right to be reckoned among
children, except that he is no longer reasoning about the exter-
nally offered grace, but about that of which only the elect
effectually partake ? Here, then, a twofold class of sons
presents itself to us, in the Church ; for since the whole
body of the people is gathered together into the fold of God,
by one and the same voice, all without exception, are, in this
respect, accounted children ; the name of the Church is ap-
plicable in common to them all : but in the innermost sanc-
tuary of God, none others are reckoned the sons of God, than
they in whom the promise is ratified by faith. And although
this difference flows from the fountain of gratuitous election,
whence also faith itself springs; yet, since the counsel of God is
in itself hidden from us, we therefore distinguish the true from
the spurious children, by the respective marks of faith and of
unbelief. This method and dispensation continued even to the
promulgation of the gospel ; but then the middle wall was
broken down, (Ephes. ii. 14,) and God made the Gentiles
equal to the natural descendants of Abraham. That was the
renovation of the world, by which they, who had before been
strangers, began to be called sons. Yet whenever a compari-
son ^s made between Jews and Gentiles, the inheritance of
life is assigned to the former, as lawfully belonging to them ;
but to the latter, it is said to be adventitious. Meanwhile,
the oracle was fulfilled, in which God promises that Abraham
should be the father of many nations. For whereas pre-
viously, the natural sons of Abraham were succeeded by their
descendants in continual succession, and the benediction, which
began with him, flowed down to his children; the coming of
Christ, by inverting the original order, introduced into his
VOL. I. 2 F

450 COMMENTARY UrON CHAP. XVII.

family those who before were separated from his seed : at
length the Jews were cast out, (except that a hidden seed of
the election remained among them,) in order that the rest
might be saved. It was necessary that these things concerning
the seed of Abraham should once be stated, that they may
open to us an easy introduction to what follows.

In their generations. This succession of generations clearly
proves that the posterity of Abraham were taken into the
Church, in such a manner that sons might be born to them,
who should be heirs of the same grace. In this way the
covenant is called perpetual, as lasting until the renovation of
the world ; which took place at the advent of Christ. I grant,
indeed, that the covenant was without end, and may with
propriety be called eternal, as far as the whole Church is
concerned; it must, however, always remain as a settled
point, that the regular succession of ages was partly broken
and partly changed, by the coming of Christ, because the
middle wall being broken down, and the sons by nature being,
at length, disinherited, Abraham began to have a race asso-
ciated with himself, from all regions of the world.

To be a God unto thee. In this single word we are plainly
taught, that this was a spiritual covenant, not confirmed in
reference to the present life only; but one from which Abraham
might conceive the hope of eternal salvation, so that being
raised even to heaven, he might lay hold of solid and per-
fect bliss. For those whom God adopts to himself, from
among a people — seeing that he makes them partakers of his
righteousness and of all good things — he also constitutes heirs
of celestial life. Let us then mark this as the principal part
of the covenant, that He who is the God of the living, not
of the dead, promises to be a God to the children of Abraham.
It follows afterwards, in the way of augmentation of the gjrant,
that he promises to give them the land. I confess, indeed,
that something greater and more excellent than itself was
shadowed forth by the land of Canaan; yet this is not at
variance with the statement, that the promise now made
was an accession to that primary one, ' I will be thy God.'
Now, although God again affirms, as before, that He will
give the land to Abraham himself, we nevertheless know,
that Abraham never possessed dominion over it; but the

CHAP. XVII. THE BOOK OF GENESIS. 451

holy man was contented with his title to it alone, although
the possession of it was not granted him ; and, therefore, he
calmly passed from his earthly pilgrimage into heaven. God
again repeats that He will be a God to the posterity of
Abraham, in order that they may not settle upon earth, but
may regard themselves as trained for higher things.

9. Thou shalt keep my covenant. As formerly, covenants
were not only committed to public records, but were also
wont to be engraven in brass, or sculptured on stones, in
order that the memory of them might be more fully recorded,
and more highly celebrated; so in the present instance,
God inscribes his covenant in the flesh of Abraham. For
circumcision was as a solemn memorial of that adoption, by
which the family of Abraham had been elected to be the
peculiar people of God. The pious had previously possessed
other ceremonies, which confirmed to them the certainty of
the grace of God ; but now the Lord attests the new cove-
nant with a new kind of symbol. But the reason why He
suffered the human race to be without this testimony of his
grace, during so many ages, is concealed from us ; except that
wTe see it was instituted at the time when he chose a certain
nation to himself; which thing itself depends on his secret
counsel. Moreover, although it would, perhaps, be more suit-
able for the purpose of instruction, were we to give a sum-
mary of those things which are to be said concerning cir-
cumcision; I will yet follow the order of the text, which I
think more appropriate to the office of an interpreter. In the
first place ; since circumcision is called, by Moses, the covenant
of God, we thence infer that the promise of grace was included
in it. For had it been only a mark or token of external pro-
fession among men, the name of covenant would be by no
means suitable, for a covenant is not otherwise confirmed,
than as faith answers to it. And it is common to all sacra-
ments to have the word of God annexed to them, by which
he testifies that he is propitious to us, and calls us to the hope
of salvation ; yea, a sacrament is nothing else than a visible
word, or sculpture and image of that grace of God, which the
word more fully illustrates. If, then, there is a mutual relation

452 COMMENTARY UPON CHAP. XVII.

between the word and faith ; it follows, that the proposed
end and use of sacraments is to help, promote and confirm
faith. But they who deny that sacraments are supports to
faith, or that they aid the word in strengthening faith, must
of necessity expunge the name of covenant ; because, either
God there offers himself as a Promiser, in mockery and falsely,
or else, faith there finds that on which it may support itself,
and from which it may confirm its own assurance. And
although we must maintain the distinction between the word
and the sign ; yet let us know, that as soon as the sign itself
meets our eyes, the word ought to sound in our ears. There-
fore, while, in this place, Abraham is commanded to keep the
covenant, God does not enjoin upon him the bare use of
the ceremony, but chiefly designs that he should regard the
end ; and certainly, since the promise is the very soul of the
sign, whenever it is torn away from the sign, nothing remains
but a lifeless and vain phantom. This is the reason why we
say, that sacraments are abolished by the Papists; because, the
voice of God having become extinct, nothing remains with
them, except the residuum of mute figures. Truly frivolous
is their boast, that their magical exorcisms stand in the place
of the word. For nothing can be called a covenant, but what
is perceived by us to be clearly revealed, so that it may edify
our faith ; these actors, who by gesture alone, or by a confused
murmuring, play as on pipes, have nothing like this.

We now consider how the covenant is rightly kept; namely,
when the word precedes, and we embrace the sign as a testi-
mony and pledge of grace ; for as God binds himself to keep
the promise given to us ; so the consent of faith and of obe-
dience is demanded from us. What follows further on this
subject is worthy of notice.

Between me and you} Whereby we are taught that a sa-
crament has not respect only to the external confession, but is
an intervening pledge between God and the conscience of
man. And, therefore, whosoever is not directed to God through
the sacraments, profanes their use. But by the figure meto-

1 ' Inter me et te.' But in the chapter itself it stands, ' Inter me et
vos ; ' as in the English version. — Ed.

CHAP. XVII. THE BOOK Olf GENESIS. 453

nymy, the name of covenant is transferred to circumcision,
which is so conjoined with the word, that it could not be sepa-
rated from it.

10. Every man-child among you shall he circumcised. Al-
though God promised, alike to males and females, what he
afterwards sanctioned by circumcision, he nevertheless con-
secrated, in one sex, the whole people to himself. For where-
as, by this symbol, the promise which was given, indiscrimi-
nately, to males and females, is confirmed, and it is certain that
females as well as males had need of confirmation, it is hence
evident, that the symbol was ordained for the sake of both
sexes. Nor is it of any force in opposition to this reasoning,
to say that each individual is commanded to communicate in
the sacraments, if he would derive any benefit from them,
on the ground that no profit is received by those who neglect
their use. For the covenant of God was graven on the bodies
of the males, with this condition annexed, that the females
also should as their associates be partakers of the same sign.

11. Ye shall circumcise the flesh of your foreskin. Very strange
and unaccountable would this command at first sight appear.
The subject treated of, is the sacred covenant, in which right-
eousness, salvation, and happiness are promised ; whereby the
seed of Abraham is distinguished from other nations, in order
that it may be holy and blessed ; and who can say that it is
reasonable for the sign of so great a mystery to consist in
circumcision?1 But as it was necessary for Abraham to be-
come a fool, in order to prove himself obedient to God; so who-
soever is wise, will both soberly and reverently receive what
God seems to us foolishly to have commanded. And yet we
must inquire, whether any analogy is here apparent between
the visible sign, and the thing signified. For the signs which
God has appointed to assist our infirmity, should be accom-
modated to the measure of our capacity, or they would be
unprofitable. Moreover, it is probable that the Lord com-
manded circumcision for two reasons ; first, to show that

1 "Tanti mysterii insigne statui in pudendis partibus."

454 COMMENTARY UPON CHAP. XVIT.

whatever is born of man is polluted; then, that salvation
would proceed from the blessed seed of Abraham. In the
first place, therefore, whatever men have peculiar to them-
selves, by generation, God has condemned, in the appoint-
ment of circumcision ; in order that the corruption of nature
being manifest, he might induce them to mortify their
flesh. Whence also it follows, that circumcision was a sign
of repentance. Yet, at the same time, the blessing which was
promised in the seed of Abraham, was thereby marked and
attested. If then it seem absurd to any one, that the token
of a favour so excellent and so singular, was given in that
part of the body, let him become ashamed of his own salvation,
which flowed from the loins of Abraham ; but it has pleased
God thus to confound the wisdom of the world, that he may
the more completely abase the pride of the flesh. And hence
we now learn, in the second place, how the reconciliation
between God and men, which was exhibited in Christ, was
testified by this sign. For which reason it is styled by Paul a
seal of the righteousness of faith. (Kom. iv. 11.) Let it suf-
fice thus briefly to have touched upon the analogy between
the thing signified and the sign.

12. And he that is eight days old shall be circumcised.1 God
now prescribes the eighth day for circumcision ; whence it
appears that this was a part of that discipline, under which he
intended to keep his ancient people ; for greater liberty is, at
this day, permitted in the administration of baptism. Some,
however, maintain that we must not contend earnestly about
the number of days, because the Lord spared the children on
account of their tenderness, since it was not without danger
to inflict a wound upon those who were newly born. For
although he might have provided that circumcision should
produce no harm or injury ; yet there would be no absurdity
in saying, that He had respect to their tender age, in order
to prove to the Jews his paternal love towards their children.
To others this seems to be too frigid; therefore they seek a
spiritual mystery in the number of days. They think that

1 " Et films octo dierum circumcidetur."— " And a son of eight days
shall be circumcised."

CHAP. XVII. THE BOOK OF GENESIS. 455

the present life is allegorically signified by the seven days ;
that God commanded infants to be circumcised on the eighth
day, in order to show that though we must give attention to
the mortification of the flesh during the whole course of our
life, it will not be completed till the end. Augustine also
thinks that it had reference to the resurrection of Christ ;
whereby external circumcision was abolished, and the truth
of the figure was set forth. It is probable and consonant with
reason, that the number seven designated the course of the
present life. Therefore the eighth day might seem to be
fixed upon by the Lord, to prefigure the beginning of a
new life. But because such a reason is never given in
Scripture, I dare affirm nothing. Wherefore, let it suffice to
maintain what is certain and solid ; namely, that God, in this
symbol, has so represented the destruction of the old man, as
yet to show that he restores men to life.

He that is born in the house, or bought with money. When
God commands Abraham to circumcise all whom he has under
his power, his special love towards holy Abraham is conspi-
cuous in this, that He embraces his whole family in His grace.
We know that formerly slaves were scarcely reckoned among
the number of men. But God, out of regard to his servant
Abraham, adopts them as his own sons : to this mercy no-
thing whatever can be added. The pride also of the flesh is
cast down ; because God, without respect of persons, gathers
together both freemen and slaves. But in the person of
Abraham, he has prescribed it as a law to all his servants,
that they should endeavour to bring all who are subject to
them, into the same society of faith with themselves. For
every family of the pious ought to be a church. Therefore,
if we desire to prove our piety, we must labour that every
one of us may have his house ordered in obedience to
God. And Abraham is not only commanded to dedicate
and to offer unto God those born in his house, but whomso-
ever he might afterwards obtain.

13. For an everlasting covenant. The meaning of this ex-
pression may be twofold : either that God promises that his
grace, of which circumcision was a sign and pledge, should

456 COMMENTARY UPON CHAP. XVII.

be eternal; or that he intended the sign itself to be perpetu-
ally observed. Indeed, I have no doubt that this perpetuity
ought to be referred to the visible sign. But they who hence
infer, that the use of it ought to flourish among the Jews even
of the present time, are (in my opinion) deceived. For they
swerve from that axiom which we ought to regard as fixed ;
that since Christ is the end of the law, the perpetuity which
is ascribed to the ceremonies of the law, was terminated as
soon as Christ appeared. The temple was the perpetual
habitation of God, according to that declaration, " This is
my rest for ever, here will I dwell," (Ps. cxxxii. 14.) The
Sabbath indicated not a temporal but a perpetual sanctifica-
tion of the people. Nevertheless, it is not to be denied, that
Christ brought them both to an end. In the same way must
we also think of circumcision. If the Jews object, that in
this manner, the law was violated by Christ ; the answer is
easy ; that the external use of the law was so abrogated, as
to establish its truth. For, at length, by the coming of
Christ, circumcision was substantially confirmed, so that it
should endure for ever, and that the covenant which God
had before made, should be ratified. Moreover, lest the
changing of the visible sign should perplex any one, let that
renovation of the world, of which I have spoken, be kept in
mind ; which renovation — notwithstanding some interposed
variety — has perpetuated those things which would otherwise
have been fading. Therefore, although the use of circumcision
has ceased ; yet it does not cease to be an everlasting, or per-
petual covenant, if only Christ be regarded as the Mediator ;
who, though the sign be changed, has confirmed the truth.
And that, by the coming of Christ, external circumcision
ceased, is plain from the words of Paul ; who not only teaches
that we are circumcised by the death of Christ, spiritually,
and not through the carnal sign: but who expressly substitutes
baptism for circumcision ; (Col. ii. 11;) and truly baptism
could not succeed circumcision, without taking it away.
Therefore in the next chapter he denies that there is any
difference between circumcision and uncircumcision ; because,
at that time, the thing was indifferent, and of no importance.
Whence we refute the error of those, who think that circum-

CHAP. XVII. THE BOOK OF GENESIS. 457

cision is still in force among the Jews, as if it were a peculiar
symbol of the nation, which never ought to be abrogated. I
acknowledge, indeed, that it was permitted to them for a
time, until the liberty obtained by Christ should be better
known ; but though permitted, it by no means retained its
original force. For it would be absurd to be initiated into
the Church by two different signs ; of which the one should
testify and affirm that Christ was come, and the other should
shadow him forth as absent.

14. And the uncircumcised man-child. In order that cir-
cumcision might be the more attended to, God denounces a
severe punishment on any one who should neglect it. And
as this shows God's great care for the salvation of men ; so,
on the other hand, it rebukes their negligence. For since
God thus benignantly offers a pledge of his love, and of
eternal life, for what purpose does he add threatenings but
to rouse the sluggishness of those whose duty it is to run
with diligence ? Therefore, this denunciation of punishment
virtually charges men with foul ingratitude, because they
either reject or despise the grace of God. The passage how-
ever teaches, that such contempt shall not pass unpunished.
And since God threatens punishment only to despisers, we
infer that the uncircumcision of children would do them no
"Harm, if they died before the eighth day. For the bare
promise of God was effectual to their salvation. He did not
so attest this salvation by external signs, as to restrict his
own effectual working to those signs. Moses, indeed, sets
aside all controversy on this subject, by adducing as a reason,
that they would make void the covenant of God : for we
know, that the covenant wTas not violated, when the power
of keeping it was taken away. Let us then consider, that
the salvation of the race of Abraham was included in that
expression, 6 I will be a God to thy seed.' And although
icircumcision was added as a confirmation, it nevertheless did
'/not deprive the word of its force and efficacy. But because
it is not in the power of man to sever what God has joined
together ; no one could despise or neglect the sign, without
both rejecting the word itself, and depriving himself of the

C

458 COMMENTARY UPON CHAP. XVII.

benefit therein offered. And therefore the Lord punished bare

(neglect with such severity. But if any infants were deprived
by death of the tokens of salvation, he spared them, because
they had done nothing derogatory to the covenant of God.
The same reasoning is at this day in force respecting baptism.
Whoever, having neglected baptism, feigns himself to be
contented with the bare promise, tramples, as much as in him
lies, upon the blood of Christ, or at least does not suffer it to

^ow for the washing of his own children. Therefore, just
punishment follows the contempt of the sign, in the privation
of grace ; because, by an impious severance of the sign and
the word, or rather by a laceration of them, the covenant of
(God is violated. To consign to destruction those infants,
I whom a sudden death has not allowed to be presented for
baptism, before any neglect of parents could intervene, is

l a cruelty originating in superstition. But that the promise
belongs to such children, is not in the least doubtful. For what
can be more absurd than that the symbol, which is added for
the sake of confirming the promise, should really enervate its
force ? Wherefore, the common opinion, by which baptism is

' supposed to be necessary to salvation, ought to be so moder-
ated, that it should not bind the grace of God, or the power
of the Spirit, to external symbols, and bring against God a
charge of falsehood.

He hath broken my covenant. For the covenant of God is
ratified, when by faith we embrace what he promises. Should
any one object, that infants were guiltless of this fault, because
they hitherto were destitute of reason : I answer, we ought
not to press this divine declaration too closely, as if God held
the infants as chargeable with a fault of their own : but we
must observe the antithesis, that as God adopts the infant
son in the person of his father, so when the father repudiates
such a benefit, the infant is said to cut himself off from the
Church. For the meaning of the expression is this, c He
shall be blotted out from the people whom God had chosen
to himself.' The explanation of some, that they who re-
mained in uncircumcision would not be Jews, and would
have no place in the census of that people, is too frigid. We
must go farther, and say, that God, indeed, will not acknow-

CHAP. XVII. THE COOK OF GENESIS. 459

ledge those as among his people, who will not bear the
mark and token of adoption.

15. As for Sarai thy wife. God now promises to Abra-
ham a legitimate seed by Sarai. She had been (as I have
said) too precipitate, when she substituted, without any
command from God, her handmaid in her own place : Abra-
ham also had been too pliant in following his wife, who fool-
ishly and rashly wished to anticipate the design of God ;
nevertheless, their united fault did not prevent God from
making it known to them that he was about to give them
that seed, from the expectation of which, they had, in a
manner, cut themselves off. Whence the gratuitous kind-
ness of God shines the more clearly, because, although men
impede the course of it by obstacles of their own, it never-
theless comes to them. Moreover, God changes the name
of Sarai, in order that he may extend her pre-eminence far
and wide, which in her former name had been more re-
stricted. For the letter *» (yod) has the force among the
Hebrews of the possessive pronoun : this being now taken
away, God designs that Sarah should every where, and with-
out exception, be celebrated as a sovereign and princess.1
And this is expressed in the context, when God promises that
he will give her a son, from whom at length nations and kings
should be born. And although at first sight this benedic-
tion appears most ample, it is still far richer than it seems
to be, in the words here used, as we shall see in a little time.

17. And Abraham fell upon his face. This was in token, not
only of his reverence, but also of his faith. For Abraham
not only adores God, but in giving him thanks, testifies that
he receives and embraces what was promised concerning a
son. Hence also we infer that he laughed, not because he

1 Sarah shall her name be. Heb., rntJN Sarah. Sarai properly signi-
fies " my princess," as if sustaining that relation to a single individual or
to a family. The restriction implied in the possessive " my" is now to
be done away : her limited pre-eminence is to be unspeakably enlarged.
Thus, instead of " my princess," she is henceforth to bear an appellation
importing "princess of a multitude," and corresponding with the magni-
ficent promise made to her, ver. 16. — Bush, Notes on Genesis.

460 COMMENTARY UPON CHAP. XVII.

either despised, or regarded as fabulous, or rejected, the pro-
mise of God ; but, as is commonly wont to happen in things
which are least expected, partly exulting with joy, and partly
being carried beyond himself in admiration, he breaks forth
into laughter. For I do not assent to the opinion of those
who suppose, that this laughter flowed solely from joy ; but I
rather think that Abraham was as one astonished ; which his
next interrogation also confirms, " Shall a child be born to
him that is an hundred years old ?" For although he does
not reject as vain what had been said by the angel, he yet
shows that he was no otherwise affected, than as if he had
received some incredible tidings. The novelty of the thing
so strikes him, that for a short time he is confounded ; yet
he humbles himself before God, and with confused mind,
prostrating himself on the earth, he, by faith, adores the
power of God. For, that this was not the language of one
who doubts, Paul, in his Epistle to the Romans, is a witness,
(iv. 19,) who denies that Abraham considered his body now
dead, or the barren womb of Sarah, or that he staggered
through unbelief; but declares that he believed in hope against
hope. And that which Moses relates, " that Abraham said
in his heart," I do not so explain as if he had distinctly con-
ceived this in his mind : but as many things steal upon us
contrary to our purpose, the perplexing thought suddenly
rushed upon his mind, ' What a strange thing is this, that a
son should be born to one a hundred years old !' This, how-
ever, seems to some, to be a kind of contest between carnal
reason and faith ; for although Abraham, reverently prostrat-
ing himself before God, submits his own mind to the divine
word, he is still disturbed by the novelty of the affair. I
answer, that this admiration, which did not obstruct the
course of God's power, was not contrary to faith ; nay, the
strength of faith shone the more brightly, in having sur-
mounted an obstacle so arduous. And therefore he is not
reprehended for laughing, as Sarah is in the next chapter.

18. And Abraham said unto God. Abraham does not now
wonder silently within himself, but pours forth his wish
and prayer. His language, however, is that of a mind still

CHAP. XVII. THE BOOK OF GENESIS. 461

perturbed and vacillating, " O that (or I wish that) Ishmael
might live !" For, as if he did not dare to hope for all that
God promises, he fixes his mind upon the son already born ;
not because he would reject the promise of fresh offspring,
but because he was contented with the favour already re-
ceived, provided the liberality of God should not extend fur-
ther. He does not, then, reject what the Lord offers; but
while he is prepared to embrace it, the expression, " O that
Ishmael!" yet flows from him, through the weakness of his
flesh. Some think that Abraham spoke thus, because he was
afraid for his first-born. But there is no reason why we
should suppose that Abraham was smitten with any such
fear, as that God, in giving him another son, would take awav
the former, or as if the latter favour should absorb that which
had preceded. The answer of God, which follows shortly
after, refutes this interpretation. What I have said is more
certain ; namely, that Abraham prayed that the grace of God,
in which he acquiesced, might be ratified and confirmed to him.
Moreover, without reflection, he breaks forth into this wish,
when, for very joy, he could scarcely believe what he had
heard from the mouth of God. ' To live before Jehovah' is
as much as, to be preserved in safety under his protection, or
to be blessed by Him. Abraham therefore desires of the
Lord, that he will preserve the life which he has given to
Ishmael.

19. Sarah thy wife shall bear thee a son indeed. Some take
the adverb 7^tf, abal, to mean ' Truly.' Others, however,
more rightly suppose it to be used for increasing the force of
the expression. For God rouses the slumbering mind of his
servant ; as if he would say, ( The sight of one favour pre-
vents thee from raising thyself higher ; and thus it happens
that thou dost confine thy thoughts within too narrow limits.
Now, therefore, enlarge thy mind, to receive also what I pro-
mise concerning Sarah. For the door of hope ought to be
sufficiently open to admit the word in its full magnitude.'

And I will establish my covenant with him. He confines
the spiritual covenant to one family, in order that Abraham
may hence learn to hope for the blessing before promised ;

4G2 COMMENTARY UPON CHAP. XVII.

for since he had framed for himself a false hope, not founded
on the word of God, it was necessary that this false hope
should first be dislodged from his heart, in order that he
might now the more fully rely upon the heavenly oracles, and
might fix the anchor of his faith, which before had wavered
in a fallacious imagination, on the firm truth of God. He
calls the covenant everlasting, in the sense which we have
previously explained. He then declares that it shall not be
bound to one person only, but shall be common to his whole
race, that it may, by continual succession, descend to his pos-
terity. Yet it may seem absurd, that God should command
Ishmael, whom he deprives of his grace, to be circumcised. I
answer ; although the Lord constitutes Isaac the first-born and
the head, from whom he intends the covenant of salvation to
flow, he still does not entirely exclude Ishmael ; but rather, in
adopting the whole family of Abraham, joins Ishmael to his
brother Isaac as an inferior member, until Ishmael cut him-
self off from his father's house, and his brother's society.
Therefore his circumcision was not useless, until he apostatized
from the covenant : for although it was not deposited with
him, he might, nevertheless, participate in it, with his brother
Isaac. In short, the Lord intends nothing else, by these
words, than that Isaac should be the legitimate heir of the
promised benediction.

20. And as for Ishmael. He here more clearly discrimi-
nates between the two sons of Abraham. For in promising
to the one wealth, dignity, and other things pertaining to the
present life, he proves him to be a son according to the flesh.
But he makes a special covenant with Isaac, which rises above
the world and this frail life : not for the sake of cutting Ish-
mael off from the hope of eternal life, but in order to teach
him that salvation is to be sought from the race of Isaac,
where it really dwells. We infer, however, from this passage,
that the holy fathers were by no means kept down to earth,
by the promises of God, but rather were borne upwards to
heaven. For God liberally and profusely promises to Ishmael
whatever is desirable with respect to this earthly life : and
yet He accounts as nothing all the gifts He confers on him,

CHAP. XVII. THE BOOK OF GENESIS. 463

in comparison with the covenant which was to be established
in Isaac. It therefore follows, that neither wealth, nor power,
nor any other temporal gift, is promised to the sons of the
Spirit, but an eternal blessing, which is possessed only by
hope, in this world. Therefore, however we may now abound
in delights, and in all good things, our happiness is still tran-
sient, unless by faith we penetrate into the celestial kingdom
of God, where a greater and higher blessing is laid up for us.
It is however asked, whether Abraham had respect only
to this earthly life when he prayed for his son ? For this the
Lord seems to intimate, when he declares that he had granted
what Abraham asked, and yet only mentions the things we
have recorded. But it was not God's design to fulfil the
whole wish of Abraham on this point ; only he makes it plain
that he would have some respect to Ishmael, for whom Abra-
ham had entreated; so as to show that the father's prayer
had not been in vain. For he meant to testify that he
embraced Abraham with such love, that, for his sake, he
had respect to his whole race, and dignified it with peculiar
benefits.

22. God went up from Abraham. This expression contains
a profitable doctrine, namely, that Abraham certainly knew
this vision to be from God ; for the ascent here spoken im-
plies as much. And it is necessary for the pious to be fully
assured that what they hear proceeds from God, in order
that they may not be carried hither and thither, but may
depend alone upon heaven. And whereas God now, when
he has spoken to us, does not openly ascend to heaven before
our eyes ; this ought to diminish nothing from the certainty
of our faith ; because a full manifestation of Him has been
made in Christ, with which it is right that we should be
satisfied. Besides, although God does not daily ascend up-
wards in a visible form, yet, in this his majesty is not less
resplendent, that he raises us upwards by transforming us into
his own image. Further, he gives sufficient authority to his
word, when he seals it upon our hearts by his Spirit.

23. And Abraham took Ishmael. Moses now commends

464 COMMENTARY UPON CHAP. XVII.

the obedience of Abraham, because he circumcised the whole
of his family as he had been commanded. For he must, of
necessity, have been entirely devoted to God, since he did
not hesitate to inflict upon himself a wound attended with
acute pain, and not without danger of life. To this may be
added the circumstance of the time ; namely, that he does
not defer the work to another day, but immediately obeys the
Divine mandate. There is, however, no doubt, that he had
to contend with various perplexing thoughts. Not to mention
innumerable others, this might come into his mind, ( As for me,
who have been so long harassed with many adverse affairs, and
tossed about in different exiles, and yet have never swerved
from the word of God ; if, by this symbol, he would conse-
crate me to himself as a servant, why has he put me off to
extreme old age ? What does this mean, that I cannot be
saved unless L with one foot almost in the grave, thus mutilate
myself?' But this was an illustrious proof of obedience, that
having overcome all difficulties, he quickly, and without delay,
followed where God called him. And he gave, in so doing,
an example of faith not less excellent ; because, unless he had
certainly embraced the promises of God, he would by no
means have become so prompt to obey. Hence, therefore,
arose his great alacrity, because he set the word of God in
opposition to the various temptations which might disturb
his mind, and draw him in contrary directions.

Two things also here are worthy of observation. First,
that Abraham was not deterred by the difficulty of the work
from yielding to God the duty which he owed him. We
know that he had a great multitude in his house, nearly
equal to a people. It was scarcely credible that so many men
would have suffered themselves to be wounded, apparently
to be made a laughing-stock. Therefore it was justly to be
feared, that he would excite a great tumult in his tranquil
family ; yea, that, by a common impulse, the major part of
his servants would rise up against him ; nevertheless, relying
upon the word of God, he strenuously attempts what seemed
impossible.

We next see, how faithfully his family was instructed ; be-
cause not only his home- born slaves, but foreigners, and men

CHAP. XVIII.

THE BOOK OF GENESIS.

4G5

bought with money, meekly receive the wound, which was
both troublesome, and the occasion of shame to carnal sense.
It appears, then, that Abraham diligently took care to have
them prepared for due obedience. And since he held them
under holy discipline, he received the reward of his own dili-
gence, in finding them so tractable in a most arduous affair.
So, at this day, God seems to enjoin a thing impossible to be
done, when he requires his gospel to be preached every where
in the whole world, for the purpose of restoring it from death
to life. For we see how great is the obstinacy of nearly all
men, and what numerous and powerful methods of resistance
Satan employs ; so that, in short, all the ways of access to
these principles are obstructed. Yet it behoves individuals
to do their duty, and not to yield to impediments ; and, finally,
our endeavours and our labours shall by no means fail of that
success, which is not yet apparent.

CHAPTER XVIII.

1. And the Lord appeared unto him
in the plains of Mamre : and he sat in
the tent-door in the heat of the day ;

2. And he lift up his eyes and looked,
and, lo, three men stood by him : and
when he saw them, he ran to meet them
from the tent-door, and bowed himself
toward the ground,

3. And said, My Lord, if now I have
found favour in thy sight, pass not away,
I pray thee, from thy servant.

4. Let a little water, I pray you, be
fetched, and wash your feet, and rest
yourselves under the tree :

5. And I will fetch a morsel of bread,
and comfort ye your hearts ; after that
ye shall pass on : for therefore are ye
come to your servant. And they said,
So do as thou hast said.

6. And Abraham hastened into the
tent unto Sarah, and said, Make ready
quickly three measures of fine meal,
kneads, and make cakes upon the hearth.

VOL. I.

1. Deinde visus est illi Je-
hova in Querceto Mamre, quum
ipse sederet in ostio taberna-
culi, quando incalescebat dies.

2. Et elevavit oculos suos,
et vidit, et ecce tres viri stabant
juxta eum : et vidit, et cucurrit
in occursum eorum ab ostio
tabernaculi, et incurvavit se
super terrain.

3. Et dixit, Domine mi, si
nunc inveni gratiam in oculis
tuis, ne nunc transeas a servo
tuo.

4. Tollatur nunc parum
aqua?, et lavate pedes vestros,
et considite sub arbore.

5. Et capiam buccellam
panis, et fulcite cor vestrum,
postea transibitis : quia idcirco
tran siistis ad servum vestrum.
Et dixerunt, Sic facias quemad-
modum loquutus es.

6. Itaque festinavit Abra-
ham ad tabernaculum ad Sarah,
et dixit, Festina, tria sata far-
inse similae consperge, et fac
subcinericios panes.

2G

466

COMMENTARY UPON

CHAP. XVIII.

7. And Abraham ran unto the herd,
and fetched a calf tender and good, and
gave it unto a young man ; and he hast-
ed to dress it.

8. And he took butter, and milk, and
the calf which he had dressed, and set it
before them ; and he stood by them un-
der the tree, and they did eat.

9. And they said unto him, Where is
Sarah thy wife ? And he said, Behold,
in the tent.

10. And he said, I will certainly re-
turn unto thee according to the time of
life ; and, lo, Sarah thy wife shall have
a son. And Sarah heard it in the tent-
door, which teas behind him.

11. Now Abraham and Sarah were old,
and well stricken in age ; and it ceased
to be with Sarah after the manner of
women.

12. Therefore Sarah laughed within
herself, saying, After I am waxed old
shall I have pleasure, my lord being old
also ?

13. And the Lord said unto Abraham,
Wherefore did Sarah laugh, saying,
Shall I of a surety bear a child, which
am old ?

14. Is any thing too hard for the
Lord ? At the time appointed I will re-
turn unto thee, according to the time of
life, and Sarah shall have a son.

15. Then Sarah denied, saying, I
laughed not ; for she was afraid. And
he said, Nay ; but thou didst laugh.

16. And the men rose up from thence,
and looked towards Sodom : and Abra-
ham went with them, to bring them on
the way.

17. And the Lord said, Shall I hide
from Abraham that thing which I do ;

18. Seeing that Abraham shall surely
become a great and mighty nation, and
all the nations of the earth shall be bless-
ed in him ?

19. For I know him, that he will com-
mand his children and his household
after him, and they shall keep the way
of the Lord, to do justice and judgment ;
that the Lord may bring upon Abraham
that which he hath spoken of him.

20. And the Lord said, Because the

7. Et ad boves cucurrit
Abraham, et tulitvitulum tene-
rum et bonum, et dedit puero,
et festinavit ut pararet eum.

8. Et tulit butyrura, et lac,
et vitulum quern paraverat, et
posuit ante eos : et ipse stabat
juxta eos sub arbore, et come-
derunt.

9. Et dixerunt ad eum, Ubi
est Sarah uxor tua ? Et dixit,
Ecce, in tabernaculo.

10. Et dixit, Kevertendo
revertar ad te secundum tempus
vitse, et ecce, filius erit Sarah
uxori tuae. Sarah autem audie-
bat in ostio tabernaculi, quod
erat post eum.

11. Et Abraham et Sarah
erant seneset provectae astatis,
desieratque esse ipsi Sarah via
secundum mulieres.

12. Risit ergo, Sarah intra
sesse, dicendo, Fostquam senui,
erit mini voluptas? et dominus
nieus senuit.

13. Et dixit Jehova ad Abra-
ham, Utquid risit Sarah dicen-
do, Kum etiam vere pariam, et
ego senui ?

14. Numquid abscondetur a
Jehova quicquam ? ad tempus
revertar ad te secundum tem-
pus vitse, et ipsi Sarah erit filius.

15. Et negavit Sarah, dicen-
do, Non risi : quia timuit. Et
dixit, Nequaquam, quiarisisti.

16. Et surrexerunt inde viri,
et respexerunt contra faciem
Sedom : et Abraham ibat cum
eis, ut deduceret eos.

17. Tunc Jehova dixit, An
ego celabo Abraham quod
ego facio '?

18. Et Abraham erit in
gentem magnum et fortem, et
benedicent sibi in eo omnes
gentes terra?.

19. Quia novi eum : prop-
terea praecipiet filiis suis, et
domui suae post se, et custodi-
ent viam Jehovae, ut faciant
justitiam et judicium, ut venire
faciat Jehova super Abraham,
quod loquutus est super cum.

20. Itaque dixit Jehova,

CHAP. XVIII.

THE BOOK OF GENESIS.

467

cry of Sodom and Gomorrah is great,
and because their sin is very grievous ;

21. I will go down now, and see
whether they have done altogether ac-
cording to the cry of it, which is come
unto me ; and if not, I will know.

22. And the men turned their faces
from thence, and went toward So-
dom ; but Abraham stood yet before the
Lord.

23. And Abraham drew near, and
said, Wilt thou also destroy the righteous
with the wicked ?

24. Peradventure there be fifty right-
eous within the city : wilt thou also de-
stroy and not spare the place for the
fifty righteous that are therein ?

25. That be far from thee to do after
this manner, to slay the righteous with
the wicked : and that the righteous
should be as the wicked, that be far from
thee Shall not the Judge of all the earth
do right ?

2Q. And the Lord said, If I find in
Sodom fifty righteous within the city,
then I will spare all the place for their
sakes.

27. And Abraham answered and said,
Behold now, I have taken upon me to
speak unto the Lord, which am but dust
and ashes :

28. Peradventure there shall lack five
of the fifty righteous : wilt thou destroy
all the city for lack of five ? And he
said, If I find there forty and five, I will
not destroy it.

29. And he spake unto him yet again,
and said, Peradventure there shall be
forty found there. And he said, I will
not do it for forty's sake.

30. And he said unto Mm, Oh let not
the Lord be angry, and I will speak :
Peradventure there shall thirty be found
there. And he said, I will not do it, if I
find thirty there.

31. And he said, Behold now, I have
taken upon me to speak unto the Lord :
Peradventure there shall be twenty

Clamor Sedom et Hamorah
certe multiplicatus est, et pec-
catum eorum utique aggrava-
tum est valde.

21. Descendam nunc, et
videbo an secundum clamorem
ejus, qui venit ad me, fecerint
consummationem : et si non,
sciam.

22. Et verterunt se hide viri,
et perrexerunt in Sedom : ipse
vero Abraham adhuc stabat
coram Jehova.

23. Et accessit Abraham, et
dixit, Numquid etiam disper-
des justum cum impio ?

24. Si forte fnerint quinqua-
ginta justi intra civitatem
numquid etiam disperdes, et
non parces loco propter quiii-
quaginta justos, qui sunt intra
earn ?

25. Absit tibi ut facias se-
cundum rem hanc, ut mori
facias justum cum impio, et sit
Justus sicut impius : absit tibi,

an qui judex est omnis terras,
non faciet judicium?

26. Et dixit Jehova, Si
invenero in Sedom quinqua-
ginta justos iutra civitatem,
parcam toti loco propter eos.

27. Et respondit Abraham,
et dixit, Ecce, nunc coepi loqui
ad Jehovam, et sum pulvis et
cinis :

28. Si forsitan defuerint de
quinquaginta justis quinque,
numquid disperdes propter
quinque totam civitatem ? Et
dixit, Non disperdam, si in-
venero ibi quadraginta et quin-
que.

29. Et addidit adhuc ut lo-
queretur ad eum, et dixit, Si
forte inventi fnerint ibi quadra-
ginta. Et dixit, Non faciam
propter quadraginta.

30. Et dixit, Ne nunc sit
ira Domino meo, et loquar, Si
forte inventi fuerint ibi tri-
ginta? Et dixit, Non faciam,
si invenero ibi triginta.

31. Et dixit, Ecce, nunc
coepi loqui ad Jehovam, Si
forsitan inventi fuerint ibi

468 COMMENTARY UPON CHAP. XVIII.

found there. And he said, I will not viginti ? Et dixit, £Ton dis-

destroy it for twenty's sake. perdam propter viginti.

32. And he said, Oh let not the Lord 32. Et dixit, Ne nunc sit
be angry, and I will speak yet but this ira Domino meo, et loquar
once : Perad venture ten shall be found tantumraodo semel, Si forsitan
there. And he said, I will not destroy inventi fuerint ibi decern ? Et
it for ten's sake. dixit, Non disperdani propter

decern.

33. And the Lord went his way, as 33. Etperrexit Jehova,quan-
soon as he had left communing with do finivit loqui ad Abraham, et
Abraham: and Abraham returned unto Abraham reversus est ad locum
his place. suum.

1. And the Lord appeared unto Mm. It is uncertain
whether Moses says, that God afterwards appeared again unto
Abraham; or whether, reverting to the previous history,
he here introduces other circumstances, which he had not
before mentioned. I prefer, however, the former of these
interpretations ; namely, that God confirmed the mind of his
servant with a new vision ; just as the faith of the saints re-
quires, at intervals, renewed assistance. It is also possible
that the promise was repeated for the sake of Sarah. What
shall we say, if in this manner, he chose to do honour to the
greatness of his grace ? For the promise concerning Isaac,
from whom, at length, redemption and salvation should shine
forth to the world, cannot be extolled in terms adequate to
its dignity. Whichever of these views be taken, we perceive
that there was sufficient reason why Isaac was again promised.
Concerning the word Mamre we have spoken in the thirteenth
chapter. Probably a grove of oaks was in that place, and
Abraham dwelt there, on account of the convenience of the
situation.

2. Andy Jo, three men stood by him. Before Moses proceeds
to his principal subject, he describes to us, the hospitality of
the holy man ; and he calls the angels men, because, being
clothed with human bodies, they appeared to be nothing else
than men. And this was done designedly, in order that he,
receiving them as men, might give proof of his charity. For
angels do not need those services of ours, which are the true
evidences of charity. Moreover, hospitality holds the chief
place among these services ; because it is no common virtue
to assist strangers, from whom there is no hope of reward.

CHAP. XVIII. THE BOOK OF GENESIS. 469

For men in general are wont, when they do favours to others,
to look for a return ; but he who is kind to unknown guests
and persons, proves himself to be disinterestedly liberal.
Wherefore the humanity of Abraham deserves no slight praise;
because he freely invites men who were to him unknown,
through whom he had received no advantage, and from whom
he had no hope of mutual favours. What, therefore, was
Abraham's object ? Truly, that he might relieve the necessity
of his guests. He sees them wearied with their journey, and
has no doubt that they are overcome by heat ; he considers
that the time of day was becoming dangerous to travellers ;
and therefore he wishes both to comfort, and to relieve per-
sons thus oppressed. And certainly, the sense of nature
itself dictates, that strangers are to be especially assisted ;
unless blind self-love rather impels us to mercenary services.
For none are more deserving of compassion and help than
those whom we see deprived of friends, and of domestic com-
forts. And therefore the right of hospitality has been held
most sacred among all people, and no disgrace was ever more
detestable than to be called inhospitable. For it is a brutal
cruelty, proudly to despise those who, being destitute of ordi-
nary protection, have recourse to our assistance. It is how-
ever asked, whether Abraham was wont thus to receive in-
discriminately all kinds of guests ? I answer, that, according
to his accustomed prudence, he made a distinction between
his guests. And truly the invitation, which Moses here
relates, has something uncommon. Undoubtedly, the angels
bore, in their countenance and manner, marks of extraordinary
dignity ; so that Abraham would conclude them to be worthy
not only of meat and drink, but also of honour. They who
think that he was thus attentive to this office, because he had
been taught, by his fathers, that angels often appeared in the
world in human form, reason too philosophically. Even the
authority of the Apostle is contrary to this ; for he denies that
they were, at first, known to be angels either by Abraham, or
by Lot, since they thought they were entertaining men. (Heb.
xiii. 2.) This, then, is to be maintained ; that when he saw
men of reverend aspect, and having marks of singular excel-
lence, advancing on their journey, he saluted them with honour,

470 COMMENTARY UPON CHAP. XVIII.

and invited them to repose. But, at that time, there was
greater honesty than is, at present, to be found amid the pre-
vailing perfidy of mankind ; so that the right of hospitality
might be exercised with less danger. Therefore, the great
number of inns are evidence of our depravity, and prove it
to have arisen from our own fault, that the principal duty of
humanity has become obsolete among us.

And boived himself toward the ground. This token of rever-
ence was in common use with oriental nations. The mystery
which some of the ancient writers have endeavoured to elicit
from this act ; namely, that Abraham adored one out of the
three, whom he saw, and, therefore, perceived by faith, that
there are three persons in one God, since it is frivolous, and
obnoxious to ridicule and calumny, I am more than content
to omit. For we have before said, that the angels were so
received by the holy man, as by one who intended to dis-
charge a duty towards men. But the fact that God honoured
his benignity, and granted it to him as a reward, that angels
should be presented to him for guests, was what he was not
aware of, till they had made themselves known at the conclu-
sion of the meal. It was therefore a merely human and civil
honour, which he paid them. As to his having saluted one
in particular, it was probably done because he excelled the
other two. For we know that angels often appeared with
Christ their Head ; , here, therefore, among the three angels,
Moses points out one, as the Chief of the embassy.

3- Pass not away, I pray thee, from thy servant. In asking
thus meekly, and even suppliantly, there is no doubt that
Abraham does it, moved by the reason which I have stated.
For if he had slaughtered calves for all kinds of travellers,
his house would soon have been emptied by his profuse ex-
penditure. He, therefore, did honour to their virtue and
their excellent endowments, lest he should pour contempt
upon God. Thus, neither was he so liberal as to invite wan-
derers, or other men of all kinds, who herd together ; nor did
ambition induce him to deal thus bountifully with these three
persons, but rather his love and affection for those gifts of
God, and those virtues which appeared in them. As to his

CIIAr. XVIII. THE BOOK OF GENESIS. 471

offering them simply a morsel of bread, he makes light of an
act of kindness which he was about to do, not only for the
sake of avoiding all boasting, but in order that they might the
more easily yield to his counsel and his entreaties, when
they were persuaded that they should not prove too burden-
some and troublesome to him. For modest persons do
not willingly put others to expense or trouble. The wash-
ing of feet, in that age, and in that region of the world, was
very common ; perhaps, because persons travelled with naked
feet, under burning suns : and it was the great remedy for
the alleviation of weariness, to wash the feet parched with heat.

5. For therefore are ye come to your servant. He does not
mean that they had come designedly, or for the express
purpose of seeking to be entertained, as his guests ; but he
intimates that their coming had occurred opportunely, as if he
would say, ' You have not slipped into this place by chance ;
but have been led hither by the design and the direction of
God.' He, therefore, refers it to the providence of God,
that they had come, so conveniently, to a place where they
might refresh themselves a little while, till the heat of the
sun should abate. Moreover, as it is certain that Abraham
spoke thus in sincerity of mind ; let us, after his example,
conclude that, whenever our brethren, who need our help,
meet us, they are sent unto us by God.

6. And Abraham hastened into the tent. Abraham's care in
entertaining his guests is here recorded ; and Moses, at the
same time, shows what a well-ordered house he had. In
short, he presents us, in a few words, with a beautiful pic-
ture of domestic government. Abraham runs, partly, to
command what he would have done ; and partly, to execute
his own duty, as the master of the house. Sarah keeps with-
in the tent ; not to indulge in sloth, but rather to take her
own part also, in the labour. The servants are all prompt to
obey. Here is the sweet concord of a well-conducted family ;
which could not have thus suddenly arisen, unless each had,
by long practice, been accustomed to right discipline. A
question, however, arises out of the assertion of Moses, that

472 COMMENTARY UPON CHAP. XVIII.

the angels " did eat." Some expound it, that they only-
appeared as persons eating ; which fancy enters their minds
through the medium of another error; since they imagine them
to have been mere spectres, and not endued with real bodies.
But, in my judgment, the thing is far otherwise. In the first
place, this was no prophetical vision, in which the images
of absent things are brought before the eyes ; but the angels
really came into the house of Abraham. Wherefore, I do
not doubt that God, — who created the whole world out of
nothing, and who daily proves himself to be a wonderful
Artificer in forming creatures, — gave them bodies, for a time,
in which they might fulfil the office enjoined them. And as
they truly walked, spoke, and discharged other functions ; so
I conclude, they did truly eat ; not because they were hun-
gry, but in order to conceal themselves, until the proper time
for making themselves known. Yet as God speedily anni-
hilated those bodies, which had been created for a temporary
use ; so there will be no absurdity in saying, that the food
itself was destroyed, together with their bodies. But, as it is
profitable briefly to touch upon such questions; and, as
religion in no way forbids us to do so ; there is, on the other
hand, nothing better than that we should content ourselves
with a sober solution of them.

9. Where is Sarah f Hitherto God permitted Abraham to
discharge an obvious duty. But, having given him the
opportunity of exercising charity, God now begins to mani-
fest himself in his angels. The reason why Moses intro-
duces, at one time, three speakers, while, at another, he ascribes
speech to one only, is, that the three together represent the
person of one God. We must also remember what I have
lately adduced, that the principal place is given to one ; be-
cause Christ, who is the living image of the Father, often
appeared to the fathers under the form of an angel, while, at
the same time, he yet had angels, of whom he was the Head,
for his attendants. And as to their making inquiry respect-
ing Sarah ; we may hence infer, that a son is again here pro-
mised to Abraham, because she had not been present at the
former oracle.

CHAr. XVIII. THE BOOK OF GENESIS. 473

10. I will certainly return unto thee. Jerome translates it,
' I will return, life attending me :' l as if God, speaking in the
manner of men, had said, i I will return if I live.' But it
would be absurd, that God, who here so magnificently pro-
claims his power, should borrow from man a form of speech
which would suppose him to be mortal. What majesty, I
pray, would this remarkable oracle possess, which treats of the
eternal salvation of the world ? That interpretation, therefore,
can by no means be approved, which entirely enervates the
force and authority of the promise. Literally it is, " accord-
ing to the time of life." Which some expound of Sarah ; as
if the angel had said, Sarah shall survive to that period.
But it is more properly explained of the child ; for God pro-
mises that He will come, at the just and proper time of bring-
ing forth, that Sarah might become the mother of a living
child.

11. Were old, and well stricken in age. Moses inserts this
verse to inform us that what the angel was saying, justly ap-
peared improbable to Sarah. For it is contrary to nature
that children should be promised to decrepit old men. A
doubt, however, may be entertained on this point, respecting
Abraham : because men are sometimes endued with strength
to have children, even in extreme old age : and especially in
that period, such an occurrence was not uncommon. But
Moses here speaks comparatively : for since Abraham, during
the vigour of his life, had remained with his wife, childless ; it
was scarcely possible for him, now that his body was half-
dead, to have children ; he had indeed begotten Ishmael in
his old age, which was contrary to expectation. But that
now, twelve years afterwards, it should be possible to become
a father, through his aged wife,2 was scarcely credible.
Moses, however, chiefly insists upon the case of Sarah ; be-
cause the greatest impediment was with her. " It ceased,"
he says, "to be with Sarah after the manner of women."3

1 " Vita comite revertar." See Vulgate, where the expression is,
" Revertens veniam ad te tempore illo, vita comite."

2 " Patrem ex vetula effoetaque muliere fieri posse."

3 The following passage is not translated :—" Quo genere loquendi
verecunde menses notat qui mulieribus fluunt. Una autem cum fluxu
menstruo desinit concipiendi facultas."

474 COMMENTARY UPON CHAP. XVIII.

1 2. Therefore Sarah laughed within herself. Abraham had
laughed before, as appears in the preceding chapter: but
the laughter of both was, by no means, similar. For Sarah
is not transported with admiration and joy, on receiving the
promise of God ; but foolishly sets her own age and that of
her husband in opposition to the word of God ; that she may
withhold confidence from God, when he speaks. Yet she does
not, avowedly, charge God with falsehood or vanity ; but be-
cause, having her mind fixed on the contemplation of the thing
proposed, she only weighs what might be accomplished by
natural means, without raising her thoughts to the considera-
tion of the power of God, and thus rashly casts discredit on
God who speaks to her. Thus, as often as we measure the
promises and the works of God, by our own reason, and by
the laws of nature, we act reproachfully towards him, though
Ave may intend nothing of the sort. For we do not pay him
his due honour, except we regard every obstacle which pre-
sents itself in heaven and on earth, as placed under subjection
to his word. But although the incredulity of Sarah is not to
be excused; she, nevertheless, does not directly reject the
favour of God ; but is only so kept back by shame and mo-
desty, that she does not altogether believe what she hears.
Even her very words declare the greatest modesty ; i After
we are grown old, shall we give ourselves up to lust ?' Where-
fore, let us observe, that nothing was less in Sarah's mind, than
to make God a liar. But her sin consisted in this alone, that,
having fixed her thoughts too much on the accustomed order of
nature, she did not give glory to God, by expecting from him
a miracle which she was unable to conceive in her mind.
We must here notice the admonition which the Apostle ga-
thers from this passage, because Sarah here calls Abraham
her lord. (1 Peter iii. 6.) For he exhorts women, after her
example, to be obedient and well-behaved towards their own
husbands. Many women, indeed, without difficulty, give their
husbands this title, when yet they do not scruple to bring
them under rule, by their imperious pride : but the Apostle
takes it for granted that Sarah testifies, from her heart, what
she feels, respecting her husband : nor is it doubtful that she
gave proof, by actual services, of the modesty which she had
professed in words.

CHAP. XVIII. THE BOOK OF GENESIS. . 475

13. And the Lord said. Because the majesty of God had
now been manifested in the angels, Moses expressly mentions
his Name. We have before declared, in what sense the name
of God is transferred to the angel ; it is not, therefore, now
necessary to repeat it : except, as it is always important to
remark, that the word of" the Lord is so precious to himself,
that he would be regarded by us as present, whenever he
speaks through his ministers. Again, whenever he mani-
fested himself to the fathers, Christ was the Mediator between
him and them ; who not only personates God in proclaiming
his word, but is also truly and essentially God. And because
the laughter of Sarah had not been detected by the eye of
man, therefore Moses expressly declares that she was repre-
hended by God. And to this point belong the following
circumstances, that the angel had his back turned to the
tent, and that Sarah laughed within herself, and not before
others. The censure also shows that the laughter of Sarah
was joined with incredulity. For there is no little weight
in this sentence, ' Can anything be wonderful with God ?'
But the angel chides Sarah, because she limited the power of
God within the bounds of her own sense. An antithesis is
therefore implied between the immense power of God, and the
contracted measure which Sarah imagined to herself, through
her carnal reason. Some translate the word &7& (pala,)
hidden, as if the angel meant that nothing was hidden from
God : but the sense is different; namely, that the power of God
ought not to be estimated by human reason.1 It is not sur-
prising, that in arduous affairs we fail, or that we succumb to
difficulties : but God's way is far otherwise, for he looks down
with contempt, from above, upon those things which alarm us
by their lofty elevation. We now see what was the sin of
Sarah ; namely, that she did wrong to God, by not acknow-
ledging the greatness of his power. And truly, we also
attempt to rob God of his power, whenever we distrust his
word. At the first sight, Paul seems to give cold praise to
the faith of Abraham, in saying, that he did not consider his
body, now dead, but gave glory to God, because he was per-

1 Does not the English version fully express this meaning? " Is any-
thing too hard for the Lord?" — Ed.

476 COMMENTARY UPON CHAP. XVIII.

suaded that he could fulfil what he had promised. (Rom. iv.
19.) But if we thoroughly investigate the source of distrust,
we shall find that the reason why we doubt of God's promises
is, because we sinfully detract from his power. For as soon
as any extraordinary difficulty occurs, then, whatever God
has promised, seems to us fabulous ; yea, the moment he
speaks, the perverse thought insinuates itself, How will he
fulfil what he promises ? Being bound down, and pre-occupied
by such narrow thoughts, we exclude his power, the know-
ledge of which is better to us than a thousand worlds. In
short, he who does not expect more from God than he is able
to comprehend in the scanty measure of his own reason,
does him grievous wrong. Meanwhile, the word of the Lord
ought to be inseparably joined with his power; for nothing
is more preposterous, than to inquire what God can do, to the
setting aside of his declared will. In this way the Papists,
plunge themselves into a profound labyrinth, when they dispute
concerning the absolute power of God. Therefore, unless we
are willing to be involved in absurd dotings, it is necessary
that the word should precede us like a lamp ; so that his
power and his will may be conjoined by an inseparable bond.
This rule the Apostle prescribes to us, when he says, ' Being
certainly persuaded, that what he has promised, he is able to
perform,' (Rom. iv. 21.) The angel again repeats the pro-
mise that he would come ( according to the time of life,' that
is, in the revolving of the year, when the full time of bring-
ing forth should have arrived.

15. Then Sarah denied. Another sin of Sarah's was, that
she endeavoured to cover and hide her laughter by a false-
hood. Yet this excuse did not proceed from obstinate wick-
edness, according to the manner in which hypocrites are wont
to snatch at subterfuges, so that they remain like themselves,
even to the end. Sarah's feelings were of a different kind ;
for while she repents of her own folly, she is yet so terrified,
as to deny that she had done, what she now perceives to be
displeasing to God. Whence we infer, how great is the cor-
ruption of our nature, which causes even the fear of God, —
the highest of all virtues, — to degenerate into a fault. More-

CHAP. XVIII. THE BOOK OF GENESIS. 477

over, we must observe whence that fear, of which Moses
makes mention, suddenly entered the mind of Sarah ; name-
ly, from the consideration that God had detected her secret
sin. We see, therefore, how the majesty of God, when it is
seriously felt by us, shakes us out of our insensibility. We
are more especially constrained to feel thus, when God ascends
his tribunal, and brings our sins to light.

Nay ; but thou didst laugh. The angel does not contend in
a multiplicity of words, but directly refutes her false denial
of the fact. We may hence learn, that we gain no advantage
by tergiversation, when the Lord reproves us, because he will
immediately despatch our case with a single word. There-
fore, we must beware lest we imitate the petulance of those
who mock God with false pretences, and at length rush into
gross contempt of Him. However he may seem to leave us
unnoticed for a time, yet he will fulminate against us with
that terrible voice, i It is not as you pretend.' In short, it is
not enough that the judgment of God should be reverenced,
unless we also confess our sins ingenuously, and without shifts
or evasions. For a double condemnation awaits those who,
from a desire to escape the judgment of God, betake them-
selves to the refuge of dissimulation. We must, therefore,
bring a sincere confession, that, as persons openly condemned,
we may obtain pardon. But seeing that God was contented
with giving a friendly reprehension, and that he did not more
severely punish the double offence of Sarah ; we hence perceive
with what tender indulgence he sometimes regards his own
people. Zacharias was more severely treated, who was struck
dumb for nine months. (Luke i. 9.) But it is not for us to pre-
scribe a perpetual law to God ; who, as he generally binds his
own people to repentance by punishments, often sees it good to
humble them sufficiently, without inflicting any chastisement.
In Sarah, truly, he gives a singular instance of his compas-
sion ; because he freely forgives her all, and still chooses that
she should remain the mother of the Church. In the meantime,
we must observe, how much better it is that we should be
brought before him as guilty, and that like convicted persons
we should be silent, than that we should delight ourselves
in sin, as a great part of the world is accustomed to do.

478 COMMENTARY UPON CHAP. XVIII.

16. And the men rose up from thence. Moses again calls
those men, whom he had openly declared to be angels. But
he gives them the name from the form which they had as-
sumed. We are not, however, to suppose that they were
surrounded with human bodies, in the same manner in which
Christ clothed himself in our nature, together with our flesh ;
but God invested them with temporary bodies, in which they
might be visible to Abraham, and might speak familiarly with
him. Abraham is said to have brought them on the way ;
not for the sake of performing an office of humanity, as when
he had received them at first, but in order to render due
honour to the angels. For frivolous is the opinion of some,
who imagine that they were believed to be prophets, who
had been banished, on account of the word. He well knew
that they were angels, as we shall soon see more clearly. But
he follows those in the way, whom he did not dare to detain.

17. Shall I hide from Abraham f Seeing that God here
takes counsel, as if concerning a doubtful matter, he does it
for the sake of men ; for he had already determined what he
would do. But he designed, in this manner, to render Abra-
ham more intent upon the consideration of the causes of
Sodom's destruction. He adduces two reasons why He
wished to manifest his design to Abraham, before he carried
it into execution. The former is, that he had already granted
him a singularly honourable privilege ; the second, that it
would be useful and fruitful in the instruction of posterity.
Therefore, in this expression, the scope and use of revelation
is briefly noted.

18. Seeing that Abraham shall surely become a great and
mighty nation. In Hebrew it is, ( And being, he shall be,' &c.
But the copulative ought to be resolved into the causal ad-
veib.1 For this is the reason, to which we have already
alluded, why God chose to inform his servant of the terrible

1 " Copulativa in causalem resolvenda est." — Vatablus in Poli Syn.
The meaning of the expression is, that the word " and," at the beginning
of the verse, should be translated " for." The ) (van) not being intended
as a copulative, simply to connect this sentence with the former, but as a
causal conjunction, or one which states the reason for the course before

CHAP. XVIII. THE BOOK OF GENESIS. 479

vengeance He was about to take upon the men of Sodom ;
namely, that He had adorned him, above all others, with
peculiar gifts. For, in this way, God continues his acts of
kindness towards the faithful, yea, even increases them, and
gradually heaps new favours upon those before granted. And
he daily deals with us in the same manner. For what is the
reason why he pours innumerable benefits upon us, in constant
succession, unless that, having once embraced us with paternal
love, he cannot deny himself? And, therefore, in a certain
way, he honours himself and his gifts in us. For what does
he here commemorate, except his own gratuitous gifts ?
Therefore, he traces the cause of his beneficence to himself,
and not to the merits of Abraham ; for the blessing of Abra-
ham flowed from no other source than the Divine Fountain.
And we learn from the passage, what experience also teaches,
that it is the peculiar privilege of the Church, to know what
the Divine judgments mean, and what is their tendency.
When God inflicts punishment upon the wicked, he openly
proves that he is indeed the Judge of the world ; but because
all things seem to happen by chance, the Lord illuminates
his own children by his word, lest they should become blind,
with the unbelievers. So formerly, when he stretched forth
his hand over all regions of the world, he yet confined his
sacred word within Judea; that is, when he smote all nations
with slaughter and with adversity, he yet taught his only
elect people, by his word through the prophets, that he was
the Author of these punishments ; yea, he predicted before-
hand that they would take place ; as it is written in Amos,
(iii. 7,) i Shall there be anything which the Lord will hide
from his servants the prophets ? ' Let us therefore remember,
that from the time when God begins to be kind towards us,
he is never weary, until, by adding one favour to another, he
completes our salvation. Then, after he has once adopted
us, and has shone into our minds by his word, he holds the
torch of the same word burning before our eyes, that we may,
by faith, consider those judgments and punishments of un-
determined upon. In calling the conjunction an adverb, Calvin follows
the practice of many writers, who give this as a common title to preposi-
tions, conjunctions, and interjections. — Ed.

480 COMMENTARY UPON CHAP. XVIII.

quity which the impious carelessly neglect. Thus it becomes
the faithful to be employed in reflecting on the histories of
all times, that they may always form their judgment from
the Scripture, of the various destructions which, privately
and publicly, have befallen the ungodly. But it is asked;
was it necessary that the destruction of Sodom should be
explained to Abraham, before it happened ? I answer, since
we are so dull in considering the works of God, this revelation
was by no means superfluous. Although the Lord proclaims
aloud, that adversity is the rod of his anger ; scarcely any one
hearkens to it, because, through the depraved imaginations
of our flesh, we ascribe the suffering to some other cause.
But the admonition, which precedes the event, does not suffer
us to be thus torpid, nor to imagine that fortune, or any thing
else which we may fancy, stands in the place of God's word.
Thus it necessarily happened, in former times, that the people,
although iron-hearted, were more affected by these predictions
than they would have been, had they been admonished by the
prophets, after they had received punishment. Wherefore,
from them, it wrill be proper for us to assume a general rule,
in order that the judgments of God, which we daily perceive,
may not be unprofitable to us.

The Lord declares to his servant Abraham, that Sodom
was about to perish, while it was yet entire, and in the full
enjoyment of its pleasures. Hence no doubt remains, that
it did not perish by chance, but was subjected to divine pun-
ishment. Hence also, when the cause of the punishment is
thus declared before-hand, it will necessarily far more effect-
ually pierce and stimulate the minds of men. We must
afterwards come to the same conclusion, concerning other
things ; for although God does not declare to us, what he is
about to do, yet he intends us to be eye-witnesses of his
works, and prudently to weigh their causes, and not to be
dazzled by a confused beholding of them, like unbelievers,
i who seeing, see not,' and who pervert their true design.

19. For I know him, that he will command his children. The
second reason why God chooses to make Abraham a partaker
of his counsel is, because he foresees that this would not be

CHAP. XVIir. THE BOOK OF GENESIS. 481

done in vain, and without profit. And the simple meaning
of the passage is, that Abraham is admitted to the counsel of
God, because he would faithfully fulfil the office of a good
householder, in instructing his own family. Hence we infer,
that Abraham was informed of the destruction of Sodom, not
for his own sake alone, but for the benefit of his race. Which
is carefully to be observed ; for this sentence is to the same
effect, as if God, in the person of Abraham, addressed all his
posterity. And truly, God does not make known his will to
us, that the knowledge of it may perish with us ; but that we
may be his witnesses to posterity, and that they may deliver
the knowledge received through us, from hand to hand,
(as we say,) to their descendants. Wherefore, it is the
duty of parents to apply themselves diligently to the work of
communicating what they have learned from the Lord to their
children. In this manner the truth of God is to be propa-
gated by us, so that no one may retain his knowledge for his
own private use ; but that each may edify others, according to
his own calling, and to the measure of his faith. There is
however no doubt, that the gross ignorance which reigns in the
world, is the just punishment of men's idleness. For whereas
the greater part close their eyes to the offered light of hea-
venly doctrine ; yet there are those who stifle it, by not tak-
ing care to transmit it to their children. The Lord therefore
righteously takes away the precious treasure of his word, to
punish the world for its sloth. The expression "after him"
is also to be noticed ; by which we are taught that w^e must not
only take care of our families, to govern them duly, while we
live ; but that we must give diligence, in order that the truth
of God, which is eternal, may live and flourish after our death;
and that thus, when we are dead, a holy course of living may
survive and remain. Moreover, we hence infer, that those
narratives which serve to inspire terror, are useful to be
known. For our carnal security requires sharp stimulants,
whereby we may be urged to the fear of God. And lest any
one should suppose that this kind of doctrine belongs only to
strangers, the Lord specially appoints it for the sons of
Abraham, that is, for the household of the Church. For those
interpreters are infatuated and perverse, who contend that
VOL. I. 2 H

482 COMMENTARY UPON CHAP. XVIII.

faith is overturned, if consciences are alarmed. For whereas
nothing is more contrary to faith than contempt and torpor ;
that doctrine best accords with the preaching of grace, which
so subdues men to the fear of God, that they, being afflicted
and famishing, may hasten unto Christ.

And they shall keep the way of the Lord. Moses intimates,
in these words, that the judgment of God is proposed, not
only in order that they who, by negligence, please them-
selves in their vices, may be taught to fear, and that being
thus constrained, they may sigh for the grace of Christ ; but
also to the end that the faithful themselves, who are already
endued with the fear of God, may advance more and more
in the pursuit of piety. For he wills that the destruction of
Sodom should be recorded, both that the wicked may be
drawn to God, by the fear of the same vengeance, and that
they who have already begun to worship God, may be better
formed to true obedience. Thus the Law avails, not only for
the beginning of repentance, but also for our continual pro-
gress. When Moses adds, a to do justice and judgment," he
briefly shows the nature of the way of the Lord, which he
had before mentioned. This, however, is not a complete
definition; but from the duties of the Second Table, he
briefly shows, by the figure synecdoche, what God chiefly re-
quires of us. And it is not unusual in Scripture, to seek a
description of a pious and holy life, from the Second Table of
the Law ; not because charity is of more account than the
worship of God, but because they who live uprightly and in-
nocently with their neighbours, give evidence of their piety
towards God. In the names of justice and judgment he com-
prehends that equity, by which to every one is given what is
his own. If we would make a distinction, Jws^ce is the name
given to the rectitude and humanity which we cultivate with
our brethren, when we endeavour to do good to all, and when
we abstain from all wrong, fraud, and violence. But judg-
ment is to stretch forth the hand to the miserable and the
oppressed, to vindicate righteous causes, and to guard the
weak from being unjustly injured. These are the lawful ex-
ercises in which the Lord commands his people to be em-
ployed.

CHAP, XVIII. THE BOOK OF GENESIS. 483

That the Lord may bring upon Abraham that which he hath
spoken of him. Moses intimates that Abraham should become
possessed of the grace promised to hiin, if he instructed his
children in the fear of the Lord, and governed his household
well. But under the person of one man, a rule common to
all the pious is delivered : for they who are negligent in this
part of their duty, cast off or suppress, as much as in them
lies, the grace of God. Therefore, that the perpetual pos-
session of the gifts of God may remain to us, and survive to
posterity, we must beware lest they be lost through our ne-
glect. Yet it would be false for any one hence to infer, that
the faithful could either cause or deserve, by their own dili-
gence, that God should fulfil those things which he has pro-
mised. For it is an accustomed method of speaking in
Scripture, to denote by the word that the consequence rather
than the cause. For although the grace of God alone begins
and completes our salvation ; yet, since by obeying the call
of God, we fulfil our course, we are said, also in this manner,
to obtain the salvation promised by God.

20. The cry of Sodom. The Lord here begins more clearly
to explain to Abraham his counsel concerning the destruction
of the five cities ; although he only names Sodom and Go-
morrah, which were much more famous than the rest. But
before he makes mention of punishment, he brings forward
their iniquities, to teach Abraham that they justly deserved
to be destroyed : otherwise the history would not tend to
instruction. But when we perceive that the anger of God is
provoked by the sin of man, we are inspired with a dread of
sinning. In saying that the " cry was great,"1 he indicates
the grievousness of their crimes, because, although the wicked
may promise themselves impunity, by concealing their evils,
and although these evils may be silently and quietly borne
by men ; yet their sin will necessarily sound aloud in the
ears of God. Therefore this phrase signifies, that all our
deeds, even those of which we think the memory to be buried,

i " Clamorem pro scelcrum gravitate multiplicatum fuisse.'

484 COMMENTARY UPON CHAP. XVIII.

are presented before the bar of God, and that they, even of
themselves, demand vengeance, although there should be
none to accuse.

21. I will go down now. Since this was a signal example
of the wrath of God, which He intends to be celebrated
through all ages, and to which he frequently refers in the
Scripture ; therefore Moses diligently records those things
which are especially to be considered in divine judgments ;
just as, in this place, he commends the moderation of God,
who does not immediately fulminate against the ungodly,
and pour out his vengeance upon them ; but who, when affairs
were utterly desperate, at length executes the punishment
which had been long held suspended over them. And the
Lord does not testify in vain, that he proceeds to inflict pun-
ishment in a suitable and rightly attempered order ; because,
whenever he chastises us, we are apt to think that he acts
towards us more severely than is just. Even when, with
astonishing forbearance, he waits for us, until we have come
to the utmost limit of impiety, and our wickedness has be-
come too obstinate to be spared any longer ; still we com-
plain of the excessive haste of his rigour. Therefore he pre-
sents, as in a conspicuous picture, his equity in bearing with
us, in order that we may know, that he never breaks forth to
inflict punishment, except on those who are mature in crime.
Now, if, on the other hand, we look at Sodom; there a horrible
example of stupor meets our eyes. For the men of Sodom
go on, as if they had nothing to do with God ; their sense of
good and evil being extinguished, they wallow like cattle in
every kind of filth ; and just as if they should never have to
render an account of their conduct, they flatter themselves
in their vices. Since this disease too much prevails ii. all
ages, and is at present far too common, it is important to
mark this circumstance, that at the very time when the men
of Sodom, having dismissed all fear of God, were indulging
themselves, and were promising themselves impunity, how-
ever they might sin, God was taking counsel to destroy them,
and was moved, by the tumultuous cry of their iniquities, to
descend to earth, while they were buried in profound sleep.

CHAP. XVIII. THE BOOK OF GENESIS. 485

Wherefore, if God, at any time, defers his judgments ; let us
not, therefore, think ourselves in a better condition ; but be-
fore the cry of our wickedness shall have wearied his ears,
may we, aroused by His threats, quickly hasten to appease
Him. Since, however, such forbearance of God cannot be
comprehended by us, Moses introduces Him as speaking ac-
cording to the manner of men.

Whether they have done altogether according to the cry of it?
The Hebrew noun PHD? (cala,) which Moses here uses, means
the perfection, or the end of a thing, and also its destruction.
Therefore, Jerome turns it, ' If they shall have completed it
in act.' I have, indeed, no doubt but Moses intimates, that
God came down, in order to inquire whether or not their
sins had risen to the highest point : just as he before said,
that the iniquities of the Amorites were not yet full. The
sum of the whole then is ; the Lord was about to see whether
they were altogether desperate, as having precipitated them-
selves into the lowest depths of evil ; or whether they were
still in the midst of a course, from which it was possible for
them to be recalled to a sound mind ; forasmuch as he was
unwilling utterly to destroy those cities, if, by any method,
their wickedness was curable. Others translate the passage,
' If they have done this, their final destruction is at hand :
but if not, I will see how far they are to be punished.' But
the former sense is most accordant with the context.

22. But Abraham stood yet before the Lord. Moses first de-
clares that the men proceeded onwards, conveying the im-
pression, that having finished their discourse, they took leave
of Abraham, in order that he might return home. He then
adds, that Abraham stood before the Lord, as persons are
wont to do, who, though dismissed, do not immediately de-
part, because something still remains to be said or done.
Moses, when he makes mention of the journey, with pro-
priety attributes the name of men to the angels ; but he does
not, however, say, that Abraham stood before men, but before

1 " Fecerint consnmmationem." If they have brought it to a con-
summation. " Assavoir s'ils ont accompli." If indeed they have accom-
plished, &c. — French Tr.

486 COMMENTARY UPON CHAP. XVIII.

the face of God ; because, although, with his eyes, he beheld
the appearance of men, he yet, by faith, looked upon God.
And his words sufficiently show, that he did not speak as he
would have done with a mortal man. Whence we infer, that
we act preposterously, if we allow the external symbols, by
which God represents himself, to retard or hinder us from
going directly to Him. By nature, truly, we are prone to
this fault ; but so much the more must we strive, that, by
the sense of faith, we may be borne upward to God himself,
lest the external signs should keep us down to this world.
Moreover, Abraham approaches God, for the sake of showing
reverence. For he does not, in a contentious spirit, oppose
God, as if he had a right to intercede ; he only suppliantly
entreats : and every word shows the great humility and mo-
desty of the holy man. I confess, indeed, that at times,
holy men, carried away by carnal sense, have no self-govern-
ment, but that, indirectly at least, they murmur against God.
Here, however, Abraham addresses God with nothing but
reverence, nor does anything fall from him worthy of cen-
sure ; yet we must notice the affection of mind by which
Abraham had been impelled to interpose his prayers on behalf
of the inhabitants of Sodom. Some suppose, that he was more
anxious concerning the safety of his nephew alone, than for
Sodom and the rest of the cities ; but that, being withheld by
modesty, he would not request one man expressly to be given to
him, while he entirely neglected a great people. But it is, by
no means, probable that he made use of such dissimulation. I
certainly do not doubt, that he was so touched with a common
compassion towards the five cities, that he drew near to God
as their intercessor. And if we weigh all things attentively, he
had great reasons for doing so. He had lately rescued them
from the hand of their enemies ; he now suddenly hears that
they are to be destroyed. He might imagine that he had rashly
engaged in that war ; that his victory was under a divine
curse, as if he had taken arms against the will of God,
for unworthy and wicked men ; and it was possible that he
would be not a little tormented by such thoughts. Besides,
it was difficult to believe them all to have been so ungrateful,
that no remembrance of their recent deliverance remained

CHAP. XVIII. THE BOOK OF GENESIS. 487

among them. But it was not lawful for him, by a single
word, to dispute with God, after having heard what He had
determined to do. For God alone best knows what men
deserve, and with what severity they ought to be treated.
Why then does not Abraham acquiesce ? Why does he ima-
gine to himself, that there are some just persons in Sodom,
whom God has overlooked, and whom he hastens to over-
whelm in a common destruction with the rest ? I answer,
that the sense of humanity by which Abraham was moved,
was pleasing to God. First, because, as was becoming, he
leaves the entire cognizance of the fact with God. Secondly,
because he asks with sobriety and submission, for the sole
cause of obtaining consolation. There is no wonder that
he is terrified at the destruction of so great a multi-
tude. He sees men created after the image of God ; he
persuades himself that, in that immense crowd, there were,
at least, a few wTho were upright, or not altogether un-
just, and abandoned to wickedness. He therefore alleges
before God, what he thinks available to procure their
forgiveness. He may, however, be thought to have acted
rashly, in requesting impunity to the evil, for the sake
of the good ; for he desired God to spare the place, if he
should find fifty good men there. I answer, that the prayers
of Abraham did not extend so far as to ask God not to
scourge those cities, but only not to destroy them utterly ; as
if he had said, ' O Lord, whatever punishment thou mayest in-
flict upon the guilty, wilt thou not yet leave some dwelling-
place for the righteous ? Why should that region utterly
perish, as long as a people shall remain, by whom it may be
inhabited?' Abraham, therefore, does not desire that the
wicked, being mixed with the righteous, should escape the
hand of God : but only that God, in inflicting public punish-
ment on a wrhole nation, should nevertheless exempt the
good who remained from destruction.

23. Wilt thou also destroy the righteous with the wicked? It
is certain that when God chastises the body of a people, he
often involves the good and the reprobate in the same pun-
ishment. So Daniel, Ezekiel, Ezra, and others like them,
who worshipped God in purity in their own country, were

488 COMMENTARY UPON CHAP. XVIII.

suddenly hurried away into exile, as by a violent tempest :
notwithstanding it had been said, ' The land vomiteth out
her inhabitants, because of their iniquities,' (Lev. xviii. 25.)
But when God thus seems to be angry with all in common, it
behoves us to fix our eyes on the end, which shall evidently dis-
criminate the one from the other. For if the husbandman
knows how to separate the grains of wheat in his barn, which
with the chaff are trodden under the feet of the oxen, or are
struck out with the flail ; much better does God know how to
gather together his faithful people, — when he has chastised
them for a time, — from among the wicked, (who are like
worthless refuse,) that they may not perish together ; yea, by
the very event, he will, at length, prove that he would not per-
mit those whom he wTas healing by his chastisements to perish.
For, so far is he from hastening to destroy his people, when
he subjects them to temporal punishments, that he is rather
administering to them a medicine which shall procure their
salvation. I do not however doubt, that God had de-
nounced the final destruction of Sodom ; and in this sense
Abraham now takes exception, that it was by no means con-
sistent, that the same ruin should alike fall on the righteous
and the ungodly. There will, however, be no absurdity in
saying, that Abraham, having good hope of the repentance
of the wicked, asked God to spare them ; because it often
happens that God, out of regard to a few, deals gently with
a whole people. For we know, that public punishments are
mitigated, because the Lord looks upon his own with a be-
nignant and paternal eye. In the same sense the answer of
God himself ought to be understood, ' If in the midst of So-
dom I find fifty righteous, I will spare the whole place for
their sake.' Yet God does not here bind himself by a per-
petual rule, so that it shall not be lawful for him, as often as
he sees good, to bring the wicked and the just together to
punishment. And, in order to show that he has free power
of judging, he does not always adhere to the same equable mo-
deration in this respect. He who would have spared Sodom
on account of ten righteous persons, refused to grant the
same terms of pardon to Jerusalem. (Matth. xi. 24.) Let us
know, therefore, that God does not here lay himself under
any necessity ; but that he speaks thus, in order to make it

CHAP. XVIII. THE BOOK OF GENESIS. 489

better known, that he does not, on light grounds, proceed to
the destruction of a city, of which no portion remained un-
polluted.

25. Shall not the Judge of all the earth do right? He does
not here teach God His duty, as if any one should say to a
judge, i See what thy office requires, what is worthy of this
place, what suits thy character ; ' but he reasons from the
nature of God, that it is impossible for Him to intend any-
thing unjust. I grant that, in using the same form of speak-
ing, the impious often murmur against God, but Abraham
does far otherwise. For although he wonders how God should
think of destroying Sodom, in which he was persuaded there
was a number of good men ; he yet retains this principle,
that it was impossible for God, who is the Judge of the
world, and by nature loves equity, yea, whose will is the law
of justice and rectitude, should in the least degree* swerve
from righteousness. He desires, however, to be relieved from
this difficulty with which he is perplexed. So, whenever
different temptations contend within our minds, and some
appearance of contradiction presents itself in the works of
God, only let our persuasion of His justice remain fixed, and
wTe shall be permitted to pour into His bosom the difficulties
which torment us, in order that He may loosen the knots which
we cannot untie. Paul seems to have taken from this place
the answer with which he represses the blasphemy of those
who charge God with unrighteousness. 'Is God unright-
eous ? Far from it, for how should there be unrighteousness
with Him who judges the world?' (Rom. iii. 5, G.) This
method of appeal would not always avail among earthly
judges ; who are sometimes deceived by error, or perverted
by favour, or inflamed with hatred, or corrupted by gifts, or
misled by other means, to acts of injustice. But since God,
to whom it naturally belongs to judge the world, is liable to
none of these evils, it follows, that He can no more be drawn
aside from equity, than he can deny himself to be God.

27. Which am but dust and ashes. Abraham speaks thus,
for the sake of obtaining pardon. For what is mortal man

490 COMMENTARY UPON CHAP. XVIII.

when compared with God ? He therefore confesses that he
is too bold, in thus familiarly interrogating God ; yet he de-
sires that this favour may be granted unto him, by the Divine
indulgence. It is to be noted, that the nearer Abraham ap-
proaches to God, the more fully sensible does he become of
the miserable and abject condition of men. For it is only
the brightness of the glory of God which covers with
shame and thoroughly humbles men, when stripped of their
foolish and intoxicated self-confidence. Whosoever, there-
fore, seems to himself to be something, let him turn his eyes
to God, and immediately he will acknowledge himself to be
nothing. Abraham, indeed, was not forgetful that he pos-
sessed a livingsoul; but he selects what was most contemptible,
in order to empty himself of all dignity. It may seem, how-
ever, that Abraham does but sophistically trifle with God,
when, diminishing gradually from the number first asked, he
proceeds to his sixth interrogation. I answer, that this was
rather to be considered as the language of a perturbed mind.
At first he anxiously labours for the men of Sodom, wherefore
he omits nothing which may serve to mitigate his solicitude.
And as the Lord repeatedly answers him so mildly, we
know that he had not been deemed importunate, nor trouble-
some. But if he was kindly heard, when pleading for the
inhabitants of Sodom, even to his sixth petition ; much more
will the Lord hearken to the prayers which any one may
pour out for the Church and household of faith. Moreover,
the humanity of Abraham appears also in this, that although
he knows Sodom to be filled with vilest corruptions, he cannot
bring his mind to think that all are infected with the contagion
of wickedness ; but he rather inclines to the equitable sup-
position, that, in so great a multitude, some just persons may
be concealed. For this is a horrible prodigy, that the filth of
iniquity should so pervade the whole body, as to allow no
member to remain pure. We are, however, taught by this
example, how tyrannically Satan proceeds when once the
dominion of sin is established. And certainly, seeing the
propensity of men to sin, and the facility for sinning are so
great, it is not surprising that one should be corrupted by
another, till the contagion reached every individual. For

CHAP. XIX. THE BOOK OF GENESIS. 491

nothing is more dangerous than to live where the public
license of crime prevails ; yea, there is no pestilence so de-
structive, as that corruption of morals, which is opposed
neither by laws nor judgments, nor any other remedies. And
although Moses, in the next chapter, explains the most
filthy crime which reigned in Sodom, we must nevertheless
remember what Ezekiel teaches, (xvi. 48, 49,) that the men
of Sodom did not fall at once into such execrable wickedness ;
but that, in the beginning, luxury from the fulness of bread
prevailed, and that, afterwards, pride and cruelty followed.
At length, when they were given up to a reprobate mind,
they were also driven headlong into brutal lusts. Therefore,
if we dread this extreme of inordinate passion, let us cultivate
temperance and frugality ; and let us always fear, lest a
superfluity of food should impel us to luxury ; lest our minds
should be infected with pride on account of our wealth, and
lest delicacies should tempt us to give the reins to our lusts.

CHAPTER XIX.

1. And there came two angels to So- 1. Et veneriint duo angcli
dom at even ; and Lot sat in the gate of in Sedom vesperi, Lot autera
Sodom : and Lot seeing them rose up to sedebat in porta Sedom : et
meet them ; and he bowed himself with vidit Lot et surrexit in occur-
his face toward the ground ; sum eorum, et incurvavit se

facie super terrain.

2. And he said, Behold now, my lords, 2. Et dixit, Ecce, nunc do-
turn in, I pray you, into your servant's mini mei, declinate obsecro ad
house, and tarry all night, and wash your domum servi vestri, et per-
fect, and ye shall rise up early, and go noctate, et lavate pedes ves-
on your ways. And they said, Nay ; tros : et mane surgetis, et per-
but we will abide in the street all night, getis in viam vestrara. Et

dixerunt, Kequaquam, sed in
platea pernoctabimus.

3. And he pressed upon them greatly ; 3. Et vehementer compulit
and they turned in unto him, and entered eos, et declinaverunt ad eum,
into his house ; and he made them a veneruntque ad domum ejus :
feast, and did bake unleavened bread, et fecit eis convivium, et in-
and they did eat. fermentata coxit, et comede-

runt.

4. But before they lay down, the men 4. Antequam dormirent, viri
of the city, even the men of Sodom, com- civitatis, viri Sedom gyro
passed the house round, both old and cinxerunt domum a puero us-
young, all the people from every quar- que ad senem, omnis populus
ter : ab extremo.

492

COMMENTARY UPON

CHAP. XIX.

5. And they called unto Lot, and said
unto him, Where are the men which came
into thee this night? bring them out
unto us, that we may know them.

6. And Lot went out at the door un-
to them, and shut the door after him,

7. And said, I pray you, brethren,
do not so wickedly.

8. Behold now, I have two daughters
which have not known man ; let me, I
pray you, bring them out unto you, and
do ye to them as is good in your eyes :
only unto these men do nothing; for
therefore came they under the shadow
of my roof.

9. And they said, Stand back. And
they said again, This one fellow came in
to sojourn, and he will needs be a judge:
now will we deal worse with thee than
with them. And they pressed sore upon
the man, even Lot, and came near to
break the door.

10. But the men put forth their hand,
and pulled Lot into the house to them,
and shut to the door.

11. And they smote the men that
were at the door of the house with blind-
ness, both small and great : so that they
wearied themselves to find the door.

12. And the men said unto Lot, Hast
thou here any besides ? son-in-law, and
thy sons, and thy daughters, and what-
soever thou hast in the city, bring them
out of this place :

13. For we will destroy this place, be-
cause the cry of them is waxen great
before the face of the Lord; and the
Lord hath sent us to destroy it.

14. And Lot went out, and spake unto
his sons-in-law, which married his
daughters, and said, Up, get you out of
this place ; for the Lord will destroy this
city. But he seemed as one that mock-
ed unto his sons-in-law.

15. And when the morning arose,
then the angels hastened Lot, saying,
Arise, take thy wife, and thy two daugh-

5. Et vocaverunt Lot, et
dixerunt ei, Ubi sunt viri qui
venerunt ad te nocte ? educ
eos ad nos, et cognoscemus
eos.

6. Et egressus est ad eos
Lot ad ostium, et ostium clausit
post se.

7. Et dixit, Ne quaeso, fra-
tres mei, malefaciatis.

8. Ecce, nunc mihi sunt
duae filise, quae non cognoverunt
virum, educam nunc eas ad
vos, et facite eis sicut bonum
erit in oculis vestris : tantum
viris istis ne faciatis quicquam,
eo quod venerunt in umbram
tigni mei.

9. Verum dixerunt, Accede
hue. Dixerunt praeterea, Unus
venit ad perigriuandum, et ju-
dicabit judicando ? nunc magis
malefaciemus tibi quam ipsis.
Et vim fecerunt in virum ipsum
Lot valde : et appropinquave-
runt ut frangerent ostium.

10. At miserunt viri manum
suam, et introduxerunt Lot ad
se in domum, et ostium clause-
runt.

11. Viros autem, qui erant
ad ostium domus, percusserunt
caecitate, a minimo usque ad
maximum, et laboraverunt ut
invenirent ostium.

12. Et dixerunt viri ad Lot,
Adhuc est aliquis tibi hie?
generum, et filios tuos, et filias
tuas, et omnia, quae sunt tibi
in civitate, educ de loco :

13. Quia disperdimus nos
locum hunc, eo quod crevit
clamor eorum coram Jehova:
et mi sit nos Jehova ad perden-
dum eum.

14. Et egressus est Lot, et
loquutus est ad generos suos,
qui acceperant filias ejus, et
dixit, Surgite, egredimini de
loco isto, quia disperdit Jehova
civitatem : et fuit sicut ludens
in oculis generorum suorum.

15. Quum vero aurora as-
cendisset, instabant angeli ipsi
Lot, dicendo, Surge, cape ux-

CHAP. XIX.

THE BOOK OF GENESIS.

493

ters, which are here ; lest thou be con-
sumed in the iniquity of the city.

16. And while he lingered, the men
laid hold upon his hand, and upon the
hand of his wife, and upon the hand of
his two daughters ; the Lord being mer-
ciful unto him : and they brought him
forth, and set him without the city.

17. And it came to pass, when they
had brought them forth abroad, that he
said, Escape for thy life ; look not behind
thee, neither stay thou in all the plain ;
escape to the mountain, lest thou be
consumed.

18. And Lot said unto them, Oh! not
so, my lord :

19. Behold now, thy servant hath
found grace in thy sight, and thou hast
magnified thy mercy, which thou hast
showed unto me in saving my life ; and
I cannot escape to the mountain, lest

20. Behold now, this city is near to
flee unto, and it is a little one : Oh ! let
me escape thither, (is it not a little one?)
and my soul shall live.

21. And he said unto him, See, I have
accepted thee concerning this thing also,
that I will not overthrow this city, for
the which thou hast spoken.

22. Haste thee, escape thither ; for I
cannot do any thing till thou be come
thither. Therefore the name^ of the city
was called Zoar.

23. The sun was risen upon the earth
when Lot entered into Zoar.

24. Then the Lord rained upon Sodom
and upon Gomorrah brimstone and fire
from the Lord out of heaven ;

25. And he overthrew those cities,
and all the plain, and all the inhabitants
of the cities, and that which grew upon
the ground.

26. But his wife looked back from
behind him, and she became a pillar of
salt.

27. And Abraham gat tip early in the

orem tuam, et duas filias tuas,
qua3 adsunt, ne forte pereas in
punitione civitatis.

16. Et tardabat : et appre-
henderunt viri manum eju-?, et
manum uxoris ejus, et manum
duarum filiarum ejus, eo quod
parceret Jehova ei : et eduxe-
runt eum, et posuerunt eum
extra urbem.

17. Et fuit, quum eduxis-
sent ipsi eos foras, dixit, Evade
pro anima ttta, ne respicias post
te, nee stes in tota planitie :
in monte serva te, ne forte pe-
reas.

18. Et dixit Lot ad eos, Ne
quaeso domini met :

19. Ecce, nuncinvenitservus
tutts gratiam in oculis tuis, et
magnificasti misericordiam tu-
am, quam fecisti mecum, ut
vivificares animam meam : et
ego non potero servare me in
monte, ne forte haereat mini
malum, et moriar :

20. Ecce, nunc civitas ista
propinqua, ut fugiam iliac, et
est parva : evadam nunc illuc :
numquid non parva est, et vivet
anima mea?

21. Et dixit ad eum, Ecce,
suscepi faciem tuam etiam in
hoc, ut non subvertam civita-
tem, ut loquutus es.

22. Festina, serva te illuc :
quia non potero facere quic-
quam, donee ingrediaris illuc :
idcirco vocavit nomen civitatis
Sohar.

23. Sol egressus est super
terram, et Lot ingressus est
Sohar.

24. Et Jehova pluit super
Sedom et super Hamorah sul-
phur et ignem a Jehova e coe-
lis.

25. Et subvertit civitates
istas, et omnem planitiem, et
omnes habitatores ttrbium, et
germen terrse.

26. Et respexit uxor ejus
post eum, et effecta est statua
salis.

27. Et surrexit Abraham

494

COMMENTARY UrON

CHAP. XIX.

morning to the place where he stood be-
fore the Lord :

28. And he looked toward Sodom and
Gomorrah, and toward all the laud of
the plain, and beheld, and, lo, the smoke
of the country went up as the smoke of
a furnace.

29. And it came to pass, when God
destroyed the cities of the plain, that
God remembered Abraham, and sent
Lot out of the midst of the overthrow,
when he overthrew the cities in the
which Lot dwelt.

30. And Lot went up out of Zoar,
and dwelt in the mountain, and his two
daughters with him; for he feared to
dwell in Zoar: and he dwelt in a cave,
he and his two daughters.

31. And the first-born said unto the
younger, Our father is old, and there is
not a man in the earth to come in unto
us after the manner of all the earth :

32. Come, let us make our father drink
wine, and we will lie with him, that we
may preserve seed of our father.

33. And they made their father drink
wine that night: and the first-born went
in, and lay with her father ; and he per-
ceived not when she lay down, nor when
she arose.

34. And it came to pass on the mor-
row, that the first-born said unto the
younger, Behold, I lay yesternight with
my father : let us make him drink wine
this night also ; and go thou in, and lie
with him, that we may preserve seed of
our father.

35. And they made their father drink
wine that night also : and the younger
arose, and lay with him ; and he per-
ceived not when she lay down, nor
when she arose.

36. Thus were both the daughters of
Lot with child by their father.

37. And the first-born bare a son, and
called his name Moab : the same is the
father of the Moabites unto this day.

38. And the younger she also bare a

mane ad locum, ubi steterat
coram Jehova.

28. Et respexit super faciem
Sedom et Hamorah, et super
omnem faciem terras planitiei :
et videt, et ecce, ascendebat fu-
mus terras sicut fumus fornacis.

29. Et fuit, quum disper-
deret Deus urbes planitiei, re-
cordatus est Deus Abraham,
et emisit Lot e medio subver-
sionis, quando subvertit civi-
tates, in quarum una habitabat
Lot.

30. Et ascendit Lot de So-
nar, et habitavit in monte, et
duas filias ejus cum eo : quia ti-
muit habitare in Sohar, et ha-
bitavit in spelunca, ipse et dusB
filias ejus.

81. Et dixit primogenita ad
minorem, Pater noster senex
est, et vir non est in terra, ut
ingrediatur ad nos secundum
morem universal terras.

32. Veni, potum demus patri
nostro vinum, et dormiamus
cum eo, et vivificemus de patre
nostro semen.

33. Et potum dederunt patri
suo vinum, nocte ipsa : et in-
gressa est primogenita, et dor-
mivit cum patre suo, qui non
cognovit, quando dormivitipsa,
nee quando surrexit ipsa.

34. Et fuit postridie, dixit
primogenita ad minorem, Ecce,
dormivi heri sero cum patre
meo : potum demus ei vinum
etiam hac nocte, et ingredere,
dormi cum eo, et vivificemus
de patre nostro semen.

35. Et potum dederunt etiam
nocte ipsa patri suo vinum : et
surrexit minor, etdormivit cum
eo : nee cognovit quando dor-
mivit ipsa, nee quando surrexit
ipsa.

36. Et conceperunt duasfilias
Lot de patre suo.

37. Et peperit primogenita
filium, et vocavit nomen ejus
Moab : ipse est pater Moab
usque ad diem hanc.

38. Et minor etiam ipsa pe-

CHAP. XIX. THE BOOK OF GENESIS. 495

son, and called his name Ben-ammi : perit filium, et vocavit nomen
the same is the father of the children of ejusBen-Hammi: ipse est pater
Amnion unto this day. filiorum Hammon usque ad

diem hanc.

1. And there came two angels to Sodom. The question
occurs, why one of the three angels has suddenly disappeared,
and two only are come to Sodom ? The Jews (with their
wonted audacity in introducing fables) pretend that one came
to destroy Sodom, the other to preserve Lot. But from the
discourse of Moses, this appears to be frivolous : because we
shall see that they both assisted in the liberation of Lot.
What I have before adduced is more simple ; namely, that it
was granted to Abraham, as a peculiar favour, that God would
not only send him two messengers from the angelic host, but
that, in a more familiar manner, he would manifest himself
to him, in his own Son. For (as we have seen) one of the
messengers held the principal place, as being superior to the
others in dignity. Now, although Christ was always the
Mediator, yet, because he manifested himself more obscurely
to Lot than he did to Abraham, the two angels only came
to Sodom. Since Moses relates, that Lot sat in the gate of
the city about evening, many contend that he did so, according
to daily custom, for the purpose of receiving guests into his
house ; yet, as Moses is silent respecting the cause, it would
be rash to affirm this as certain. I grant, indeed, that he
did not sit as idle persons are wont to do ; but the conjecture
is not less probable, that he had come forth to meet his shep-
herds, in order to be present when his sheep were folded.
That he was hospitable, the courteous invitation which is
mentioned by Moses clearly demonstrates ; yet, why he
then remained in the gate of the city is uncertain ; unless it
were, that he was unwilling to omit any opportunity of doing
an act of kindness, when strangers presented themselves, on
whom he might bestow his services. What remains, on this
point, may be found in the preceding chapter.

2. Nay} but we will abide in the street. The angels do not
immediately assent, in order that they may the more fully
investigate the disposition of the holy man. For he was

496 COMMENTARY UPON CHAP. XIX.

about to bring them to his own house, not merely for the
sake of supplying them with a supper, but for the purpose of
defending them from the force and injury of the citizens.
Therefore the angels act, as if it were safe to sleep on the
highway ; and thus conceal their knowledge of the abandoned
wickedness of the whole people. For if the gates of cities
are shut, to prevent the incursions of wild beasts and of
enemies; how wrong and absurd it is that they who are within
should be exposed to still more grievous dangers ? Therefore
the angels thus speak, in order to make the wickedness of
the people appear the greater. And Lot, in urging the
angels to come unto him, for the purpose of protecting them
from the common violence of the people, the more clearly
shows, how careful he was of his guests, lest they should suffer
any dishonour or injury.

3. And he made them a feast. By these words, and others
following, Moses shows that the angels were more sumptu-
ously entertained than was customary : for Lot did not act
thus, indiscriminately, with all. But, when he conceived,
from the dignity of their mien and dress, that they were not
common men, he baked cakes, and prepared a plentiful feast.
Ao-ain, Moses says that the angels did eat : not that they had
any need to do so ; but because the time was not yet come,
for the manifestation of their celestial nature.

4. Before they lay down. Here, in a single crime, Moses
sets before our eyes a lively picture of Sodom. For it is
hence obvious, how diabolical was their consent in all wicked-
ness, since they all so readily conspired to perpetrate the
most abominable crime. The greatness of their iniquity and
wantonness, is apparent from the fact, that, in a collected
troop, they approach, as enemies, to lay siege to the house of
Lot. How blind and impetuous is their lust ; since, without
shame, they rush together like brute animals ! how great
their ferocity and cruelty ; since they reproachfully threaten
the holy man, and proceed to all extremities ! Hence also
we infer, that they were not contaminated with one vice
only, but were given up to all audacity in crime, so that no

CHAI\ XIX. THE BOOK OF GENESIS. 497

sense of shame was left them. And Ezekiel (as we have
above related) accurately describes from what beginnings of
evil they had proceeded to this extreme turpitude, (Ezekiel
xvi. 49.) What Paul says, also refers to the same point :
that God punished the impiety of men, when he cast them
into such a state of blindness, that they gave themselves up
to abominable lusts, and dishonoured their own bodies. (Rom.
i. 18.) But when the sense of shame is overcome, and the
reins are given to lust, a vile and outrageous barbarism
necessarily succeeds, and many kinds of sin are blended
together, so that a most confused chaos is the result. But
if this severe vengeance of God so fell upon the men of
Sodom, that they became blind with rage, and prostituted
themselves to all kinds of crime, certainly we shall scarcely
be more mildly treated, whose iniquity is the less excusable,
because the truth of God has been more clearly revealed
unto us.

Both old and young, Moses passes over many things in
silence which may come unsought into the reader's mind :
for instance, he does not mention by whom the multitude had
been stirred up. Yet it is probable that there were some
who fanned the flame : nevertheless, we hence perceive how
freely they were disposed to commit iniquity ; since, as at a
given signal, they immediately assemble. It also shows how
completely destitute they were of all remaining shame ; for,
neither did any gravity restrain the old, nor any modesty,
suitable to their age, restrain the young : finally, he intimates,
that all regard to honour was gone, and that the order of
nature was perverted, when he says, that young and old flew
together from the extreme parts of the city.

5. Where are the men ? Although it was their intention
shamefully to abuse the strangers to their outrageous appetite,
yet, in words, they pretend that their object is different. For,
as if Lot had been guilty of a fault in admitting unknown men
into the city, wherein he himself was a stranger, they com-
mand these men to be brought out before them. Some
expound the word know in a carnal sense ; and thus the Greek
VOL. i. 2 I

493 COMMENTARY UPON CHAP. XIX.

interpreters have translated it.1 But I think the word has
here a different meaning ; as if the men had said, We wish
to know whom thou bringest, as guests, into our city. The
Scripture truly is accustomed modestly to describe an act of
shame by the word know ; and therefore we may infer that
the men of Sodom would have spoken, in coarser language,
of such an act : but, for the sake of concealing their wicked
design, they here imperiously expostulate with the holy man,
for having dared to receive unknown persons into his house.
Here, however, a question arises ; for if the men of Sodom
were in the habit of vexing strangers, of all kinds, in this
manner, how shall we suppose they had acted towards others ?
For Lot was not now for the first time beginning to be
hospitable ; and they, too, had always been addicted to lust.
Lot was prepared to expose his own daughters to dishonour,
in order to save his guests ; how often, then, might it have
been necessary to prostitute them before, if the fury of men of
such character could not be otherwise assuaged ? 2 Now, truly,
if Lot had known that such danger was impending ; he ought
rather to have exhorted his guests to withdraw in time. In
my opinion, however, although Lot knew the manners of the
city ; he had, nevertheless, no suspicion of what really hap-
pened, that they would make an assault upon his house; this,
indeed, seems to have been quite a new thing. It was, how-
ever, fitting, when the angels were sent to investigate the
true state of the people, that they should all break out into
this detestable crime. So the wicked, after they have long
securely exulted in their iniquity, at length, by furiously
rushing onward, accelerate their destruction in a moment.
God therefore designed, in calling the men of Sodom to
judgment, to exhibit, as it were, the extreme act of their
wicked life ; and he impelled them, by the spirit of deep
infatuation, to a crime, the atrocity of which would not
suffer the destruction of the place to be any longer deferred.
For as the hospitality of the holy man, Lot, was honoured

1 " Jvoc avyysuafieOci avrolg."11 — Sept.

2 " Si non alio remedio placari poterat coram rabies, qui viros ad stu-
prum flagitabant."

CHAP. XIX. THE BOOK OF GENESIS. 499

with a signal reward ; because he, unawares, received angels
instead of men, and had them as guests in his house ; so God
avenged, with more severe punishment, the shameful lust of
the others ; who, while endeavouring to do violence to angels,
were not only injurious towards men ; but, to the utmost of
their power, dishonoured the celestial glory of God, by their
sacrilegious fury.

6. And Lot went out at the door unto them. It appears from
the fact that Lot went out and exposed himself to danger,
how faithfully he observed the sacred right of hospitality.
It was truly a rare virtue, that he preferred the safety and
honour of the guests whom he had once undertaken to
protect, to his own life : yet this degree of magnanimity is
required from the children of God, that where duty and fidelity
are concerned, they should not spare themselves. And al-
though he was already grievously injured by the besieging of
his house ; he yet endeavours, by gentle words, to soothe
ferocious minds, while he suppliantly entreats them to lay
aside their wickedness, and addresses them by the title of
brethren. Now it appears, how savage was their cruelty,
and how violent the rage of their lust, when they were in
no degree moved by such extraordinary mildness. But the
description of a rage so brutal, tends to teach us that punish-
ment was not inflicted upon them, until they had proceeded
to the last stage of wickedness. And let us remember, that
the reprobate, when they have been blinded by the just judg-
ment of God, rush, as with devoted minds, through every
kind of crime, and leave nothing undone, until they render
themselves altogether hateful and detestable to God and
men.

8. I have two daughters. As the constancy of Lot, in risk-
ing his own life for the defence of his guests, deserves no
common praise ; so now Moses relates that a defect was mixed
with this great virtue, which sprinkled it with some imperfec-
tion. For, being destitute of advice, he devises (as is usual in
intricate affairs) an unlawful remedy. He does not hesitate to
prostitute his own daughters, that he may restrain the indo-

500 COMMENTARY UPON CITAr. XIX.

mitable fury of the people. But he should rather have
endured a thousand deaths, than have resorted to such a
measure. Yet such are commonly the works of holy men :
since nothing proceeds from them so excellent, as not to be
in some respect defective. Lot, indeed, is urged by extreme
necessity ; and it is no wonder that he offers his daughters to
be polluted, when he sees that he has to deal with wild beasts ;
yet he inconsiderately seeks to remedy one evil by means of
another. I can easily excuse some for extenuating his fault;
yet he is not free from blame, because he would ward off
evil with evil. But we are warned, by this example, that
when the Lord has furnished us with the spirit of invincible
fortitude, we must also pray that he may govern us by the
spirit of prudence ; and that he will never suffer us to be
deprived of a sound judgment, and a well-regulated rea-
son. For then only shall we rightly proceed in our course of
duty, when, in complicated affairs, we perceive, with a com-
posed mind, what is necessary, what is lawful, and what is
expedient to be done ; then shall we be prepared promptly to
meet any danger whatever. For, that our minds should be
carried hither and thither by hastily catching at wicked coun-
sels, is not less perilous than that they should be agitated by
fear. But when reduced to the last straits, let us learn to
pray, that the Lord would open to us some way of escape.
Others would excuse Lot by a different pretext, namely, that
he knew his daughters would not be desired. But I have no
doubt that, being willing to avail himself of the first sub-
terfuge which occurred to him, he turned aside from the
right way. This, however, is indisputable* although the men
of Sodom had not yet, in express terms, avowed the base
desire with which they were inflamed, yet Lot, from their daily
crimes, had formed his judgment respecting it. If any one
should raise the objection that such a supposition is absurd j1
I answer, that, since by custom they had imagined the crime
to be lawful, the crowd was easily excited by a few instiga-
tors, as it commonly happens, where no distinction is main-
tained between right and wrong. When Lot says, " There-

1 " Siqnis absurdum esse objiciat, totum populum duos viros ad stu-
prum captasse," &c.

CHAP. XIX. THE BOOK OF GENESIS. 501

fore came they under the shadow of my roof; " his meaning
is, that they had been committed to him by the Lord, and
that he should be guilty of perfidy, unless he endeavoured to
protect them.1

9. And they said, Sta?id back. That Lot, with all his entreaties,
than which nothing could be adduced more likely to soothe their
rage, was thus harshly repelled, shows the indomitable haughti-
ness of this people. And, in the first place, they threaten that,
if he persists in interceding, they will deal worse with him
than with those whom he defends. Then they reproach him
with the fact, that he, a foreigner, assumes the province of a
judge. Every word proves the pride with which they swell.
They place one man in opposition to a multitude, as if they
would say, 'By what right dost thou alone challenge to thyself
authority over the whole city ? ' They next boast that, while
they are natives, he is but a stranger. Such is, at the present
time, the boasting of the Papists against the pious ministers
of God's word : they allege against us, as a disgrace, the pau-
city of our numbers, in contrast with their own great multi-
tude.2 Then they pride themselves upon their long succes-
sion, and contend that it is intolerable for them to be reproved
by new men.3 But however contumaciously the wicked may
strive, rather than submit to reason, let us know that they
are exalted only to their own ruin.

10. But the men put forth their hand. Moses again gives
the name of men to those who were not so, but who had
appeared as such ; for although they begin to exert their
celestial force, they do not yet declare that they are angels

1 It will be thought that Calvin has said enough, and more than enough;
in excuse of this strange conduct of Lot. It serves to show the low
tone of morals, not only in the world at large, but among those who had
enjoyed the advantages of a religious education. At the same time, it
affords evidence of the kind of chivalrous regard which was paid to stran-
gers, and of which so much is read in profane writers — Ed.

2 " Car ils objectent comme pour reproche, que nous ne sommes que
une pongnee de gens, et qu'eux sont bien en plus grand nombre." — French
Tr.

3 As the Reformation was styled the new religion, so the reformers
were stigmatized as new men. — Ed.

502 COMMENTARY UPON CHAP. XIX.

divinely sent from heaven. But here Moses teaches, that the
Lord, although he may for a time seem regardless, while the
faithful are engaged in conflict, yet never deserts his own,
but stretches out his hand, (so to speak,) at the critical mo-
ment. Thus, in preserving Lot, he defers his aid until the
last extremity. Let us, therefore, with tranquil minds,
wait on his providence ; and let us intrepidly follow what
belongs to our calling, and what he commands ; for although
he may suffer us to be exposed to danger, he will still show,
that he has never been unmindful of us. For we see, that as
Lot had shut the door of his house for the protection of his
guests, so he is repaid, when the angels not only receive
him again, through the opened door, but by opposing the
barriers of divine power, prevent the impious men from
approaching it. For, (as I have before intimated,) they
afford him not merely human help, but they come to bring
him assistance, armed with divine power. Whereas, Moses
says, that the men were smitten with blindness, we are
not so to understand it, as if they had been deprived of
eye-sight ; but that their vision was rendered so dull,
that they could distinguish nothing. This miracle was
more illustrious, than if their eyes had been thrust out, or
entirely blinded ; because with their eyes open, they feel
about, just like blind men, and seeing, yet do not see. At the
same time, Moses wishes to describe their iron obstinacy :
they do not find Lot's door; it follows then, that they had
laboured in seeking it ; but, in this manner, they furiously
wage war with God. This, however, has happened, not
once only, and not with the men of Sodom alone; but is
daily fulfilled in the reprobate, whom Satan fascinates with
such madness, that when stricken by the mighty hand of God,
they proceed with stupid obstinacy to advance against him.
And we need not seek far, for an instance of such conduct ;
we see with what tremendous punishments God visits wan-
dering lusts ; and yet the world ceases not, with desperate
audacity, to rush into the certain destruction which is set
before their eyes.

12. Hast thou here any besides ? At length the angels de-

CHAP. XIX. THE BOOK OF GENESIS. 503

clare for what purpose they came, and what they were about
to do. For so great was the indignity of the last act of
this people, that Lot must now see how impossible it was for
God to bear with them any longer. And, in the first
place, they declare, that they are come to destroy the city,
because " the cry of it was waxen great." By which words
they mean, that God was provoked, not by one act of wick-
edness only, but that, after he had long spared them, he was
now, at last, almost compelled, by their immense mass of
crimes, to come down to inflict punishment. For we must
maintain, that the more sins men heap together, the higher
will their wickedness rise, and the nearer will it approach to
God, to cry aloud for vengeance. Wherefore, as the angels
testify, that God had been hitherto long-suffering, and of
great forbearance ; so they declare, on the other hand, what
issue awaits all those, who, having gathered together
mountains of guilt, exalt themselves with daily increasing
audacity, as if, like the giants, they were about to assail
heaven. They, however, explain the cause of this destruction,
not only that Lot may ascribe praise to the divine righteous-
ness and equity, but that he, being impressed with fear, may
the more quickly hasten his departure. For, such is the
indolence of our flesh, that Ave slowly and coldly set ourselves
to escape the judgment of God, unless we are deeply stirred
by the dread of it : thus Noah, alarmed by the terror of the
deluge, applied his industry to the framing of the ark.
Meanwhile, the angels inspire the mind of the holy man with
hope ; lest he should tremble, or should be so possessed by
fear, and so desponding respecting his deliverance, as to be
too slow to depart. For they not only promise that he shall
be safe, but also grant, unasked, the life of his family. And
truly, he ought not to have doubted respecting his own life,
when he saw others freely given him, as by a superabundance of
favour. It is however asked, < Why was God willing to offer
his kindness to ungrateful men, by whom he knew it would
be rejected ?' The same question may be put respecting the
preaching of the gospel ; for God was not ignorant that few
would become partakers of that salvation, which, neverthe-
less, he commands to be offered indiscriminately to all.

504 COMMENTARY UPON CHAP. XIX.

In this way, unbelievers are rendered more inexcusable, when
they reject the message of salvation. The chief reason, how-
ever, why Lot is commanded to set before his own family the
hope of deliverance, is, that he may embrace, with greater con-
fidence, the offered favour of God, and may strenuously and
quickly prepare himself to depart, not doubting of his own pre-
servation. It is, with probability, inferred from this place, that
he had, then, no sons in that city; for, in consequence of the ex-
hortation of the angels, he would immediately have attempted
to draw them out of it. We have before seen, that he had
an ample and numerous band of servants ; but no mention is
made of them, since the freemen are here only reckoned. It
is, nevertheless, probable, that some servants went forth with
him, to carry provisions and some portion of furniture. For,
whence did his daughters obtain in the desert mountain, the
wine which they gave their father, unless some things, which
Moses does not mention, had been conveyed by asses, or
camels, or waggons ? It was however possible, that, in so
great a number, many chose rather to perish with the men of
Sodom, than to become associates and companions of their
lord, in seeking safety. But it is better to leave as we find
them, those things which the Spirit of God has not revealed.

13. The Lord hath sent us to destroy it This place teaches
us, that the angels are the ministers of God's wrath, as well
as of his grace. Nor does it form any objection to this state-
ment, that elsewhere the latter service is peculiarly ascribed
to holy angels : as when the Apostle says, they were appoint-
ed for the salvation of those whom God had adopted as sons.
(Heb. i. 14.) And the Scripture, in various places, testifies,
that the guardianship of the pious is committed to them, (Ps.
xci. 11 ;) while, on the other hand, it declares that God exe-
cutes his judgments by reprobate angels. (Ps. lxxviii. 49.) For
it must be maintained, that God causes his elect angels to pre-
side over those judgments which he executes by means of the
reprobate. For it would be absurd to attribute to devils, the
honour of presiding over the judgments of God, since they
do not yield him voluntary obedience ; but rather, while
raging contumaciously against him, are yet reluctantly com-

CHAP. XIX. THE BOOK OF GENESIS. 505

pelled to become his executioners. Let us therefore know,
that it is not foreign to the office of elect angels, to descend
armed for the purpose of executing Divine vengeance, and of
inflicting punishment. As the angel of the Lord destroyed,
in one night, the army of Sennacherib which besieged Jeru-
salem, (2 Kings xix. 35 ;) so also the angel of the Lord
appeared to David with his drawn sword, when the pestilence
was raging against the people. (2 Sam. xxiv. 16.) But, as I
have before said, the angels repeat what they had previously
said to Abraham, concerning the cry of Sodom, that they may
the more urgently impel Lot, by a detestation of the place,
to take his flight, and may induce him, by the fear of the
wrath of God, to seek for safety.

14. And Lot went out. The faith of the holy man, Lot,
appeared first in this, that he was completely awed and
humbled at the threatenings of God ; secondly, that in the
midst of destruction, he yet laid hold of the salvation promised
to him. In inviting his sons-in-law to join him, he manifests
such diligence as becomes the sons of God;. who ought to
labour, by all means, to rescue their own families from de-
struction. But when Moses says, ' he appeared as one who
mocked ;' the meaning is, that the pious old man was despised
and derided, and that what he said was accounted a fable ;
because his sons-in-law supposed him to be seized with deli-
rium, and to be vainly framing imaginary dangers. Lot,
therefore, did not seem to them to mock purposely, or to have
come for the sake of trifling with them ; but they deemed his
language fabulous ; because, where there is no religion, and no
fear of God, whatever is said concerning the punishment of
the wicked, vanishes as a vain and illusory thing. And hence
we perceive how fatal an evil security is, which so inebriates,
yea, fascinates, the minds of the wicked, that they no longer
think God sits as Judge in heaven ; and thus they stupidly
sleep in sin, till, while they are saying, "Peace and safety," they
are overwhelmed in sudden ruin. And especially, the nearer
the vengeance of God approaches, the more does their obsti-
nacy increase and become desperate. There is nothing more
full of fear, and even of terror, than wicked men are, when

506 COMMENTARY UPON CHAP. XIX.

the hand of God presses closely on them ; but until, con-
strained by force, they perceive their destruction to be immi-
nent, they either reject all threats with proud scorn, or con-
temptuously pass them by. But their indolence ought to
awaken us to the fear of God, so that we may be always care-
ful ; but more especially when some token of the wrath of
God presents itself before us.

15. The angels hastened Lot. Having praised the faith
and piety of Lot, Moses shows that something human still
adhered to him ; because the angels hastened him, when he
was lingering. The cause of his tardiness might be, that he
thought he was going into exile : thus a multiplicity of cares
and fears disturb his anxious mind. For he doubts what
would happen to him, as a fugitive, when, having left his house
and furniture, naked and in want, he should betake himself
to some desert place. In the meantime, he does not consider
that he must act like persons shipwrecked, who, in order that
they may come safe into port, cast into the sea their cargo,
and every thing they have. He does not indeed doubt, that
God is speaking the truth ; nor does he refuse to remove
elsewhere, as he is commanded ; but, as if sinking under his
own infirmity, and entangled with many cares, he, who ought
to have run forth hastily, and without delay, moves with slow
and halting pace. In his person, however, the Spirit of God
presents to us, as in a mirror, our own tardiness ; in order
that we, shaking off all sloth, may learn to prepare ourselves
for prompt obedience, as soon as the heavenly voice sounds
in our ears ; otherwise, in addition to that indolence which,
by nature, dwells within us, Satan will interpose many delays.
The angels, in order the more effectually to urge Lot forward,
infuse the fear, lest he should be destroyed in the iniquity,
or the punishment of the city. For the word Y\)y (ayon)
signifies both. Not that the Lord rashly casts the innocent
on the same heap with the wicked, but because the man, wTho
will not consult for his own safety, and who, even being
warned to beware, yet exposes himself, by his sloth, to ruin,
deserves to perish.

CHAP. XIX. THE BOOK OF GENESIS. 507

16. And while he lingered, the men laid hold upon his hand.
The angels first urged him by words ; now, seizing him by
the hand, and indeed with apparent violence, they compel
him to depart. His tardiness is truly wonderful, since,
though he was certainly persuaded that the angels did not
threaten in vain, he could yet be moved, by no force of words,
until he is dragged by their hands out of the city. Christ
says, ' Though the spirit is willing, the flesh is weak,' (Matth.
xxvi. 41 :) here a worse fault is pointed out ; because the flesh,
by its sluggishness, so represses the alacrity of the spirit, that,
with slow halting, it can scarcely creep along. And, indeed,
as every man's own experience bears him witness of this evil,
the faithful ought to endeavour, with the greater earnestness,
to prepare themselves to follow God ; and to beware lest, as
with deaf ears, they disregard his threats. And truly, they
will never so studiously and forcibly press forward as not still
to be retarded, more than enough, in the discharge of their
duty. For what Moses says is worthy of attention, that the
Lord was merciful to his servant, when, having laid hold of
his hand by the angels, He hurried him out of the city. For
so it is often necessary for us to be forcibly drawn away from
scenes which we do not willingly leave. If riches, or honours,
or any other things of that kind, prove an obstacle to any
one, to render him less free and disengaged for the service of
God, when it happens that he is abridged of his fortune, or
reduced to a lower rank, let him know that the Lord has laid
hold of his hand ; because words and exhortations had not
sufficiently profited him. We ought not, therefore, to deem
it hard, that those diseases, which instruction did not suffice
effectually to correct, should be healed by more violent reme-
dies. Moses even seems to point to something greater ;
namely, that the mercy of God strove with the sluggishness
of Lot ; for, if left to himself, he would, by lingering, have
brought down upon his own head the destruction which was
already near. Yet the Lord not only pardons him, but, being
resolved to save him, seizes him by the hand, and draws him
away, although making resistance.

17. Escape for thy life. This was added by Moses, to

508 COMMENTARY UPON CHAP. XIX.

teach us, that the Lord not only stretches out his hand to us
for a moment, in order to begin our salvation ; but that with-
out leaving his work imperfect, he will carry it on even to
the end. It certainly was no common act of grace, that the
ruin of Sodom was predicted to Lot himself, lest it should
crush him unawares ; next, that a certain hope of salvation
was given him by the angels ; and, finally, that he was led by
the hand out of the danger. Yet the Lord, not satisfied with
having granted him so many favours, informs him of what
was afterwards to be done, and thus proves himself to be the
Director of his course, till he should arrive at the haven of
safety.1 Lot is forbidden to look behind him, in order
that he may know, that he is leaving a pestilential habitation.
This was done, first, that he might indulge no desire after it,
and then, that he might the better reflect on the singular
kindness of God, by which he had escaped hell. Moses had
before related^ how fertile and rich was that plain ; Lot is
now commanded to depart thence, that he may perceive
himself to have been delivered, as out of the midst of a ship-
wreck. And although, while dwelling in Sodom, his heart
was continually vexed ; it was still scarcely possible that he
should avoid contracting some defilement from a sink of
wickedness so profound : being now, therefore, about to be
purified by the Lord, he is deprived of those delights in which
he had taken too much pleasure. Let us also hence learn,
that God best provides for our salvation, when he cuts off
those superfluities, which serve to the pampering of the flesh ;
and when, for the purpose of correcting excessive self-indul-
gence, he banishes us from a sweet and pleasant plain, to a
desert mountain.

18. And Lot said unto them. Here another fault of Lot is
censured, because he does not simply obey God, nor suffer
himself to be preserved according to His will, but con-
trives some new method of his own. God assigns him a
mountain as his future place of refuge, he rather chooses for
himself a city. They are therefore under a mistake, who so
highly extol his faith, as to deem this a perfect example of

1 " Ad salutis metam." — " An port de salut." — French Tr.

CHAP. XIX. THE BOOK OF GENESIS. 509

suitable prayer ; for the design of Moses is rather to teach,
that the faith of Lot was not entirely pure, and free from all
defects. For it is to be held as an axiom, that our prayers
are faulty, so far as they are not founded on the word. Lot,
however, not only departs from the word, but preposterously
indulges himself in opposition to the word ; such importunity
has, certainly, no affinity with faith. Afterwards, a sudden
change of mind was the punishment of his foolish cupidity.
For thus do all necessarily vacillate, who do not submit them-
selves to God. As soon as they attain one wish, immediately
a new disquietude is produced, which compels them to change
their opinion. It must then, in short, be maintained, that
Lot is by no means free from blame, in wishing for a city as
his residence ; for he both sets himself in opposition to the
command of God, which it was his duty to obey ; and desires
to remain among those pleasures, from which it was profit-
able for him to be removed. He, therefore, acts just as a
sick person would do, who should decline an operation, or a
bitter draught, which his physician had prescribed. Never-
theless, I do not suppose, that the prayer of Lot was alto-
gether destitute of faith ; I rather think, that though he
declined from the right way, he not only did not depart far
from it, but was even fully purposed in his mind to keep it.
For he always depended upon the word of God ; but in one
particular he fell from it, by entreating that a place should be
given to him, which had been denied. Thus, with the pious
desires of holy men, some defiled and turbid admixture is often
found. I am not however ignorant, that sometimes they are
constrained, by a remarkable impulse of the Spirit, to depart
in appearance from the word, yet without really transgressing
its limits. But the immoderate carnal affection of Lot
betrays itself, in that he is held entangled by those very
delights which he ought to have shunned. Moreover, his
inconstancy is a proof of his rashness, because he is soon
displeased with himself for what he has done.

19. Behold now, thy servant hath found grace in thy sight.
Though Lot saw two persons, he yet directs his discourse to
one. Whence we infer, that he did not rely upon the

510 COMMENTARY UPON CHAP. XIX.

angels; because he was well convinced, that they had no
authority of their own, and that his salvation was not placed
in their hands. He uses therefore their presence in no other
way than as a mirror, in which the face of God may be con-
templated. Besides, Lot commemorates the kindness of God,
not so much for the sake of testifying his gratitude, as of
acquiring thence greater confidence in asking for more. For
since the goodness of God is neither exhausted, nor wearied,
by bestowing; the more ready we find him to give, the
more confident does it become us to be, in hoping for what is
good. And this truly is the property of faith, to take
encouragement1 for the future, from the experience of past
favour. And Lot does not err on this point ; but he acts
rashly in going beyond the word for the sake of self-gratifica-
tion. Therefore I have said, that his prayer, though it flowed
from the fountain of faith, yet drew something turbid from
the mire of carnal affection. Let us then, relying upon the
mercy of God, not hesitate to expect all things from him ;
especially those which he himself has promised, and which he
permits us to choose.

/ cannot escape to the mountain. He does not indeed rage
against God, with determined malice, as the wicked are wont
to do ; yet, because he rests not upon the word of God, he
slides, and almost falls away. For why does he fear destruc-
tion in the mountain, where he was to be protected by the
hand of God, and yet expect to find a safe abode in that
place, which is both near to Sodom, and obnoxious to similar
vengeance, on account of its impure and wicked inhabitants ?
But this verily is the nature of men, that they choose to seek
their safety in hell itself, rather than in heaven, whenever
they follow their own reason. We see, then, how greatly Lot
errs, in fleeing from, and entertaining suspicions of, a mountain
infected with no contagion of iniquity, and choosing a city
which, overflowing with crimes, could not but be hateful to
God. He pretends that it is a little one, in order that he
may the more easily obtain his request. As if be had said,
that he only wanted a corner where he might be safely shel-

1 " Confirm ationem patere." Quaere, capere. " Elle prene confirma-
tion."—Frenc/i Tr.—Ed.

CHAP. XIX. THE BOOK OF GENESIS. 511

tered. This would have been right, if he had not declined
the asylum divinely granted to him, and rashly contrived
another for himself.

21. See, I have accepted thee concerning this tiling also. Some
ignorantly argue from this expression, that Lot's prayer was
pleasing to God, because he assented to his request, and gave
him what he sought. For it is no new thing for the Lord
sometimes to grant, as an indulgence, what he, nevertheless,
does not approve. And he now indulges Lot, but in such a
way, that he soon afterwards corrects his folly. Meanwhile,
however, since God so kindly and gently bears with the evil
wishes of his own people, what will he not do for us if our
prayers are regulated according to the pure direction of his
Spirit, and are drawn from his word ? But after the angel
has granted him his wish respecting the place, he again re-
proves his indolence, by exhorting him to make haste.

22. I cannot do any thing. Since the angel had not only
been sent as an avenger to destroy Sodom, but also had re-
ceived a command for the preservation of Lot ; he therefore
declares, that he will not do the former act, unless this latter
be joined with it ; because it is not at the option of the servant
to divide those things which God has joined together. I
am not, however, dissatisfied with the explanation of some,
who suppose the angel to speak in the person of God. For
although in appearance the language is harsh, yet there is no
absurdity in saying, that God is unable to destroy the repro-
bate without saving his elect. Nor must we, therefore, deem
his power to be limited, when he lays himself under any such
necessity -,1 or that anything of his liberty and authority is
diminished, when he willingl}7 and freely binds himself. And
let us especially remember, that his power is connected by a
sacred bond with his grace, and with faith in his promises.
Hence it may be truly and properly said, that he can do
nothing but wmat he wills and promises. This is a true and
profitable doctrine. There will, however, be less ground of

i uDura sibi ipse est necessitas." Literally, "When he is his own
necessity."

512 COMMENTARY UrON CHAP. XIX.

scruple if we refer the passage to the angels ; who had a posi-
tive commandment, from which it was not lawful for them to
abate the smallest portion.

24. Then the Lord rained. Moses here succinctly relates,
in very unostentatious language, the destruction of Sodom
and of the other cities. The atrocity of the case might well
demand a much more copious narration, expressed in tragic
terms ; but Moses, according to his manner, simply recites
the judgment of God, which no words would be sufficiently
vehement to describe, and then leaves the subject to the
meditation of his readers. It is therefore our duty to con-
centrate all our thoughts on that terrible vengeance, the bare
mention of which, as it did not take place without a mighty
concussion of heaven and earth, ought justly to make us
tremble ; and therefore it is so frequently mentioned in the
Scriptures. And it was not the will of God that those cities
should be simply swallowed up by an earthquake ; but in
order to render the example of his judgment the more con-
spicuous, he hurled fire and brimstone upon them out of
heaven. To this point belongs what Moses says, " that the
Lord rained fire from the Lord." The repetition is emphatical,
because the Lord did not then cause it to rain, in the ordinary
course of nature ; but, as if with a stretched out hand, he
openly fulminated in a manner to which he was not accustomed,
for the purpose of making it sufficiently plain, that this rain
of fire and brimstone was produced by no natural causes. It
is indeed true, that the air is never agitated by chance ; and
that God is to be acknowledged as the Author of even the
least shower of rain ; and it is impossible to excuse the pro-
fane subtlety of Aristotle, who, when he disputes so acutely
concerning second causes, in his Book on Meteors, buries God
himself in profound silence. Moses, however, here expressly
commends to us the extraordinary work of God ; in order that
we may know that Sodom was not destroyed without a manifest
miracle. The proof which the ancients have endeavoured to
derive, from this testimony, for the Deity of Christ, is by no
means conclusive : and they are angry, in my judgment,
without cause, who severely censure the Jews, because they

CHAP. XIX. THE BOOK OF GENESIS. 513

do not admit this kind of evidence. I confess, indeed, that
God always acts by the hand of his Son, and have no doubt
that the Son presided over an example of vengeance so
memorable ; but I say, they reason inconclusively, who hence
elicit a plurality of Persons, whereas the design of Moses was
to raise the minds of the readers to a more lively contem-
plation of the hand of God. And as it is often asked, from
this passage, ' What had infants done, to deserve to be
swallowed up in the same destruction with their parents?'
the solution of the question is easy ; namely, that the human
race is in the hand of God, so that he may devote whom he
will to destruction, and may follow whom he will with his
mercy. Again, whatever wre are not able to comprehend by
the limited measure of our understanding, ought to be sub-
mitted to his secret judgment. Lastly, the whole of that
seed was accursed and execrable, so that God could not justly
have spared, even the least.

26. But his wife looked back. Moses here records
the wonderful judgment of God, by which the wife of
Lot was transformed into a statue of salt. But under the
pretext of this narrative, captious and perverse men ridi-
cule Moses ; for since this metamorphosis has no more
appearance of truth, than those which Ovid has feigned,
they boast that it is undeserving of credit. But I rather
suppose it to have happened through the artifice of Satan,
that Ovid, by fabulously trifling, has indirectly thrown dis-
credit on this most signal proof of Divine vengeance. But
whatever heathens might please to fabricate, is no concern of
ours. It is only of importance to consider, whether the nar-
rative of Moses contains anything absurd or incredible. And,
first, I ask ; Since God created men out of nothing, why may
he not, if he sees fit, reduce them again to nothing ? If this
is granted, as it must be ; why, if he should please, may he
not turn them into stones ? Yea, those excellent philosophers,
who display their own acuteness, in derogating from the
power of God, daily see miracles as great in the course of
nature. For how does the crystal acquire its hardness ?.
and — not to refer to rare examples — how is the living animal
vol. i. 2 k

514 COMMENTARY UPON CHAP. XIX.

generated from lifeless seed ? how are birds produced from
eggs ? Why then does a miracle appear ridiculous to them,
in this one instance, when they are obliged to acknowledge
innumerable examples of a similar kind ? and how can they,
who deem it inconsistent, that the body of a woman should be
changed into a mass of salt, believe that the resurrection will
restore to life, a carcase reduced to putrefaction? When,
however, it is said, that Lot's wife was changed into a statue
of salt, let us not imagine that her soul passed into the nature
of salt ; for it is not to be doubted, that she lives to be a par-
taker of the same resurrection with us, though she was sub-
jected to an unusual kind of death, that she might be made
an example to all. However, I do not suppose Moses to
mean, that the statue had the taste of salt ; but that it had
something remarkable, to admonish those who passed by. It
was therefore necessary, that some marks should be impressed
upon it, whereby all might know it to be a memorable pro-
digy. Others interpret the statue of salt to have been an
incorruptible one, which should endure for ever ; but the
former exposition is the more genuine. It may now be asked,
why the Lord so severely punished the imprudence of the
unhappy woman; seeing that she did not look back, from a
desire to return to Sodom ? Perhaps, being yet doubtful, she
wished to have more certain evidence before her eyes ; or, it
might be, that, in pity to the perishing people, she turned
her eyes in that direction. Moses, certainly, does not assert
that she purposely struggled against the will of God ; but,
forasmuch as the deliverance of her, and her husband, was
an incomparable instance of Divine compassion, it was right
that her ingratitude should be thus punished. Now, if we
weigh all the circumstances, it is clear that her fault was not
light. First, the desire of looking back proceeded from in-
credulity ; and no greater injury can be done to God, than
when credit is denied to his word. Secondly, we infer from
the words of Christ, that she was moved by some evil desire ;
(Luke xvii. 32 ;) and that she did not cheerfully leave Sodom,
to hasten to the place whither God called her ; for we know
that he commands us to remember Lot's wife, lest, indeed,
the allurements of the world should draw us aside from the

CHAP. XIX. THE BOOK OF GENESIS. 515

meditation of the heavenly life. It is therefore probable, that
she, being discontented with the favour God had granted her,
glided into unholy desires, of which thing also her tardiness
was a sign ; for Moses intimates, that she was following after
her husband, when he says, that she looked back from behind
him ; for she did not look back towards him ; but because,
by the slowness of her pace, she was less advanced, she, there-
fore, was behind him. And although it is not lawful to affirm
any thing respecting her eternal salvation ; it is nevertheless
probable, that God, having inflicted temporal punishment,
spared her soul ; inasmuch as he often chastises his own
people in the flesh, that their soul may be saved from eternal
destruction. Since, however, the knowledge of this is not
very profitable, and we may without danger remain in igno-
rance, let us rather attend to the example which God designs
for the common benefit of all ages. If the severity of the
punishment terrifies us ; let us remember, that they sin, at this
day, not less grievously, who, being delivered, not from Sodom,
but from hell, fix their eyes on some other object than the
proposed prize of their high calling.

27. And Abraham gat up early in the morning. Moses now
reverts to Abraham, and shows that he, by no means, ne-
glected what he had heard from the mouth of the angel ; for
he relates that Abraham came to a place where he might see
the judgment of God. For we must not suspect that (as
we have lately said respecting Lot's wife) he trusted more to
his own eyes than to the word of God ; and that he came
to explore, because he was in doubt. But we rather infer,
from the text, that he, being already persuaded that the
angel had not spoken in vain, sought confirmation, by the
actual beholding of the event ; which confirmation would be
useful both to himself and to posterity. And it is not to
be doubted, that during the whole night, he suffered severe
anguish respecting the safety of his nephew Lot. Whether
he became satisfied on this point or not, we do not know ;
yet I rather incline to the conjecture, that he remained
anxious about him. And it is possible that, hesitating be-
tween hope and fear, he went forward to meet him, in order

516 COMMENTARY UPON CHAP. XIX.

that he might see whether he was delivered or not. And
although he beholds nothing but the smoke, which generally
remains after a great fire ; yet this sign is given him from the
Lord, for a testimony to posterity, of a punishment so memor-
able. God indeed designed that, in the very appearance of
the place, a monument of his wrath should exist for ever : but
because, through the readiness of the world to cast a doubt
upon the judgments of God, it might be easily believed, that
such had been the nature of the place from the beginning ;
or that the change had occurred accidentally ; the Lord was
pleased to exhibit his act of vengeance before the eyes of
Abraham, in order that he might discharge the office of a
herald to posterity.

29. God remembered Abraham. Although Moses does not
assert that the deliverance of Abraham's nephew was made
known to him ; yet since he says, that Lot was saved from
destruction for Abraham's sake, it is probable that he was not
deprived of that consolation which he most needed ; and
that he was conscious of the benefit, for which it became him
to give thanks. If it seems to any one absurd, that the
holy man Lot should be granted for the sake of another ; as
if the Lord had not respect to his own piety : I answer, these
two things well agree with each other ; that the Lord, since
he is wont to aid his own people, cared for Lot, whom he had
chosen, and whom he governed by his Spirit ; and yet that, at
the same time, he would show, in the preservation of his life,
how greatly he loved Abraham, to whom he not only granted
personal protection, but also the deliverance of others. It is
however right to observe, that what the Lord does gratui-
tously,— induced by no other cause than his own goodness, —
is ascribed to the piety or the prayers of men, for this reason ;
that we may be stirred up to worship God, and to pray to
him. We have seen, a little while before, how merciful God
proved himself to be, in preserving Lot ; and truly, he would
not have perished, even if he had not been the nephew of
Abraham. Yet Moses says, it was a favour granted to Abra-
ham, that Lot was not consumed in the same destruction
with Sodom. But if the Lord extended the favour which

CHAP. XIX. THE BOOK OF GENESIS. 517

he had vouchsafed to his servant, to the nephew also, who
now was as a stranger from his family ; how much more con-
fidently ought every one of the faithful to expect, that the
same grace shall, by no means, be wanting to his own house-
hold ? And, if the Lord, when he favours us, embraces others
also who are connected with us, for our sake, how much
more will he have respect to ourselves ? In saying that Lot
dwelt in those cities, the figure synecdoche, which puts the
whole for a part, is used, but it is expressly employed to
make the miracle more illustrious ; because it happened, only
by the singular providence of God, that when five cities
were destroyed, a single person should escape.

30. And Lot went up out of Zoar. This narration proves
what I have before alluded to, that those things which men
contrive for themselves, by rash counsels, drawn from carnal
reason, never prosper : especially when men, deluded by vain
hope, or impelled by depraved wishes, depart from the word
of God. For although temerity commonly seems to be
successful at the beginning ; and they who are carried away
by their lusts, exult over the joyful issue of affairs ; yet the
Lord, at length, curses whatever is not undertaken with his
approval ; and the declaration of Isaiah is fulfilled, ' Woe to
them who begin a work and not by the Spirit of the Lord ;
who take counsel, but do not ask at his mouth,' (Isaiah xxx.
1.) Lot, when commanded to betake himself to the moun-
tain, chose rather to dwell in Zoar. After this habitation
was granted to him, according to his own wish, he soon re-
pents and is sorry, for he trembles at the thought that
destruction is every moment hastening on a place so near to
Sodom, in which perhaps the same impiety and wickedness
was reigning. But let the readers recall to memory what I
have said, that it was only through the wonderful kindness
of God, that he did not receive either immediate, or very
severe punishment. For the Lord, by pardoning him at the
time, caused him finally to become judge of his own sin.
For he was neither expelled from Zoar by force nor by the
hand of man ; but a blind anxiety of mind drove him and
hurried him into a cavern, because he had followed the lust

518

COMMENTARY UPON

CHAP. XX.

of his flesh rather than the command of God. And thus
in chastising the faithful, God mitigates their punishment, so
as to render it their best medicine. For if he were to deal
strictly with their folly, they would fall down in utter con-
fusion. He therefore gives them space for repentance, that
they may willingly acknowledge their fault.

31. And the first-born said}

CHAPTER XX.

1. And Abraham journeyed from
thence toward the south countiy, and
dwelled between Kadesh and Shur, and
sojourned in Gerar.

2. And Abraham said of Sarah his
wife, She is my sister : and Abimelech
king of Gerar sent, and took Sarah.

3. But God came to Abimelech in a
dream by night, and said to him, Behold,
thou art but a dead man, for the woman
which thou hast taken ; for she is a man's
wife.

4. But Abimelech had not come near
her : and he said, Lord, wilt thou slay
also a righteous nation ?

5. Said he not unto me, She w my sis-
ter ? and she, even she herself said, He
is my brother : in the integrity of my
heart and innocency of my hands have I
done this.

1. Postea profectus est inde
Abraham ad terram Meridia-
nam, et habitavit inter Cades
et Sur, peregrinatusque est in
Gerar.

2. Et dixit Abraham de Sa-
rah uxore sua, Soror mea est.
Et misit Abimelech rex Gerar,
et accepit Sarah.

3. Et venit Jehova ad Abi-
melech in somnio noctis, et
dixit ei, Ecce es mortuus, prop-
ter uxorem quam accepisti :
quum ipsa maritata sit marito.

4. Abimelech autemnon ap-
propinquaverat ad earn : itaque
dixit, Jehova, num gentem eti-
am justam occides ?

5. Numquid non ipse dixit
mihi, Soror mea est : et ipsa
etiam dixit, Frater meus est?
in integritate cordis mei, et in
munditia manuum mearum feci
hoc.

1 31. "Et dixit primogenita." — "Hie prodigium narratur a Mose,
quod lectores merito obstupefacere debet," &c. The lengthened com-
ment on this and the following verses, it has been deemed necessary
entirely to omit. Perhaps the only points worthy of notice in it, are the
following : 1. Calvin supposes Lot to have been under judicial infatuation
in consequence of his intemperance on this occasion. " Ego quidem ita
omnino statuo non tarn vino fuisse obrutum, qnam propter suam in-
temperiem divinitus percussum spiritu stuporis." 2. He explains, as
other commentators do, the names of the children of Lot's daughters ;
the first n&OE> (Moab,) which signifies "from a father;" the other
•'DSTp* (Ben-ammi,) which signifies " the son of my people." These
were the progenitors of the Moabites and Ammonites. — Ed.

CHAP. XX.

THE BOOK OF GENESIS.

519

6. And God said unto him in a dream,
Yea, I know that thou didst this in the
integrity of thy heart ; for I also withheld
thee from sinning against me : therefore
suffered I thee not to touch her.

7. Now therefore restore the man his
wife ; for he is a prophet, and he shall
pray for thee, and thou shalt live : and
if thou restore her not, know thou that
thou shalt surely die, thou, and all that
are thine.

8. Therefore Abimelech rose early in
the morning, and called all his servants,
and told all these things in their ears :
and the men were sore afraid.

9. Then Abimelech called Abraham,
and said unto him, What hast thou done
unto us ? and what have I offended thee,
that thou hast brought on me and on
my kingdom a great sin? thou hast
done deeds unto me that ought not to be
done.

10. And Abimelech said unto Abra-
ham, What sawest thou, that thou hast
done this thing ?

11. And Abraham said, Because I
thought, Surely the fear of God is not in
this place ; and they will slay me for my
wife's sake.

12. And yet indeed she is my sister ;
she is the daughter of my father, but not
the daughter of my mother ; and she be-
came my wife.

13. And it came to pass, when God
caused me to wander from my father's
house, that I said unto her, This is thy
kindness which thou shalt show unto me ;
at every place whither we shall come,
say of me, He is my brother.

14. And Abimelech took sleep, and
oxen, and men-servants, and women-ser-
vants, and gave them unto Abraham, and
restored him Sarah his wife.

15. And Abimelech said, Behold, my
land is before thee : dwell where it pleas -
eth thee.

16. And unto Sarah he said, Behold,
I have given thy brother a thousand
pieces of silver : behold, he is to thee a
covering of the eyes, unto all that are
with thee, and with all other : thus she
was reproved.

17. So Abraham prayed unto God :

6. Et dixit ad eum Deus in
somnio, Etiam ego novi quod
in integritate cordis tui fecisti
hoc, et prohibui etiam ego te,
ne peccares mihi : iclcirco non
permisi tibi, ut tangeres earn.

7. Et nunc redde uxorem
viro, quia propheta est, et ora-
bit pro te, et vives : quodsi tu
non reddideris, scito quod mo-
riendo morieris tu et omne quod
est tibi.

8. Et surrexit Abimelech
mane, et vocavit omnes servos
suos, et loquutus est omnia ver-
ba ista in auribus eorum, et
timuerunt viri valde.

9. Et vocavit Abimelech
Abraham, et dixit ei, Quid fe-
cisti nobis? et quid peccavi
tibi, quia induxisti super me et
super regnum meum peccatum
grande? opera quae non debent
fieri, fecisti mecum.

10. Et dixit Abimelech ad
Abraham, Quid vidisti quia fe-
cisti rem hanc ?

11. Et dixit Abraham, Quia
dixi, Vere non est timor Dei in
loco isto : et Occident me prop-
ter uxorem meam.

12. Et etiam vere soror mea
filia patris mei est, veruntamen
non filia matris mese : et fuit
mihi in uxorem meam.

13. Et fuit, quando circum-
duxerunt me Angeli de domo
patris mei, dixi ei, Hsec est
misericordia tua quam facies
mecum, in omni loco ad quern
veniemus, die de me, Frater
meus est.

14. Et cepit Abimelech pe-
cudes, et boves, et servos, et
ancillas, et dedit Abraham : et
restituit ei Sarah, uxorem ejus.

15. Et dixit Abimelech, Ec-
ce, terra mea coram te, in loco
bono coram oculis tuis habita.

16. Et ad Sarah dixit, Ecce,
dedi mille argenteos fratri tuo :
ecce, est tibi operimentum ocu-
lorum, omnibus qui sunt tecum :
et in omnibus correcta fuit.

17. Et oravit Abraham ad

520 COMMENTARY UPON CHAP. XX.

and God healed Abimelech, and his wife, Deum, et sanavit Deus Abi-

and his maid- servants ; and they bare melech et uxorem ejus, et an-

children. cillas ejus, et pepererunt :

18. For the Lord had fast closed up 1 8. Quia claudendo clauserat

all the wombs of the house of Abimelech, Jehova super omnem vulvam

because of Sarah Abraham's wife. domus Abimelech propter Sarah

uxorem Abraham.

1. And Abraham journeyed from thence. What Moses
related respecting the destruction of Sodom, was a digression.
He now returns to the continuation of his history, and pro-
ceeds to show what happened to Abraham ; how he conducted
himself, and how the Lord protected him ; till the promised
seed, the future source of the Church, should be born unto
him. He also says, that Abraham came into the South
country ; not that he travelled beyond the limits of the in-
heritance given to him, but left his former abode, and went
towards the South. Moreover, the region which he points
out fell chiefly, afterwards, to the lot of the tribe of Judah.
It is, however, unknown what was his intention in removing,
or what necessity impelled him to change his place : we ought,
however, to be persuaded, that he had not transferred his
abode to another place for any insufficient cause ; especially
since a son, whom he had not even dared to wish for, had
been lately promised him, through Sarah. Some imagine
that he fled from the sad spectacle which was continually
presented before his eyes ; for he saw the plain, which had
lately appeared so pleasant to the view, and so replenished
with varied abundance of fruits, transformed into a misshapen
chaos. And certainly, it was possible that the whole neigh-
bourhood might be affected with the smell of sulphur, as well
as tainted with other corruptions, in order that men might
the more clearly perceive this memorable judgment of God.
Therefore, there is nothing discordant with facts, in the sup-
position, that Abraham, seeing the place was under the curse
of the Lord, was, by his detestation of it, drawn elsewhere.
It is also credible, that (as it happened to him in another
place) he was driven away by the malice and injuries of those
among whom he dwelt. For the more abundantly the Lord
had manifested his grace towards him, the more necessary
was it, in return, for his patience to be exercised, in order that

CITAP. XX. THE BOOK OF GENESIS. 521

he might reflect upon his condition, as a pilgrim upon earth.
Moses also expressly declares, that he dwelt as a stranger in
the land of Gerar. Thus we see, that this holy family was
driven hither and thither as refuse, while a fixed abode was
granted to the wicked. But it is profitable to the pious to
be thus unsettled on earth ; lest, by setting their minds on a
commodious and quiet habitation, they should lose the in-
heritance of heaven.

2. And Abraham said of Sarah his wife. In this history,
the Holy Spirit presents to us a remarkable instance, both
of the infirmity of man, and of the grace of God. It is a
common proverb, that even fools become wise by suffering
evil. But Abraham, forgetful of the great danger which had
befallen him in Egypt, once more strikes his foot against the
same stone ; although the Lord had purposely chastised him,
in order that the warning might be useful to him, through-
out his whole life. Therefore we perceive, in the example
of the holy patriarch, how easily the oblivion, both of the
chastisements and the favours of God, steals over us. For it
is impossible to excuse his gross negligence, in not calling
to mind, that he had once tempted God ; and that he would
have had himself alone to blame, if his wife had become
the property of another man. But if we thoroughly exa-
mine ourselves, scarcely any one will be found who will
not acknowledge, that he has often offended in the same
way. It may be added, that Abraham was not free from
the charge of ingratitude ; because, if he had reflected that
his wife had been wonderfully preserved to him by the Lord,
he would never again, knowingly and willingly, have cast
himself into similar danger. For he makes the former favour
divinely offered unto him, so far as he is able, of none effect.
We must, however, notice the nature of the sin, on which
we have touched before. For Abraham did not, for the
sake of providing for his own safety, prostitute his wife, (as
impious men cavil.) But, as he had before been anxious
to preserve his life, till he should receive the seed divinely
promised to him ; so now, seeing his wife with child, in the
hope of enjoying so great a blessing, he thought nothing of

522 COMMENTARY UPON CHAP. XX.

his wife's danger.1 Therefore, if we thoroughly weigh all
things, he sinned through unbelief, by attributing less than
he ought to the providence of God. Whence also, we are
admonished, how dangerous a thing it is, to trust our own
counsels. For Abraham's disposition is right, while fixing
his attention on the promise of God ; but inasmuch as he does
not patiently wait for God's help, but turns aside to the use
of unlawful means, he is, in this respect, worthy of censure.

And Abimelech sent. There is no doubt that the Lord
purposed to punish his servant, for the counsel he had so
rashly taken. And such fruits of distrust do all receive, who
rely not, as they ought, on the providence of God. Some
perverse men quarrel with this passage; because nothing seems
to them more improbable than that a decrepit old woman
should be desired by the king, and taken from the bosom of
her husband. But we answer, first, that it is not known what
her appearance was, except that Moses before declared her to
be a person of singular beauty. And it is possible that she
was not much worn with age. For we often see some women
in their fortieth year more wrinkled than others in their seven-
tieth. But here another thing is to be considered, that, by the
unwonted favour of God, her comeliness was pre-eminent among
her other endowments. It might also be, that king Abime-
lech was less attracted by the elegance of her form, than by
the rare virtues with which he saw her, as a matron, to be
endued. Lastly, we must remember, that this whole affair
was directed by the hand of God, in order that Abraham
might receive the due reward of his folly. And as we find
that they who are exceedingly acute in discerning the natural
causes of things, are yet most blind in reference to the divine
judgments ; let this single fact suffice us, that Abimelech, be-
ing a minister to execute the divine chastisement, acted un-
der a secret impulse.

3. But God came to Abimelech in a dream by night. Here
Moses shows that the Lord acted with such gentleness, that

1 There seems too much of special pleading in the reasoning of Calvin,
both on this occasion, and on that referred to, of a similar kind, in the
twelfth chapter. — Ed.

CHAP. XX. THE BOOK OF GENESIS. 523

in punishing his servant, he yet, as a father, forgave him :
just as he deals with us, so that, while chastising us with his
rod, his mercy and his goodness far exceed his severity.
Hence also we infer, that he takes greater care of the pious
than carnal sense can understand; since he watches over
them while they sleep. This also is to be carefully noticed ;
that however we may be despised by the world, we are yet
precious to him, since for our sake he reproves even kings, as
it is written in Psalm cv. 14. But as this subject was more
fully discussed in the twelfth chapter, let the readers
there seek what I now purposely omit. Whereas, God is
said to have come, this is to be applied to the perception of
the king, to whom undoubtedly the majesty of God was mani-
fested ; so that he might clearly perceive himself to be di-
vinely reproved, and not deluded with a vain spectre.

Behold, thou art but a dead man. Although God reproved
king Abimelech, for the sake of Abraham, whom he covered
with his special protection; he yet intends to show, generally,
his high displeasure against adultery. And, in truth, here is
no express mention of Abraham; but rather a general an-
nouncement is made, for the purpose of maintaining conjugal
fidelity. c Thou shalt die, because thou hast seized upon a
woman who was joined to a husband.' Let us therefore learn,
that a precept was given, in these words, to mankind, which
forbids any one to touch his neighbour's wife. And, truly,
since nothing in the life of man is more sacred than marriage,
it is not to be wondered at, that the Lord should require
mutual fidelity to be cherished between husbands and wives,
and should declare that he will be the Avenger of it, as often
as it is violated. He now addresses himself, indeed, only to
one man ; but the warning ought to sound in the ears of all,
that adulterers — although they may exult with impunity for
a time — shall yet feel that God, who presides over marriage,
will take vengeance on them. (Heb. xiii. 3.)

4. But Abimelech had not come near her. Though Abraham
had deprived himself of his wife, the Lord interposed in time
to preserve her uninjured. When Moses previously relates,
that she was taken away by Pharaoh, he does not say whether

524 COMMENTARY UPON CHAP. XX.

her chastity was assailed or not ; but since the Lord then also
declared himself the vindicator of her whom he now saved
from dishonour, we ought not to doubt that her integrity was
preserved both times. For why did he now forbid the king
of Gerar to touch her, if he had previously suffered her to be
corrupted in Egypt ? We see, however, that when the Lord
so defers his aid as not to stretch out his hand to the faithful,
till they are in extreme peril, he shows the more clearly how
admirable is his Providence.

Wilt thou slay also a righteous nation ? The explanation
given by some, that Abimelech here compares himself with
the men of Sodom, is perhaps too refined. The following
meaning appears to me more simple ; namely, ' O Lord,
although thou dost severely punish adultery, shall thy wrath
pour itself out on unoffending men, who have rather fallen
into error, than sinned knowingly and willingly ? ' Moreover,
Abimelech seems so to clear himself, as if he were entirely
free from blame : and yet the Lord both admits and approves
his excuse. We must, however, mark in what way, and to
what extent, he boasts that his heart and hands are guiltless.
For he does not arrogate to himself a purity which is alto-
gether spotless ; but only denies that he was led by lust, either
tyrannically or purposely, to abuse another man's wife. We
know how great is the difference between a crime and a fault ; l
thus Abimelech does not exempt himself from every kind of
charge, but only shows that he had been conscious of no such
wickedness as required this severe punishment. The ( sim-
plicity of heart,' of which he speaks, is nothing else than that
ignorance which stands opposed to consciousness of guilt ;
and l the righteousness of his hands,' is nothing but that self-
government, by which men abstain from force and acts of
injustice. Besides, the interrogation which Abimelech used,
proceeded from a common feeling of religion. For nature
itself dictates, that God preserves a just discrimination in
inflicting punishments.

6. Yea, I know that thou didst this in the integrity of thy heart.

1 " Inter scelus et delictum." — "Between an act of abandoned wicked-
ness and a mere fault." — Ed.

CHAP. XX. THE BOOK OF GENESIS. 525

We infer from this answer of God, (as I have lately remarked,)
that Abimelech did not testify falsely concerning his own
integrity. Yet, while God allows that his excuse is true, He
nevertheless chastises him. Let us hence learn, that even they
who are pure, according to human judgment, are not entirely
free from blame. For no error may be deemed so excusable,
as to be without some deteriorating admixture. Wherefore,
it is not for any one to absolve himself by his own judgment ;
rather let us learn to bring all our conduct to the standard
of God. For Solomon does not say in vain, that c the ways
of men seem right to themselves, but the Lord pondereth the
hearts,' (Prov. xxi. 2.) But if even they who are unconscious
to themselves of any evil, do not escape censure ; what will
be our condition, if we are held inwardly bound by our own
conscience ?

2" also withheld thee. This declaration implies that God had
respect, not only to Abraham, but also to the king. For
because he had no intention of defiling another man's wife,
God had compassion on him. And it frequently happens,
that the Spirit restrains, by his bridle, those who are gliding
into error; just as, on the other hand, he drives those head-
long, by infatuation, and a spirit of stupor, who, with depraved
affections and lusts, knowingly transgress. And as God
brought to the heathen king, who had not been guilty of de-
liberate wickedness, a timely remedy, in order that his guilt
should not be increased ; so He proves himself daily to be the
faithful guardian of his own people, to prevent them from
rushing forward, from lighter faults to desperate crimes.

7. Now therefore, restore the man his wife. God does not
now speak of Abraham as of a common man, but as of one
who is so peculiarly dear unto himself, that He undertakes
the defence of his conjugal bed, by a kind of privilege. He
calls Abraham a prophet, for the sake of honour ; as if he
were charging Abimelech with having injured a man of great
and singular excellence ; that he might not wonder at the
greatness of the punishment inflicted upon him. And al-
though the word prophet is properly the name of an office ;
yet I think it has here a more comprehensive import, and
that it is put for a chosen man, and one who is familiar with

526 COMMENTARY UPON CHAP. XX.

God. For since, at that time, no Scripture was in existence,
God not only made himself known by dreams and visions,
but chose also to himself rare and excellent men, to scatter
abroad the seed of piety, by which the world would become
more inexcusable. vBut since Abraham is a prophet, he is
constituted, as it were, a mediator between God and
Abimelech. Christ, even then, was the only Mediator; bat
this was no reason why some men should not pray for
others ; especially they who excelled in holiness, and were
accepted by God ; as the Apostle teaches, that l the fervent
prayers of a righteous man avail much.' (James v. 16.) And
we ought not, at this day, to neglect such intercession, pro-
vided it does not obscure the grace of Christ, nor lead us
away from Him. But that, under this pretext, the Papists
resort to the patronage of the dead, is absurd. For as the
Lord does not here send the king of Gerar to Noah, or to
any one of the dead fathers, but into the presence of the liv-
ing Abraham ; so the only precept we have on this subject
is, that, by mutually praying for each other, we should culti-
vate charity among ourselves.

And if thou restore her not. Hence we are to learn, the
intention of those threats and denunciations, with which
God terrifies men ; namely, forcibly to impel those to re-
pentance, who are too backward. In the beginning of this
discourse, it had been absolutely declared, ' Thou art a dead
man;' now the condition is added, ' Unless thou restore her.'
Yet the meaning of both expressions is the same ; though at
first God speaks more sharply, that he may inspire the
offender with the greater terror. But now, when he is sub-
dued, God expresses his intention more clearly, and leaves him
the hope of pardon and salvation. Thus is the knot untied,
with which many entangle themselves, when they perceive
that God does not always, or instantly, execute the punish-
ments which he has denounced ; because they deem it a sign,
either that God has changed his purpose, or that he pretends
a different thing by his word, from that which he has secretly
decreed. He threatened destruction to the Ninevites, by
Jonah, and afterwards spared them. (Jonah iii. 4.) The un-
skilful do not perceive how they can escape from one of two
absurdities ; namely, that God has retracted his sentence ; or

CHAP. XX. THE BOOK OF GENESIS. 527

that he had feigned himself to be about to do what he really
did not intend. But if we hold fast this principle, that the in-
culcation of repentance is included in all threats, the difficulty
will be solved. For although God, in the first instance, ad-
dresses men as lost ; and, therefore, penetrates them with the
present fear of death, still the end is to be regarded. For if
he invites them to repentance, it follows, that the hope of
pardon is left them, provided they repent.

8. Therefore Abimelech rose early in the morning. Moses
teaches how efficacious the oracle had been. For Abimelech,
alarmed at the voice of God, arose in the morning, not only
that he himself might quickly obey the command enjoined
upon him, but that he might also exhort his own people to do
the same. An example of such ready obedience is shown us
in a heathen king, that we may no more make excuses for our
torpor, when we are so little profited by the Divine remon-
strances. God appeared to him in a dream; but since he daily
cries aloud in our ears, by Moses, by the prophets, and by the
apostles, and finally, by his only-begotten Son, it were absurd
to suppose that so many testimonies should avail less than
the vision of a single dream.

9. Then Abimelech called Abraham. There are those who
suppose that the king of Gerar did not make a complaint
against Abraham ; but rather declared his own repentance.
If, however, we fairly -weigh his words, we find confession
mixed wTith expostulation. Although he complains that
Abraham had acted unjustly, he yet does not so transfer the
blame to him, as to free himself from all fault. And he may,
with justice, impute part of the blame to Abraham, as he
does ; provided he also acknowledges his own sin. Let us
therefore know, that this king did not act as hypocrites are
in the habit of doing. For, as soon as ever a pretext is fur-
nished for inculpating others, they confidently absolve them-
selves : they even esteem it a lawful purgation for themselves,
if they can draw others into a participation of their crime.
But Abimelech, while he complains that he had been deceived,
and had fallen through imprudence, yet does not, mean-

528 COMMENTARY UPON CHAP. XX.

while, scruple to condemn himself as guilty of a great sin, ' It
is not,' he says, ' through thee, that I and my whole kingdom
have been prevented from falling into the greatest wickedness.'
No one therefore may exonerate himself from blame, under
the pretence that he had been induced by others to sin. It is,
however, to be noted, that adultery is here called a great
sin ; because it binds not one man only, but a whole people,
as in a common crime. The king of Gerar could not indeed
have spoken thus, had he not acknowledged the sacred right of
marriage. But, at the present time, Christians — at least they
who boast of the name — are not ashamed jocularly to ex-
tenuate so great a crime, from which even a heathen shrinks
with the greatest horror. Let us however know, that Abime-
lech was a true herald of that divine judgment, which miser-
able men in vain endeavour to elude by their cavils. And let
that expression of Paul ever recur to our memory, i Be not
deceived ; because of those things cometh the wrath of God
upon the disobedient.' (1 Cor. v. 9 ; Eph. v. 6.) It is not
without reason, that he makes this sin common to the whole
nation ; for when crimes are committed with impunity, a
whole region is, in a certain sense, polluted. And it is
especially notorious, that the anger of God is provoked against
the whole body of the people, in the person of the king.
Hence, with so much the greater earnestness and care, must
we beseech God to govern, by his Spirit, those whom he has
placed in authority over us ; and then, to preserve the coun-
try, in which he has granted us a dwelling-place, exempt and
pure from all iniquity.

10. What sawest thou that thou hast done this thing ? By
this question the king provides against the future. He thinks
that Abraham had not practised this dissimulation incon-
siderately ; and, since God was grievously offended, he fears
to fall again into the same danger. He therefore testifies,
by an inquiry so earnest, that he wishes to remedy the evil.
Now, it is no common sign of a just and meek disposition in
Abimelech, that he allows Abraham a free defence. We know
how sharply, and fiercely, they expostulate, who think them-
selves aggrieved : so much the greater praise, then, was due

CHAP. XX. THE BOOK OF GENESIS. 529

to the moderation of this king, towards an unknown foreigner.
Meanwhile, let us learn, by his example, whenever we expos-
tulate with our brethren, who may have done us any wrong,
to permit them freely to answer us.

11. And Abraham said. There are two points contained in
this answer. For, first, he confesses that he had been induced
by fear to conceal his marriage. He then denies that he had
lied for the purpose of excusing himself. Now, although
Abraham declares with truth, that he had not concealed his
marriage with any fraudulent intention, nor for the purpose
of injuring any one; yet he was worthy of censure, because,
through fear, he had submitted, so far as he was concerned,
to the prostitution of his wife. Wherefore, much cannot be
said in his excuse : since he ought to have been more coura-
geous and resolute in fulfilling the duty of a husband, by
vindicating the honour of his wife, whatever danger might
threaten him. Besides, it was a sign of distrust, to resort
to an unlawful subtlety. With regard to his suspicion;
although he had everywhere perceived that a monstrous licen-
tiousness prevailed ; it was, nevertheless, unjust to form a
judgment so unfavourable of a people whom he had not yet
known ; for he supposes them all to be homicides. But as I
have treated, at some length, on these subjects, in the tenth
chapter ; it may now suffice to have alluded to them, by the
way. Meanwhile, we come to the conclusion, that Abraham
does not contend for the justice of his cause before God ;
but only shows his earnestness to appease Abimelech. His
particular form of expression is, however, to be noticed ; for
wherever the fear of God does not reign, men easily rush
onward to every kind of wickedness ; so that they neither
spare human blood, nor restrain themselves from rapine,
violence, and contumelies. And doubtless it is the fear of
God alone, which unites us together in the bonds of our
common humanity, which keeps us within the bounds of
moderation, and represses cruelty ; otherwise we should
devour each other like wild beasts. It will, indeed, some-
times happen, that they who are destitute of the fear of
God, may cultivate the appearance of equity. For God, in
VOL. i. 2 L

530 COMMENTAKY UPON CHAP. XX.

order that he may preserve mankind from destruction, holds
in check, with his secret rein, the lusts of the ungodly. It
must, however, be always taken into the account, that the
door is opened to all kinds of wickedness, when piety and
the fear of God have vanished. Of this, at the present day,
too clear a proof is manifest, in the horrible deluge of crime,
which almost covers the whole earth. For, from what other
cause than this arise such a variety of deceptions and
frauds, such perfidy and cruelty, that all sense of justice is
extinguished by the contempt of God ? Now, whenever we
have a difficult contest with the corruptions of our own age,
let us reflect on the times of Abraham, which, although they
were filled with impiety and other crimes, yet did not divert
the holy man from the course of duty.

12. And yet indeed she is my sister. Some suppose Sarah to
have been Abraham's own sister, yet not by the same mother,
but born from a second wife. As, however, the name sister
has a wider signification among the Hebrews, I willingly
adopt a different conjecture; namely, that she was his sister
in the second degree ; thus it will be true that they had a
common father, that is, a grandfather, from whom they had
descended by brothers. Moreover, Abraham extenuates his
offence, and draws a distinction between his silence and a
direct falsehood ; and certainly he professed with truth, that
he was the brother of Sarah. Indeed, it appears that he
feigned nothing in words which differed from the facts them-
selves ; yet when all things have been sifted, his defence
proves to be either frivolous, or, at least, too feeble. For since
he had purposely used the name of sister as a pretext, lest
men should have some suspicion of his marriage ; he sophis-
tically afforded them an occasion of falling into error. Where-
fore, although he did not lie in wTords, yet with respect to the
matter of fact, his dissimulation was a lie, by implication. He
had, however, no other intention than to declare that he had
not dealt fraudulently with Abimelech; but that, in an affair of
great anxiety, he had caught at an indirect method of escape
from death, by the pretext of his previous relationship to
his wife.

CHAP. XX. THE BOOK OF GENESIS. 531

13. When God caused me to wander.1 Because the verb is
here put in the plural number, I freely expound the passage
as referring to the angels, who led Abraham through his
various wanderings. Some, with too much subtlety, infer
from it a Trinity of Persons : as if it had been written,
The gods caused me to wander. I grant, indeed, that the
noun D^H/X) (JSlohim,) is frequently taken for God in the
Scripture : but then the verb with wThich it is connected is
always singular. Wherever a plural verb is added, then it
signifies angels or princes.2 There are those who think that
Abraham, because he was speaking with one who was not
rightly instructed, spoke thus in conformity with the com-
mon custom of the heathen ; but, in my opinion, most errone-
ously. For to what purpose did he, by erecting altars, make
it manifest that he was devoted to the service of the only
true God, if it were lawful for him afterwards to deny, in
words, the very God whom he had worshipped ? On which
subject we have before spoken, as the case required. Abra-
ham, however, does not complain respecting the angels,
that he had been led astray by their fallacious guidance :
but he points out what his own condition formerly was ;
namely, that having left his own country, he had not only
migrated into a distant land, but had been constantly com-
pelled to change his abode. Wherefore there is no wonder,
that necessity drove him into new designs. Should any one
inquire, why he makes angels the guides of his pilgrimage ?
the answer is ready ; Although Abraham knew that he was
wandering by the will and providence of God alone, he yet
refers to angels, who, as he elsewhere acknowledges, were
given him to be the guides of his journey. The sum of the
address is of this tendency ; to teach Abimelech, that Abra-

1 " Quando circumduxerunt me angeli." — " When the angels led me
about.' #

2 The reasoning of Calvin is not conclusive. There are cases, though
but few, in which Elohim, as here, when joined to a verb plural, signifies,
not angels nor princes, but the true God. See Gen. xxxv. 7. Calvin,
however, in this passage also, translates the word, "angels." Still
there seems no sufficient reason for departing from our own received
version. Dathe agrees with it. " Deinde cum Deus me ex patria mea
migrare juberet.,' It is also confirmed by the Septuagint version — See
the Commentary of Professor Bush, in loco — Ed.

532 COMMENTARY UPON CHAP. XX.

ham was alike free from malicious cunning, and from false-
hood : and then, that because he was passing a wandering
and unquiet life ; Sarah, by agreement, had always said the
same thing which she had done in Gerar. This wretched
anxiety of the holy man might so move Abimelech to com-
passion, as to cause his anger to cease.

14. And Abimelech took sheep. Abraham had before received
possessions and gifts in Egypt ; but with this difference, that
whereas Pharaoh had commanded him to depart elsewhere ;
Abimelech offers him a home in his kingdom. It therefore
appears that both kings were stricken with no common degree
of fear. For when they perceived that they were reproved
by the Lord, because they had been troublesome to Abraham;
they found no method of appeasing God, except that of
compensating, by acts of kindness, for the injury they had
brought on the holy man. The latter difference alluded to
flowed hence; that Pharaoh, being more severely censured, was
so terrified, that he could scarcely bear the sight of Abraham :
whereas Abimelech, although alarmed, was yet soon com-
posed, by an added word of consolation, when the Lord said
to him, " He is a prophet, and he shall pray for thee." For
there is no other remedy for the removal of fear, than the
Lord's declaration that he will be propitious. It is indeed of
little advantage for the sinner to present to God only what
fear extorts. But it is a true sign of penitence, when, with
a composed mind and quiet conscience, he yields himself, as
obedient and docile, to God. And seeing that Abimelech
allowed Abraham a habitation in his realm, a blessing of no
trivial kind followed this act of humanity ; because Isaac was
born there, as we shall see in the next chapter.

16. He is to thee a covering of the eyes. Because there is,
in these words, some obscurity, the passage is variously
explained. The beginning of the verse is free from difficulty.
For when Abimelech had given a thousand pieces of silver ;
in order that his liberality might not be suspected, he declares
that he had given them to Abraham ; and that since Abraham
had been honourably received, his wife was not to be regarded
as a harlot. But what follows is more obscure, 6 He shall be a

CHAP. XX. THE BOOK OF GENESIS. 533

veil to thee.' Many interpreters refer this to the gift ; in
which they seem to me to be wrong. The Hebrews, having
no neuter gender, use the feminine instead of it. But Moses,
in this place, rather points to the husband ; and this best suits
the sense. For Sarah is taught that the husband to whom
she is joined was as a veil, with which she ought to be covered,
lest she should be exposed to others. Paul says, that the
veil which the woman carries on her head, is the symbol of
subjection. (1 Cor. xi. 10.) This also belongs to unmarried
persons, as referring to the end for which the sex is ordained ;
but it applies more aptly to married women ; because they
are veiled, as by the very ordinance of marriage. I therefore
thus explain the words, ' Thou, if thou hadst no husband,
wouldst be exposed to many dangers ; but now, since God
has appointed for thee a guardian of thy modesty, it behoves
thee to conceal thyself under that veil. Why then hast
thou, of thine own accord, thrown off this covering?' This
was a just censure ; because Sarah, pretending that she was
in the power of her husband, had deprived herself of the divine
protection.

Thus she was reproved. Interpreters distort this clause also.
The natural exposition seems to me to be, that the Lord had
suffered Sarah to be reproved by a heathen king, that he
might the more deeply affect her with a sense of shame. For
Moses draws especial attention to the person of the speaker ;
because it seemed a disgrace that the mother of the faithful
should be reprehended by such a master. Others suppose that
Moses speaks of the profit which she had received; seeing that
she, instructed by such a lesson, would henceforth learn to
act differently. But Moses seems rather to point out that
kind of correction of which I have spoken ; namely, that
Sarah was humbled, by being delivered over to the discipline
of a heathen man.

17. So Abraham prayed. In two respects the wonderful
favour of God towards Abraham was apparent ; first, that,
with outstretched hand, He avenged the injury done to him ;
and, secondly, that, through Abraham's prayer, He became
pacified towards the house of Abimelech. It was necessary

534 COMMENTARY UPON CHAP. XXI.

to declare, that the house of Abimelech had been healed in
answer to Abraham's prayers ; in order that, by such a bene-
fit, the inhabitants might be the more closely bound to him.
A question, however, may be agitated respecting the kind of
punishment described in the expression, the whole house was
barren. For if Abraham had gone into the land of Gerar,
after Sarah had conceived, and if the whole of what Moses
has here related was fulfilled before Isaac was born, how was it
possible that, in so short a time, this sterility should be mani-
fest ? If we should say, that the judgment of God was then
made plain, in a manner to us unknown, the answer would
not be inappropriate. Yet I am not certain, that the series
of the history has not been inverted. The more probable
supposition may seem to be, that Abraham had already been
resident in Gerar, when Isaac was promised to him ; but that
the part, which had before been omitted, is now inserted by
Moses. Should any one object, that Abraham dwelt in
Mamre till the destruction of Sodom, there would be nothing
absurd in the belief, that what Moses here relates had taken
place previously. Yet, since the correct notation of time does
little for the confirmation of our faith, I leave both opinions
undecided.

CHAPTER XXI.

1. And the Lord visited Sarah as he 1. Porro Jehova visitavit Sa-
had said, and the Lord did unto Sarah as rah, quemadmodum dixit : et
he had spoken. fecit Jehova ipsi Sarah, quem-
admodum loquutus erat.

2. For Sarah conceived, and bare 2. Itaque concepit et peperit
Abraham a son in his old age, at the set Sarah ipsi Abraham filium in
time of which God had spoken to him. senectute ejus, in tempore quod

illi dixerat Deus.

3. And Abraham called the name of 3. Et vocavit Abraham no-
his son that was born unto him, whom men filii sui, qui natus erat ei,
Sarah bare to him, Isaac. quern peperit ei Sarah, Ishac.

4. And Abraham circumcised his son -4. Et circumcidit Abraham
Isaac being eight days old, as God had Ishac filium suum, filium octo
commanded him. dierum, quemadmodum prae-

ceperat ei Deus.

5. And Abraham was an hundred 5. Abraham autem erat cen-
years old, when his son Isaac was born turn annorum, quando natus
unto him. est ei Ishac Alius suus.

6. And Sarah said, God hath made 6. Et dixit Sarah, Risum

chap. xxi.

THE BOOK OF GENESIS.

535

me to laugh, so that all that hear will
laugh with me.

7. And she said, Who would have said
unto Abraham, that Sarah should have
given children suck? for I have born him
a son in his old age.

8. And the child grew, and was wean-
ed : and Abraham made a great feast the
same day that Isaac was weaned.

9. And Sarah saw the son of Hagar
the Egyptian, which she had born unto
Abraham, mocking.

10. Wherefore she said unto Abraham,
Cast out this bondwoman and her son :
for the son of this bondwoman shall not
be heir with my son, even with Isaac.

11. And the thing was very grievous
in Abraham's sight because of his son.

12. And God said unto Abraham,
Let it not be grievous in thy sight be-
cause of the lad, and because of thy
bondwoman ; in all that Sarah hath
said unto thee, hearken unto her voice ;
for in Isaac shall thy seed be called.

13. And also of the son of the bond-
woman will I make a nation, because he
is thy seed.

14. And Abraham rose up early in
the morning, and took bread, and a bot-
tle of water, and gave it unto Hagar,
putting it on her shoulder, and the child,
and sent her away : and she departed,
and wandered in the wilderness of Beer-
sheba.

15. And the water was spent in the
bottle, and she cast the child under one
of the shrubs.

16. And she went, and sat her down
over against him a good way off, as it
were a bowshot : for she said, Let me
not see the death of the child. And she
sat over against him, and lift up her
voice, and wept.

17. And God heard the voice of the
lad ; and the angel of God called to Ha-
gar out of heaven, and said unto her,
What aileth thee, Hagar? fear not; for
God hath heard the voice of the lad
where he is.

18. Arise, lift up the lad, and hold
him in thine hand ; for I will make him
a great nation.

fecit mihi Deus: omnis qui
audierit, ridebit mihi.

7. Et dixit, Q.uis nuntiasset
Abraham lactare filios Sarah?
quia peperi filium in senectute
ejus.

8. Et crevit puer, et ablac-
tatus est : et fecit Abraham
convivium magnum in die qua
ablactatus est Ishac.

9. Et vidit Sarah filium Ha-
gar iEgyptiae, quem peperitipsi
Abraham, ridentem.

10. Et dixit ad Abraham,
Ejice ancillam hanc et filium
ejus : quia non haereditabit
filius ancillse hujus cum filio
meo, cum Ishac.

11. Et displicuit res valde in
oculis Abraham, propter filium
suum.

12. Et dixit Deus ad Abra-
ham, Ne displiceat in oculis
tuis super puero, et super an-
cilla tua : in omnibus quae dix-
erit tibi Sarah, audi vocem ejus :
quia in Ishac vocabitur tibi
semen.

13. Et etiam filium ancillae
in gentem ponam, quia semen
tuum est.

14. Diluculo igitur surrexit
Abraham, et tulit panem, et
utrem aquae, et dedit Hagar,
et posuit super humerum ejus,
et puerum : et dimisit earn, et
perrexit, et erravit in deserto
Beer-sebah.

15. Et defecerunt aquae de
utre, et projecit puerum subter
unam arborum.

16. Et abiit, et sedit e re-
gione, elongando se quantum
est j actus arcus : quia dixit,
Xon videbo quando morietur
puer : et sedit e regione, et ele-
vavit vocem suam, et flevit.

17. Et audivit Deus vocem
pueri, et clamavit angelus Dei
ad Hagar de coelis, et dixit ei,
Quid tibi Hagar ? ne timeas :
quia audivit Deus vocem pueri
ex loco ubi est.

18. Surge, tolle puerum, et
tene manu tua eum : quia in
gentem magnam ponam eum.

50 f*
DO

COMMENTAUY UPON

cnAr. xx r.

19. And God opened her eyes, and
she saw a well of water ; and she went,
and filled the bottle with water, and
gave the lad drink.

20. And God was with the lad ; and
he grew, and dwelt in the wilderness,
and became an archer.

21. And he dwelt in the wilderness of
Paran : and his mother took hi m a wife
out of the land of Egypt.

22. And it came to pass at that time,
that Abimelech, and Phichol the chief
captain of his host, spake unto Abra-
ham, saying, God is with thee in all that
thou doest:

23. Now therefore swear unto me here
by God, that thou wilt not deal falsely
with me, nor with my son, nor with my
son's son : but according to the kindness
that I have done unto thee, thou shalt
do unto me, and to the land wherein
thou hast sojourned.

24. And Abraham said, I will swear.

25. And Abraham reproved Abime-
lech because of a well of water, which
Abimelech's servants had violently taken
away.

26. And Abimelech said, I wot not
who hath done this thing : neither didst
thou tell me, neither yet heard I of it, but
to-day.

27. And Abraham took sheep and
oxen, and gave them unto Abimelech ;
and both of them made a covenant.

28. And Abraham set seven ewe- lambs
of the flock by themselves.

29. And Abimelech said unto Abra-
ham, What mean these seven ewe-lambs
which thou hast set by themselves ?

30. And he said, For these seven ewe-
lambs shalt thou take of my hand, that
they may be a witness unto me, that I
have digged this well.

31. Wherefore he called that place
Beer-sheba ; because there they sware
both of them.

32. Thus they made a covenant at
Beer-sheba: then Abimelech rose up,
and Phichol the chief captain of his host,
and they returned into the land of the
Philistines.

19. Tunc aperuit Deus ocu-
los ejus, et vidit puteum aquas,
et perrexit et implevit utrem
aqua, et potum dedit puero.

20. Et fuit Deus cum puero,
et crevit, habitavitque in deser-
to, et fuit jaculator Sagittarius.

21. Et habitavit in deserto
Param, et accepit ei mater ejus
uxorem de terra iEgypti.

22. Deinde fuit tempore illo,
dixit Abimelech et Phicol prin-
ceps exercitus ejus ad Abra-
ham, dicendo, Deus tecum est
in omnibus qu ae tu facis :

23. Nunc itaque jura mihi
per Deum hie, si mentitus
fueris mihi,1 et filio meo, et
nepoti meo : secundum mise-
ricordiam, quam feci tecum,
facies mecum, et cum terra, in
qua peregrinatus es.

24. Et dixit Abraham, Ego
jurabo.

25. Et increpavit Abraham
ipsum Abimelech propter pu-
teum aquae, quern rapuerant
servi Abimelech.

26. Et dixit Abimelech,
Non novi quis fecerit hoc, ne-
que etiam tu indicasti mihi,
neque etiam ego audivi prae-
terquam hodie.

27. Et accepit Abraham pe-
dicles et boves, et dedit ipsi
Abimelech, et percusserunt
ambo fcedus.

28. Et statuit Abraham sep-
tem agnas pecorum seorsum.

29. Et dixit Abimelech ad
Abraham, Quid sunt septem
agnas istas, quos statuisti seor-
sum?

30. Et dixit, Quia septem
agnas capies e manu mea : ut
sit mihi in testimonium, quod
foderim puteum hunc.

31. Idcirco vocatus est locus
ipse Beer-sebah : quia ibi jura-
verant ambo.

32. Percusserunt ergo fcedus
in Beer-sebah : et surrexit
Abimelech, et Phicol princeps
exercitus ejus, et reversi sunt
in terrain Pelisthim.

1 Yel, si fefelleris, aut infideliter egeris.

CHAP. XXI. THE BOOK OF GENESIS. 537

33. And Abraham planted a grove in 33. Et plantavit nemus in
Beer-sheba, and called there on the name Beer-sebah, et invocavit ibi
of the Lord, the everlasting God. nomen Jehovas Dei sasculi.

34. And Abraham sojourned in the 34. Et habitavit Abraham
Philistines' land many days. in terra Pelisthim dies multos.

1. And the Lord visited Sarah. In this chapter, not only is
the nativity of Isaac related, but because, in his very birth,
God has set before us a lively picture of his Church, Moses
also gives a particular account of this matter. And, first,
he says that God visited Sarah, as he had promised. Because
all offspring flows from the kindness of God, as it is in the
psalm, ' The fruit of the womb is the gift of God ;' (Psalm
cxxvii. 3 ;) therefore the Lord is said, not without reason,
to visit those, to whom he gives children. For although the
foetus seems to be produced naturally, each from its own kind ;
there is yet no fecundity in animals, except so far as the
Lord puts forth his own power, to fulfil what he has said,
" Increase and multiply." But in the propagation of the
human race, his special benediction is conspicuous; and, there-
fore, the birth of every child is rightly deemed the effect of
divine visitation. But Moses, in this place, looks higher,
forasmuch as Isaac was born out of the accustomed course of
nature.1 Therefore Moses here commends that secret and
unwonted power of God, which is superior to the law of
nature ; and not improperly, since it is of great consequence
for us to know that the gratuitous kindness of God reigned,
as well in the origin, as in the progress of the Church ; and
that the sons of God were not otherwise born, than from his
mere mercy. And this is the reason why he did not make
Abraham a father, till his body was nearly withered. It is
also to be noticed, that Moses declares the visitation which
he mentions, to be founded upon promise ; ( Jehovah visited
Sarah, as he had promised.' In these words he annexes the
effect to its cause, in order that the special grace of God, of
which an example is given in the birth of Isaac, might be the
more perceptible. If he had barely said, that the Lord had
respect unto Sarah, when she brought forth a son ; some
other cause might have been sought for. None, however,

1 Calvin here adds, " Nam communis gignendi ratio, et vis ilia quam
Dominus hominibus inclidit, in Abraham et ejus uxore cessaverat."

538 COMMENTARY UPON CHAP. XXI.

can doubt, that the promise, by which Isaac had been granted
to his father Abraham, was gratuitous ; since the child was
the fruit of that adoption, which can be ascribed to nothing
but the mere grace of God. Therefore, whoever wishes
rightly and prudently to reflect upon the work of God, in the
birth of Isaac, must necessarily begin with the promise.
There is also great emphasis in the repetition, " The Lord
did unto Sarah as he had spoken." For he thus retains his
readers, as by laying his hand upon them, that they may
pause in the consideration of so great a miracle. Meanwhile,
Moses commends the faithfulness of God ; as if he had said,
he never feeds men with empty promises, nor is he less true
in granting what he has promised, than he is liberal, and
willing, in making the promise.

2. She bare Abraham a son. This is said according to the
accustomed manner of speaking ; because the woman is
neither the head of a family, nor brings forth, properly for
herself, but for her husband. What follows, however, is
more worthy of notice, " In his old age, at the set time,"
which God had predicted : for the old age of Abraham does,
not a little, illustrate the glory of the miracle. And now
Moses, for the third time, recalls us to the word of God, that
the constancy of his truth may always be present to our
minds. And though the time had been predicted, alike to
Abraham and to his wife, yet this honour is expressly attri-
buted to the holy man ; because the promise had been espe-
cially given on his account. Both, however, are distinctly
mentioned in the context.

3. And Abraham called the name. Moses does not mean
that Abraham was the inventor of the name ; but that he
adhered to the name which before had been given by the
angel. This act of obedience, however, was worthy of com-
mendation, since he not only ratified the word of God, but
also executed his office as God's minister. For, as a herald,
he proclaimed to all, that which the angel had committed to
his trust.

4. And Abraham circumcised his son. Abraham pursued

CHAP. XXI. THE BOOK OF GENESIS. 539

his uniform tenor of obedience, in not sparing his own son.
For, although it would be painful for him to wound the
tender body of the infant ; yet, setting aside all human affec-
tion, he obeys the word of God. And Moses records that he
did as the Lord had commanded him ; because there is
nothing of greater importance, than to take the pure word
of God for our rule, and not to be wise above what is lawful.
This submissive spirit is especially required, in reference to
sacraments; lest men should either invent any thing for them-
selves, or should transfer those things which are commanded
by the Lord, to any use they please. We see, indeed, how
inordinately the humours of men here prevail ; inasmuch as
they have dared to devise innumerable sacraments. And to
go no further for an example, whereas God has delivered only
two sacraments to the Christian Church, the Papists boast
that they have seven. As if, truly, it were in their power to
forge promises of salvation, which they might sanction with
signs imagined by themselves. But it were superfluous to
relate with how many figments the sacraments have been
polluted by them. This certainly is manifest, that there is
nothing about which they are less careful, than to observe
what the Lord has commanded.

5. And Abraham was an hundred years old. Moses again
records the age of Abraham, the better to excite the minds
of his readers to a consideration of the miracle. And although
mention is made only of Abraham, let us yet remember that
he is, in this place, set before us, not as a man of lust, but as
the husband of Sarah, who has obtained, through her, a law-
ful seed, in extreme old age, when the strength of both had
failed. For the power of God was chiefly conspicuous in this,
that when their marriage had been fruitless more than sixty
years, suddenly they obtain offspring.1 Sarah, truly, in order
to make amends for the doubt to which she had given way,
now exultingly proclaims the kindness of God, with becoming
praises. And first, she says, that God had given her occasion
of joy ; not of common joy, but of such as should cause all

1 " Quod quum ultra sexaginta annos sterile illis fuisset conjugium,
effcetis jam et semimortuis, subito nata est prolis."

540 COMMENTARY UPON CHAP. XXI.

men to congratulate her. Secondly, for the purpose of am-
plification, she assumes the character of an astonished inquirer,
'Who would have told this to Abraham?' Some explain
the clause in question, ' will laugh at me,' as if Sarah had said,
with shame, that she should be a proverb to the common
people. But the former sense is more suitable ; namely,
'Whosoever shall hear it, will laugh with me ;' that is, for the
sake of congratulating me.

7, Who would have said unto Abraham, that Sarah should
have given children suck f I understand the future tense to
be here put for the subjunctive mood. And the meaning is,
that such a thing would never have entered into the mind of
any one. Whence she concludes, that God alone was the
Author of it ; and she now condemns herself for ingratitude,
because she had been so slow in giving credit to the angel
who had told her of it. Now, since she speaks of children
in the plural number, the Jews, according to their custom,
invent the fable, that whereas a rumour was spread, that the
child was supposititious, a great number of infants were brought
by the neighbours, in order that Sarah, by suckling them,
might prove herself a mother. As if, truly, this might not
easily be known, when they saw Isaac hanging on her breast.1
But the Jews are doubly foolish and infatuated, as not per-
ceiving, that this form of expression is of exactly the same
import, as if Sarah had called herself a nurse. Meanwhile,
it is to be observed, that Sarah joins the office of nurse with
that of mother ; for the Lord does not in vain prepare nutri-
ment for children, in their mothers' bosoms, before they are
born. But those on whom he confers the honour of mothers,
he, in this way, constitutes nurses ; and they who deem it a
hardship to nourish their own offspring, break, as far as they
are able, the sacred bond of nature. If disease, or anything
of that kind, is the hinderance, they have a just excuse; but
for mothers voluntarily, and for their own pleasure, to avoid
the trouble of nursing, and thus to make themselves only
half-mothers, is a shameful corruption.

1 It is here added, "Ac non clarior, ct in promptu fuerit demonstratio,
si lac digitis expressum ante oculos fluxisset."

CHAP. XXI. THE BOOK OF GENESIS. 541

8. And the child grew, and was weaned, Moses now begins
to relate the manner in which Ishmael was rejected from the
family of Abraham, in order that Isaac alone might hold the
place of the lawful son and heir. It seems, indeed, at first
sight, something frivolous, that Sarah, being angry about a
mere nothing, should have stirred up strife in the family.
But Paul teaches, that a sublime mystery is here proposed to
us, concerning the perpetual state of the Church. (Gal. iv.
21 .) And, truly, if we attentively consider the persons men-
tioned, we shall regard it as no trivial affair, that the father
of all the faithful is divinely commanded to eject his first-born
son ; that Ishmael, although a partaker of the same circum-
cision, becomes so transformed into a strange nation, as to be
no more reckoned among the blessed seed; that, in appear-
ance, the body of the Church is so rent asunder, that only
one-half of it remains ; that Sarah, in expelling the son of
her bondmaid from the house, claims the entire inheritance
for Isaac alone. Wherefore, if due attention be applied in
the reading of this history, the very mystery of which Paul
treats, spontaneously presents itself.

And Abraham made a great feast. It is asked, why he did
not rather make it on the day of Isaac's birth, or circum-
cision ? The subtile reasoning of Augustine, that the day of
Isaac's weaning was celebrated, in order that we may learn,
from his example, no more to be children in understanding,
is too constrained. What others say, has no greater con-
sistency ; namely, that Abraham took a day which was not
then in common use, in order that he might not imitate the
manners of the Gentiles. Indeed, it is very possible, that
he may also have celebrated the birth-day of his son, with
honour and joy. But special mention is made of this feast,
for another reason ; namely, that then, the mocking of Ish-
mael was discovered. For I do not assent to the conjecture of
those who think that a new history is here begun ; and that
Sarah daily contended with this annoyance, until, at length, she
purged the house by the ejection of the impious mocker. It is
indeed probable, that, on other days also, Ishmael had been
elated by similar petulance ; yet I do not doubt but Moses ex-
pressly declares, that his contempt was manifested toward Sarah,

542 COMMENTARY UPON CHAP. XXI.

at that solemn assembly, and that from that time, it was pub-
licly proclaimed. Now Moses does not speak disparagingly of
the pleasures of that feast, but rather takes their lawfulness
for granted. For it is not his design to prohibit holy men
from inviting their friends, to a common participation of en-
joyment, so that they, jointly giving thanks to God, may
feast with greater hilarity than usual. Temperance and
sobriety are indeed always to be observed ; and care must be
taken, both that the provision itself be frugal, and the guests
moderate. I would only say, that God does not deal so aus-
terely with us, as not to allow us, sometimes, to entertain our
friends liberally ; as when nuptials are to be celebrated, or
when children are born to us. Abraham, therefore, made a
great feast, that is, an extraordinary one ; because he was
not accustomed thus sumptuously to furnish his table every
day ; yet this was an abundance which by no means degene-
rated into luxury. Besides, while he was thus liberal in
entertaining his friends according to his power, he also had

sufficient for unknown guests, as we have seen before,,

f

9. And Sarah saw the son of Hagar. As the verb " to
laugh " has a twofold signification among the Latins, so also
the Hebrews use, both in a good and evil sense, the verb from
which the participle p)1¥ft (metsachaik) is derived. That it
was not a childish and innoxious laughter, appears from the
indignation of Sarah. It was, therefore, a malignant expres-
sion of scorn, by which the forward youth manifested his
contempt for his infant brother. And it is to be observed,
that the epithet which is here applied to Ishmael, and the
name Isaac, are both derived from the same root. Isaac was,
to his father and others, the occasion of holy and lawful
laughter ; whence also, the name was divinely imposed upon
him. Ishmael turns the blessing of God, from which such
joy flowed, into ridicule. Therefore, as an impious mocker,
he stands opposed to his brother Isaac. Both (so to speak)
are the sons of laughter : but in a very different sense. Isaac
brought laughter with him from his mother's womb, since he
bore, — engraven upon him, — the certain token of God's
grace. He therefore so exhilarates his father's house, that

CHAP. XXI. THE BOOK OF GENESIS. 543

joy breaks forth ia thanksgiving ; but Ishmael, with canine
and profane laughter, attempts to destroy that holy joy of
faith. And there is no doubt that his manifest impiety
against God, betrayed itself under this ridicule. He had
reached an age at which he could not, by any means, be ig-
norant of the promised favour, on account of which his father
Abraham was transported with so great joy : and yet — proud-
ly confident in himself — he insults, in the person of his brother,
both God and his word, as well as the faith of Abraham.
Wherefore it was not without cause that Sarah was so vehe-
mently angry with him, that she commanded him to be
driven into exile. For nothing is more grievous to a holy
mind, than to see the grace of God exposed to ridicule. And
this is the reason why Paul calls his laughter persecution ;
saying, ' He who was after the flesh persecuted the spiritual
seed.' (Gal. iv. 29.) Was it with sword or violence ? Nay,
but with the scorn of the virulent tongue, which does not
injure the body, but pierces into the very soul. Moses might
indeed have aggravated his crime by a multiplicity of words ;
but I think that he designedly spake thus concisely, in order
to render the petulance with which Ishmael ridicules the word
of God the more detestable.

10. Cast out this bondwoman. Not only is Sarah exaspe-
rated against the transgressor, but she seems to act more
imperiously towards her husband than was becoming in a
modest wife. Peter shows, that when, on a previous occasion,
she called Abraham lord, she did not do so feignedly ; since he
proposes her, as an example of voluntary subjection, to pious
and chaste matrons. (1 Pet. iii. 6.) But now, she not only
usurps the government of the house, by calling her husband
to order, but commands him whom she ought to reverence,
to be obedient to her will. Here, although I do not deny
that Sarah, being moved by womanly feelings, exceeded the
bounds of moderation, I yet do not doubt, both that her
tongue and mind were governed by a secret impulse of the
Spirit, and that this whole affair was directed by the provi-
dence of God. Without controversy, she was the minister
of great and tremendous judgment. And Paul adduces this

544 COMMENTARY UPON CHAP. XXI.

expression, not as a futile reproach, which an enraged woman
had poured forth, but as a celestial oracle. But although she
sustains a higher character than that of a private woman, yet
she does not take from her husband his power ; but makes
him the lawful director of the ejection.

11. And the thing was very grievous in Abraham! 's sight.
Although Abraham had been already assured, by many oracles,
that the blessed seed should proceed from Isaac only ; yet,
under the influence of paternal affection, he could not bear
that Ishmael should be cut off, for the purpose of causing the
inheritance to remain entire to him, to whom it had been
divinely granted ; and thus, by mingling two races, he en-
deavoured, as far as he was able, to confound the distinction
which God had made. It may truly seem absurd, that the
servant of God should thus be carried away by a blind im-
pulse: but God thus deprives him of judgment, not only to
humble him, but also to testify to all ages, that the dispensing
of his grace depends upon his own will alone. Moreover, in
order that the holy man may bear, with greater equanimity,
the departure of his son, a double consolation is promised
him. For, first, God recalls to his memory, the promise made
concerning Isaac ; as if he would say, it is enough, and more
than enough, that Isaac, in whom the spiritual benediction
remains entire, is left. He then promises, that he will take
care of Ishmael, though exiled from his paternal home ; and
that a posterity shall arise from him which shall constitute a
whole nation. But I have explained above, on the seven-
teenth chapter, what is the meaning of the expression, ' The
seed shall be called in Isaac' And Paul, (Bom. ix. 8,) by
way of interpretation, uses the word reckoned, or imputed.1
And it is certain that, by this method, the other son was cut
off from the family of Abraham ; so that he should no more
have a name among his posterity. For God, having severed
Ishmael, shows that the whole progeny of Abraham should
flow from one head. He promises also to Ishmael, that he
shall be a nation, but estranged from the Church ; so that

1 " Ponit verbum ~hoyifyo6*t, hoc est, censeri vel reputari."

CHAP. XXI. THE BOOK OF GENESIS. 545

the condition of the brothers shall, in this respect, be differ-
ent ; that one is constituted the father of a spiritual people,
to the other is given a carnal seed. Whence Paul justly in-
fers, that not all who are the seed of Abraham are true and
genuine sons ; but they only who are born of the Spirit. For
as Isaac himself became the legitimate son by a gratuitous
promise, so the same grace of God makes a difference among
his descendants. But because we have sufficiently treated
of the various sons of Abraham, on the seventeenth chapter,
the subject is now more sparingly alluded to.

12. In all that Sarah hath said unto thee. I have just said,
that although God used the ministry of Sarah in so great
a matter, it was yet possible that she might fail in her method
of acting. He now commands Abraham to hearken unto his
wife, not because he approves her disposition, but because he
will have the work, of which he is Himself the Author,
accomplished. And he thus shows that his designs are not
to be subjected to any common rule, especially when the
salvation of the Church is concerned. For he purposely in-
verts the accustomed order of nature, in order that he may
prove himself to be the Author and the Perfecter of Isaac's
vocation. But because I have before declared, that this
history is more profoundly considered by Paul, the sum of
it is here briefly to be collected. In the first place, he says,
that what is here read, was written allegorically : not that he
wishes all histories, indiscriminately, to be tortured to an
allegorical sense, as Origen does ; who, by hunting every where
for allegories, corrupts the whole Scripture ; and others, too
eagerly emulating his example, have extracted smoke out of
light. And not only has the simplicity of Scripture been
vitiated, but the faith has been almost subverted, and the
door opened to many foolish dotings. The design of Paul
was, to raise the minds of the pious to consider the secret
work of God, in this history ; as if he had said, What Moses
relates concerning the house of Abraham, belongs to the
spiritual kingdom of Christ ; since, certainly, that house was a
lively image of the Church. This, however, is the allegorical
similitude which Paul commends. Whereas two sons were born

VOL. I. 2 M

546 COMMENTARY UPON CHAP. XXI.

to Abraham, the one by a bondmaid, the other by a free
woman ; he infers, that there are two kinds of persons born
in the Church ; the faithful, whom God endues with the
Spirit of adoption, that they may enjoy the inheritance ; and
hypocritical disciples, who feign themselves to be what they
are not, and usurp, for a time, a name and place among the
sons of God. He therefore teaches, that there are certain
who are conceived and born in a servile manner ; but others,
as from a free-born mother. He then proceeds to say, that
the sons of Hagar are they who are generated by the servile
doctrine of the Law ; but that they who, having embraced,
by faith, gratuitous adoption, are born through the doctrine
of the Gospel, are the sons of the free woman. At length he
descends to another similitude, in which he compares Hagar
with mount Sinai, but Sarah with the heavenly Jerusalem.
And although I here allude in few words to those things,
which my readers will find copiously expounded by me, in the
fourth chapter to the Galatians; yet, in this short explanation,
it is made perfectly clear what Paul designs to teach. We
know that the true sons of God are born of the incorruptible
seed of the word : but when the Spirit, which gives life to
the doctrine of the Law and the Prophets, is taken away,
and the dead letter alone remains, then that seed is so cor-
rupted, that only adulterous sons are born in a state of sla-
very ; yet because they are apparently born of the word of
God, though corrupted, they are, in a sense, the sons of God.
Meanwhile, none are lawful heirs, except those whom the
Church brings forth into liberty, being conceived by the in-
corruptible seed of the gospel. I have said, however, that in
these two persons is represented the perpetual condition of
the Church. For hypocrites not only mingle with the sons of
God in the Church, but despise them, and proudly appropriate
to themselves all the rights and honours of the Church. And
as Ishmael, inflated with the vain title of primogeniture, har-
assed his brother Isaac with his taunts; so these men, relying on
their own splendour, reproachfully assail and ridicule the true
faith of the simple : because, by arrogating all things to them-
selves, they leave nothing to the grace of God. Hence we are
admonished, that none have a well-grounded confidence of sal-

CHAP. XXI. THE BOOK OF GENESIS. 547

vation, but they who, being called freely, regard the mercy
of God as their whole dignity. Again, the Spirit furnishes
the consciences of the pious with strong and effective weapons
against the ferociousness of those who, under a false pretext,
boast that they are the Church. We see that it is no new
thing, for persons who are nothing but hypocrites, to occupy
the chief place in the Church of God. Wherefore, while at
this day, the Papists proudly exult, there is no reason why
we should be disturbed by their empty and inflated boasts.
As to their glorying in their long succession, it just means as
much as if Ishmael were proclaiming himself the first-born.
It is, therefore, necessary to discriminate between the true
and the hypocritical Church. Paul describes a mark, which
they are never able, with their cavils, to obliterate. For as
large bottles are broken with a slight blast ; so by this single
word, all their glory is extinguished, l the sons of the hand-
maid shall not be eternal inheritors.' In the meantime, their
insolence is to be patiently borne, so long as God shall loosen
the rein to their tyranny. For the Apostles, formerly, were
oppressed by the Jewish hypocrites of their age, with the same
reproaches which these men now cast upon us. In the same
way, Ishmael triumphed over Isaac, as if he had obtained
the victory. Wherefore, we must not wonder, if our own age
also has its Ishmaelites. But lest such indignity should
break our spirits, let this consolation perpetually occur to us,
that they who hold the pre-eminence in the Church, will not
always remain within it.

14. And Abraham rose up early. How painful was the
wound, which the ejection of his first-born son inflicted upon
the mind of the holy man, we may gather from the double
consolation with which God mitigated his grief. He sends
his son into banishment, just as if he were tearing out his
own bowels. But being accustomed to obey God, he
brings into subjection the paternal love, which he is not
able wholly to cast aside. This is the true test of faith and
piety, when the faithful are so far compelled to deny them-
selves, that they even resign the very affections of their
original nature, which are neither evil nor vicious in them-

548 COMMENTARY UPON CHAP. XXI.

selves, to the will of God. There is no doubt that, during
the whole night, he had been tossed with various cares ; that
he had a variety of internal conflicts, and endured severe
torments ; yet he arose early in the morning, to hasten his
separation from his child ; since he knew that it was the
will of God.

And took bread, and a bottle of water. Moses intimates, not
only that Abraham committed his son to the care of his
mother, but that he relinquished his own paternal right over
him ; for it was necessary for this son to be alienated, that
he might not afterwards be accounted the seed of Abraham.
But with what a slender provision does he endow his wife
and her son? He' places a flagon of water and bread upon
her shoulder. Why does he not, at least, load an ass with a
moderate supply of food ? Why does he not add one of his
servants, of which his house contained plenty, as a com-
panion ? Truly either God shut his eyes, that, what he
would gladly have done, might not come into his mind ; or
Abraham limited her provision, in order that she might not go
far from his house. For doubtless he would prefer to have
them near himself, for the purpose of rendering them such
assistance as they would need. Meanwhile, God designed
that the banishment of Ishmael should be thus severe and
sorrowful ; in order that, by his example, he might strike
terror into the proud, who, being intoxicated with present gifts,
trample under foot, in their haughtiness, the very grace to
which they are indebted for all things. Therefore he brought
the mother and child to a distressing issue. For after they
have wandered into the desert, the water fails ; and the
mother departs from her son ; which was a token of despair.
Such was the reward of the pride, by which they had been
vainly inflated. It had been their duty humbly to embrace
the grace of God offered to all people, in the person of Isaac :
but they impiously spurned him whom God had exalted to
the highest honour. The knowledge of God's gifts ought to
have formed their minds to modesty. And because nothing
was more desirable for them, than to retain some corner in
Abraham's house, they ought not to have shrunk from any
kind of subjection, for the sake of so great a benefit : God now

CIIAP. XXT. THE BOOK OF GENESIS. 549

exacts from them the punishment, which they had deserved,
by their ingratitude.

17. God heard the voice of the lad. Moses had said before
that Hagar wept : how is it then, that, disregarding her tears,
God only hears the voice of the lad ? If we should say, that
the mother did not deserve to receive a favourable answer to
her prayers; her son, certainly, was in no degree more
worthy. For, as to the supposition of some, that they both
were brought to repentance by this chastisement, it is but an
uncertain conjecture. I leave their repentance, of which I
can see no sign, to the judgment of God. The cry of the boy
was heard, as I understand it, not because he had prayed in
faith ; but because God, mindful of his own promise, was
inclined to have compassion upon them. For Moses does not
say, that their vows and sighs were directed towards heaven ;
it is rather to be believed, that, in bewailing their miseries,
they did not resort to divine help. But God, in assisting
them, had respect, not to what they desired of him, but to what
he had -promised to Abraham, concerning lshmael. In this
sense Moses seems to say that the voice of the boy was heard ;
namely, because he was the son of Abraham.

What aileth thee, Hagar f1 The angel reproves the ingrati-
tude of Hagar ; because, when reduced to the greatest straits,
she does not reflect on God's former kindness toward her, in
similar danger ; so that, as one who had found him to be a
deliverer, she might again cast herself upon his faithfulness.
Nevertheless, the angel assures her that a remedy is prepared
for her sorrows, if only she will seek it. Therefore in the
clause, "What aileth thee?"2 is a reproof for having tor-
mented herself in vain, by confused lamentation. When he
afterwards says, " Fear not," he invites and exhorts her to
hope for mercy. But what, we may ask, is the meaning of
the expression, which he adds, " where he is ?"3 It may seem

1 " Quid tibi est Agar?"

2 " Ergo in particula, ' Quid agis?' objurgatio est." The expression,
f Quid agis," does not occur in the text, but is only another form in
which Calvin puts " Quid tibi est?" — Ed.

3 " God hath heard the voice of the lad where he is." English ver-
sion. Calvin has it, " ex loco ubi est."

550 COMMENTARY UPON CHAP. XXI.

that there is a suppressed antithesis between the place where
he now was, and the house of Abraham ; so that Hagar might
conclude, that although she was wandering in the desert as
an exile from the sanctuary of God, yet she was not entirely
forsaken by God ; since she had him for a Leader in her
exile. Or else, the phrase is emphatical ; implying, that,
though the boy is cast into solitude, and counted as one for-
saken, he nevertheless has God nigh unto him. And thus the
angel, to relieve the despair of the anxious mother, commands
her to return to the place where she had laid down her son.
For (as is usual in desperate circumstances) she had become
stupified through grief; and would have lain as one lifeless,
unless she had been roused by the voice of the angel. We
perceive, moreover, in this example, how truly it is said,
that when father and mother forsake us, the Lord will take
us up.

18. Arise, lift up the lad. In order that she might have

more courage to bring up her son, God confirms to her what

he had before often promised to Abraham. Indeed, nature

itself prescribes to mothers what they owe to their children ;

but, as I have lately hinted, all the natural feelings of Hagar

would have been destroyed, unless God had revived her, by

inspiring new confidence, to address herself with fresh vigour

to the fulfilment of her maternal office. With respect to the

fountain or "well,"1 some think it suddenly sprung up. But

since Moses says, that the eyes of Hagar were opened, and not

that the earth was opened or dug up ; I rather incline to the

opinion, that, having been previously astonished with grief, she

did not discern what was plainly before her eyes ; but now, at

length, after God has restored her vision, she begins to see

it. And it is worthy of especial notice, that when God leaves

us destitute of his superintendence, and takes away his grace

from us, we are as much deprived of all the aids which are

close at hand, as if they were removed to the greatest distance.

Therefore we must ask, not only that he would bestow upon

1 Ver. 19. " God opened her eyes, and she saw a well of water." " Quod
ad fontem pertinet," are Calvin's words ; but in his version it stands,
" puteum aquae," a well of water. — Ed.

CHAP. XXI. THE BOOK OF GENESIS. 551

us such things as will be useful to us, but that he will also
impart prudence, to enable us to use them ; otherwise, it will
be our lot to faint, with closed eyes, in the midst of fountains.

20. And God was with the lad. There are many ways in
which God is said to be present with men. He is present
with his elect, whom he governs by the special grace of his
Spirit ; he is present also, sometimes, as it respects external
life, not only with his elect, but also with strangers, in grant-
ing them some signal benediction : as Moses, in this place,
commends the extraordinary grace by which the Lord declares
that his promise is not void, since he pursues Ishmael with
favour, because he was the son of Abraham. Hence, how-
ever, this general doctrine is inferred ; that it is to be entirely
ascribed to God that men grow up, that they enjoy the light
and common breath of heaven, and that the earth supplies
them with food. Only it must be remembered, the prosperity
of Ishmael flowed from this cause, that an earthly blessing
was promised him, for the sake of his father Abraham. In
saying, that Hagar took a wife for Ishmael, Moses has respect
to civil order ; for since marriage forms a principal part of
human life, it is right that, in contracting it, children should
be subject to their parents, and should obey their counsel.
This order, which nature prescribes and dictates, was, as we
see, observed by Ishmael, a wild man in the barbarism of the
desert; for he was subject to his mother in marrying a wife.
Whence we perceive, what a prodigious monster was the
Pope, when he dared to overthrow this sacred right of nature.
To this is also added the impudent boast of authorising a
wicked contempt of parents, in honour of holy wedlock.
Moreover, the Egyptian wife was a kind of prelude to the
future dissension between the Israelites and the Ishmaelites.

22. And it came to pass at that time. Moses relates, that
this covenant was entered into between Abraham and Abime-
lech, for the purpose of showing, that after various agitations,
some repose was, at length, granted to the holy man. He
had been constrained, as a wanderer, and without a fixed
abode, to move his tent from place to place, during sixty

552 COMMENTAKY UPON . CHAP. XXI.

years. But although God would have him to be a sojourner
even unto death, yet, under king Abimelech, he granted him
a quiet habitation. And it is the design of Moses to show,
how it happened, that he occupied one place longer than he
was wont. The circumstance of time is to be noted; namely,
soon after he had dismissed his son. For it seems that his
great trouble was immediately followed by this consolation,
not only that he might have some relaxation from continued
inconveniences, but that he might be the more cheerful, and
might the more quietly occupy himself in the education of
his little son Isaac. It is however certain, that the covenant
was not, in every respect, an occasion of joy to him ; for he
perceived that he was tried by indirect methods, and that
there were many persons in that region, to whom he was
disagreeable and hateful. The king, indeed, openly avowed
his own suspicions of him : it was, however, the highest
honour, that the king of the place should go, of his own ac-
cord, to a stranger, to enter into a covenant with him. Yet
it may be asked, whether this covenant was made on just and
equal conditions, as is the custom among allies ? I certainly
do not doubt, that Abraham freely paid due honour to the
king ; nor is it probable that the king intended to detract
anything from his own dignity, in order to confer it upon
Abraham. What, then, did he do ? Truly, while he allowed
Abraham a free dwelling-place, he would yet hold him bound
to himself by an oath.

God is with thee in all that thou doest. He commences in
friendly and bland terms ; he does not accuse Abraham, nor
complain that he had neglected any duty towards himself,
but declares that he earnestly desires his friendship ; still the
conclusion is, that he wishes to be on his guard against him.
It may then be asked, Whence had he this suspicion, or fear,
first of a stranger, and, secondly, of an honest and moderate
man ? In the first place, we know that the heathen are often
anxious without cause, and are alarmed even in seasons of
quiet. Next, Abraham was a man deserving of reverence ;
the number of servants in his house seemed like a little nation;
and there is no doubt, that his virtues would acquire for him
great dignity ; hence it was, that Abimelech suspected his

CHAP. XXI. < THE BOOK OF GENESIS. 553

power. But whereas Abimelech had a private consideration
for himself in this matter ; the Lord, who best knows how
to direct events, provided, in this way, for the repose of his
servant. We may, however, learn, from the example of
Abraham, if, at any time, the gifts of God excite the
enmity of the men of this world against us, to conduct our-
selves with such moderation, that they may find nothing
amiss in us.

23. That thou wilt not dealfalsehj with me.1 Literally it is,
< If thou shalt lie ;' for, among the Hebrews, a defective form
of speech is common in taking oaths, which is to be thus ex-
plained : 'If thou shouldst break the promise given to me, we
call upon God to sit as Judge between us, and to show him-
self the avenger of perjury.' But ' to lie,' some here take for
dealing unjustly and fraudulently ; others for failing iu the con-
ditions of the covenant. I simply understand it as if it were
said, c Thou shalt do nothing perfidiously with me or with
my descendants.' Abimelech also enumerates his own acts of
kindness, the more effectually to exhort Abraham to exercise
good faith ; for, seeing he had been humanely treated, Abime-
lech declares it would be an act of base ingratitude if he did
not, in return, endeavour to repay the benefits he had received.
The Hebrew word "IDPI, (chesed,) signifies to deal^ gently or
kindly with any one.2 For Abimelech did not come to im-
plore compassion of Abraham, but rather to assert his own
royal authority, as will appear from the context.

24. And Abraham said, I will swear. Although he had the
stronger claim of right, he yet refuses nothing which belonged
to the duty of a good and moderate man. And truly, since
it is becoming in the sons of God to be freely ready for every
duty ; nothing is more absurd, than for them to appear re-

1 " Si mentitus fueris mihi." — " If thou shalt have lied unto me." In
the margin Calvin gives, " Si fefelleris, aut infideliter egeris." — " If thou
shalt have deceived, or have acted unfaithfully. " See margin of English
version. — Ed.

2 " Secundum misericordiam quam feci tecum facies mecum," is Cal-
vin's version ; and the comment is, " Misericordiam facere cum aliquo
Hebrseis significat clementer et benigne eum tractare." — Ed.

554 COMMENTARY UPON CHAP. XXI.

luctant and morose, when what is just is required of them.
He did not refuse to swear, because he knew it to be lawful,
that covenants should be ratified between men, in the sacred
name of God. In short, we see Abraham willingly submit-
ting himself to the laws of his vocation.

25. And Abraham reproved Abimelech. This complaint
seems to be unjust; for, if he had been injured, why did
he not resort to the ordinary remedy ? He knew the king to
be humane, to have some seed of piety, and to have treated
himself courteously and honourably ; why then does he doubt
that he will prove the equitable defender of his right ? If,
indeed, he had chosen rather to smother the injury received,
than to be troublesome to the king, why does he now impute
the fault to him, as if he had been guilty ? Possibly, however,
Abraham might know that the injury had been done, through
the excessive forbearance of the king. We may assuredly
infer, both from his manners and his disposition, that he did
not expostulate without cause ; and hence the moderation of
the holy man is evident ; because, when deprived of the use
of water, found by his own industry and labour, he does not
contend, as the greatness of the injury would have justified
him in doing ; for this was just as if the inhabitants of the
place had made an attempt upon his life. But though he
patiently bore so severe an injury, yet when, beyond ex-
pectation, the occasion of taking security is offered, he guards
himself from future aggression. We also see how severely
the Lord exercised Abraham, as soon as he appeared to be
somewhat more at ease, and had obtained a little alleviation.
Certainly, it was not a light trial, to be compelled to contend
for water ; and not for water which was public property, but
for that of a well, which he himself had digged.

27. And Abraham took sheep. Hence it appears that the
covenant made, was not such as is usually entered into be-
tween equals : for Abraham considers his own position, and in
token of subjection, offers a gift, from his flocks, to king Gerar;
for, what the Latins call paying tax or tribute, and what we

CHAP. XXI. THE BOOK OF GENESIS. 555

call doing homage, the Hebrews call offering gifts.1 And
truly Abraham does not wait till something is forcibly, and
with authority, extorted from him by the king ; but, by a
voluntary giving of honour, anticipates him, whom he knows
to have dominion over the place. It is too well known, how
great a desire of exercising authority prevails among men.
Hence, the greater praise is due to the modesty of Abraham,
who not only abstains from what belongs to another man ;
but even offers, uncommanded, what, in his own mind,
he regards as due to another, in virtue of his office. A
further question however arises ; since Abraham knew that
the dominion over the land had been divinely committed
to him, whether it was lawful for him to profess a sub-
jection by which he acknowledged another as lord ? But
the solution is easy, because the time of entering into
possession had not yet arrived ; for he was lord, only
in expectation, while, in fact, he was a pilgrim. Where-
fore, he acted rightly in purchasing a habitation, till the
time should come, when what had been promised to him,
should be given to his posterity. Thus, soon afterwards, as
we shall see, he paid a price for his wife's sepulchre. In
short, until he should be placed, by the hand of God, in
legitimate authority over the land, he did not scruple to treat
with the inhabitants of the place, that he might dwell among
them by permission, or by the payment of a price.

28. And Abraham set seven ewe-lambs of the flock by them-
selves. Moses recites another chief point of the covenant ;
namely, that Abraham made express provision for himself
respecting the well, that he should have free use of its water.
And he placed in the midst seven lambs, that the king being
presented with the honorary gift, might approve and ratify
the digging of the well. For the inhabitants might provoke
a controversy, on the ground that it was not lawful for a
private man, and a stranger, to dig a well ; but now, when
the public authority of the king intervened, Abraham's peace
was consulted, that no one might disturb him. Many under-

1 " Num pro eo quod dicunt Latini, Pendere vectigal vel tributum, et
Gallice dicimus, Faire hommage, Hebraei dicunt Munera offerre."

556 COMMENTARY UPON CHAP. XXI.

stand lambs here to mean pieces of money coined in the form
of lambs, but since mention has previously been made of
sheep and oxen, and Moses now immediately subjoins that
seven lambs are placed apart, it is absurd, in this connection,
to speak of money.

31. Wherefore he called that place Beer-sheba. Moses has
once already called the place by this name, but proleptically.
Now, however, he declares when, and for what reason, the
name was given ; namely, because there both he and Abime-
lech had sworn ; therefore I translate the term ' the well of
swearing.' Others translate it 'the well of seven.' But
Moses plainly derives the word from swearing ; nor is it of
any consequence that the pronunciation slightly varies from
grammatical correctness, which in proper names is not very
nicely observed. In fact, Moses does not restrict the etymo-
logy to the well, but comprises the whole covenant. I do not,
however, deny that Moses might allude to the number seven.1

33. And Abraham planted a grove. It hence appears that
more rest was granted to Abraham, after the covenant was
entered into, than he had hitherto enjoyed ; for now he begins
to plant trees, which is a sign of a tranquil and fixed habita-
tion ; for we never before read that he planted a single shrub.
Wherefore, we see how far his condition was improved, be-
cause he was permitted to lead (as I may say) a settled life.
The assertion, that he " called on the name of the Lord," I
thus interpret ; he instituted anew the solemn worship of
God, in order to testify his gratitude. Therefore God, after
he had led his servant through continually winding paths,
gave to him some relaxation in his extreme old age. And he
sometimes so deals with his faithful people, that when they
have been tossed by various storms, he at length permits them
to breathe freely. As it respects calling upon God, we know

1 As the word yytf means both an oath and the number seven, room is
left for this difference of interpretation. Calvin seems, however, to allude
to a notion not uncommon among learned men, that as oaths were often
made before sefen witnesses, which perhaps the seven lambs represented,
Abraham might have this number as well as the oath in his mind, when
he called the well Beer-sheba. — Ed.

CHAP. XXII. THE BOOK OF GENESIS. 557

that Abraham, wherever he went, never neglected this
religious duty. Nor was he deterred by dangers from pro-
fessing himself a worshipper of the true God ; although, on
this account, he was hateful to his neighbours. But as his
conveniences for dwelling in the land increased, he became
the more courageous in professing the worship of God. And
because he now lived more securely under the protection of the
king, he perhaps wished to bear open testimony, that he re-
ceived even this as from God. For the same reason, the
title of " the everlasting God" seems to be given, as if Abra-
ham would say, that he had not placed his confidence in an
earthly king, and was not engaging in any new covenant, by
which he would be departing from the everlasting God. The
reason why Moses, by the figure synecdoche, gives to the wor-
ship of God the name of invocatwn,Iha\e elsewhere explained.
Lastly, Abraham is here said to have sojourned in that land in
which he, nevertheless, had a settled abode; whence we learn,
that his mind was not so fixed upon this state of repose, as to
prevent him from considering what he had before heard from
the mouth of God, that he with his posterity should be"
strangers till the expiration of four hundred years.

CHAPTER XXII.

1. And it came to pass after these 1. Et fuit, posthgec Deus
things, that God did tempt Abraham, tentavit Abraham, et dixit ad
and said unto him, Abraham : and he eum, Abraham : qui dixit,
said, Behold, here I am. Ecce ego.

2. And he said, Take now thy son, 2. Et dixit, Tolle nunc fili-
thine only son Isaac, whom thou lovest, um tuum, unicum tuum, quem
and get thee into the land of Moriah ; dilexisti Ishac, et vade ad
and offer him there for a burnt-offering terram Moriah, et offer eum
upon one of the mountains which I will ibi in holocaustum super unum
tell thee of. e montibus, quem dixero tibi.

3. And Abraham rose up early in 3. Et surrexit Abraham

the morning, and saddled his ass, and mane, et stravit asinum suum,

took two of his young men with him, et cepit duos pueros suos se-

and Isaac his son, and clave the wood cum, et Ishac filium suum : et

for the burnt-offering, and rose up, and scidit ligna holocausti : et

went unto the place of which God had surrexit, perrexitque ad lo-

told him. cum, quem dixerat ei Deus.

4. Then on the third day Abraham 4. Die tertia levavit Abra-

558

COMMENTARY UPON

CHAP. XXII.

lifted up his eyes, and saw the place afar
off.

5. And Abraham said unto his young
men, Abide ye here with the ass ; and I
and the lad will go yonder and worship,
and come again to you.

6. And Abraham took the wood of
the burnt-offering, and laid it upon Isaac
his son ; and he took the fire in his
hand, and a knife ; and they went both
of them together.

7. And Isaac spake unto Abraham
his father, and said, My father : and he
said, Here am I, my son. And he said,
Behold the fire and the wood : but where
is the lamb for a burnt- offering ?

8. And Abraham said, My son, God
will provide himself a lamb for a burnt-
offering : so they went both of them to-
gether.

9. And they came to the place which
God had told him of; and Abraham
built an altar there, and laid the wood
in order, and bound Isaac his son, and
laid him on the altar upon the wood.

10. And Abraham stretched forth his
hand, and took the knife to slay his son.

11. And the angel of the Lord called
unto him out of heaven, and said, Abra-
ham, Abraham : and he said, Here am I.

12. And he said, Lay not thine hand
upon the lad, neither do thou any thing
unto him : for now I know that thou
fearest God, seeing thou hast not with-
held thy son, thine only son, from me.

13. And Abraham lifted up his eyes,
and looked, and, behold, behind him a ram
caught in a thicket by his horns : and
Abraham went and took the ram, and
offered him up for a burnt-offering in
the stead of his son.

14. And Abraham called the name of
that place Jehovah -jireh : as it is said to
this day, In the mount of the Lord it
shall be seen.

15. And the angel of the Lord called
unto Abraham out of heaven the second
time,

16. And said, By myself have I sworn,
saith the Lord ; for because thou hast

hamoculos suos, et vidit locum
procul.

5. Et dixit Abraham ad
pueros suos, Manete hie cum
asino : et ego et puerpergemus
usque illuc, et adorabimus,
revertemurque ad vos.

6. Et accepit Abraham ligna
holocausti, et posuit super
Ishac filium suum, et accepit
in inanu sua ignem et gladium,
et perrexerunt ambo pariter.

7. Dixit autem Ishac ad
Abraham patrem suum, dixit,
inquam, Pater mi. Et dixit,
Ecce ego fili mi. Et dixit, Ecce
ignis et ligna, et ubi pecus in
holocaustum ?

8. Et dixit Abraham, Deus
prospiciet sibi pecudem in
holocaustum, fili mi. Itaque
perrexerunt ambo pariter.

9. Et venerunt ad locum,
quern dixerat ei Deus : et
agdificavit ibi Abraham altare,
et ordinavit ligna, et ligavit
Ishac filium suum, et posuit
eum super altare super ligna.

10. Et misit Abraham ma-
Dura suam, et accepit gladium
ut jugularet filium suum.

11. Et clamavit ad eum au-
gelus Jehovse de coelo, et dixit,
Abraham, Abraham. Et dixit,
Ecce ego.

12. Et dixit, Ne extendas
manum tuam in puerum, et ne
facias ei quicquam : quia nunc
cognovi quod times Deum, nee
prohibuisti filium tuumunicum
a me.

13. Tunc levavit Abraham
oculos suos, et vidit, et ecce
aries post eum detentus in per-
plexitate spinarum cornibus
suis : et perrexit Abraham, et
accepit arietem, obtulitque eum
in holocaustum pro filio suo.

14. Et vocavit Abraham
nomen lociipsius, Jehova vide-
bit : idcirco dicitur hodie, In
monte Jehova videbit.

15. Et clamavit angelus Je-
hovae ad Abraham secundo e
coelo,

16. Et dixit, Per me juravi,
dixit Jehova, certc pro eo quod

CHAP. XXII.

THE BOOK OF GENESIS.

559

done this thing, and hast not withheld
thy son, thine only son ;

17. That in blessing I will bless thee,
and in multiplying I will multiply thy
seed as the stars of the heaven, and as
the sand which is upon the sea- shore; and
thy seed shall possess the gate of his
enemies :

18. And in thy seed shall all the na-
tions of the earth be blessed ; because
thou hast obeyed my voice.

19. So Abraham returned unto his
young men, and they rose up, and went
together to Beer-sheba; and Abraham
dwelt at Beer-sheba.

20. And it came to pass after these
things, that it was told Abraham, say-
ing, Behold, Milcah, she hath also born
children unto thy brother Nahor ;

21. Huz his first-born, and Buz his
brother, and Kemuel the father of Aram,

22. And Chesed, and Hazo, and Pil-
dash, and Jidlaph, and Bethuel.

23. And Bethuel begat Rebekah :
these eight Milcah did bear to Nahor,
Abraham's brother.

24. And his concubine, whose name
was Reumah, she bare also Tebah, and
Gaham, and Thahash, and Maachah.

fecisti rem hanc,et non prohibu-
isti filium tuum unicum tuum :

17. Quodbenedicendobene-
dicam tibi, et multiplicand©
multiplicabo semen tuum sicut
Stellas coeli, et sicut arenam,
quas est jnxta litus maris : et
hsereditabit semen tuum por-
tam inimicorum suorum.

18. Et benedicentur in se-
mine tuo omnes gentes terra?,
eo quod obedivisti voci meae.

19. Postea reversus est
Abraham ad pueros suos, et
surrexerunt, perrexeruntque
pariter in Beer-sebah, et habi-
tavit Abraham in Beer-sebah.
20. Et fuit, posthaec nun-
tiatum fuit ipsi Abraham, di-
cendo, Ecce, peperit Milchah
etiam ipsa filios Nachor fratri
tuo.

21. Husprimogenitumsuum,
et Buz fratrem ejus, et Cemuel
patrem Aram,

22. Et Chesed, et Hazo, et
Pildas, et Idlaph, et Bethuel :

23. Et Bethuel genuit Rib-
cah : octo istos peperit Mil-
chah ipsi Xachor fratri Abra-
ham.

24. Et concubina ejus, cu-
jus nomen Reumah, peperit
etiam ipsa Tebah, et Gaham,
et Thahas, et Mahachah.

1. And it came to pass. This chapter contains a most me-
morable narrative. For although Abraham, through the
whole course of his life, gave astonishing proofs of faith and
obedience, yet none more excellent can be imagined than
the immolation of his son. For other temptations with which
the Lord had exercised him, tended, indeed, to his mortifica-
tion ; but this inflicted a wound far more grievous than death
itself. Here, however, we must consider something greater
and higher than the paternal grief and anguish, which, being
produced by the death of an only son, pierced through the
breast of the holy man. It was sad for him to be deprived
of his only son, sadder still that this son should be torn away
by a violent death, but by far the most grievous that he him-

560 COMMENTARY UPON CHAP. XXII.

self should be appointed as the executioner to slay him with
his own hand. Other circumstances, which will be noted in
their proper place, I now omit. But all these things, if we
compare them with the spiritual conflict of conscience which
he endured, will appear like the mere play, or shadows of
conflicts. For the great source of grief to him was not his
own bereavement, not that he was commanded to slay his
only heir, the hope of future memorial and of name, the glory
and support of his family ; but that, in the person of this son,
the whole salvation of the world seemed to be extinguished
and to perish. His contest, too, was not with his carnal
passions, but, seeing that he wished to devote himself wholly
to God, his very piety and religion filled him with distracting
thoughts. For God, as if engaging in personal contest
with him, requires the death of the boy, to whose person
He himself had annexed the hope of eternal salvation.
So that this latter command was, in a certain sense, the de-
struction of faith. This foretaste of the. story before us, it
was deemed useful to give to the readers, that they may
reflect how deserving it is of diligent and constant medita-
tion.

After these things God did tempt Abraham. The expression,
rt after these things," is not to be restricted to his last vision ;
Moses rather intended to comprise in one word the various
events by which Abraham had been tossed up and down ;
and again, the somewhat more quiet state of life which,
in his old age, he had lately begun to obtain. He had
passed an unsettled life in continued exile up to his eightieth
year ; having been harassed with many contumelies and in-
juries, he had endured with difficulty a miserable and anxious
existence, in continual trepidation ; famine had driven him
out of the land whither he had gone, by the command and
under the auspices of God, into Egypt. Twice his wife had
been torn from his bosom ; he had been separated from his
nephew ; he had delivered this nephew, when captured in war,
at the peril of his own life. He had lived childless with his
wife, when yet all his hopes were suspended upon his having
offspring. Having at length obtained a son, he wTas com-
pelled to disinherit him, and to drive him far from home.

CHAP. XXII. THE BOOK OF GENESIS. 56 L

Isaac alone remained, his special but only consolation ; he was
enjoying peace at home, but now God suddenly thundered
out of heaven, denouncing the sentence of death upon this
son. The meaning, therefore, of the passage is, that by this
temptation, as if by the last act, the faith of Abraham was
far more severely tried than before.

God did tempt Abraham. James, in denying that any one
is tempted by God, (James i. 13,) refutes the profane calum-
nies of those who, to exonerate themselves from the blame of
their sins, attempt to fix the charge of them upon God.
Wherefore, James truly contends, that those sins, of which
we have the root in our own concupiscence, ought not to be
charged upon another. For though Satan instils his poison,
and fans the flame of our corrupt desires within us, we are
yet not carried by any external force to the commission of sin ;
but our own flesh entices us, and wTe willingly yield to its
allurements. This, however, is no reason why God may not be
said to tempt us in his own way, just as he tempted Abra-
ham,— that is, brought him to a severe test, — that he might
make full trial of the faith of his servant.

And said unto him. Moses points out the kind of tempta-
tion ; namely, that God would shake the faith which the holy
man had placed in His ivord, by a counter assault of the word
itself. He therefore addresses him by name, that there may
be no doubt respecting the Author of the command. For
unless Abraham had been fully persuaded that it was the voice
of God which commanded him to slay his son Isaac, he would
have been easily released from anxiety ; for, relying on the
certain promise of God, he would have rejected the suggestion
as the fallacy of Satan ; and thus, without any difficulty, the
temptation would have been shaken off. But now all occasion
of doubt is removed ; so that, without controversy, he ac-
knowledges the oracle, which he hears, to be from God.
Meanwhile, God, in a certain sense, assumes a double char-
acter, that, by the appearance of disagreement and repugnance
in which He presents Himself in his word, he may distract
and wound the breast of the holy man. For the only method
of cherishing constancy of faith, is to apply all our senses to
the word of God. But so great was then the discrepancy of
the word, that it would wound and lacerate the faith of
VOL. i. 2 N

0G2 COMMENTARY UPON CHAP. XXII.

Abraham. Wherefore, there is great emphasis in the word,
"said,"1 because God indeed made trial of Abraham's faith,
not in the usual manner, but by drawing him into a contest
with his own word.2 Whatever temptations assail us, let us
know that the victory is in our own hands, so long as we are
endued with a firm faith ; otherwise, we shall be, by no means,
able to resist. If, when we are deprived of the sword of the
Spirit, we are overcome, what would be our condition were
God himself to attack us with the very sword, with which he had
been wont to arm us ? This, however, happened to Abraham.
The manner in which Abraham, by faith, wrestled with this
temptation, we shall afterwards see, in the proper place.

And he said, Behold, here lam. It hence appears, that the
holy man was, in no degree, afraid of the wiles of Satan.
For the faithful are not in such haste to obey God, as to
allow a foolish credulity to carry them away, in whatever
direction the breath of a doubtful vision may blow. But
when it was once clear to Abraham, that he was called by
God, he testified, by this answer, his prompt desire to yield
obedience. For the expression before us is as much as if he
said, Whatever God may have been pleased to command, I am
perfectly ready to carry into effect. And, truly, he does not
wait till God should expressly enjoin this or the other thing ;
but promises that he will be simply, and without exception,
obedient in all things. This, certainly, is true subjection,
when we are prepared to act, before the will of God is known
to us. We find, indeed, all men ready to boast that they
will do as Abraham did ; but when it comes to the trial, they
shrink from the yoke of God. But the holy man, soon after-
wards, proves, by his very act, how truly and seriously he
had professed, that he, without delay, and without disputa-
tion, would subject himself to the hand of God.

1 " Quare magna subest emphasis verbo loquendi."

2 God's usual manner of trying the faith of his people is, by causing
the dispensations of his providence apparently to contradict his word,
and requiring them still to rely upon that word, notwithstanding the
apparent inconsistency. But in Abraham's trial, He proposed a test far
more severe. For His own command, or word, was in direct contradic-
tion to what he had before spoken ; His injunction respecting the slaying
of Isaac could, by no human method of reasoning, be reconciled to his
promises respecting the future destinies of Abraham's family, of the
Church, and of the world. — Ed.

CHAP. XXII. THE BOOK OF GENESIS. 563

2. Take now thy son. Abraham is commanded to immolate
his son. If God had said nothing more than that his son
should die, even this message would have most grievously
wounded his mind ; because, whatever favour he could hope
for from God, was included in this single promise, " In Isaac
shall thy seed be called." Whence he necessarily inferred,
that his own salvation, and that of the whole human race,
would perish, unless Isaac remained in safety. For he was
taught, by that word, that God would not be propitious to
man without a Mediator. For although the declaration of
Paul, that 'all the promises of God in Christ are yea and
Amen,' was not yet written, (2 Cor. i. 20,) it was nevertheless
engraven on the heart of Abraham. Whence, however, could
he have had this hope, but from Isaac ? The matter had come
to this; that God would appear to have done nothing but mock
him. Yet not only is the death of his son announced to him,
but he is commanded with his own hand to slay him ; as if he
were required, not only to throw aside, but to cut in pieces,
or cast into the fire, the charter of his salvation, and to have
nothing left for himself, but death and hell. But it may be
asked, how, under the guidance of faith, he could be brought
to sacrifice his son, seeing that what was proposed to him,
was in opposition to that word of God, on which it is neces-
sary for faith to rely ? To this question the Apostle answers,
that his confidence in the word of God remained unshaken ;
because he hoped that God would be able to cause the pro-
mised benediction to spring up, even out of the dead ashes of
his son. (Heb. xi. 19.) His mind, however, must of necessity
have been severely crushed, and violently agitated, when the
command and the promise of God were conflicting within him.
But when he had come to the conclusion, that the God with
whom he knew he had to do, could not be his adversary ;
although he did not immediately discover how the contra-
diction might be removed, he nevertheless, by hope, reconciled
the command with the promise ; because, being indubitably
persuaded that God was faithful, he left the unknown issue
to Divine Providence. Meanwhile, as with closed eyes, he
goes whither he is directed. The truth of God deserves this
honour ; not only that it should far transcend all human

564 COMMENTARY UPON CHAP. XXII.

means, or that it alone, even without means, should suffice
us, but also that it should surmount all obstacles. Here,
then, we perceive, more clearly, the nature of the temptation
which Moses has pointed out. It was difficult and painful
to Abraham to forget that he was a father and a husband ;
to cast off all human affections ; and to endure, before the
world, the disgrace of shameful cruelty, by becoming the
executioner of his son. But the other was a far more severe
and horrible thing ; namely, that he conceives God to con-
tradict Himself and His own word ; and then, that he sup-
poses the hope of the promised blessing to be cut off from
him, when Isaac is torn away from his embrace. For what
more could he have to do with God, when the only pledge of
grace is taken away ? But as before, when he expected seed
from his own dead body, he, by hope, rose above what it
seemed possible to hope for ; so now, when, in the death of
his son, he apprehends the quickening power of God, in
such a manner, as to promise himself a blessing out of the
ashes of his son, he emerges from the labyrinth of temptation ;
for, in order that he might obey God, it was necessary that
he should tenaciously hold the promise, which, had it failed,
faith must have perished. But with him the promise always
flourished; because he both firmly retained the love with
which God had once embraced him, and subjected to the
power of God everything which Satan raised up to disturb
his mind. But he was unwilling to measure, by his own
understanding, the method of fulfilling the promise, which he
knew depended on the incomprehensible power of God. It
remains for every one of us to apply this example to himself.
The Lord, indeed, is so indulgent to our infirmity, that he
does not thus severely and sharply try our faith : yet he in-
tended, in the father of all the faithful, to propose an example
by which he might call us to a general trial of faith. For
the faith, which is more precious than gold and silver, ought
not to lie idle, without trial ; and experience teaches, that
each will be tried by God, according to the measure of his
faith. At the same time, also, we may observe, that God
tempts his servants, not only when he subdues the affections of
the flesh, but when he reduces all their senses to nothing, that
he may lead them to a complete renunciation of themselves.

CHAP. XXII. THE BOOK OF GENESIS. 565

Thine only son Isaac, whom thou lovest. As if it were not
enough to command in one word the sacrifice of his son, he
pierces, as with fresh strokes, the mind of the holy man. By-
calling him his only son, he again irritates the wound recently
inflicted, by the banishment of the other son ; he then looks
forward into futurity, because no hope of offspring would re-
main. If the death of a first-born son is wont to be grievous,
what must the mourning of Abraham be ? Each word which
follows is emphatical, and serves to aggravate his grief.
? Slay ' (he says) l him whom alone thou lovest.' And he
does not here refer merely to his paternal love, but to that
which sprung from faith. Abraham loved his son, not only
as nature dictates, and as parents commonly do, who take de-
light in their children, but as beholding the paternal love of
God in him : lastly, Isaac was the mirror of eternal life, and
the pledge of all good things. Wherefore God seems not so
much to assail the paternal love of Abraham, as to trample
upon His own benevolence. There is equal . emphasis in the
name Isaac, by which Abraham was taught, that nowhere
besides did any joy remain for him. Certainly, when he who
had been given as the occasion of joy, was taken away, it was
just as if God should condemn Abraham to eternal torment.
We must always remember that Isaac was not a son of the
common order, but one in whose person the Mediator was
promised.

Get thee into the land of Moriah. The bitterness of grief is
not a little increased by this circumstance. For God does
not require him to put his son immediately to death, but
compels him to revolve this execution in his mind during
three whole days, that in preparing himself to sacrifice his
son, he may still more severely torture all his own senses.
Besides, he does not even name the place where he requires
that dire sacrifice to be offered, " Upon one of the mountains,"
(he says,) " that I will tell thee of." So before, when he
commanded him to leave his country, he held his mind in
suspense. But in this affair, the delay which most cruelly
tormented the holy man, as if he had been stretched upon the
rack, was still less tolerable. There was, however, a twofold
use of this suspense. For there is nothing to which we are
more prone than to be wise beyond our measure. Therefore,

566 COMMENTARY UPON CHAP. XXII.

in order that we may become docile and obedient to God, it
is profitable for us that we should be deprived of our own
wisdom, and that nothing should be left us, but to resign our-
selves to be led according to his will. Secondly, this tended
also to make him persevere, so that he should not obey God by
a merely sudden impulse. For, as he does not turn back in
his journey, nor revolve conflicting counsels; it hence appears,
that his love to God was confirmed by such constancy, that
it could not be affected by any change of circumstances.
Jerome explains " the land of Moriah" to be * the land of
vision/ as if the name had been derived from JlfcO (raha.)
But all who are skilled in the Hebrew language condemn
this opinion. Nor am I better satisfied with those who in-
terpret it the myrrh of God.1 It is certainly acknowledged,
by the consent of the greater part, that it is derived from
the word JIT? (yarah,) which signifies to teach, or from
tfHS (yarai,) which signifies to fear. There is, however, even
at this time, a difference among interpreters, some thinking
that the doctrine of God is here specially inculcated. Let us
follow the most probable opinion ; namely, that it is called
the land of divine worship, either because God had appointed
it for the offering of the sacrifice, in order that Abraham might
not dispute whether some other place should not rather be
chosen ; or because the place for the temple was already
fixed there ; and I rather adopt this second explanation ;
that God there required a present worship from his servant
Abraham, because already, in his secret counsel, he had
determined in that place to fix his ordinary worship. And
sacrifices properly receive their name from the word which
signifies fear, because they give proof of reverence to God.
Moreover, it is by no means doubtful that this is the place
where the temple was afterwards built.2

1 This extraordinary interpretation is supposed to be sanctioned by
Canticles iv. 6, " I will get me to the mountain of nryrrh, and to the hill
of frankincense." — Vide Poll Syn. in loc. — Ed.

2 It may be doubted whether the interpretation of Jerome, which Cal-
vin rejects, is not preferable to that which he adopts. From the subse-
quent explanation in verse 14, it seems highly probable, that ' the land of
vision' is the true explanation of the term in question. But even this
admits of a double construction. The Septuagint calls it ' the high land,'
as if it were merely conspicuous on account of its elevation— the land that
might be seen afar off. But a more suitable interpretation seems to be,

CHAP. XXII. THE BOOK OF GENESIS. 567

3. And Abraham rose up early in the morning. This
promptitude shows the greatness of Abraham's faith. Innu-
merable thoughts might come into the mind of the holy man ;
each of which would have overwhelmed his spirit, unless he
had fortified it by faith. And there is no doubt that Satan,
during the darkness of the night, would heap upon him a vast
mass of cares. Gradually to overcome them, by contending
with them, was the part of heroical courage. But when they
were overcome, then immediately to gird himself to the ful-
filment of the command of God, and even to rise early in the
morning to do it, was a remarkable effort. Other men, pros-
trated by a message so dire and terrible, would have fainted,
and have lain torpid, as if deprived of life ; but the first
dawn of morning was scarcely early enough for Abraham's
haste. Therefore, in a few words, Moses highly extols his
faith, when he declares that it surmounted, in so short a space
of time, the very temptation which was attended with many
labyrinths.

4. And saw the place. He saw, indeed, with his eyes, the
place which before had been shown him in secret vision. But
when it is said, that he lifted up his eyes, Moses doubtless
signifies, that he had been very anxious during the whole of
the three days. In commanding his servants to remain be-
hind, he does it that they may not lay their hands upon him,
as upon a delirious and insane old man. And herein his
magnanimity appears, that he has his thoughts so well com-
posed and tranquil, as to do nothing in an agitated manner.
When, however, he says, that he will return with the boy, he
seems not to be free from dissimulation and falsehood. Some
think that he uttered this declaration prophetically ; but since
it is certain that he never lost sight of what had been pro-
mised concerning the raising up of seed in Isaac, it may be,
that he, trusting in the providence of God, figured to himself
his son as surviving even in death itself. And seeing that
he went, as with closed eyes, to the slaughter of his son, there
is nothing improbable in the supposition, that he spoke con-
fusedly, in a matter so obscure.

that it was the land favoured by the vision of divine glory, the spot on
which the angel of Jehovah appeared to David, and on which the temple
was built by Solomon. — Ed.

568 COMMENTARY UPON CHAP. XXII.

7. My father. God produces here a new instrument of
torture, by which he may, more and more, torment the breast
of Abraham, already pierced with so many wounds. And it
is not to be doubted, that God designedly both framed the
tongue of Isaac to this tender appellation, and directed it to
this question, in order that nothing might be wanting to the
extreme severity of Abraham's grief. Yet the holy man
sustains even this attack with invincible courage ; and is so
far from being disturbed in his proposed course, that he shows
himself to be entirely devoted to God, hearkening to nothing
which should either shake his confidence, or hinder his obe-
dience. But it is important to notice the manner in which
he unties this inextricable knot ; namely, by taking refuge
in Divine Providence, " God will provide himself a lamb."
This example is proposed for our imitation. Whenever the
Lord gives a command, many things are perpetually occurring
to enfeeble our purpose : means fail, we are destitute of
counsel, all avenues seem closed. In such straits, the only
remedy against despondency is, to leave the event to God,
in order that he may open a way for us where there is none.
For as we act unjustly towards God, when we hope for
nothing from him but what our senses can perceive, so we
pay Him the highest honour, when, in affairs of perplexity,
we nevertheless entirely acquiesce in his providence.

8. So they went both of them together. Here we perceive
both the constancy of Abraham, and the modesty of his son.
For Abraham is not rendered more remiss by this obstacle,
and the son does not persist in replying to his father's answer.
For he might easily have objected, Wherefore have we
brought wood and the knife without a lamb, if God has com-
manded sacrifices to be made to him ? But because he sup-
poses that the victim has been omitted, for some valid reason,
and not through his father's forgetfulness, he acquiesces, and
is silent.

9. And they came to the place. Moses purposely passes
over many things, which, nevertheless, the reader ought to
consider. When he has mentioned the building of the altar,
he immediately afterwards adds, that Isaac was bound. But

CHAP. XXII. THE BOOK OF GENESIS. 569

we know that he was then of middle age, so that he might
either be more powerful than his father, or, at least, equal to
resist him, if they had to contend by force ; wherefore, I do
not think that force was employed against the youth, as
against one struggling and unwilling to die : but rather, that
he voluntarily surrendered himself. It was, however, scarcely
possible that he would offer himself to death, unless he had
been already made acquainted with the divine oracle : but
Moses, passing by this, only recites that he was bound.
Should any one object, that there was no necessity to bind
one who willingly offered himself to death ; I answer, that
the holy man anticipated, in this way, a possible danger ; lest
any thing might happen in the midst of the act to interrupt
it. The simplicity of the narrative of Moses is wonderful ;
but it has greater force than the most exaggerated tragical
description. The sum of the whole turns on this point ; that
Abraham, when he had to slay his son, remained always like
himself; and that the fortitude of his mind was such as to
render his aged hand equal to the task of offering a sacrifice,
the very sight of which was enough to dissolve and to destroy
his whole body.

11. And the angel of the Lord called unto him. The inward
temptation had been already overcome, when Abraham intre-
pidly raised his hand to slay his son ; and it was by the special
grace of God that he obtained so signal a victory. But now
Moses subjoins, that suddenly, beyond all hope, his sorrow
was changed into joy. Poets, in their fables, when affairs
are desperate, introduce some god who, unexpectedly, ap-
pears at the critical juncture. It is possible that Satan, by
figments of this kind, has endeavoured to obscure the wonder-
ful and stupendous interpositions of God, when he has un-
expectedly appeared for the purpose of bringing assistance to
his servants. This history ought certainly to be known and
celebrated among all people ; yet, by the subtlety of Satan,
not only has the truth of God been adulterated and turned
into a lie, but also distorted into materials for fable, in order
to render it the more ridiculous. But it is our business, with
earnest minds to consider how wonderfully God, in the very
article of death, both recalled Isaac from death to life, and

570 COMMENTARY UPON CHAP. XXII

restored to Abraham his son, as one who had risen from the
tomb. Moses also describes the voice of the angel, as hav-
ing sounded out of heaven, to give assurance to Abraham
that he had come from God, in order that he might withdraw
his hand, under the direction of the same faith by which he
had stretched it out. For, in a cause of such magnitude, it
was not lawful for him either to undertake or to relinquish
anything, except under the authority of God. Let us, there-
fore, learn from his example, by no means, to pursue what
our carnal sense may declare to be, probably, our right course ;
but let God, by his sole will, prescribe to us our manner of
acting and of ceasing to act. And truly Abraham does not
charge God with inconstancy, because he considers that there
had been just cause for the exercising of his faith.

12. Now I know that thou fear est God. The exposition of
Augustine, ' I have caused thee to know/ is forced. But how
can any thing become known to God, to whom all things have
always been present ? Truly, by condescending to the man-
ner of men, God here says that what he has proved by
experiment, is now made known to himself. And he speaks
thus with us, not according to his own infinite wisdom, but
according to our infirmity. Moses, however, simply means
that Abraham, by this very act, testified how reverently he
feared God. It is however asked, whether he had not already,
on former occasions, given many proofs of his piety ? I answer,
that when God had willed him to proceed thus far, he
had, at length, completed his true trial ; in other persons a
much lighter trial might have been sufficient.1 And as
Abraham showed that he feared God, by not sparing his own,
and only begotten son ; so a common testimony of the same
fear is required from all the pious, in acts of self-denial.
Now, since God enjoins upon us a continual warfare, we
must take care that none desires his release before the time.

13. And, behold, behind him a ram. What the Jews feign

1 " Respondeo, quando hucusque eum progredi volebat Deus, tunc
vera denrnm probatione, quae in aliis multo levior sufficeret, defunctum
esse." — " Je respond que Dieu vouloit qu'il poursuyvist jusques la; et
que lors finalement, il s'est acquitte de son espreuve, laquelle eust este
beaucoup legere en d'auctres, et eust bien suffi." — French Tr.

CHAP. XXII. THE BOOK OF GENESIS. 571

respecting this ram, as having been created on the sixth day
of the world, is like the rest of their fictions. We need not
doubt that it was presented there by miracle, whether it was
then first created, or whether it was brought from some other
place ; for God intended to give that to his servant which
would enable him, with joy and cheerfulness, to offer up a
pleasant sacrifice : and at the same time he admonishes him
to return thanks. Moreover, since a ram is substituted in the
place of Isaac, God shows us, as in a glass, what is the design
of our mortification ; namely, that by the Spirit of God
dwelling within us, we, though dead, may yet be living sacri-
fices. I am not ignorant that more subtle allegories may be
elicited ; but I do not see on what foundation they rest.

14. And Abraham called the name of that place. He not
only, by the act of thanksgiving, acknowledges, at the time,
that God has, in a remarkable manner, provided for him ;
but also leaves a monument of his gratitude to posterity. In
most extreme anxiety, he had fled for refuge to the providence
of God ; and he testifies that he had not done so in vain.
He also acknowledges that not even the ram had wandered
thither accidentally, but had been placed there by God.
Whereas, in process of time, the name of the place was
changed, this was done purposely, and not by mistake. For
they who have translated the active verb, i He will see, '
-passively, have wished, in this manner, to teach that God not
only looks upon those who are his, but also makes his help
manifest to them ; so that, in turn, he may be seen by them.
The former has precedence in order ; namely, that God, by
his secret providence, determines and ordains what is best for
us ; but on this the latter is suspended ; namely, that he
stretches out his hand to us, and renders himself visible by
true experimental tokens.

15. And the angel of the Lord called unto Abraham.
What God had promised to Abraham before Isaac was born,
he now again confirms and ratifies, after Isaac was restored
to life, and arose from the altar, — as if it had been from the
sepulchre, — to achieve a more complete triumph. The angel
speaks in the person of God ; in order that, as we have before

572 COMMENTARY UPON CHAP. XXII.

said, the embassy of those who bear his name, may have the
greater authority, by their being clothed with His majesty.
These two things, however, are thought to be hardly consistent
with each other ; that what before was gratuitously promised,
should here be deemed a reward. For we know that grace
and reward are incompatible. Now, however, since the bene-
diction which is promised in the seed, contains the hope of
salvation, it may seem to follow that eternal life is given in
return for good works. And the Papists boldly seize upon this,
and similar passages, in order to prove that wTorks are deserving
of all the good things which God confers upon us. But I
most readily retort this subtle argument upon those who
bring it. For if that promise was before gratuitous, which is
now ascribed to a reward ; it appears that whatever God
grants to good works, ought to be received as from grace.
Certainly, before Isaac was born, this same promise had
been already given ; and now it receives nothing more than
confirmation. If Abraham deserved a compensation so great,
on account of his own virtue, the grace of God, which antici-
pated him, will be of none effect. Therefore, in order that the
truth of God, founded upon his gratuitous kindness, may stand
firm, we must of necessity conclude, that what is freely given,
is yet called the reward of works. Not that God would
obscure the glory of his goodness, or in any way diminish it ;
but only that he may excite his own people to the love of
well-doing, when they perceive that their acts of duty are so
far pleasing to him, as to obtain a reward ; while yet he pays
nothing as a debt, but gives to his own benefits the title of a
reward. And in this there is no inconsistency. For the
Lord here shows himself doubly liberal ; in that he, wishing
to stimulate us to holy living, transfers to our works what
properly belongs to his pure beneficence. The Papists, there-
fore, wTongfully distort those benignant invitations of God, by
which he would correct our torpor, to a different purpose,
in order that man may arrogate to his own merits, what is the
mere gift of divine liberality.

17. Thy seed shall possess the gate of his enemies. He means,
that the offspring of Abraham should be victorious over their
enemies ; for in the gates were their bulwarks, and in them

CHAP. XXII. THE BOOK OF GENESIS. 573

they administered judgment. Now, although God often
suffered the enemies of the Jews tyrannically to rule over
them ; yet he so moderated their revenge, that this promise
always prevailed in the end. Moreover, we must remember
what has before been stated from Paul, concerning the
unity of the seed ; for we hence infer, that the victory is
promised, not to the sons of Abraham promiscuously, but to
Christ, and to his members, so far as they adhere together
under one Head. For unless we retain some mark which
may distinguish between the legitimate and the degenerate
sons of Abraham, this promise will indiscriminately compre-
hend, as well the Ishmaelites and Idumeans, as the people
of Israel : but the unity of a people depends on its head.
Therefore the prophets, whenever they wish to confirm this
promise of God, assume the principle, that they who have
hitherto been divided, shall be united, under David, in one
body. What further pertains to this subject may be found
in the twelfth chapter.

19. And they rose up, and went together to Beer-sheba. Moses
repeats, that Abraham, after having passed through this
severe and incredible temptation, had a quiet abode in Beer-
sheba. This narration is inserted, together with what follows
concerning the increase of Abraham's kindred, for the pur-
pose of showing that the holy man, when he had been brought
up again from the abyss of death, was made happy, in more
ways than one. For God would so revive him, that he
should be like a new man. Moses also records the progeny
of Nahor, but for another reason ; namely, because Isaac
was to take his wife from it. For the mention of women in
Scripture is rare ; and it is credible that many daughters were
born to Nahor, of whom one only, Rebekah, is here introduced.
He distinguishes the sons of the concubine from the others ;
because they occupied a less honourable place. Not that the
concubine was regarded as a harlot ; but because she was an
inferior wife, and not the mistress of the house, who had
community of goods with her husband. The fact, however,
that it entered into Nahor's mind to take a second wife, does
not render polygamy lawful ; it only shows, that, from

574

COMMENTARY UPON

CHAP. XXIII.

the custom of other men, he supposed that to be lawful for
him, which had really sprung from the worst corruption.

CHAPTER XXIII.

1. And Sarah was an hundred and
seven and twenty years old ; these were
the years of the life of Sarah.

2. And Sarah died in Kirjath-arba ;
the same is Hebron in the land of Ca-
naan : and Abraham came to mourn for
Sarah, and to weep for her.

3. And Abraham stood up from before
his dead, and spake unto the sons of
Heth, saying,

4.1ama stranger and a sojourner with
you : give me a possession of a burying-
place with you, that I may bury my dead
out of my sight.

5. And the children of Heth answered
Abraham, saying unto him,

6. Hear us, my lord : thou art a mighty
prince among us : in the choice of our
sepulchres bury thy dead ; none of us
shall withhold from thee his sepulchre,
but that thou mayest bury thy dead.

7. And Abraham stood up, and bowed
himself to the people of the land, even to
the children of Heth.

8. And he communed with them, say-
ing, If it be your mind that I should bury
my dead out of my sight, hear me, and
entreat for me to Ephron the son of Zohar,

9. That he may give me the cave of
Machpelah, which he hath, which is in
the end of his field ; for as much money
as it is worth he shall give it me for a
possession of a burying-place amongst
you.

10. And Ephron dwelt among the chil-
dren of Heth : and Ephron the Hittite
answered Abraham in the audience of the
children of Heth, even of all that went in
at the gate of his city, saying,

11. Nay, my lord, hear me : The field
give I thee, and the cave that is therein,

1. Fuit autem vita Sarah
centum anni et viginti anni et
septem anni : anni vitas Sarah.

2. Et mortua Sarah in Cir-
jath-arbah*: ipsa est Hebron
in terra Chenaan. Et venit
Abraham ad plangendum super
Sarah, et ad lugendam earn.

3. Deinde surrexit Abraham
a facie mortui sui, et loquutus
est ad filios Heth, dicendo,

4. Peregrinus et advena sum
vobiscum : date mini hseredita-
tem sepulchri vobiscum : et se-
peliam mortuum meum a facie
mea.

5. Et responderunt filii Heth
ad Abraham, dicendo ei,

6. Audi nos, domine mi,
Princeps Dei es in medio nos-
tri : in electis sepulchris nostris
sepeli mortuum tuum : nemo
e nobis sepulchrum suum pro-
hibebit a te, ne sepelias mor-
tuum tuum.

7. Tunc surrexit Abraham,
et incurvavit se populo terrae,
filiis Heth.

8. Et loquutus est cum eis,
dicendo, Si est in animis ves-
tris, ut sepeliam mortuum me-
um a facie mea, audite me, et
intercedite pro me apud Ephron
filium Sohar :

9. Ut det mihi speluncam
duplicem quae est ei in fine agri
sui : argento pleno det earn
mihi in medio vestri in haeredi-
tatem sepulchri.

10. Et Ephron habitabat in
medio filiorum Heth: et re-
sponds Ephron Hitthaeus ad
Abraham in auribus Heth, in
auribus omnium ingredientum
portam civitatis suas, dicendo,

11. Non, domine mi, audi
me, Agrum dedi tibi, et spe-

CHAP. XXIII.

THE BOOK OF GENESIS.

575

I give it thee ; in the presence of the sons
of my people give I it thee : bury thy
dead.

12. And Abraham bowed down him-
self before the people of the land.

13. And he spake unto Ephron, in the
audience of the people of the land, saying,
But if thou wilt give it, I pray thee, hear
me : I will give thee money for the field ;
take it of me, and I will bury my dead
there.

14. And Ephron answered Abraham,
saying unto him,

15. My lord, hearken unto me : the
land is worth four hundred shekels of sil-
ver ; what is that betwixt me and thee?
bury therefore thy dead.

16. And Abraham hearkened unto
Ephron ; and Abraham weighed to Eph-
ron the silver, which he had named in
the audience of the sons of Heth, four
hundred shekels of silver, current money
with the merchant.

17. And the field of Ephron, which
was in Machpelah, which was before
Mamre, the field, and the cave which was
therein, and all the trees that were in the
field, that were in all the borders round
about, were made sure

18. Unto Abraham for a possession, in
the presence of the children of Heth,
before all that went in at the gate of his
city.

19. And after this, Abraham buried
Sarah his wife in the cave of the field of
Machpelah, before Mamre : the same is
Hebron in the land of Canaan.

20. And the field, and the cave that
is therein, were made sure unto Abraham,
for a possession of a burying-place, by
the sons of Heth.

luncam, quae est in eo, tibi dedi
earn in oculis filiorum populi
mei, dedi tibi : sepeli mortuum
tuum.

12. Et incurvavit se Abra-
ham coram populi terrae :

13. Et loquutus est ad Eph-
ron in auribus populi terrae,
dicendo, Veruntamen si tu :
utinam audias me : dabo ar-
gentum agri, cape a me, et se-
peliam mortuum meum ibi.

14. Et respondit Ephron ad
Abraham, dicendo ei,

15. Domine mi, audi me,
terra quadringentorum siclo-
rum argenteorum est inter me
et te, quid est? et mortuum
tuum sepeli.

16. Et obedivit Abraham
ipsi Ephron, et appendit Abra-
ham ipsi Ephron argentum
quod loquutus fuerat in auribus
filiorum Heth, quadringentos
siclos argenteos transeuntcs
per mercatores.

17. Et confirmatus est ager
Ephron, qui erat in spelunca
duplici, qui erat coram Mamre :
ager et spelunca, quae erat in
eo, et omnis arbor, quae erat in
agro, quae erat in omni termino
ejus per circuitum :

18. Ipsi Abraham in posses-
sionem, in oculis filiorum Heth,
omnium ingredientum portam
civitatis ejus.

19. Et postea sepelivit Ab-
raham Sarah uxorem suam in
spelunca agri duplici coram
Mamre : haec est Hebron in
terra Chenaan.

20. Et confirmatus est ager,
et spelunca que erat in eo, ipsi
Abraham in haereditatem se-
pulchri a filiis Heth.

1. And Sarah was an hundred and seven and twenty years
old} It is remarkable that Moses, who relates the death of
Sarah in a single word, uses so many in describing her
burial : but we shall soon see that the latter record is not
superfluous. Why he so briefly alludes to her death, I know
not, except that he leaves more to be reflected upon by his

1 Literally, "The lives of Sarah were a hundred years, and twenty
years, and seven years."

576 COMMENTARY UPON CHAP. XXIII.

readers than he expresses. The holy fathers saw that they,
in common with reprobates, were subject to death. Never-
theless, they were not deterred, while painfully leading a life
full of suffering, from advancing with intrepidity towards the
goal. Whence it follows, that they, being animated by the
hope of a better life, did not give way to fatigue. Moses says
that Sarah lived a hundred and twenty-seven years, and
since he repeats the word years after each of the numbers, the
Jews feign that this was done, because she had been as
beautiful in her hundredth, as in her twentieth year, and as
modest in the flower of her age, as when she was seven years
old. This is their custom ; while they wish to prove them-
selves skilful in doing honour to their nation, they invent
frivolous trifles, which betray a shameful ignorance : as, for
instance, in this place, who would not say that they were
entirely ignorant of their own language, in which this kind
of repetition is most usual ? The discussion of others also,
on the word ETl? (Jives,) is without solidity. The reason why
the Hebrews use the word lives, in the plural number, for life,
cannot be better explained, as it appears to me, than the
reason why the Latins express some things which are singular
in plural forms.1 I know that the life of men is manifold,
because, beyond merely vegetative life, and beyond the sense
which they have in common with brute animals, they are also
endued with mind and intelligence. This reasoning, therefore,
is plausible, without being solid. There is more colour of
truth in the ' opinion of those who think that the various
events of human life are signified ; which life, since it has
nothing stable, but is agitated by perpetual vicissitudes, is
rightly divided into many lives. I am, however, contented
to refer simply to the idiom of the language ; the reason of
which is not always to be curiously investigated.

2. And Sarah died in Kirjath-arba. It appears from Josh.
xv. 54, that this was the more ancient name of the city, which
afterwards began to be called Hebron. But there is a dif-
ference of opinion respecting the etymology. Some think
the name is derived from the fact, that the city consisted of

1 " Quam quod Latini quadrigas dicant non quadrigam.

CHAP. XXIII. THE BOOK OF GENESJS. 577

four parts; as the Greeks call the city divided into three
orders, Tripoli, and a given ^region, Decapolis, from the ten
cities it contained. Others suppose that Arba is the name
of a giant, whom they believe to have been the king or the
founder of the city. Others again prefer the notion, that the
name was given to the place from four l of the Fathers, Adam,
Abraham, Isaac, and Jacob, who were buried there with their
wives. I willingly suspend my judgment on a matter of un-
certainty, and not very necessary to be known. It more
concerns the present history to inquire, how it happened
that Sarah died in a different place from that in which Abra-
ham dwelt. If any one should reply, that they had both
changed their abode, the words of Moses arc opposed to
that, for he says that Abraham came to bury his dead. It is
hence easily inferred, that he was not present at her death ;
nor is it probable that they were separated, merely by being
in different tents; so that he might walk ten or twenty
paces for the sake of mourning, while a more important duty
had been neglected. For this reason, some suspect that he
was on a journey at the time. But to me it seems more
likely that their abode was then at Hebron, or at least in the
vale of Mamre, which adjoins the city. For, after a little
breathing time had been granted him, he was soon compelled
to return to his accustomed wanderings. And although
Moses does not say, that Abraham had paid to his wife, while
yet alive, the due attentions of a husband ; I think that he
omits it, as a thing indubitably certain, and that he speaks par-
ticularly of the mourning, as a matter connected with the care
of sepulture. That they dwelt separately we shall afterwards
see : not as being in different regions, but because each in-
habited separate, though contiguous, tents. And this was no
sign of dissension or of strife, but is rather to be ascribed to the
size of the family. For as Abraham had much trouble in
governing so large a herd of servants ; so his wife would have
equal difficulty to retain her maids under chaste and honest
custody. Therefore the great number of domestics, which it
was not safe to mingle together, compelled them to divide the
family.

But it may be asked, what end could it answer to approach
1 The word yniN (arba) signifies four.

VOL. 1- 2 O

578 COMMENTARY UPON CHAP. XXIII.

the body for the sake of mourning over it ? was not the death
of his wife sufficiently sad and\j>itter to call forth his grief,
without this additional means of excitement ? It would have
been better to seek the alleviation of his sorrow, than to
cherish, and even augment it, by indulgence. I answer, if
Abraham came to his dead wife, in order to produce excessive
weeping, and to pierce his heart afresh with new wounds, his
example is not to be approved. But if he both privately
wept over the death of his wife, so far as humanity prescribed,
exercising self-government in doing it ; and also voluntarily
mourned over the common curse of mankind ; there is no fault
in either of these. For to feel no sadness at the contempla-
tion of death, is rather barbarism and stupor than fortitude of
mind. Nevertheless, as Abraham was a man, it might be, that
his grief was excessive. And yet, what Moses soon after
subjoins, that he rose up from his dead, is spoken in praise of
his moderation ; whence Ambrose prudently infers, that we
are taught by this example, how perversely they act, who
occupy themselves too much in mourning for the dead. Now,
if Abraham, at that time, assigned a limit to his grief, and put
a restraint on his feelings, when the doctrine of the resurrec-
tion was yet obscure ; they are without excuse, who, at this
day, give the reins to impatience, since the most abundant
consolation is supplied to us in the resurrection cf Christ.

3. And spake unto the sons of Heth. Moses is silent re-
specting the rite used by Abraham in the burial of the body
of his wife : but he proceeds, at great length, to recite the
purchasing of the sepulchre. For what reason he did this,
we shall see presently, when I shall briefly allude to the cus-
tom of burial. How religiously this has been observed in all
ages, and among all people, is well known. Ceremonies have
indeed been different, and men have endeavoured to outdo
each other in various superstitions ; meanwhile, to bury the
dead has been common to all. And this practice has not
arisen either from foolish curiosity, or from the desire of fruit-
less consolation, or from superstition, but from the natural
sense with which God has imbued the minds of men ; a sense
he has never suffered to perish, in order that men might be
witnesses to themselves of a future life. It is also incredible

CHAP. XXIII. THE BOOK OF GENESIS. 579

that they, who have disseminated certain outrageous ex-
pressions in contempt of sep>flture, could have spoken from
the heart. Truly it behoves us, with magnanimity, so far to
disregard the rites of sepulture, — as we would riches and
honours, and the other conveniences of life, — that we should
bear with equanimity to be deprived of them ; yet it cannot
be denied that religion carries along with it the care of burial.
And certainly (as I have said) it has been divinely engraven
on the minds of all people, from the beginning, that they
should bury the dead ; whence also they have ever regarded
sepulchres as sacred. It has not, I confess, always entered
into the minds of heathens that souls survived death, and that
the hope of a resurrection remained even for their bodies ; nor
have they been accustomed to exercise themselves in a pious
meditation of this kind, whenever they had laid their dead
in the grave ; but this inconsideration of theirs does not dis-
prove the fact; that they had such a representation of a
future life placed before their eyes, as left them inexcusable.
Abraham, however, seeing he had the hope of a resurrection
deeply fixed in his heart, sedulously cherished, as was meet,
its visible symbol. The importance he attached to it appears
hence, that he thought he should be guilty of pollution, if he
mingled the body of his wife with strangers after death. For
he bought a cave, in order that he might possess for himself
and his family, a holy and pure sepulchre. He did not desire
to have a foot of earth whereon to fix his tent ; he only took
care about his grave : and he especially wished to have his
own domestic tomb in that land, which had been promised
him for an inheritance, for the purpose of bearing testimony
to posterity, that the promise of God was not extinguished,
either by his own death, or by that of his family ; but that
it then rather began to flourish ; and that they who were de-
prived of the light of the sun, and of the vital air, yet always
remained joint-partakers of the promised inheritance. For
while they themselves were silent and speechless, the sepul-
chre cried aloud, that death formed no obstacle to their
entering on the possession of it. A thought like this could
have had no place, unless Abraham hy faith had looked up to
heaven. And when he calls the corpse of his wife, his dead ;
he intimates that death is a divorce of that kind, which still

580 COMMENTARY UPON CHAP. XXIII.

leaves some remaining conjunction. Moreover, nothing but
a future restoration cherishes ai\££ preserves the law of mutual
connection between the living and the dead. But it is better
briefly to examine each particular, in its order.

4. I am a stranger and a sojourner icith you. This intro-
ductory sentence tends to one or other of these points ; either
that he may more easily gain what he desires by suppliantly
asking for it ; or that he may remove all suspicion of cupidity
on his part. He therefore confesses, that since he had only
a precarious abode among them, he could possess no sepulchre,
unless by their permission. And because, during life, they
had permitted him to dwell within their territory, it was the
part of humanity, not to deny him a sepulchre for his dead.
If this sense be approved, then Abraham both conciliates
their favour to himself, by his humility, and in declaring that
the children of Heth had dealt kindly with him, he stimulates
them, by this praise, to proceed in the exercise of the same
liberality with which they had begun. The other sense,
however, is not incongruous ; namely, that Abraham, to avert
the odium which might attach to him as a purchaser, declares
that he desires the possession, not for the advantage of the
present life, not from ambition or avarice, but only in order
that his dead may not lie unburied ; as if he had said, I do not
refuse to continue to live a stranger among you, as I have
hitherto done ; I do not desire your possessions, in order that
I may have something of my own, which may enable me
hereafter to contend for equality with you ; it is enough for me
to have a place where we may be buried.

G. Thou art a mighty prince among us} The Hittites
gratuitously offer a burying-place to Abraham wherever he
might please to choose one. They testify that they do this, as
a tribute to his virtues. We have before seen, that the He-
brews give a divine title to anything which excels. There-
fore we are to understand by the expression, ' a prince of
God,' a person of great and singular excellency. And they
properly signalize him whom they reverence for his virtues,

1 " Princeps es Dei." See margin of English version. Heb., a prince
of God.— Ed.

CHAP. XXIII. THE BOOK OF GENESIS. 581

with this eulogium ; thereby testifying, that they ascribe to
God alone, whatever virtues'^ men are deserving of praise
and reverence. Now some seed of piety manifests itself in
the Hittites, by thus doing honour to Abraham, whom they
acknowledge to be adorned with rare gifts of the Spirit of God.
For profane and brutal men tread under foot, with barbarous
contempt, every excellent gift of God, as swine do pearls.
And yet we know with how many vices those nations were
defiled; how much greater then, and more disgraceful, is our
ingratitude, if we give no honour to the image of God, when
it shines before our eyes ? Abraham's sanctity of manners
procures him such favour with the Hittites, that they do not
envy his pre-eminence among them ; what excuse then is
there for us, if we hold in less esteem those virtues in which
the majesty of God is conspicuous ? Truly their madness is
diabolical, who not only despise the favours of God, but even
ferociously oppose them.

7. And Abraham stood up. He declines the favour offered
by the Hittites, as some suppose, with this design, that he
might not lay himself under obligation to them in so small a
matter. But he rather wished to show, in this way, that he
would receive no gratuitous possession from those inhabitants
who were to be ejected by the hand of God, in order that he
might succeed in their place : for he always kept all his
thoughts fixed on God, so that he far preferred His bare pro-
mise, to present dominion over the land. Moses also com-
mends the modesty of the holy man, when he says that he
' rose up to do reverence to the people of the land.' 1 As to
the use of the word signifying * to adore,' it is simply taken
for the reverence, which any one declares, either by bowing
the knee, or any other gesture of the body. This may be
paid to men, as well as to God, but for a different end ; men
mutually either bend the knee, or bow the head, before each
other, for the sake of civil honour ; but if the same thing be
done to them, for the sake of religion, it is profanation. For
religion allows of no other worship than that of the true God.

1 " Ut adoraret populum terras." This is not a correct quotation
from his own version of the chapter, which is, " Incurvavit se populo
terrae," as in our version, "Bowed himself to the people of the land." — Ed.

582 COMMENTARY UPON CHAP. XXIII.

And they childishly trifle who make a pretext for their idola-
try, in the words dulia and uij^ia,1 since the Scripture, in
general terms, forbids adoration to be transferred to men.
But lest any one should be surprised that Abraham acted so
suppliantly, and so submissively, we must be aware that it
was done from common custom and use. For it is well
known that the Orientals were immoderate in their use of
ceremonies. If we compare the Greeks or Italians wTith
ourselves, we are more sparing in the use of them than they.
But Aristotle, in speaking of the Asiatics and other barbarians,
notes this fault, that they abound too much in adorations.
Wherefore we must not measure the honour which Abra-
ham paid to the princes of the land by our customs.

8. If it be in your mind. Abraham constitutes them his
advocates with Ephron, to persuade him to sell the double
cave.2 Some suppose the cave to have been so formed, that
one part wras above, and the other below. Let every one be
at liberty to adopt what opinion he pleases ; I, however, rather
suppose, that there was one entrance, but that writhin, the cave
w-as divided by a middle partition. It is more pertinent to
remark, that Abraham, by offering a full price, cultivated and
maintained equity. Where is there one to be found, who,
in buying, and in other business, does not eagerly pursue his
own advantage at another's cost ? For while the seller sets
the price at twice the worth of a thing, that he may ex-
tort as much as possible from the buyer, and the buyer, in
return, by shuffling, attempts to reduce it to a low price,
there is no end of bargaining. And although avarice has
specious pretexts, it yet causes those who make contracts
with each other, to forget the claims of equity and justice.
This also, finally, deserves to be noticed ; that Abraham often
declares, that he was buying the field for a place of sepulture.
And Moses is the more minute in this matter, that we may
learn, with our father Abraham, to raise our minds to the hope

1 " Ac pueriliter nugantur qui in vocibus duliae et latrias fucum
faciunt." — " Qui pensent farder leur idolatrie par ces mots de Dulie et
Latrie." — French Tr.

2 Heb. n'pMDn myD> (mearath hummakpelah,) ' the double cave.' See
Septuagint. Our translators have preferred rendering the word Mach-
pelah as a proper name. — Ed.

CHAP. XXIII. THE BOOK OF GENESIS. 583

of the resurrection. He saw the half of himself taken away ;
but because he was certain t\ ft his wife was not exiled from
the kingdom of God, he hides her dead body in the tomb,
until he and she should be gathered together.

11. Hear me. Although Ephron earnestly insisted upon
giving the field freely to Abraham, the holy man adheres to
his purpose, and at length compels him, by his entreaties, to
sell the field. Ephron, in excusing himself, says that the price
was too small for Abraham to insist upon giving ; yet he esti-
mates it at four hundred shekels. Now, since Josephus says
that the shekel of the sanctuary was worth four Attic drachms,
if he is speaking of these, we gather from the computation of
Budasus that the price of the field was about two hundred
and fifty pounds of French money; if we understand the
common shekel, it will be half that amount. Abraham was
not so scrupulous but that he would have received a greater
gift, if there had not been a sufficient reason to prevent him.
He had been presented with considerable gifts both by the king
of Egypt and the king of Gerar,but he observed this rule; that
he would neither receive all things, nor in all places, nor from
all persons. And I have lately explained, that he bought the
field, in order that he might not possess a foot of land, by the
gift of any man.

16. And Abraham weighed to Ephron the silver. I know
not what had come into Jerome's mind, when he says, that
one letter was abstracted from Ephron's name, after he had
been persuaded, by Abraham's entreaties, to receive money
for the field ; because, by the sale of the sepulchre, his virtue
was maimed or diminished : for, in fact, the name of Ephron
is found written in the very same manner, after that event,
as before. Nor ought it to be imputed to Ephron as a fault,
that, being pressed, he took the lawful price for his estate ;
when he had been prepared liberally to give it. If there was
any sin in the case, Abraham must bear the whole blame.
But who shall dare to condemn a just sale, in which, on both
sides, religion, good faith, and equity, are maintained ? Abra-
ham, it is argued, bought the field for the sake of having a
sepulchre. But ought Ephron on that account to give it

584 COMMENTARY UPON GENESIS. CHAP. XX ill.

freely, and under the pretext of a sepulchre, to be defrauded of
his right? We see here, thd& nothing but mere trifling.
The Canonists, however, — preposterous and infatuated as they
are, — rashly laying hold of the expression of Jerome, have
determined that it is a prodigious sacrilege to sell sepulchres.
Yet, in the meantime, all the Papal sacrificers securely exer-
cise this traffic : and while they acknowledge the cemetery to
be a common sepulchre, they suffer no grave to be dug, unless
the price be paid.

Current money with the merchant. Moses speaks thus, be-
cause money is a medium of mutual communication between
men. It is principally employed in buying and selling mer-
chandise. Whereas Moses says, in the close of the chapter,
that the field was confirmed by the Hittites to Abraham for
a possession ; the sense is, that the purchase was publicly
attested ; for although a private person sold it, yet the peo-
ple were present, and ratified the contract between the two
parties.

END OF VOLUME FIRST.

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