calcom01 Commentary on Genesis - Volume 1 Calvin, John (1509-1564) John Calvin en

Chapter 1

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Genesis 1:1-31
1. In the beginning God created the heaven and the earth.	1. In principio creavit Deus coelum et terram.
2. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.	2. Terra autem erat informis et inanis; tenebraeque erant in superficie voraginis, et Spiritus Dei agitabat se in superficie aquarum.
3. And God said, Let there be light: and there was light.	3. Et dixit Deus, Sit lux. Et fuit lux.
4. And God saw the light, that it was good: and God divided the light from the darkness.	4. Viditque Deus lucem quod bona esset; et devisit Deus lucem a tenebris.
5. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.	5. Et vocavit Deus lucem, Diem: et tenebras vocavit Noctem. Fuitque vespera, et fuit mane dies primus.
6. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.	6. Et dixit Deus, Sit extensio in medio aquarum, et devidat aquas ab aquis.
7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.	7. Et fecit Deus expansionem: et divisit aquas quae erant sub expansione, ab aquis quae erant super expansionem. Et fuit ita.
8. And God called the firmament Heaven. And the and the morning were the second day.	8. Vocavitque Deus expansionem Coelum. Et fuit vespera, et fuit mane dies secundus.
9. And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.	9. Postea dixit Deus, Congrentur aquae quae sunt sub coelo, in locum unum, et appareat arida. Et fuit ita.
10. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.	10. Et vocavit Dues aridam, Terram: congregationem vero aquarum appellavit Maria. Et vidit Deus quod esset bonum.
11. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.	11. Postea dixit Deus, Germinet terra germen, herbam seminificantem semen, arboram fructiferam, facientem fructum juxta speciem suam cui insit semen suum super terram. Et fuit ita.
12. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.	12. Et protulit terra germen, herbam seminificantem semen juxta speciem suam, et arborem facientem fructum cui semen suum inesset juxta speciem suam. Et vidit Deus quod esset bonum.
13. And the evening and the morning were the third day.	13. Et fuit vespera, et fuit mane dies tertius.
14. And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:	14. Tunc dixit Deus, Sint luminaria in firmamentum coeli, ut dividant diem a nocte, et sint in signa, et stata tempora, et dies, et annos:
15. And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.	15. Et sint in luminaria in expansione coeli, ut illuminent terram. Et fuit ita.
16. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.	16. Et fecit Deus duo luminaria magna: luminare majus in dominium diei, et luminare minu in dominium noctis, et stellas.
17. And God set them in the firmament of the heaven to give light upon the earth,	17. Posuitque ea Deus in expansione coeli, ut illuminarent terram:
18. And rule over the day and over the night, and to divide the light from the darkness: amd God saw that it was good.	18. Et ut dominarentur diei ac nocti, et dividerent lucem a tenebris: et vidit Deus quod esset bonum.
19. And the evening and the morning were the fourth day.	19. Et fuit vespera, et fuit mane dies quartus.
20. And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.	20. Postea dixit Deus, Repere faciant aquae reptile animae viventis, et volatile volet super terram in superficie expansionis coeli.
21. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.	21. Et creavit Deus cetos magnos, et omnem animum viventem, repentem, quam repere fecerunt aquae juxta species suas: et omne volatile alatum secundum speciem cujusque. Et vidit Deus quod esset bonum.
22. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.	22. Beneedixitque eis, dicendo, Crescite et multiplicate vos, et replete aquas in maribus; et volatile multiplicet se in terra.
23. And the evening and the morning were the fifth day.	23. Et fuit vespera, et fuit mane dies quintus.
24. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.	24. Postea dixit Deus, Producat terra animam viventem secundum speciem suam, jumentum et reptile, et bestias terrae secundum speciem suam. Et fuit ita.
25. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.	25. Fecitque Deus bestiam terrae secundum speciem suam, et jumentum secundum speciem suam, et omne reptile terrae secundum speciem suam: et vidit Deus quod esset bonum.
26. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.	26. Et dixit Deus, Faciamus hominem in imagine nostra, secundum similitudinem nostram; et dominetur piscibus maris, et volatili coeli, et jumento, et omni terrae, et omni reptili reptanti super terram.
27. So God created man in his own image, in the image of God created he him; male and female created he them.	27. Creavit itaque Deus hominem ad imaginem suam, ad imaginem inquam Dei creavit illum: masculum et foeminam creavit eos.
28. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.	28. Et benedixit illis Deus, dixitque ad eos Deus, Crescite, et multiplicate vos, et replete terram, et subjicite eam, et dominemini piscibus maris, et volatili coeli, et omni bestiae reptanti super terram.
29. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.	29. Et dixit Deus, Ecce, dedi vobis omnum herbam seminificantem semen, quae est in superficie universa terrae, et omnem arborem in qua est fructus arboris seminificans semen: ut vobis sit in escam.
30. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.	30. Et omni bestiae terrae, et omni volatili coeli, et omni reptanti super terram in quo est anima vivans, omne olus herbae erit in escam. Et fuit ita.
31. And God saw every thing that he had made, an behold, it was very good. And the evening and the morning were the sixth day.	31. Et vidit Deus omne quod fecerat, et ecce bonum valde. Et fuit vespera, et fuit mane dies sextus.

1. In the beginning. To expound the term “beginning,” of Christ, is altogether frivolous. For Moses simply intends to assert that the world was not perfected at its very commencement, in the manner in which it is now seen, but that it was created an empty chaos of heaven and earth. His language therefore may be thus explained. When God in the beginning created the heaven and the earth, the earth was empty and waste.

“La terre estoit vuide, et sans forme, et ne servoit a rien.” — “The earth was aempty, and without form, and was of no use.” — French Tr.

He moreover teaches by the word “created,” that what before did not exist was now made; for he has not used the term יצר, ( yatsar, ) which signifies to frame or forms but ברא, ( bara, ) which signifies to create.

ברא 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.

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,

Inter profanos homines.

who had received only an obscure report of the creation, and who, according to custom, adulterated the truth of God with strange figments; but for Christian men to labor (as Steuchus does

Steuchus Augustinus was the Author of a work, “De Perennie Philosophia,” Lugd. 1540, and is most likely the writer referred to by Calvin. The work, however, is very rare, and probably of little value.

) in maintaining this gross error is absurd and intolerable. Let this, then be maintained in the first place,

“Sit igitur haec prima sententia. Que ceci dont soit premierement resolu.” — French Tr.

that the world is not eternal but was created by God. There is no doubt that Moses gives the name of heaven and earth to that confused mass which he, shortly afterwards, (Genesis 1:2.) denominates waters . The reason of which is, that this matter was to be the seed of the whole world. Besides, this is the generally recognized division of the world.

Namely, into heaven and earth.

God. Moses has it Elohim , a noun of the plural number. Whence the inference is drawn, that the three Persons of the Godhead are here noted; but since, as a proof of so great a matter, it appears to me to have little solidity, will not insist upon the word; but rather caution readers to beware of violent glosses of this, kind.

The reasoning of Calvin on this point is a great proof of the candor of his mind, and of his determination to adhere strictly to what he conceives to be the meaning of Holy Scripture, whatever bearing it might have on the doctrines he maintains. It may however be right to direct the reader, who wishes fully to examine the disputed meaning of the plural word אלהים which we translate God, to some sources of information, whence he may be able to form his own judgment respecting the term. Cocceius argues that the mystery of the Trinity in Unity is contained in the word; and many other writers of reputation take the same ground. Others contend, that though no clear intimation of the Trinity in Unity is given, yet the notion of plurality of Persons is plainly implied in the term. For a full account of all the arguments in favor of this hypothesis, the work of Dr. John Pye Smith, on the Scripture testimony of the Messiah — a work full of profound learning, and distinguished by patient industry and calmly courteous criticism — may be consulted. It must however be observed, that this diligent and impartial writer has mot met the special objection adduced by Calvin in this place, namely, the danger of gliding into Sabellianism while attempting to confute Arianism. — Ed

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,

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

because Moses afterwards subjoins that the Elohim had spoken, and that the Spirit of the Elohim rested upon the waters. If we suppose three persons to be here denoted, there will be no distinction between them. For it will follow, both that the Son is begotten by himself, and that the Spirit is not of the Father, but of himself. For me it is sufficient that the plural number expresses those powers which God exercised in creating the world. Moreover I acknowledge that the Scripture, although it recites many powers of the Godhead, yet always recalls us to the Father, and his Word, and spirit, as we shall shortly see. But those absurdities, to which I have alluded, forbid us with subtlety to distort what Moses simply declares concerning God himself, by applying it to the separate Persons of the Godhead. This, however, I regard as beyond controversy, that from the peculiar circumstance of the passage itself, a title is here ascribed to God, expressive of that powers which was previously in some way included in his eternal essence.

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

On the plural form of the word he quotes from the Jewish Rabbis the assertion, that it is intended to signify ‘Dominus potentiarum omnium,’ ‘The Lord of all powers’. He refers to Calvin and others as having opposed, though without immediate effect, the notion maintained by Peter Lombard, that it involved the mystery of the Trinity. He repels the profane intimation of Le Clerc, and his successors of the Noological school, that the name originated in polytheism; and then proceeds to show that “there is in the Hebrew language a widely extended use of the plural which expresses the intensity of the idea contained in the singular.” After numerous references, which prove this point, he proceeds to argue, that “if, in relation to earthly objects, all that serves to represent a whole order of beings is brought before the mind by means of the plural form, we might anticipate a more extended application of this method of distinguishing in the appellations of God, in whose being and attributes there is everywhere a unity which embraces and comprehends all multiplicity.” “The use of the plural,” he adds, “answers the same purpose which elsewhere is accomplished by an accumulation of the Divine names; as in Joshua 22:22; the thrice holy in Isaiah 6:3; and אדני אדנים in Deuteronomy 10:17. It calls the attention to the infinite riches and the inexhaustible fullness contained in the one Divine Being, so that though men may imagine innumerable gods, and invest them with perfections, yet all these are contained in the one אלהים ( Elohim ).” See Dissertations, pp.268-273.

It is, perhaps, necessary here to state, that whatever treasures of biblical learning the writings of this celebrated author contains, and they are undoubtedly great, the reader will still require to be on his guard in studying them. For, notwithstanding the author’s general strenuous opposition to the and — supernaturalism of his own countrymen, he has not altogether escaped the contagion which he is attempting to resist. Occasions may occur in which it will be right to allude to some of his mistakes. — Ed.

2. And the earth was without form and void. I shall not be very solicitous about the exposition of these two epithets, תוהו, ( tohu, ) and בוהו, ( 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.

The words תהו ובהו are rendered in Calvin’s text informis et inanis, “shapeless and empty.” They are, however, substantives, and are translated in Isaiah 34:11, “confusion” and “emptiness.” The two words standing in connection, were used by the Hebrews to describe anything that was most dreary, waste, and desolate. The Septuagint has κὰι ἀκατασκευάστος, invisible and unfurnished. — Ed

Therefore I regard what he immediately subjoins that “darkness was upon the face of the abyss,”

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.

as a part of that confused emptiness: because the light began to give some external appearance to the world. For the same reason he calls it the abyss and waters , since in that mass of matter nothing was solid or stable, nothing distinct.

And the Spirit of God Interpreters have wrested this passage in various ways. The opinion of some that it means the wind, is too frigid to require refutation. They who understand by it the Eternal Spirit of God, do rightly; yet all do not attain the meaning of Moses in the connection of his discourse; hence arise the various interpretations of the participle מרחפת, ( merachepeth .) I will, in the first place, state what (in my judgment) Moses intended. We have already heard that before God had perfected the world it was an undigested mass; he now teaches that the power of the Spirit was necessary in order to sustain it. For this doubt might occur to the mind, how such a disorderly heap could stand; seeing that we now behold the world preserved by government, or order.

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

He therefore asserts that this mass, however confused it might be, was rendered stable, for the time, by the secret efficacy of the Spirit. Now there are two significations of the Hebrew word which suit the present place; either that the spirit moved and agitated itself over the waters, for the sake of putting forth vigor; or that He brooded over them to cherish them.

The participle of the verb רהף is here used instead of the regular tense. “The Spirit was moving,” instead of “the Spirit moved.” The word occurs in Deuteronomy 32:11, where the eagle is represented as fluttering over her young. Vatablus, whom Calvin here probably follows, says, the Holy Spirit cherished the earth “by his secret virtue, that it might remain stable for the time.” — See Poole’s Synopsis. The word, however, is supposed further to imply a vivifying power; as that of birds brooding over and hatching their young. Gesenius says that Moses here speaks, “Von der shaffenden und belebenden Kraft Gottes die uber der chaotischen wasserbedeckten Erde schwebt gleichsam bruetet” — “of the creative and quickening power of God, which hovered over the chaotic and water — covered earth, as if brooding.” The same view is given by P. Martyr on Genesis; others, however, are opposed to this interpretation. Vide Johannes Clericus in loco. — Ed

Inasmuch as it makes little difference in the result, whichever of these explanations is preferred, let the reader’s judgment be left free. But if that chaos required the secret inspiration of God to prevent its speedy dissolution; how could this order, so fair and distinct, subsist by itself, unless it derived strength elsewhere? Therefore, that Scripture must be fulfilled,

‘Send forth thy Spirit, and they shall be created, and thou shalt renew the face of the earth,’ (Psalm 104:30;)

so, on the other hand, as soon as the Lord takes away his Spirit, all things return to their dust and vanish away, (Psalm 104:29.)

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Facsimile of the title page to the 1578 English Translation

^blah Genesis 12:1

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Test outer refinner refinner ref 2 O God, a world of empty show, Dark wilds of restless, fruitless quest Added text Deleted text Unclear text

Lib. III. Carm. XXIV.

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