Study

26. Let us make man⁸³⁸³     “Faciamus hominem.” Although the tense here used is the future, all must acknowledge that this is the language of one apparently deliberating. Hitherto God has been introduced simply as commanding ; now, when he approaches the most excellent of all his works, he enters into consultation. God certainly might here command by his bare word what he wished to be done: but he chose to give this tribute to the excellency of man, that he would, in a manner, enter into consultation concerning his creation. This is the highest honor with which he has dignified us; to a due regard for which, Moses, by this mode of speaking would excite our minds. For God is not now first beginning to consider what form he will give to man, and with what endowments it would be fitting to adorn him, nor is he pausing as over a work of difficulty: but, just as we have before observed, that the creation of the world was distributed over six days, for our sake, to the end that our minds might the more easily be retained in the meditation of God’s works: so now, for the purpose of commending to our attention the dignity of our nature, he, in taking counsel concerning the creation of man, testifies that he is about to undertake something great and wonderful. Truly there are many things in this corrupted nature which may induce contempt; but if you rightly weigh all circumstances, man is, among other creatures a certain preeminent specimen of Divine wisdom, justice, and goodness, so that he is deservedly called by the ancients μικρίκοσμος, “a world in miniature.” But since the Lord needs no other counsellor, there can be no doubt that he consulted with himself. The Jews make themselves altogether ridiculous, in pretending that God held communication with the earth or with angels.⁸⁴⁸⁴     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. The earth, forsooth, was a most excellent adviser! And to ascribe the least portion of a work so exquisite to angels, is a sacrilege to be held in abhorrence. Where, indeed, will they find that we were created after the image of the earth, or of angels? Does not Moses directly exclude all creatures in express terms, when he declares that Adam was created after the image of God? Others who deem themselves more acute, but are doubly infatuated, say that God spoke of himself in the plural number, according to the custom of princes. As if, in truth, that barbarous style of speaking, which has grown into use within a few past centuries, had, even then, prevailed in the world. But it is well that their canine wickedness has been joined with a stupidity so great, that they betray their folly to children. Christians, therefore, properly contend, from this testimony, that there exists a plurality of Persons in the Godhead. God summons no foreign counsellor; hence we infer that he finds within himself something distinct; as, in truth, his eternal wisdom and power reside within him.⁸⁵⁸⁵     “Ut certe aeterna ejus sapientia et virtus in ipso resident.” The expression is ambiguous; but the French translation renders it, “Comme a la verite, sa Sapience eternelle, et Vertu reside en luy;” which translation is here followed. By beginning the words rendered Wisdom and Power with capitals, it would appear that the second and third Persons of the Trinity were in the mind of the writer when the passage was written. And perhaps this is the only view of it which renders the reasoning of Calvin intelligible. See Notes 2 and 5, at page 75. — Ed.

In our image, etc Interpreters do not agree concerning the meaning of these words. The greater part, and nearly all, conceive that the word image is to be distinguished from likeness. And the common distinction is, that image exists in the substance, likeness in the accidents of anything. They who would define the subject briefly, say that in the image are contained those endowments which God has conferred on human nature at large, while they expound likeness to mean gratuitous gifts.⁸⁶⁸⁶     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. But Augustine, beyond all others, speculates with excessive refinement, for the purpose of fabricating a Trinity in man. For in laying hold of the three faculties of the soul enumerated by Aristotle, the intellect, the memory, and the will, he afterwards out of one Trinity derives many. If any reader, having leisure, wishes to enjoy such speculations, let him read the tenth and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the image of God, I would deny that it differs from his likeness. For when Moses afterwards repeats the same things he passes over the likeness, and contents himself with mentioning the image. Should any one take the exception, that he was merely studying brevity; I answer,⁸⁷⁸⁷     “I answer,” is not in the original, but is taken from the French translation. — Ed. that where he twice uses the word image, he makes no mention of the likeness. We also know that it was customary with the Hebrews to repeat the same thing in different words. besides, the phrase itself shows that the second term was added for the sake of explanation, ‘Let us make,’ he says, ‘man in our image, according to our likeness,’ that is, that he may be like God, or may represent the image of God. Lastly, in the fifth chapter, without making any mention of image, he puts likeness in its place, (Genesis 5:1.) Although we have set aside all difference between the two words we have not yet ascertained what this image or likeness is. The Anthropomorphites were too gross in seeking this resemblance in the human body; let that reverie therefore remain entombed. Others proceed with a little more subtlety, who, though they do not imagine God to be corporeal, yet maintain that the image of God is in the body of man, because his admirable workmanship there shines brightly; but this opinion, as we shall see, is by no means consonant with Scripture. The exposition of Chrysostom is not more correct, who refers to the dominion which was given to man in order that he might, in a certain sense, act as God’s vicegerent in the government of the world. This truly is some portion, though very small, of the image of God. Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. (Colossians 3:10, and Ephesians 4:23.) That he made this image to consist in righteousness and true holiness, is by the figure synecdochee ;⁸⁸⁸⁸     Synecdoche is the figure which puts a part for the whole, or the whole for a part. — Ed. for though this is the chief part, it is not the whole of God’s image. Therefore by this word the perfection of our whole nature is designated, as it appeared when Adam was endued with a right judgment, had affections in harmony with reason, had all his senses sound and well-regulated, and truly excelled in everything good. Thus the chief seat of the Divine image was in his mind and heart, where it was eminent: yet was there no part of him in which some scintillations of it did not shine forth. For there was an attempering in the several parts of the soul, which corresponded with their various offices.⁸⁹⁸⁹     “Erat erim in singulis animae partibus temperatura quae suis numeris constabat.” 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 ב, (beth,) and כ, (caph⁹⁰⁹⁰     The two prefixes to the Hebrew words signifying image and likeness; the former of which is translated in, the latter after, or still more correctly, according to. This sentence is not translated either in the French or Old English version. — Ed. ) I know not whether there is anything solid in the opinion of some who hold that this is said, because the image of God was only shadowed forth in man till he should arrive at his perfection. The thing indeed is true; but I do not think that anything of the kind entered the mind of Moses.⁹¹⁹¹     “Innuit in homine esse imaginem Dei, sed imperfectam et qualem umbrae.” — Oleaster in Poli Synopsi. It is also truly said that Christ is the only image of the Fathers but yet the words of Moses do not bear the interpretation that “in the image” means “in Christ.” It may also be added, that even man, though in a different respects is called the image of God. In which thing some of the Fathers are deceived who thought that they could defeat the Arians with this weapon that Christ alone is God’s, image. This further difficulty is also to be encountered, namely, why Paul should deny the woman to be the image of God, when Moses honors both, indiscriminately, with this title. The solution is short; Paul there alludes only to the domestic relation. He therefore restricts the image of God to government, in which the man has superiority over the wife and certainly he meant nothing more than that man is superior in the degree of honor. But here the question is respecting that glory of God which peculiarly shines forth in human nature, where the mind, the will, and all the senses, represent the Divine order.

And let them have dominion⁹²⁹²     “Dominetur.” Here he commemorates that part of dignity with which he decreed to honor man, namely, that he should have authority over all living creatures. He appointed man, it is true, lord of the world; but he expressly subjects the animals to him, because they having an inclination or instinct of their own,⁹³⁹³     “Quae quum habeant proprium nutum.” seem to be less under authority from without. The use of the plural number intimates that this authority was not given to Adam only, but to all his posterity as well as to him. And hence we infer what was the end for which all things were created; namely, that none of the conveniences and necessaries of life might be wanting to men. In the very order of the creation the paternal solicitude of God for man is conspicuous, because he furnished the world with all things needful, and even with an immense profusion of wealth, before he formed man. Thus man was rich before he was born. But if God had such care for us before we existed, he will by no means leave us destitute of food and of other necessaries of life, now that we are placed in the world. Yet, that he often keeps his hand as if closed is to be imputed to our sins.

27. So God created man The reiterated mention of the image of God is not a vain repetition. For it is a remarkable instance of the Divine goodness which can never be sufficiently proclaimed. And, at the same time, he admonishes us from what excellence we have fallen, that he may excite in us the desire of its recovery. When he soon afterwards adds, that God created them male and female, he commends to us that conjugal bond by which the society of mankind is cherished. For this form of speaking, God created man, male and female created he them, is of the same force as if he had said, that the man himself was incomplete.⁹⁴⁹⁴     “Acsi virum dixisset esse dimidium hominem.” Under these circumstances, the woman was added to him as a companion that they both might be one, as he more clearly expresses it in the second chapter. Malachi also means the same thing when he relates, (Genesis 2:15,) that one man was created by God, whilst, nevertheless, he possessed the fullness of the Spirit.⁹⁵⁹⁵     On this difficult passage see Lowth, Archbishop Newcome, and Scott, who confirm in the main the interpretation of Calvin. — Ed. For he there treats of conjugal fidelity, which the Jews were violating by their polygamy. For the purpose of correcting this fault, he calls that pair, consisting of man and woman, which God in the beginning had joined together, one man, in order that every one might learn to be content with his own wife.

28. And God blessed them This blessing of God may be regarded as the source from which the human race has flowed. And we must so consider it not only with reference to the whole, but also, as they say, in every particular instance. For we are fruitful or barren in respect of offspring, as God imparts his power to some and withholds it from others. But here Moses would simply declare that Adam with his wife was formed for the production of offspring, in order that men might replenish the earth. God could himself indeed have covered the earth with a multitude of men; but it was his will that we should proceed from one fountain, in order that our desire of mutual concord might be the greater, and that each might the more freely embrace the other as his own flesh. Besides, as men were created to occupy the earth, so we ought certainly to conclude that God has mapped, as with a boundary, that space of earth which would suffice for the reception of men, and would prove a suitable abode for them. Any inequality which is contrary to this arrangement is nothing else than a corruption of nature which proceeds from sin. In the meantime, however, the benediction of God so prevails that the earth everywhere lies open that it may have its inhabitants, and that an immense multitude of men may find, in some part of the globe, their home. Now, what I have said concerning marriage must be kept in mind; that God intends the human race to be multiplied by generation indeed, but not, as in brute animals, by promiscuous intercourse. For he has joined the man to his wife, that they might produce a divine, that is, a legitimate seed. Let us then mark whom God here addresses when he commands them to increase, and to whom he limits his benediction. Certainly he does not give the reins to human passions,⁹⁶⁹⁶     “Certe fraenum viris et muliebris non laxavit, ut in vagas libidines ruierent, absque delectu et pudore: sed a sancto castoque conjugio incipiens, descendit ad generationem.” but, beginning at holy and chaste marriage, he proceeds to speak of the production of offspring. For this is also worthy of notice, that Moses here briefly alludes to a subject which he afterwards means more fully to explain, and that the regular series of the history is inverted, yet in such a way as to make the true succession of events apparent. The question, however, is proposed, whether fornicators and adulterers become fruitful by the power of God; which, if it be true, then whether the blessing of God is in like manner extended to them? I answer, this is a corruption of the Divine institute; and whereas God produces offspring from this muddy pool, as well as from the pure fountain of marriage, this will tend to their greater destruction. Still that pure and lawful method of increase, which God ordained from the beginning, remains firm; this is that law of nature which common sense declares to be inviolable.

Subdue it He confirms what he had before said respecting dominion. Man had already been created with this condition, that he should subject the earth to himself; but now, at length, he is put in possession of his right, when he hears what has been given to him by the Lord: and this Moses expresses still more fully in the next verse, when he introduces God as granting to him the herbs and the fruits. For it is of great importance that we touch nothing of God’s bounty but what we know he has permitted us to do; since we cannot enjoy anything with a good conscience, except we receive it as from the hand of God. And therefore Paul teaches us that, in eating and drinking we always sin, unless faith be present, (Romans 14:23.) Thus we are instructed to seek from God alone whatever is necessary for us, and in the very use of his gifts, we are to exercise ourselves in meditating on his goodness and paternal care. For the words of God are to this effect: ‘Behold, I have prepared food for thee before thou wast formed; acknowledge me, therefore, as thy Father, who have so diligently provided for thee when thou wast not yet created. Moreover, my solicitude for thee has proceeded still further; it was thy business to nurture the things provided for thee, but I have taken even this charge also upon myself. Wherefore, although thou art, in a sense, constituted the father of the earthly family,⁹⁷⁹⁷     “Paterfamilias in mundo.” it is not for thee to be overanxious about the sustenance of animals.’⁹⁸⁹⁸     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.

Some infer, from this passage that men were content with herbs and fruits until the deluge, and that it was even unlawful for them to eat flesh. And this seems the more probable, because God confines, in some way, the food of mankind within certain limits. Then after the deluge, he expressly grants them the use of flesh. These reasons, however are not sufficiently strong: for it may be adduced on the opposite side, that the first men offered sacrifices from their flocks.⁹⁹⁹⁹     It does not appear that there is much force in Calvin’s objections to the opinion, that flesh was not allowed for human food till after the deluge. For if the sacrifices offered were holocausts, then the skin only would be left for the use of man. See notes on the offerings of Cain and Abel in the fourth chapter; and, especially, Dr. Magee’s work on the Atonement, Dissertation LII, On the date of the permission of animal food to man. — Ed. This, moreover, is the law of sacrificing rightly, not to offer unto God anything except what he has granted to our use. Lastly men were clothed in skins; therefore it was lawful for them to kill animals. For these reasons, I think it will be better for us to assert nothing concerning this matter. Let it suffice for us, that herbs and the fruits of trees were given them as their common food; yet it is not to be doubted that this was abundantly sufficient for their highest gratification. For they judge prudently who maintain that the earth was so marred by the deluge, that we retain scarcely a moderate portion of the original benediction. Even immediately after the fall of man, it had already begun to bring forth degenerate and noxious fruits, but at the deluge, the change became still greater. Yet, however this may be, God certainly did not intend that man should be slenderly and sparingly sustained; but rather, by these words, he promises a liberal abundance, which should leave nothing wanting to a sweet and pleasant life. For Moses relates how beneficent the Lord had been to them, in bestowing on them all things which they could desire, that their ingratitude might have the less excuse.

31. And God saw everything Once more, at the conclusion of the creation, Moses declares that God approved of everything which he had made. In speaking of God as seeing, he does it after the manner of men; for the Lord designed this his judgment to be as a rule and example to us; that no one should dare to think or speak otherwise of his works. For it is not lawful for us to dispute whether that ought to be approved or not which God has already approved; but it rather becomes us to acquiesce without controversy. The repetition also denotes how wanton is the temerity of man: otherwise it would have been enough to have said, once for all, that God approved of his works. But God six times inculcates the same thing, that he may restrain, as with so many bridles, our restless audacity. But Moses expresses more than before; for he adds מאד, (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.