Commentary on Genesis John Calvin (continued)
JOHN CALVIN
the reason why this is so lies beyond our reach, it is not wonderful that the secret counsel of God should be to us like a labyrinth.175
And they sewed fig - leaves together. What I lately said, that they had not been brought either by true shame or by serious fear to repentance, is now more manifest. They sew together for themselves girdles of leaves.176
For what end? That they may keep God at a distance, as by an invincible barrier! Their sense of evil, therefore, was only confused, and combined with dulness, as is wont to be the case in unquiet sleep. There is none of us who does not smile at their folly, since, certainly, it was ridiculous to place such a covering before the eyes of God. In the meanwhile, we are all infected with the same disease; for, indeed, we tremble, and are covered with shame at the first compunctions of conscience; but self-indulgence soon steals in, and induces us to resort to vain trifles, as if it were an easy thing to delude God. Therefore unless conscience be more closely pressed there is no shadow of excuse too faint and fleeting to obtain our acquiescence; and even if there be no pretext whatever, we still make pleasures for ourselves, and, by an oblivion of three days' duration, we imagine that we are well covered.177 In short, the cold and faint178 knowledge of sin, which is inherent in the minds of men, is here described by Moses, in order that they may be rendered inexcusable.179 Then (as we have already said) Adam and his wife were yet ignorant of their own vileness, since with a covering so light they attempted to hide themselves from the presence of God.
8. And they heard the voice of the Lord God. As soon as the voice of God sounds, Adam and Eve perceive that the leaves by which they thought themselves well protected are of no avail. Moses here relates nothing which does not remain in human nature, and may be clearly discerned at the
175To the question, 'Why God did not create man without a possibility of sinning', Peter Martyr replies: "Because such a state could not be suitable to the nature of any rational creature; since the creature, as a creature, remains infirm and feeble; whereas, also, he is not entirely one with the rule by which he is to be directed, (otherwise he would be God, the chief good, and chief rectitude,) it follows, that his nature may diverge from that rule. It was, however, possible for grace to confirm him so that he should not sin, which is believed to be the state of angels and of saints in heaven. But that dignity or reward would not be so highly esteemed, if this fallible and inconstant state of man had not preceded it." — Peter Martyr, in Gen., fol. 14. Tiguri, 1579. — Ed.
176"Ex foliis perizomata." 177"Imo si nullus fucus suppetat, facimus tamen nobis delicias, et tridui oblivione putamus nos bene esse tectos."
178"Semimortua." 179What immediately follows is here given in the original: "Quaeritamen potest, si tota natura peccati sordibus infecta est, cur tantum una in parte corporis deformitas appareat. Neque enim faciem vel pectus operiunt Adam et Heva: sed tantum pudenda quae vocamus. Hac occasione factum esse arbitror ut vulgo non aliam vitae corruptelam agnoscerent quam in libidine venerea. Atqui expendere debebant, non minorem fuisse in oculis et auribus verecundiae causam, quam in parte genitali, quae peccato nondum foedata erat: quum aures et oculi inquinassent Adam et Heva, et diabolo quasi arma praebuissent. Sed Deo fuit satis, extare in corpore humano aliquam pudendam notam, quae nos peccati commonefaciat."
COMMENTARY ON GENESIS
present day. The difference between good and evil is engraven on the hearts of all, as Paul teaches, (Romans 2:15;) but all bury the disgrace of their vices under flimsy leaves till God, by his voice, strikes inwardly their consciences. Hence, after God had shaken them out of their torpor, their alarmed consciences compelled them to hear his voice. Moreover, what Jerome translates, 'at the breeze after midday,'180 is, in the Hebrew, 'at the wind of the day;'181 the Greeks, omitting the word 'wind,' have put 'at the evening.'182 Thus the opinion has prevailed, that Adam, having sinned about noon, was called to judgment about sunset. But I rather incline to a different conjecture, namely, that being covered with their garment, they passed the night in silence and quiet, the darkness aiding their hypocrisy; then, about sunrise, being again thoroughly awakened, they recollected themselves. We know that at the rising of the sun the air is naturally excited; together, then, with this gentle breeze, God appeared; but Moses would improperly have called the evening air that of the day. Others take the word as describing the southern part or region; and certainly( רוחruach) sometimes among the Hebrews signifies one or another region of the world.183 Others think that the time is here specified as one least exposed to terrors, for in the clear light there is the greater security; and thus, they conceive, is fulfilled what the Scripture declares that they who have accusing consciences are always anxious and disquieted, even without any danger. To this point they refer what is added respecting the wind, as if Adam was terrified at the sound of a falling leaf. But what I have advanced is more true and simple, that what was hid under the darkness of the night was detected at the rising of the sun. Yet I do not doubt that some notable symbol of the presence of God was in that gentle breeze; for although (as I have lately said) the rising sun is wont daily to stir up some breath of air, this is not opposed to the supposition that God gave some extraordinary sign of his approach, to arouse the consciences of Adam and his wife. For, since he is in himself incomprehensible, he assumes, when he wishes to manifest himself to men, those marks by which he may be known. David calls the winds the messengers of God, on the wings of which he rides, or rather flies, with incredible velocity. (Psalm 104:3.) But, as often as he sees good, he uses the winds, as well as other created things, beyond the order of nature, according to his own will. Therefore, Moses, in here mentioning the wind, intimates (according to my judgment) that some unwonted and remarkable
180"Ad auram post meridiem." Vulgate. 181( ,היום לרוחleruach hayom). 182Τὸδειλινόν. Sept. 183This criticism, it is presumed, cannot be maintained. It seems to derive no countenance whatever but from some passages of Scripture, which speak of God as scattering his people to the four winds of heaven. (See Jeremiah 49:32, and Jeremiah 52:23.) The common interpretation given in our version, "the cool of the day," as applied to evening, is supported by the highest authorities, such as Cocceius, Schindler, Gesenius, and Lee. Le Clerc, however, adopts the same interpretation as Calvin. — Ed.