Commentary on Genesis John Calvin (continued)
JOHN CALVIN
version of Jerome is of equal force, 'Through the Lord.'224 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 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, 'I have obtained a man from the Lord', which approaches more nearly the Hebrew phrase. Moreover, she calls a newborn infant a man, because she saw the human race renewed, which both she and her husband had ruined by their own fault.225
2. And she again bare his brother Abel226 It is well known whence the name of Cain is deduced, and for what reason it was given to him. For his mother said,( קניתיkaniti,) I have gotten a man; and therefore she called his name Cain.227 The same explanation is not given with respect to Abel.228 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 whereas Eve had testified, in the name given to her firstborn, the joy which suddenly burst upon her, and celebrated the grace of God; she afterwards, 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
224"Possedi hominem per Deum." — Vulgate. "Εκτησάμην ἄνθρωπον διὰτον Θεοῦ." — Sept
225The 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. 1, p. 228. Third edition. 1837. This learned, indefatigable, and candid writer, argues with considerable force in favor of the translation, 'I have obtained a man, Jehovah,' and supposes that Eve really believed her first-born to be the incarnate Jehovah. There is, however, great difficulty in allowing that she could know so much as is here presupposed; and the remark of Dathe seems fatal to this interpretation: — 'Si scivit, Messiam esse debere Jovam, quomodo existimare potuit, Cainam esse Messiam, quem 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.
226"Et addidit parere fratrem ejus Ebel;" and she added to bring forth (or she brought forth in addition) his brother Abel. — Ed.
227That is, "obtained," or "gotten." — Ed. 228( ,הנלHebel,) signifies vanity. — Ed