Commentary on Genesis John Calvin
JOHN CALVIN
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.35 He moreover teaches by the word "created," that what before did not exist was now made; for he has not used the term( ,יצרyatsar,) which signifies to frame or forms but( ,בראbara,) which signifies to create.36 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,37 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 does38) in maintaining this gross error is absurd and intolerable. Let this, then be maintained in the first place,39 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.40
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
35"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.
36בראIt 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.
37Inter profanos homines. 38Steuchus 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.
39"Sit igitur haec prima sententia. Que ceci dont soit premierement resolu." — French Tr.
40Namely, into heaven and earth.
COMMENTARY ON GENESIS
solidity, will not insist upon the word; but rather caution readers to beware of violent glosses of this kind.41 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,42 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
41The 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 wordאלהיםwhich 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 not met the special objection adduced by Calvin in this place, namely, the danger of gliding into Sabellianism while attempting to confute Arianism. — Ed
42The 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.