“In the sweat of thy face.” Some, indeed, translate it “labour;” the translation, however, is forced. But by “sweat” is understood hard labour and full of fatigue and weariness, which, by its difficulty, produces sweat. It is a repetition of the former sentence, where it was said, “Thou shalt eat it in labour.” Under the cover of this passage, certain ignorant persons would rashly impel all men to manual labour; for God is not here teaching as a master or legislator, but only denouncing punishment as a judge. And, truly, if a law had been here prescribed, it would be necessary for all to become husbandmen, nor would any place be given to mechanical arts; we must go our of the world to seek for clothing and other necessary conveniences of life. What, then, does the passage mean? Truly God pronounces, as from his judgment-seat, that the life of man shall henceforth be miserable, because Adam had proved himself unworthy of that tranquil, happy and joyful state for which he had been created. Should any one object that there are many inactive and indolent persons, this does not prevent the curse from having spread over the whole human race. For I say that no one lies torpid in such a degree of sloth as not to be under the necessity of experiencing that this curse belongs to all. Some flee from troubles, and many more do all they can to grasp at immunity from them; but the Lord subjects all, without exception, to this yoke of imposed servitude. It is, nevertheless, to be, at the same time, maintained that labour is not imposed equally on each, but on some more, on others less. Therefore, the labour common to the whole body is here described; not that which belongs peculiarly to each member, except so far as it pleases the Lord to divide to each a certain measure from the common mass of evils. It is, however, to be observed, that they who meekly submit to their sufferings, present to God an acceptable obedience, if, indeed, there be joined with this bearing of the cross, that knowledge of sin which may teach them to be humble.

“Behold, the man is become as one of us.” An ironical reproof, by which God would not only prick the heart of man, but pierce it through and through. He does not, however, cruelly triumph over the miserable and afflicted; but, according to the necesity of the disease, applies a more violent remedy. For, though Adam was confounded and astonished at his calamity, he yet did not so deeply reflect on its cause as to become weary of his pride, that he might learn to embrace true humility. We may add, that God inveighed, by this irony, not more against Adam himself than against his posterity, for the purpose of commending modesty to all ages. The particle, “Behold,” denotes that the sentence is pronounced upon the cause then in hand. And, truly, it was a sad and horrid spectacle; that he, in whom recently the glory of the Divine image was shining, should lie hidden under fetid skins to cover his own disgrace, and that there should be more comeliness in a dead animal than in a living man! The clause which is immediately added, “To know good and evil,” describes the cause of so great misery, namely, that Adam, not content with his condition, had tried to ascend higher than was lawful; as if it had been said, “See now whither thy ambition and thy perverse appetite for illicit knowledge have precipitated thee.” Yet the Lord does not even deign to hold converse with him, but contemptuously draws him forth, for the sake of exposing him to greater infamy. Thus was it necessary, for his iron pride to be beaten down, that he might at length descend into himself, and become more and more displeased with himself.

For herbs and trees are produced from seed; or grafts are taken from another root, or they grow by putting forth shoots: in all this the industry and the hand of man are engaged. But, at that time, the method was different: God clothed the earth, not in the same manner as now, (for there was no seed, no root, no plant, which might germinate,) but each suddenly sprung into existence at the command of God, and by the power of his word. They possessed durable vigour, so that they might stand by the force of their own nature, and not by that quickening influence which is now perceived, not by the help of rain, not by the irrigation or culture of man; but by the vapour with which god watered the earth. For he excludes these two things, the rain whence the earth derives moisture, that it may retain its native sap; and human culture, which is the assistant of nature. When he says, that God had “not yet caused it to rain,” he at the same time intimates that it is God who opens and shuts the cataracts of heaven, and that rain and drought are in his hand.

“And the Lord God planted.” Moses now adds the condition and rule of living which were given to man. And, first, he narrates in what part of the world he was placed, and what a happy and pleasant habitation was allotted to him. Moses says, that God had “planted,” accommodating himself, by a simple and uncultivated style, to the capacity of the vulgar. For since the majesty of God, as it really is, cannot be expressed, the Scripture is wont to describe it according to the manner of man. God, then, had planted Paradise in a place which he had especially embellished with every variety of delights, with abounding fruits, and with all other most excellent gifts. For this reason it is called a garden, on account of the elegance of its situation, and the beauty of its form. The ancient interpreter has not improperly translated it Paradise; because the Hebrews call the more highly cultivated gardens “Pardaisim, and Xenophon pronounces the word to be Persian, when he treats of the magnificent and sumptuous gardens of kings. That region which the Lord assigned to Adam, as the firstborn of mankind, was one selected out of the whole world.

“And out of the ground made the Lord God to grow.” The production here spoken of belongs to the third day of the creation. But Moses expressly declares the place to have been richly replenished with every kind of fruitful trees, that there might be a full and happy abundance of all things. This was purposely done by the Lord, to the end that the cupidity of man might have the less excuse if, instead of being contented with such remarkable affluence, sweetness, and variety, it should (as really happened) precipitate itself against the commandment of God. The Holy Spirit also designedly relates by Moses the greatness of Adam’s happiness, in order that his vile intemperance might the more clearly appear, which such superfluity was unable to restrain from breaking forth upon the forbidden fruit. And certainly it was shameful ingratitude, that he could not rest in a state so happy and desirable: truly, that was more than brutal lust which bounty so great was not able to satisfy. No corner of the earth was then barren, nor was there even any which was not exceedingly rich and fertile: but that benediction of God, which was elsewhere comparatively moderate, had in this place poured itself wonderfully forth. For not only was there an abundant supply of food, but with it was added sweetness for the gratification of the palate, and beauty to feast the eyes. Therefore, from such benignant indulgence, it is more than sufficiently evident, how inexplicable had been the cupidity of man.

Lastly, that is a sacred rest, which withdraws men from the impediments of the world, that it may dedicate them entirely to God. But now, since men are so backward to celebrate the justice, wisdom, and power of God, and to consider his benefits, that even when they are most faithfully admonished they still remain torpid, no slight stimulus is given by God’s own example, and the very precept itself is thereby rendered amiable. For God cannot either more gently allure, or more effectually incite us to obedience, than by inviting and exhorting us to the imitation of himself. Besides, we must know, that this is to be the common employment not of one age or people only, but of the whole human race. Afterwards, in the Law, a new precept concerning the Sabbath was given, which should be peculiar to the Jews, and but for a season; because it was a legal ceremony shadowing forth a spiritual rest, the truth of which was manifested in Christ. Therefore the Lord the more frequently testifies that he had given, in the Sabbath, a symbol of sanctification to his ancient people. Therefore when we hear that the Sabbath was abrogated by the coming of Christ, we must distinguish between what belongs to the perpetual government of human life, and what properly belongs to ancient figures, the use of which was abolished when the truth was fulfilled. Spiritual rest is the mortification of the flesh; so that the sons of God should no longer live unto themselves, or indulge their own inclination. So far as the Sabbath was a figure of this rest, I say, it was but for a season; but inasmuch as it was commanded to men from the beginning that they might employ themselves in the worship of God, it is right that it should continue to the end of the world.

“Thus the heavens and the earth were finished.” Moses summarily repeats that in six days the fabric of the heaven and the earth was completed. The general division of the world is made into these two parts, as has been stated at the commencement of the first chapter. But he now adds, “all the host of them,” by which he signifies that the world was furnished with all its garniture. This epilogue, moreover, with sufficient clearness entirely refutes the error of those who imagine that the world was formed in a moment; for it declares that an end was only at length put to the work on the sixth day. Instead of “host” we might not improperly render the term “abundance;” for Moses declares that this world was in every sense completed, as if the whole house were well supplied and filled with its furniture. The heaven, without the sun, and moon, and stars, would be an empty and dismantled palace: if the earth were destitute of animals, trees, and plants, that barren waste would have the appearance of a poor and deserted house. God, therefore, did not cease from the work of the creation of the world till he had completed it in every part, so that nothing should be wanting to its suitable abundance.

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.

Here he commemorates that part of dignity with which he decreed to honour 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, 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.

But whence has a dead element life? Therefore, there is in this respect a miracle as great as if God had begun to create out of nothing those things which he commanded to proceed from the earth. And he does not take his material from the earth, because he needed it, but that he might the better combine the separate parts of the world with the universe itself.

When he says that ‘the waters brought forth,' he proceeds to commend the efficacy of the word, which the waters hear so promptly, that, though lifeless in themselves, they suddenly teem with a living offspring, yet the language of Moses expresses more; namely, that fishes innumerable are daily produced from the waters, because that word of God by which he once commanded it, is continually in force.

He does not ascribe such dominion to the sun and moon as shall, in the least degree, diminish the power of God; but because the sun, in half the circuit of heaven, governs the day, and the moon the night, by turns; be therefore assigns to them a kind of government. Yet let us remember, that it is such a government as implies that the sun is still a servant, and the moon a handmaid. In the meantime, we dismiss the reverie of Plato, who ascribes reason and intelligence to the stars. Let us be content with this simple exposition, that God governs the days and nights by the ministry of the sun and moon, because he has them as his charioteers to convey light suited to the season.

If therefore we inquire, how it happens that the earth is fruitful, that the germ is produced from the seed, that fruits come to maturity, and their various kinds are annually reproduced; no other cause will be found, but that God has once spoken, that is, has issued his eternal decree; and that the earth, and all things proceeding from it, yield obedience to the command of God, which they always hear.