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22.Behold, the man is become as one of us (214) 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 necessity 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, (215) not more against Adam himself then against his posterity, for the purpose of commending modesty to all ages. The particle, “” 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, “ 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, ‘ 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.
One of us. Some refer the plural number here used to the angels, as if God would make a distinction between man, who is an earthly and despised animal, and celestial beings; but this exposition seems farfetched. The meaning will be more simple if thus resolved, ‘ this, Adam will be so like Me, that we shall become companions for each other.’ The argument which Christians draw from this passage for the doctrine of the three Persons in the Godhead is, I fear, not sufficiently firm. (216) There is not, indeed, the same reason for it as in the former passage, “ us make man in our image,” since here Adam is included in the word Us; but, in the other place, a certain distinction in the essence of God is expressed.
And now, lest, etc. There is a defect in the sentence which I think ought to be thus supplied: ‘ now remains that in future, he be debarred from the fruit of the tree of life;’ for by these words Adam is admonished that the punishment to which he is consigned shall not be that of a moment, or of a few days, but that he shall always be an exile from a happy life. They are mistaken who think this also to be an irony; as if God were denying that the tree would prove advantageous to man, even though he might eat of it; for he rather, by depriving him of the symbol, takes also away the thing signified. We know what is the efficacy of sacraments; and it was said above that the tree was given as a pledge of life. Wherefore, that he might understand himself to be deprived of his former life, a solemn excommunication is added; not that the Lord would cut him off from all hope of salvation, but, by taking away what he had given, would cause man to seek new assistance elsewhere. Now, there remained an expiation in sacrifices, which might restore him to the life he had lost. Previously, direct communication with God was the source of life to Adam; but, from the moment in which he became alienated from God, it was necessary that he should recover life by the death of Christ, by whose life he then lived. It is indeed certain, that man would not have been able, had he even devoured the whole tree, to enjoy life against the will of God; but God, out of respect to his own institution, connects life with the external sign, till the promise should be taken away from it; for there never was any intrinsic efficacy in the tree; but God made it life-giving, so far as he had sealed his grace to man in the use of it, as, in truths he represents nothing to us with false signs, but always speaks to us, as they say, with effect. In short, God resolved to wrest out of the hands of man that which was the occasion or ground of confidence, lest he should form for himself a vain hope of the perpetuity of the life which he had lost.
(214) “Adam quasi unus.”
(215) “Hac subsannatione.”
(216) Bishop Patrick, who contends for the interpretation here opposed, says, “ one of us. These words plainly insinuate a plurality of Persons in the Godhead, and all other explications of them seem forced and unnatural; that of Mr. Calvin’ being as disagreeable to the Hebrew phrase as that of Socinus to the excellency of the Divine nature.” — Ed.