John Calvin Commentary Genesis 1:28

"And God blessed them: and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the birds of the heavens, and over every living thing that moveth upon the earth." — Genesis 1:28 (ASV)

And God blessed them. This blessing of God may be regarded as the source from which the human race has flowed. And we must so consider it not only with reference to the whole, but also, as they say, in every particular instance. For we are fruitful or barren regarding offspring, as God imparts his power to some and withholds it from others.

But here Moses simply intended to declare that Adam with his wife was formed for the production of offspring, so that humans might replenish the earth. God could Himself indeed have covered the earth with a multitude of people; but it was His will that we should proceed from one fountain, so that our desire for mutual concord might be greater, and that each might more freely embrace the other as his own flesh.

Besides, as humans were created to occupy the earth, so we ought certainly to conclude that God has mapped out, as with a boundary, that area of earth that would be sufficient for humans, and would prove a suitable abode for them. Any inequality that is contrary to this arrangement is nothing other than a corruption of nature that proceeds from sin.

In the meantime, however, the blessing of God so prevails that the earth everywhere lies open for its inhabitants, and that an immense multitude of people may find, in some part of the globe, their home. Now, what I have said concerning marriage must be kept in mind: that God intends the human race to be multiplied by generation indeed, but not, as in brute animals, by promiscuous intercourse.

For He has joined the man to his wife, so that they might produce a divine, that is, a legitimate, seed. Let us then note whom God is addressing here when He commands them to increase, and to whom He limits His blessing. Certainly He does not give free rein to human passions, but, beginning with holy and chaste marriage, He proceeds to speak of the production of offspring.

For this is also worthy of notice: Moses here briefly alludes to a subject that he intends to explain more fully later, and the regular series of the history is inverted, yet in such a way as to make the true succession of events apparent. The question, however, is raised: whether fornicators and adulterers become fruitful by the power of God; and if this is true, then whether the blessing of God is similarly extended to them?

I answer, this is a corruption of the Divine institute; and while God produces offspring from this muddy pool, as well as from the pure fountain of marriage, this will tend to their greater destruction. Still, that pure and lawful method of increase, which God ordained from the beginning, remains firm; this is that law of nature which common sense declares to be inviolable.

Subdue it. He confirms what He had previously said respecting dominion. Man had already been created with the condition that he should subject the earth to himself; but now, at last, he is put in possession of his right when he hears what has been given to him by the Lord. And this Moses expresses still more fully in the next verse, when he presents God as granting him the herbs and the fruits.

For it is very important that we touch nothing of God’s bounty except what we know He has permitted us to do, since we cannot enjoy anything with a good conscience unless we receive it as from the hand of God. And therefore Paul teaches us that, in eating and drinking, we always sin unless faith is present (Romans 14:23).

Thus we are instructed to seek from God alone whatever is necessary for us, and in the very use of His gifts, we are to exercise ourselves in meditating on His goodness and paternal care.

For the words of God are to this effect: ‘Behold, I have prepared food for you before you were formed; acknowledge me, therefore, as your Father, who has so diligently provided for you when you were not yet created. Moreover, my care for you has proceeded still further; it was your business to nurture the things provided for you, but I have taken even this charge also upon myself. Therefore, although you are, in a sense, constituted the father of the earthly family, it is not for you to be overanxious about the sustenance of animals.’

Some infer from this passage that humans were content with herbs and fruits until the flood, and that it was even unlawful for them to eat flesh. And this seems more probable, because God confines, in some way, the food of humankind within certain limits. Then after the flood, He expressly grants them the use of flesh.

These reasons, however, are not sufficiently strong, for it can be argued, on the other hand, that the first men offered sacrifices from their flocks. This, moreover, is the law of sacrificing rightly: not to offer to God anything except what He has granted for our use. Lastly, men were clothed in skins; therefore it was lawful for them to kill animals.

For these reasons, I think it will be better for us to assert nothing concerning this matter. Let it be enough for us that herbs and the fruits of trees were given to them as their common food; yet it is not to be doubted that this was abundantly sufficient for their highest gratification.

For they judge wisely who maintain that the earth was so damaged by the flood that we retain scarcely a moderate portion of the original blessing. Even immediately after the fall of man, it had already begun to produce inferior and harmful fruits, but at the flood, the change became still greater.

Yet, however this may be, God certainly did not intend that humans should be meagerly and sparingly sustained; but rather, by these words, He promises a liberal abundance, which should leave nothing wanting for a sweet and pleasant life. For Moses relates how generous the Lord had been to them, in bestowing on them all things which they could desire, so that their ingratitude would have less excuse.