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And now to SWRB's reading of Calvin's commentary on Genesis, which we hope you find to be a great blessing, and which we pray draws you nearer to the Lord Jesus Christ, for He is the Way, the Truth and the Life, and no man cometh unto the Father but by Him. John 14, verse 6. I'm reading from page 269. Blessed be Abraham of the Most High God. The design of Melchizedek is to confirm and ratify the grace of the divine vocation to holy Abraham, for he points out the honor with which God had peculiar dignified him by separating him from all others and adopting him as his own son. And he calls God, by whom Abraham had been chosen, the possessor of heaven and earth, to distinguish him from the fictitious idols of the Gentiles. Afterwards, indeed, God invests himself with other titles, that by some peculiar mark he may render himself more clearly known to men, who, because of the vanity of their mind, when they hear of God as the Framer of heaven and earth, never cease to wonder till at length they are lost in their own speculations. But because God was already known to Abraham, and his faith was founded upon many miracles, Melchizedek deems it sufficient to declare that, by the title of the Creator, he whom Abraham worshipped is the true and only God. And although Melchizedek himself maintained the sincere worship of the true God, he yet calls Abraham blessed of God, in respect of the eternal covenant, as if he would say that, by a kind of hereditary right, the grace of God resided in one family and nation, because Abraham alone had been chosen out of the whole world. Then is added a special congratulation on the victory obtained. Not such as is wont to pass between profane men, who puff each other up with inflamed ecumeniums, but Melchizedek give thanks unto God and regards the victory which the holy man had gained as a seal of his gratuitous calling. Verse 20. And he gave him tithes of all. There are those who understand that the tithes were given to Abraham, but the apostle speaks otherwise in declaring that Levi had paid tithes in the loins of Abraham. Hebrews 7 verse 9. when Abraham offered tithes to a more excellent priest. And truly, what the expositors above mention mean would be most absurd, because if Melchizedek was the priest of God, it behaved him to receive tithes rather than to give them. Nor is it to be doubted But Abraham offered the gift to God, in the person of Melchizedek, in order that by such firstfruits he might dedicate all his possessions to God. Abraham therefore voluntarily gave tithes to Melchizedek, to do honor to his priesthood. Moreover, since it appears that this was not done wrongfully nor rationally, the apostle properly infers that, in this figure, the Levitical priesthood is subordinate to the priesthood of Christ. For other reasons, God afterwards commands tithes to be given to Levi under the law. But in the age of Abraham, they were only a holy offering given as a pledge and proof of gratitude. It is, however, uncertain whether he offered the title of the spoils or of the goods which he possessed at home, but since it is improbable that he should have been liberal with other persons' goods, and should have given a very tenth part of the prey, of which he had resolved not to touch even a thread, I rather conjecture that these ties were taken out of his own property. I do not, however, admit that they were paid annually, as some imagine, But rather, in my judgment, he dedicated this present to Melchizedek once, for the purpose of acknowledging him as the High Priest of God. Nor could he, at that time, as we say, hand it over, but there was a solemn stipulation, of which the effect shortly after followed. Verse 21 And the king of Sodom said, Moses, having by the way interrupted the course of his narrative concerning the king of Sodom by the mention of the king of Salem, now returns to it again and says that the king of Sodom came to meet Abram not only for the sake of congratulating him, but of giving him a due reward. He therefore makes over to him the whole parade. except the men, as if he would say, It is a great thing that I recover the men, let all the rest be given to thee as a reward for this benefit. And thus to have shown himself grateful to man, would truly have been worthy of commendation, had he not been ungrateful to God, by whose severity and clemency he remained alike unprofited. It was even possible that this man, when poor and deprived of all his goods, might, with a servile affectation of modesty, try to gain the favour of Abram, by asking to have nothing but the captives and the empty city for himself. Certainly we shall afterwards see that the men of Sodom were unmindful of the benefit received, when they proudly and contemptuously vexed righteous Lot. Verse 22 And Abraham said to the king of Sodom, I have lifted up my hand, etc. This ancient serenity is very appropriate to give expression to the force and nature of an oath. For by raising the hand toward heaven, we show that we appeal to God as a witness and as an avenger if we fail to keep our oath. Formerly, indeed, they raised their hands in giving votes. whence the Greeks derived the word kyratonine, which signifies to decree. But in the rite of swearing, the reason for doing so was different, for men hereby declared that they regarded themselves as in the presence of God, and called upon him to be both the guardian of truth and the avenger of perjury. Yet it may seem strange that Abraham should so easily have put himself forward to swear, for he knew that a degree of reverence was due to the name of God, which should constrain us to use it but sparingly, and only from necessity. I answer there are two reasons for his swearing. First, since inconstant men are wont to measure others by their own standard, they seldom place confidence in bare assertions. The king of Sodom, therefore, would have thought that Abraham did not seriously remit his right, unless the name of God had been interposed. And secondly, it was of great consequence to make it manifest to all that he had not carried on a mercenary war. The histories of all times sufficiently declare that even they who have had just causes of war have, nevertheless, been invited to it by the thirst of private gain. and as men are acute in devising pretexts, they are never at a loss to find plausible reasons for war, even though covetousness may be their only real stimulant. Therefore, unless Abram had resolutely refused the spoils of war, the rumour would immediately have spread that under the pretense of rescuing his nephew, he had been intent upon grasping the prey, against which it was necessary for him carefully to guard, not so much for his own sakes as for the glory of God, which would otherwise have received some mark of disparagement. Besides, Abraham wished to arm himself with the name of God, as with a shield, against all the allurements of avarice, for the king of Sodom would not have desisted from tempting his mind by various methods, if the occasion for using bland insinuations had not been promptly cut off. Verse 23, that I will not take from a thread, even to a shoe-latchet. The Hebrews have an elliptical form of making oath, in which the imprecation of punishment is understood. In some places, the full expression of it occurs in the Scriptures. The Lord do so to me, and more also, 1 Samuel 14, verse 44. Since, however, it is a dreadful thing to fall into the hands of the living God, in order that the obligation of oaths may be the more binding, this abrupt form of speech admonishes men to reflect on what they are doing, for it is just as if they should put a restraint upon themselves, and should stop suddenly in the midst of their discourse. This indeed is most certain, that men never rashly swear, but they provoke the vengeance of God against them, and make him their adversary, lest thou shouldst say." Although these words seem to denote a mind elated and too much addicted to fame, yet since Abraham is on this point commended by the Spirit, we conclude that this was a truly holy magnanimity. But an exception is added namely, that he will not allow his own liberality to be injurious to his allies, nor make him subject to his laws. For this also is not the least part of virtue, to act rightly, yet in such a manner that we do not bind others to our example as to a rule. Let every one therefore regard what his own vocation demands, and what pertains to his own duty, in order that men may not prejudge one another according to their own will. For it is a moroseness to impious, to wish that what we ourselves follow as right, and consonant with our duty, should be prescribed as a law to others. Chapter 15 Verse 1 The word of the Lord came. When Abram's affairs were prosperous, and were proceeding according to his wish, This vision might seem to be superfluous, especially since the Lord commands his servant, as one sorrowful and afflicted with fear, to be of good courage. Therefore certain writers conjecture that Abram, having returned after the deliverance of his nephew, was subjected to some annoyance of which no mention is made by Moses, just as the Lord often humbles his people lest they should exult in their prosperity. And they further suppose that when Abraham had been dejected, he was again revived by a new oracle. But since there is no warrant for such conjecture in the words of Moses, I think the cause was different. First, although he was on all sides applauded, it is not to be doubted that various surmises entered into his own mind. For notwithstanding Chedor Laoma and his allies had been overcome in battle, yet Abraham had so provoked them that they might, with fresh troops and with renewed strength, again attack the land of Canaan. Nor were the inhabitants of the land free from the fear of this danger. Secondly, as signal success commonly draws its companion envy along with it, Abraham began to be exposed to many disadvantageous remarks after he had dared to enter into conflict with an army which had conquered four kings. An unfavourable suspicion might also arise that perhaps by and by he would turn the strength which he had tried against foreign kings upon his neighbours, and upon those who had hospitably received him. Therefore, as the victory was an honour to him, so it cannot be doubted that it rendered him formidable and an object of suspicion to many, while it inflamed the hatred of others, since everyone would imagine some danger to himself from his bravery and good success. It is therefore not strange that he should have been troubled and should anxiously have resolved many things until God animated him anew by the confident expectation of his assistants. There might be also another end to be answered by the oracle, namely, that God would meet and correct a contrary fault in his servant. for it was possible that Abram might be so elated with victory as to forget his own calling, and seek the acquisition of dominion for himself, as one who, wearied with a wandering course of life and with perpetual vexations, desired a better fortune and a quiet state of existence. And we know how liable men are to be ensnared by the blandishments of prosperous and smiling fortune. Therefore God anticipates the danger, and before this vanity takes possession of the mind of the holy man, recalls to his memory the spiritual grace vouchsafed to him to the end that he, entirely acquiescent therein, may despise all other things. Yet because this expression, fear not, sounds as if God would soothe his sorrowing and anxious servant with some consolation, It is probable that he had need of such confirmation, because he perceived that many malignantly stormed against his victory, and that his old age would be exposed to severe annoyances. It might, however, be that God did not forbid him to fear, because he was already afraid, but that he might learn courageously to despise, and to count as nothing, all the favour of the world and all earthly wealth, as if he had said If I only am propitious to thee, there is no reason why thou shouldest fear. Contented with me alone in the world, pursue as thou hast begun thy pilgrimage, and rather depend on heaven than attach thyself to earth. However this might be, God recalls his servant to himself, showing that far greater blessings were treasured up for him in God, in order that Abraham might not rest satisfied with his victory. Moses says that God spoke to him in a vision, by which he intimates that some visible symbol of God's glory was added to the word, in order that greater authority might be given to the oracle. And this was one of two ordinary methods by which the Lord was formally wont to manifest himself to his prophets, as is stated in the book of Numbers, Genesis 12, verse 6. Fear not Abram. Although the promise comes last in the text, it has precedence in order, because on it depends a confirmation by which God frees the heart of Abram from fear. God exhorts Abram to be of a tranquil mind. But what foundation is there for such security, unless by faith we understand that God cares for us and learn to rest in his providence. The promise, therefore, that God will be Abraham's shield and his exceeding great reward holds the first place, to which is added the exhortation that, relying upon such a guardian of his safety and such an author of his felicity, he should not fear. Therefore, to make the sense of the words more clear, the causal particle is to be inserted. Fear not, Abraham. Because I am thy shield. Moreover, by the use of the word shield, he signifies that Abraham would always be safe under his protection. In calling himself his reward, he teaches Abraham to be satisfied with himself alone. And as this was, with respect to Abraham, a general instruction, given for the purpose of showing him that victory was not the chief and ultimate good So let us know that the same blessing is promised to us all in the person of this one man. For by this voice, God daily speaks to His faithful ones, inasmuch as having once undertaken to defend us, He will take care to preserve us in safety under His hand, and to protect us by His power. Now since God ascribes to Himself the office and property of a shield, and the power of His hand, For the purpose of rendering himself the protector of our salvation, we ought to regard this promise as a brazen war, so that we should not be excessively fearful in any dangers. And since men, surrounded with various and innumerable desires of the flesh, are at times unstable, and are then too much addicted to the love of the present life, the other member of the sentence follows, in which God declares, that he alone is sufficient for the perfection of a happy life to the faithful. For the word reward has the force of inheritance or felicity. Were it deeply engraven on our minds that in God alone we have the highest and complete perfection of all good things, we should easily fix bounds to those wicked desires by which we are miserably tormented. The meaning then of the passage is this, that we shall be truly happy when God is propitious to us, for he not only pours upon us the abundance of his kindness, but offers himself to us, that we may enjoy him. Now what is there more, what is there more, which men can desire when they really enjoy God? David knew the force of this promise when he boasted that he had obtained a goodly lot, because the Lord was his inheritance. Psalm 16, verse 6. Since nothing is more difficult than to curb the depraved appetites of the flesh, and since the ingratitude of man is so vile and impious that God scarcely ever satisfies them, the Lord calls himself not simply a reward, but an exceeding great reward, with which we ought to be more than sufficiently contented. This truly furnishes most abundant material and most solid support for confidence. For whosoever shall be fully persuaded that his life is protected by the hand of God, and that he can never be miserable while God is gracious to him, and who consequently resorts to this haven in all his cares and troubles will find the best remedy for all evils. Not that the faithful can be entirely free from fear and care, as long as they are tossed by the tempests of contentions and miseries, but because the storm is hushed in their own breast. And whereas the defense of God is greater than all dangers, so faith triumphs over fear. Verse 2 and Abram said, Lord God." The Hebrew text has Adonai Jehovah, from which appellation it is inferred that some special mark of divine glory was stamped upon the vision, so that Abram, having no doubt respecting his author, confidently broke out in this expression. For since Satan is a wonderfully adept at deceiving and deludes men with so many wiles in the name of God, it was necessary that some sure and notable distinction should appear in true and heavenly oracles, which would not suffer the faith and the minds of the Holy Fathers to waver. Therefore, in the vision of which mention is made, the majesty of the God of Abraham was manifested, which would suffice for the confirmation of his faith. not that God appeared as he really is, but only so far as he might be comprehended by the human mind. But Abraham, in overlooking a promise so glorious, in complaining that he is childless, and in murmuring against God for having given him no seed, seems to conduct himself with little modesty. What was more desirable than to be received under God's protection, and to be happy in the enjoyment of him? The objection, therefore, which Abram raised when disparaging the incomparable benefit offered to him, and refusing to rest contented until he receives offspring, appears to be wanting in reverence. Yet the liberty which he took admits an excuse. First, because the Lord permits us to pour into his bosom those cares by which we are tormented, and those troubles with which we are oppressed. Secondly, the design of the complaint is to be considered. For he does not simply declare that he is solitary, but seeing that the effect of all the promises depended upon his seed, he does, not improperly, require that a pledge so necessary should be given him. For if the benediction and salvation of the world was not to be hoped for except through his seed, when that principal point seemed to fail him, Is it not to be wondered at that other things should seem to vanish from his sight, or should at least not appease his mind, nor satisfy his wishes? For this is the very reason why God not only regards with favor the complaint of his servant, but immediately gives a propitious answer to his prayer. Moses indeed ascribes to Abraham that affection which is naturally inherent in us all. But this is no proof that Abraham did not look higher when he so earnestly desired to be the progenitor of an heir. And certainly these promises had not faded from his recollection. To thy seed will I give this land, and in thy seed shall all the nations be blessed. the former of which promises is so annexed to all the rest, that if it be taken away, all the confidence in it would perish, while the latter promise contains in it the whole gratuitous pledge of salvation. Therefore, Abraham rightly includes in it everything which God had promised. I go childless. The language is metaphorical. We know that our life is like a race. Abraham, seeing he was of advanced age, says that he has so far proceeded that little of his course still remains. Now he says, I am come near the goal, and the course of my life being finished, I shall die childless. He adds, for the sake of aggravating the indignity, that a foreigner would be his heir. For I do not doubt that Damascus is the name of his country, and not the proper name of his mother, as some falsely suppose, as if he had said, not one of my own relatives will be my heir, but a Syrian from Damascus. For perhaps Abram had bought him in Mesopotamia. He also calls him the son of Mesach, concerning the meaning of which were Gamerians are not agreed. Some derive it from Shakak, which means to run to and fro, and translate it steward or superintendent, because he who sustains the care of a large house runs hither and thither in attending to his business. Others derive it from shuk, or render it cup-bearer, which seems to be incongruous. I rather adopt a different translation, namely that he was called the son of the deserted house, Filius derelictionis, because mashach sometimes signifies to leave. Yet I do not conceive him to be so called because Abraham was about to leave all things to him, but because Abraham himself had no hope left in any other. It is therefore, in my judgment, just as if he called him the son of a house destitute of children, because this was a proof of a deserted and barren house, that the inheritance was devolving upon a foreigner who would occupy the empty and deserted place. He afterwards contemporously calls him his servant, or his home-born slave. The son of my house, he says, will be my heir. He thus speaks in contempt, as if he would say, My condition is wretched. Who shall not have even a free man for my successor? It is however asked how he could be both a Damascene and a home-born slave of Abram. There are two solutions to the difficulty, either that he was called the son of the house, not because he was born, but only because he was educated in it, or that he sprang from Damascus because his father was from Syria. Verse 4. This shall not be thine heir. We hence infer that God had approved the wish of Abraham. Whence also follows the other point that Abraham had not been impelled by any carnal affection to offer up this prayer, but by a pious and holy desire of enjoying the benediction promised to him. For God not only promises him a seed, but a great people, who in number should equal the stars of heaven. They who expound the passage allegorically implying that a heavenly seed was promised him, which might be compared with the stars, may enjoy their own opinion, but we maintain what is more solid, namely that the faith of Abraham was increased by the sight of the stars. For the Lord, in order more deeply to affect his own people, and more efficaciously to penetrate their minds, after he here reached their ears by his word, also arrest their eyes by external symbols, that eyes and ears may consent together. Therefore the sight of the stars was not superfluous. But God intended to strike the mind of Abraham with this thought. He who by his word alone suddenly produced a host so numerous By which he might adorn the previously vast and desolate heaven, shall not he be able to replenish my desolate house with offspring? It is, however, not necessary to imagine a nocturnal vision, because the stars, which during the day escape our sight, would then appear, for since the whole was transacted in vision. Abram had a wonderful scene set before him, which would manifestly reveal hidden things to him. Therefore, though he perhaps might not move a step, it was just possible for him in vision to be led forth out of his tent. The question now appears concerning what seed the promise is to be understood. And it is certain that neither the posterity of Ishmael nor Esau is to be taken into this account, because the legitimate seed is to be reckoned by the promise, which God determined should remain in Isaac and Jacob Yet the same doubt arises respecting the posterity of Jacob, because many who could trace their descent from him, according to the flesh, cut themselves off, as degenerate sons and aliens, from the faith of their fathers. I answer that this seed is, indiscriminately, extended to the whole people, whole God has adopted to himself. But since many were alienated by their unbelief, we must come for information to Christ, who alone distinguishes true and genuine sons from such as are illegitimate. By pursuing this method, we find the posterity of Abraham reduced to small numbers that afterwards it may be the more increased. For in Christ the Gentiles also are gathered together, and are by faith engrafted into the body of Abraham, so as to have a place among his illegitimate sons. Concerning which point, more will be said in the 17th chapter, Genesis 17, verse 1. Verse 6. And he believed in the Lord. None of us would be able to conceive the rich and hidden doctrine which this passage contains unless Paul had borne his torch before us. Romans 4, verse 3. But it is strange, and seems like a prodigy, that when the Spirit of God was kindled so great a light, yet the greater part of interpreters wander with closed eyes as in the darkness of night. I omit the Jews, whose blindness is well known, but it is, as I have said, monstrous that they who have had Paul as their luminous expositor should so foolishly have depraved this place. However, it hence appears that in all ages Satan has laboured at nothing more assiduously than to extinguish, or to smother, the gratuitous justification of faith which is here expressly asserted. The words of Moses are, he believed in the Lord and he accounted it to him for righteousness. In the first place, The faith of Abram is commended, because by it he embraced the promise of God. It is commended in the second place, because hence Abram obtained righteousness in the sight of God, and that by imputation. For the word kasab, which Moses uses, is to be understood as relating to the judgment of God just as in Psalm 106, verse 31, where the zeal of Phinehas is said to have been counted to him for righteousness. The meaning of the expression will, however, more fully appear by comparison with its opposites. In Leviticus 7, verse 18, it is said that when expiation has been made, iniquity shall not be imputed to a man. Again, in Leviticus 17, verse 4, blood shall be imputed unto that man. So in 2 Samuel 19, verse 19, Shimei says, let not the king impute iniquity unto me. Nearly of the same import is the expression in 2 Kings 12, verse 15. They reckoned not with the man into whose hand they delivered the money for the work. That is, they required no account of the money, but suffered but suffered them to administer it in perfect confidence. Let us now return to Moses. Just as we understand that they to whom iniquity is imputed are guilty before God, so those to whom he imputes righteousness are approved by him as just persons. Wherefore Abraham was received into the number and rank of just persons by the imputation of righteousness. For Paul, In order that he may show us distinctly the force and nature or quality of this righteousness, leads us to the celestial tribunal of God. Therefore they foolishly trifle, who apply this term to his character as an honest man, as if it meant that Abraham was personally held to be just and a righteous man. They also, no less unskillfully, corrupt the text, who say that Abraham is here ascribing to God the glory of righteousness seeing that he ventures to acquiesce surely in his promises, acknowledging him to be faithful and true. For though Moses does not expressly mention the name of God, yet the accustomed method of speaking in scriptures removes all ambiguity. Lastly, it is not less the part of stupor than of impudence, when this faith is said to have been imputed to him for righteousness, to mingle with it some other meaning than that the faith of Abraham was accepted in the place of righteousness with God. It seems, however, to be absurd that Abraham should be justified by believing that his seed would be as numerous as the stars of heaven, for this could be nothing but a particular faith, which would by no means suffice for the complete righteousness of man? Besides, what could an earthly and temporal promise avail for eternal salvation? I answer first, that the believing of which Moses speaks is not to be restricted to a single clause of the promise here referred to, but embraces the whole. Secondly, that Abraham did not form his estimate of the promised seed from this oracle alone, but also from others, where a special benediction is added. Whence we infer that he did not expect some common or undefined seed, but that in which the world was to be blessed. Should anyone pertiniciously insist that what is said in common of all the children of Abraham is forcibly distorted when applied to Christ, in the first place it cannot be denied that God now again repeats the promise before made to his servant for the purpose of answering his complaint. But we have said, and the one thing itself clearly proves, that Abraham was impelled thus greatly to desire seed by a regard to the promised benediction, whence it follows that this promise was not taken by him separately from others, but to pass all his over, we must, I say, consider what is here treated of, in order to form a judgment of the faith of Abraham. God does not promise to his servant this or the other thing only, as he sometimes grants special benefits to unbelievers, who are without the taste of his maternal love, but he declares that he will be propitious to him and confirms him in the confidence of safety by relying upon his protection and his grace. For he who has God for his inheritance does not exult in fading joy, but is one already elevated towards heaven and enjoys the solid happiness of eternal life. It is indeed to me maintained as an axiom that all the promises of God made to the faithful flow from the free mercy of God and are evidences of that paternal love and of that gratuitous adoption on which their salvation is founded. Therefore we do not say that Abraham was justified because he laid hold on a single word, respecting the offspring to be brought forth, but because he embraced God as his father. And truly faith does not justify us for any other reason than that it reconciles us unto God, and that it does so by its own merit, but because we receive the grace offered to us in the promises and have no doubt of eternal life, being fully persuaded that we are loved by God as sons. Therefore Paul reasons from contraries, that he to whom faith is imputed for righteousness has not been justified by works. Romans 4 verse 4. For whosoever obtains righteousness by works, his merits come into the count before God. But we apprehend righteousness by faith. when God freely reconciles us to Himself, whence it follows that the merit of work ceases when righteousness is sought by faith. For it is necessary that this righteousness should be freely given by God, and offered in His Word, in order that anyone may possess it by faith. To render this more intelligible, when Moses says that faith was imputed to Abraham for righteousness, he does not mean that faith was that first cause of righteousness, which is called the efficient, but only the formal cause, as if he had said that Abraham was therefore justified, because relying on the paternal loving-kindness of God, he trusted to his mere goodness. and not to himself, nor to his own merits. For it is especially to be observed that faith borrows a righteousness elsewhere, of which we in ourselves are destitute. Otherwise it would be in vain for Paul to set faith in opposition to works, when speaking of the mode of obtaining righteousness. Besides, the mutual relation between the free promise and faith leaves no doubt upon the subject. We must now notice the circumstance of time. Abraham was justified by faith many years after he had been called by God, after he had left his country, a voluntary exile, rendering himself a remarkable example of patience and continence, after he had entirely dedicated himself to sanctity, and after he had, by exercising himself, in the spiritual and external service of God, aspired to a life almost angelical. It therefore follows that even to the end of life, we are led towards the eternal kingdom of God by the righteousness of faith, on which point many are too grossly deceived. For they grant indeed that the righteousness which is freely bestowed upon sinners, and offered to the unworthy as received by faith alone, But they restrict this to a moment of time, so that he who at the first obtained justification by faith, may afterwards be justified by good works. By this method, faith is nothing else than the beginning of righteousness, whereas righteousness itself consists in a continual course of works. But they who thus trifle must be altogether insane. For if the angelical uprightness of Abram, faithfully cultivated through so many years, in one uniform course, did not prevent him from fleeing to faith for the sake of obtaining righteousness, where upon earth besides will such perfection be found as may stand in God's sight? Therefore, by a consideration of the time in which this was said to Abram, We certainly gather that the righteousness of works is not to be substituted for the righteousness of faith in any such way that one should perfect what the other has begun, and that holy men are only justified by faith as long as they live in the world. If anyone object that Abraham previously believed God when he followed Him at His call and committed himself to His direction and guardianship The solution is ready, that we are not here told when Abraham first began to be justified, or to believe in God, but that in this one place it is declared, or related, how he had been justified through his whole life. For if Moses had spoken thus immediately, on Abraham's first vocation, the cavil of which I have spoken would have been more specious, namely that the righteousness of faith was only initial, so to speak, and not perpetual. But now, since after such great progress, it is still said to be justified by faith, it thence easily appears that the saints are justified freely even unto death. I confess, indeed, that after the faithful are born again by the Spirit of God, The method of justifying differs, in some respect, from the former. For God reconciles to Himself those who are born only of the flesh, and who are destitute of all good. And since He finds nothing in them except a dreadful mass of evils, He counts them just by imputation. But those to whom He has imparted the spirit of holiness and righteousness, He embraces with His gifts. Nevertheless, in order that their good works may please God, it is necessary that these works themselves should be justified by gratuitous imputation. But some evil is always inherent in them. Meanwhile, however, this is a settled point, that men are justified before God by believing, not by working, while they obtain grace by faith because they are unable to deserve a reward by works. Paul also, in hence contending that Abraham did not merit by works a righteousness which he had received before his circumcision, does not impugn the above doctrine. The argument of Paul is of this kind. The circumcision of Abraham was posterior to his justification in the order of time, and therefore could not be its cause. For a necessity, the cause precedes its effect. I also grant that Paul, for this reason, contends that works are not meritorious, except under the covenant of the law, of which covenant circumcision is put as the earnest and the symbol. But since Paul is not here defining the force and nature of circumcision regarded as a pure and genuine institution of God, but is rather disputing on the sense attached to it by those with whom he deals, He therefore does not allude to the covenant which God before had made with Abraham, because the mention of it was unnecessary for the present purpose. Both arguments are therefore of force. First, that the righteousness of Abraham cannot be ascribed to the covenant of the law, because it preceded his circumcision. And secondly, that the righteousness even of the most perfect characters perpetually consists in faith, since Abraham, with all the excellency of his virtues, after his daily and even remarkable service of God, was nevertheless justified by faith. For this also is the last place worthy of observation, that what is here related concerning one man is applicable to all the sons of God. For since he was called the father of the faithful, not without reason, and since further, there is but one method of obtaining salvation, Paul properly teaches that a real and not personal righteousness is in this place described. Verse 7 I am the Lord that brought thee. Since it greatly concerns us to have God as the guide of our whole life, In order that we may know that we have not rashly entered on some doubtful way, therefore the Lord confirms Abram in the course of his vocation and recalls to his memory the original benefit of his deliverance, as if he had said, I, after I had stretched out my hand to thee, to lead thee forth from the labyrinth of death, have carried my favor towards thee thus far. Thou therefore respond to me in turn, by constantly advancing, and maintain steadfastly thy faith from the beginning even to the end. This indeed is said, not with respect to Abraham alone, in order that he, gathering together the promises of God, made to him from the very commencement of his life of faith, should form them into one whole, but that all the pious may learn to regard the beginning of their vocation as flowing perpetually from Abraham, their common father, and may thus securely boast with Paul that they know in whom they have believed. 2 Timothy 1 verse 12. And that God, who in the person of Abraham has separated a church from himself, would be a faithful keeper of the salvation deposited with him. That for this very end the Lord declares himself to have been the deliverer of Abraham appears hence. because he connects the promise which he is now about to give with a prior redemption, as if he were saying, I do not now first begin to promise thee this land, for it was on this account that I brought thee out of thy own country, to constitute thee the lord and heir of this land. Now therefore I covenant with thee in the same form, lest thou shouldest deem thyself to have been deceived, or fed with empty words. And I command thee to be mindful of the first covenant, that the new promise, which after many years I now repeat, may be in the more firmly supported. Verse 8. Lord God, whereby shall I know? It may appear absurd, first to Abraham, who before had placed confidence in the single word of God, without moving any question concerning the promises given to him, should now dispute whether what he hears from the mouth of God be true or not. Secondly, that he ascribes that little honour to God, not merely by murmuring against him when he speaks, but by requiring some additional pledge to be given him. Further, whence ariseth the knowledge which belongs to faith, but from the Therefore Abraham in vain desires to be assured of the future possession of the land, which he ceases to depend upon the word of God. I answer, the Lord sometimes concedes to his children that they may freely express any objection which comes into their mind. For he does not act so strictly with them as not to suffer himself to be questioned. Yea, the more certainly Abraham was persuaded that God was true, And the more he was attached to his word, so much the more familiar did he disburden his cares into God's bosom. To this may be added that the protracted delay was no small obstacle to Abram's faith. For after God had held him in suspense for a great part of his life, now when he was worn down with age and had nothing before his eyes but death and the grave, God anew declares that he shall be Lord of the land. He does not, however, reject, on account of its difficulty, what might have appeared to him incredible, but brings before God the anxiety by which he is inwardly oppressed. And therefore, his questioning with God is rather a proof of faith than a sign of incredulity. The wicked, because their minds are entangled with various conflicting thoughts, Do not in any way receive the promises, but the pious, who feel the impediments in their flesh, endeavor to remove them, lest they should obstruct the way to God's word, and they seek a remedy for these evils of which they are conscious. It is nevertheless to be observed that there were some special impulses in the saints of old, which it would not now be lawful to draw into a precedent. For though Hezekiah and Gideon required certain miracles, this is not a reason why the same thing should be attempted by us in the present day. Let it suffice us to seek for such a confirmation, only as the Lord Himself, according to His own pleasure, shall judge most eligible. Verse 9. Take me and Hepha of three years old, Some, instead of a heifer of three years old, translate the passage three heifers, and each species of animals enumerated would make the number three. Yet the opinion of those who apply the word free to the age of the heifer is more general. Moreover, although God would not deny his servant what he had asked, he yet by no means granted what would gratify the desire of the flesh. For what certainty could be added to the promise by the slaughter of an heifer, or goat, or ram? For the true design of sacrifice, of which ye shall see more presently, was hitherto hidden from Abram. Therefore, by obeying the command of God, of which, however, no advantage was apparent, he hence proves the obedience of his faith. Nor did his wish aim at any other end than this, namely, that the obstacle being removed he might as was just, reverently acquiesce in the word of the Lord. Let us therefore learn meekly to embrace those helps which God offers for the confirmation of our faith, although they may not accord with our judgment, but rather may seem to be a mockery, until at length it shall become plain from the effect that God was as far as possible from mocking us. and divided them in the midst. That no part of this sacrifice may be without mystery. Certain interpreters weary themselves in the fabrication of subtleties. But it is our business, as I have often declared, to cultivate sobriety. I confess I do not know why he was commanded to take three kinds of animals besides birds. unless it were that by this variety itself it was declared that all the posterity of Abraham, of whatever rank they might be, should be offered up in sacrifice, so that the whole people and each individual should constitute one sacrifice. There are also some things concerning which, if anyone curiously seeks the reason, I shall not be ashamed to acknowledge my ignorance, because I do not choose to wander in uncertain speculation. Moreover, this, in my opinion, is the sum of the whole. That God, in commanding the animals to be killed, shows what will be the future condition of the Church. Abram certainly wished to be assured of the promised inheritance of the land. Now he is taught that it would take its commencement from death. That is, that he and his children must die before they should enjoy the dominion over the land. In commanding the slaughtered animals to be cut in part, It is probable that he followed the ancient rite in forming covenants, whether they were entering into any alliance or mustering an army, a practice which also passed over to the Gentiles. Now the allies, or the soldiers, passed between the severed parts, that being enclosed together within the sacrifice, they might be more sacredly united in one body, that this method was practiced by the Jews, Jeremiah bears witness, Jeremiah 34, 18, where he introduces God as saying, they have violated my covenant when they cut the calf in two parts and passed between the divisions of it, as well as the princes of Judas and the nobles of Jerusalem and the whole people of the land. Nevertheless, there appears to me have been this special reason for the act referred to that the Lord would indeed admonish the race of Abram, not only that it should be like a dead carcass, but even like one torn and dissected. For the servitude with which they were oppressed for a time was more intolerable than simple death. Yet because the sacrifice is offered to God, death itself is immediately turned into new life. And this is the reason why Abram, placing the parts of the sacrifice opposite to each other, fits them one to the other, because they were again to be gathered together from their dispersion. But how difficult is the restoration of the Church, and what troubles are involved in it, is shown by the horror with which Abraham was seized. We see, therefore, that two things were illustrated, namely the hard certitude with which the sons of Abraham were to be pressed, almost to laceration and destruction, and then their redemption, which was to be the single pledge of divine adoption. And in the same mirror, the general condition of the church is represented to us as it is the peculiar province of God to create out of nothing and to raise it from death. Verse 11. And when the fowls came down, although the sacrifice was dedicated to God, Yet it was not free from the attack and violence of birds. So neither are the faithful, after they are received into the protection of God, so covered with his hand, as not to be assailed on every side, since Satan and the world cease not to cause them trouble. Therefore, in order that the sacrifice we have once offered to God may not be violated, but may remain pure and uninjured, contrary assaults must be repulsed, with whatever inconvenience and toil. Verse 12. A deep sleep fell upon Abram. The vision is now mingled with the dream. Thus the Lord here joins those two kinds of communication together, which I have before related from Numbers 12, verse 6, where it is said, When I appear unto my servants the prophets, I speak to them in a vision or a dream. Mention has already been made of a vision. Moses now relates that a dream was superadded. A horrible darkness intervened. Abram might know that the dream is not a common one, but the whole is divinely conducted. It has nevertheless a correspondence with the oracle then present. As God immediately afterwards explains in his own words, thou shalt surely know that thy seed shall be a stranger, et cetera. We have elsewhere said that God does not want to dazzle the eyes of his people with bare and empty spectres, but that in visions the principal parts always belong to the word. Thus here, not a mute apparition is presented to the eyes of Abram, but he was taught by an oracle or annexed when the external and visible symbol meant what the external and visible symbol meant. It is, however, to be observed that before one son is given to Abraham, he hears that his seed shall be, for a long time, in captivity and slavery. For thus does the Lord deal with his own people. He always makes a beginning from death, so that by quickening the dead, he in the more abundantly manifests his power. It was necessary, in part, on Abraham's account, that this should have been declared, but the Lord chiefly had regard to his posterity, lest they should faint in their sufferings, of which, however, the Lord had promised a joyful and happy issue, especially since their long continuance would produce great weariness. And three things are step by step brought before them. First, that the sons of Abraham must wander 400 years before they should attain the promised inheritance. Secondly, that they should be slaves. Thirdly, that they were to be inhumanly and tyrannically treated. Wherefore the faith of Abram was admirable and singular, seeing that he acquiesced in an oracle so sorrowful and felt so assured that God would be his deliverer after his miseries had proceeded to their greatest height. It is, however, asked how the number of years he had given agrees with the subsequent history. Some begin the computation of the time of his departure out of Cairn. But it seems more probable that the intermediate time only is denoted, as if he would say, It behoves thy posterity to wait patiently, because I have not grant a decreed grant, that what I now promise, until the four hundredth year. Up to that very time their servitude will continue. According to his mode of reckoning, Moses says, Exodus 12, verse 40, that the children of Israel dwelt in Egypt 430 years. While yet, from the sixth chapter, Genesis six, verse one, we may easily gather that not more than 230 years or thereabouts elapsed from the time that Jacob went down thither to their deliverance. Where then shall we find the remaining 200 years? But referring to the oracle, Of this matter, all doubt is removed by Paul, who, Galatians 3, verse 17, reckons the years from the gratuitous covenant of life to the promulgation of the law. In short, God does not indicate how long the servitude of the people should be from its commencement to its close, but how long he intended to suspend or to defer his promise. As to his omitting the 30 years, It is neither a new nor infrequent thing where years are not accurately computed, to mention only the larger sums. But we see here that for the sake of brevity the whole of that period is divided into four centuries. Therefore there is no absurdity in omitting the short space of time. This is chiefly to be considered that the Lord for the purpose of exercising the patience of his people, suspends his promise more than four centuries. This reading, this recording, ends on page 288. Still Waters Revival Books is now located at PuritanDownloads.com. It's your worldwide online Reformation home for the very best in free and discounted classic and contemporary Puritan and Reformed books, mp3s, and videos. 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