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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 310, verse 2. and I will make my covenant. He now begins more fully and abundantly to explain what he had before alluded to briefly. We have said that the covenant of God with Abram had two parts. The first was a declaration of gratuitous love, to which was annexed the promise of a happy life. But the other was an exhortation to the sincere endeavour to cultivate uprightness, since God had given, in a single word only, a slight taste of his grace, and then immediately had descended to design of miscalling, namely that Abraham should be upright. He now subjoins a more ample declaration of his grace, in order that Abraham may endeavor more willingly to form his mind and his life, both to reverence towards God and to the cultivation of uprightness. As if God had said, see how kindly I indulge thee, for I do not require integrity from thee, simply on account of my authority, which I might justly do, but whereas I owe thee nothing, I condescend graciously to engage in mutual covenant. He does not, however, speak of this as of a new thing, but he recalls the memory of the covenant which he had before made, and now fully confirms and establishes certainty. For God is not wont to utter new oracles, which may discredit destroy the credit, or obscure the light, or weaken the efficacy of those which proceeded, but he continues, as in one perpetual tenor, those promises which he has once given. Wherefore, by these words he intends nothing else than that the covenant, of which Abraham had heard before, should be established and ratified, but he expressly introduces that principal point, concerning the multiplication of seed, which he afterwards frequently repeats. Verse 3. And Abram fell on his face. We know that this was the ancient rite of adoration. Moreover, Abram testifies first that he acknowledges God, in whose presence all flesh ought to keep silence and to be humbled, and secondly, that he reverently receives and cordially embraces whatever God is about to speak. If, however, this was intended as a confession of faith, we must observe that the faith which relies upon the grace of God cannot be disjoined from a pure conscience. God, in offering his grace to Abraham, requires of him a sincere disposition to live justly and homily. Abraham, in prostrating himself declares that he obediently receives both. Let us therefore remember that in one and the same bond of faith, the coutured adoption in which our salvation is placed is to be combined with newness of life. And although Abraham utters not a word, he declares more fully by his silence than if he had spoken with a loud and sounding voice, that he yields obedience to the word of God. Verse 4. As for me, Behold, my covenant is with thee. They who translate the passage, Behold, I make a covenant with thee, or Behold, I and my covenant with thee, do not seem to me faithfully to represent the meaning of Moses. For first, God declares that he is the speaker in order that absolute authority may appear in his words. For since our faith can rest on no other foundations, than his eternal veracity, it becomes, above all things, necessary for us to be informed that what is proposed to us has proceeded from his sacred mouth. Therefore, the pronoun I is to be read separately as a preface to the rest. In order that Abraham might have a composed mind and might engage, without hesitation, in the proposed covenant, Whence a useful doctrine is deduced, that faith necessarily has reference to God, because although angels and men should speak to us, never would their authority appear sufficiently great to confirm our minds. And it cannot but be that we should at times waver until that voice sounds from heaven, I am. Whence also it appears what kind of religion is that of the papacy, where instead of the word of God, The fictions of men are alone the subject of boast, and they are justly exposed to continual fluctuation, who, depending upon the word of men, act unjustly towards God by ascribing to them more than is right. But let us have no other foundation of our faith than this word, I, not as spoken indifferently by any mouth whatever, but by the mouth of God alone. if, however, myriads of men set themselves in opposition, and proudly exclaim, We, we, let this single word of God suffice to dissipate the empty sounds of multitudes. And thou shalt be a father of many nations. It is asked, What is this multitude of nations? It obviously appears that different nations had their origin from the Holy Patriarch, for Ishmael grew to a great people, the Edomians from another branch were spread far and wide, large families also sprung from other sons, whom he had by Keturah, but Moses looked still further, because indeed the Gentiles were to be, by faith, inserted into the stock of Abraham, although not descended from him according to the flesh. of which that Paul is to us a faithful interpreter and witness. For he does not gather together the Arabians, Edomians, and others for the purpose of making Abraham the father of many nations, but he so extends the name of father as to make it applicable to the whole world, in order that the Gentiles, in their other respects strangers and separated from each other, might, from all sides, combine in one family of Abraham. I grant indeed that for a time the twelve tribes were as so many nations, but only in order to form a prelude to that immense multitude which at length is collected together as the one family of Abram. And that Moses speaks of those sons who, being regenerate by faith, acquire the name and pass over into the stock of Abram, is sufficiently proved by this one consideration. For the carnal race of Abram could not be divided into different nations without causing those who had departed from the unity to immediately accounted strangers. Thus the church rejected the Ishmaelites, the Edomians and others, and regarded them as foreigners. Abram therefore was not called the father of many nations because his seed was to be divided into many nations, but rather because many nations were to be gathered together unto him. A change also of his name is added as a token. For he begins to be called Abraham in order that the name itself may teach him that he should not be the father of one family only, but that a progeny should rise up to him from an immense multitude beyond the common course of nature. For this reason, the Lord so often renews His promise, because the very repetition of it shows no common blessing was promised. There is no doubt that the Lord distinguishes the race of Abraham from the rest of the world. We must now see what people He intends. Now they are deceived who think that his elect alone are here pointed out, and that all the faithful are indiscriminately comprehended from whatever people, according to the flesh, they are descended. For on the contrary, the scripture declares that the race of Abraham, by lineal descent, had been peculiarly accepted by God. And it is evident doctrine of Paul concerning the natural descendants of Abraham that they are holy branches which have proceeded from a holy root. Romans 11 verse 16. Unless anyone should restrict this assertion to the shadows of the law, or should evade it by allegory, he elsewhere expressly declares that Christ came to be a minister of the circumcision. Romans 15 verse 8. Wherefore nothing is more certain than that God made his covenant with those sons of Abraham who were naturally to be born of him. If anyone object that this opinion by no means agrees with the former, in which we said that they are reckoned the children of Abram, who being by faith engrafted into his body form one family, the difference is easily reconciled by laying down certain distinct degrees of adoption which may be collected from various passages of scripture. In the beginning, antecedently to this covenant, the condition of the whole world was one and the same. But as soon as it was said, I will be a God to thee, and to thy seed after thee, the church was separated from other nations, just as in the creation of the world the light emerged out of the darkness. Then the people of Israel was received as the flock of God into their own fold, The other nations wandered like wild beasts through mountains, woods, and deserts. Since this dignity in which the sons of Abraham excelled other nations depended on the word of God alone, the gratuitous adoption of God belongs to them all in common. For if Paul deprives the Gentiles of God and of eternal life on the ground of their being aliens from the covenant, Ephesians 4, verse 18, It follows that all Israelites were of the household of the Church, and sons of God, and heirs of eternal life. And although it was by the grace of God, and not by nature, that they excelled the Gentiles, and although the inheritance at the kingdom of God came to them by promise, and not by carnal descent, yet they are sometimes said to differ by nature from the rest of the world. In the epistle to the Galatians, Galatians 2, verse 15, and elsewhere, Paul calls them saints by nature, because God was willing that His grace should descend by a continual succession to the whole seed. In this sense, they who were unbelievers among the Jews are yet called the children of the celestial kingdom by Christ, Matthew 8, verse 12. Nor does what St. Paul says contradict this. namely that not all who are from Abraham are to be esteemed legitimate children, because they are not the children of the promise, but only of the flesh. Romans 9 verse 8. For there the promise is not taken generally for the outward word by which God conferred his favor as well upon the reprobate as upon the elect, but must be restricted to the efficacious calling which he inwardly seals by his spirit. and that this is the case is proved without difficulty, for the promise by which the Lord had adopted them all as children was common to all, and in that promise it cannot be denied that eternal salvation was offered to all. What therefore can be the meaning of Paul when he denies that certain persons have any right to be reckoned among children, except that he is no longer reasoning about the externally offered grace, but about that of which only elect effectually partake. Here then, a twofold class of sons presents itself to us in the church. For since the whole body of the people is gathered together into the fold of God by one and the same voice, all without exception, are in this respect accounted children. The name of the church is applicable and common to them all. But in the innermost sanctuary of God, none others are reckoned the sons of God than they in whom the promise is ratified by faith. And although this difference flows from the fountain of gratuitous election, whence also faith itself springs, yet since the counsel of God is in itself hidden from us, we therefore distinguish the true from the spurious children by the respective marks of faith and unbelief. This method and dispensation continued even to the promulgation of the Gospel. But then the middle wall was broken down, Ephesians 2 verse 14, and God made the Gentiles equal to the natural descendants of Abraham. That was the renovation of the world, by which they, who had before been strangers, began to be called sons. Yet whenever a comparison is made between Jews and Gentiles, inheritance of life is assigned to the former, as lawfully belonging to them, but to the latter it is said to be adventitious. Meanwhile the oracle was fulfilled in which God promises that Abraham should be the father of many nations, for whereas previously the natural sons of Abraham were succeeded by their descendants in continual succession, and the benediction which began with him, flowed down to his children, the coming of Christ, by inverting the original order, introduced into his family those who before were separated from his seed. At length the Jews were cast out, except that a hidden seed of the election remained among them, in order that the rest might be saved. It was necessary that these things concerning the seed of Abraham should at once be stated, that they may open to us an easy introduction to what follows. in their generations. This succession of generations clearly proves that the posterity of Abraham were taken into the church in such a manner that sons might be born to them who should be heirs of the same grace. In this way the covenant is called perpetual, as lasting until the renovation of the world which took place at the advent of Christ. I grant indeed that the covenant was without end and may with propriety be called eternal as far as the whole Church is concerned. It must, however, always remain as a settled point that the regular succession of ages was partly broken and partly changed by the coming of Christ, because the middle wall being broken down and the sons by nature being at length disinherited, Abraham began to have a race associated with himself from all regions of the world. To be a God unto thee. In this single word, we are plainly taught that this was a spiritual covenant, not confirmed in reference to the present life only, but one from which Abraham might conceive the hope of eternal salvation, so that being raised even to heaven, he might lay hold of solid and perfect bliss. For those whom God adopts to himself from among the people, Seeing that he makes them partakers of his righteousness and of all good things, he also constitutes heirs of a celestial life. Let us then mark this as a principal part of the covenant, that he who is the God of the living, not the dead, promises to be a God to the children of Abraham. It follows afterwards, in the way of augmentation of the grant, that he promises to give them the land. I confess indeed that something greater and more excellent than itself was shadowed forth by the land of Canaan. Yet this is not at variance with the statement that the promise now made was an accession to that primary one, I will be thy God. Now although God again affirms, as before, that he will give the land to Abraham himself, we nevertheless know that Abraham never possessed dominion over it, But the holy man was contented with his title to it alone, although the possession of it was not granted him, and therefore he calmly passed from his earthly pilgrimage into heaven. God again repeats that he will be a God to the posterity of Abraham, in order that he may not settle upon earth, but may regard themselves as trained for higher things. Verse nine. Thou shalt keep my covenant, As formerly, covenants were not only committed to public records, but were also wont to be engraven in brass or sculptured on stones, in order that the memory of them might be more fully recorded and more highly celebrated. So, in the present instance, God inscribes his covenant in the flesh of Abraham. For circumcision was as a solemn memorial of that adoption, by which the family of Abraham had been elected to be the peculiar people of God. The pious had previously possessed other ceremonies which confirmed to them the certainty of the grace of God, but now the Lord attests the new covenant with a new kind of symbol. But the reason why He suffered the human race to be without this testimony of His grace during so many ages is concealed from us, except that we see it was instituted at the time when he chose a certain nation to himself, which thing itself depends upon his secret counsel. Moreover, although it would, perhaps, be more suitable for the purpose of instruction were we to give a summary of those things which are to be said concerning circumcision, I will yet follow the order of the text, which I think more appropriate to the office of an interpreter. In the first place, since circumcision is called by Moses the covenant of God, We thence infer that the promise of grace was included in it. For had it been only a mark or token of external profession among men, the name of covenant would be by no means suitable, for a covenant is not otherwise confirmed than as faith answers to it. And it is common to all sacraments to have the word of God annexed to them, by which he testifies that he is propitious to us, and calls us to the hope of salvation. Yea, a sacrament is nothing else than a visible word, or sculpture, an image of that grace of God, which the word more fully illustrates. If, then, there is a mutual relation between the word and faith, it follows that the proposed end and use of sacraments is to help promote and confirm faith. But they who deny that sacraments are support to faith, or that they aid the word in strengthening faith, must of necessity expand the name of covenant, because either God there offers himself as a promisor, in mockery and falsely, or else faith there finds that on which it may support itself, and from which it may confirm its own assurance. And although we must maintain the distinction between the word and the sign, yet let us know that as soon as the sign itself meets our eyes, the word ought to sound in our ears. Therefore, while in this place, Abraham is commanded to keep the covenant, God does not enjoin upon him the bare use of the serenity, but chiefly designs that he should regard the end, and certainly since the promise is the very soul of the sign. Whenever it is torn away from the sign, nothing remains but a lifeless and vain phantom. This is the reason why we say that sacraments are abolished by the Papists. Because the voice of God, having become extinct, nothing remains with them except the residuum of mute figures. Truly frivolous is their boast, that their magical exorcisms stand in the place of the Word. For nothing can be called a covenant, but what is perceived by us to be clearly revealed, so that it may edify our faith. These actors who gesture alone, or by a confused murmuring, play as on pipes, have nothing like this. We now consider how the covenant is rightly kept. Namely, when the Word proceeds and we embrace the sign as a testimony and pledge of grace. For as God binds himself to keep the promises Gamis given to us, so the consent of faith and of obedience is demanded from us. What follows further on this subject is worthy of notice. Between me and you. Whereby we are taught that a sacrament has not respect only to the external confession, but is an intervening pledge between God and the conscience of man. And therefore, whosoever is not directed to God through the sacraments profanes their use. But by the figure metonym, the name of covenant is transferred to circumcision, which is so conjoined with the word that it could not be separated from it. Verse 10. Every man-child among you shall be circumcised. Although God promised alike to males and females what he afterwards sanctioned by circumcision, he nevertheless consecrated in one sex the whole people to himself. For whereas, by this symbol, the promise which was given indiscriminately to males and females is confirmed, and it is certain that females as well as males had need of confirmation, it is hence evident that the symbol was ordained for the sake of both sexes. Nor is it of any force, in opposition to this reasoning, to say that each individual is commanded to communicate in the sacraments, if he would derive any benefit from them. on the ground that no profit is received by those who neglect their use. For the covenant of God was graven on the bodies of the males, with this condition annexed, that the females also should, as their associates, be partakers of the same sign. Verse 11. Ye shall circumcise the flesh of your foreskin. Very strange and unaccountable would this command at first sight appear. The subject treated of is the sacred covenant in which righteousness, salvation, and happiness are promised, whereby the seed of Abraham is distinguished from other nations in order that it may be holy and blessed. And who can say that it is reasonable for the sign of so great a mystery to consist in circumcision? But as it was necessary for Abraham to become a fool, in order to prove himself obedient to God, so whosoever is wise will both soberly and reverently receive what God seems to us foolishly to have commanded. And yet we must inquire whether any analogy is here apparent between the visible sign and the thing signified. For the signs which God has appointed to assist our infirmity should be accommodated to the measure of our capacity or they would be unprofitable. Moreover, it is probable that the Lord commanded circumcision for two reasons. First, to show that whatever is born of man is polluted, then that salvation would proceed from the blessed seed of Abraham. In the first place, therefore, whatever men have peculiar to themselves by generation, God has condemned in the appointment of circumcision, in order that the corruption of nature being manifest, he might induce them to mortify their flesh. Whence also it follows that circumcision was a sign of repentance. Yet at the same time, the blessing was promised in the seed of Abraham, was therefore marked and attested. If then it may seem observed to any one that the anyone that the token of a favour so excellent and so singular was given in that part of the body, let him become ashamed of his own salvation which flowed from the loins of Abraham. But it has pleased God thus to confound the wisdom of the world, that he may the more completely abase the pride of the flesh. And hence we now learn, in the second place, how the reconciliation between God and men, which was exhibited in Christ, was testified by this sign. For which reason it is styled by Paul a seal of the righteousness of faith. Romans 4 verse 11. Let it suffice thus briefly to have touched upon the analogy between the thing signified and the sign. Verse 12. And he that is eight days old shall be circumcised. God now prescribes the eighth day for circumcision. whence it appears that this was a part of that discipline under which he intended to keep his ancient people. For greater liberty is, at this day, permitted in the administration of baptism. Some, however, maintain that we must not contend earnestly about the number of days because the Lord spared the children on account of their tenderness, since it was not without danger to inflict the wound upon those who were newly born. But although he might have provided that circumcision should produce no harm or injury, that there would be no absurdity in saying that he has respect to their tense of age, in order to prove to the Jews his paternal love towards their children. To others this seems to be too frigid. Therefore they speak a spiritual mystery in the number of days. They think that the present life is allegorically signified by the seven days, that God commanded infants to be circumcised on the eighth day, in order to show that though we must give attention to the mortification of the flesh during the whole course of our life, it will not be completed to the end. Augustine also thinks that it is a reference to the resurrection of Christ, whereby external circumcision was abolished and the truth of the figure was set forth. It is probable and consonant with reason that the number seven designated the course of the present life. Therefore, the eighth day might seem to be fixed upon by the Lord to prefigure the beginning of a new life. But because such a reason is never given in Scripture, I dare affirm nothing. Therefore let it suffice to maintain what is certain and solid, namely that God, in this symbol, has so represented the destruction of the old man as yet to show that he restores men to life. He that is born in the house, or bought with money. When God commands Abraham to circumcise all whom he has under his power, his special love towards Abraham is conspicuous in this. that he embraces his whole family in his grace. We know that formerly slaves were scarcely reckoned among the number of men, but God, out of regard to his servant Abraham, adopts them as his own sons. To this mercy nothing whatever can be added. The pride also of the flesh is cast down, because God, without respect of persons, gathers together both free men and slaves. But in the person of Abraham, He has prescribed it as a law to all his servants that they should endeavour to bring all who are subject to them into the same society of faith with themselves. For every family in the pious ought to be a church. Therefore, if we desire to prove our piety, we must labour that every one of us may have his house ordered in obedience to God. And Abraham is not only commanded to dedicate and offer unto God those born in his house, but whomsoever he might afterwards obtain. Verse 13, for an everlasting covenant. The meaning of this expression may be twofold, either that God promises that His grace, of which circumcision was a sign and pledge, should be eternal, or that He intended the sign itself to be perpetually observed. Indeed, I have no doubt that this perpetuity ought to be referred to the visible sign, but they who hence infer that the use of it ought to flourish among the Jews, even at the present time, I, in my opinion, deceive. For they swerve from the axiom which we ought to regard as fixed, that since Christ is the end of the law, the perpetuity which is ascribed to the ceremonies of the law was terminated as soon as Christ appeared. The temple was a perpetual habitation of God, According to that declaration, this is my rest forever. Here will I dwell. Psalm 132 verse 14. The answer is easy, that the external use of the law was so abrogated as to establish its truth. For at length, by the coming of Christ, circumcision was substantially confirmed, so that it should endure forever, and that the covenant which God had before made should be ratified. Moreover, lest the changing of the visible sign should perplex anyone, let that renovation of the world of which I have spoken be kept in mind which renovation, notwithstanding some interposed variety, has perpetuated those things which would otherwise have been fading. Therefore, although the use of circumcision has ceased, yet it does not cease to be an everlasting and perpetual covenant, if only Christ be regarded as the mediator, who, though the sign be bechanged, has confirmed the truth. and that by the coming of Christ, external circumcision ceased, is plain from the words of Paul, who not only teaches that we are circumcised by the death of Christ spiritually, and not through the carnal sign, but who expressly substitutes baptism for circumcision, Colossians 2 verse 11, and truly baptism could not succeed circumcision without taking it away. Therefore, in the next chapter, He denies that there is any difference between circumcision and uncircumcision, because at that time the thing was indifferent and of no importance. Whence we refute the error of those who think that circumcision is still in force among the Jews, as if it were a peculiar nimble of the nation, which never ought to be abrogated. I acknowledge indeed that it was permitted to them for a time, until a liberty obtained by Christ should be better known, but though permitted, it by no means retained its original force, for it would be observed to be initiated into church by two different signs, of which the one should testify and affirm that Christ was come, and the other should shadow him forth as absent. And the uncircumcised man-child In order that circumcision might be the more tended to, God denounces the severe punishment on anyone who should neglect it. And as this shows God's great care for the salvation of men, so on the other hand it rebukes their negligence. For since God thus benignantly offers a pledge of his love and of eternal life, for what purpose does he add threatening but to rouse the sluggishness of those due of those whose duty it is to run with diligence. Therefore, this denunciation of punishment virtually charges men with foul ingratitude because they either reject or despise the grace of God. The passage, however, teaches that such contempt shall not pass unpunished. And since God threatens punishment only to despise us, we infer that the uncircumcision of children would do them no harm if they died before the eighth day, for the bare promise of God was effectual to their salvation. He did not so attest this salvation by external signs as to restrict his own effectual working to those signs. Moses, indeed, sets aside all controversy on this subject by deducing as a reason that they would make void the covenant of God, for we know that the covenant was not violated when the power of keeping it was taken away. Let us then consider that the salvation of the race of Abraham was included in the expression, I will be a God to thy seed. And although circumcision was added as a confirmation, it nevertheless did not deprive the Word of its force and efficacy. But because it is not in the power of man to sever what God has joined together, no one could despise or neglect the sign, without both rejecting the Word itself and depriving himself of the benefit therein offered. And therefore the Lord punished bare neglect with severity. But if any infants were deprived by death of the tokens of salvation, he spared them, because they had done nothing derogatory to the covenant of God. The same reasoning is at this time in force respecting baptism. Whoever, having neglected baptism, feigns himself to be contented with a bare promise, trembles as much as in him lies upon the blood of Christ, or at least does not suffer it to flow for the washing of his children. Therefore just punishment follows the contempt of the sign in the privation of grace, because by an impious severance of the sign and the word, or rather by a laceration of them, the covenant of God is violated. To consign to destruction those infants whom a sudden death has not allowed to be presented for baptism before any neglect of parents could intervene, is a cruelty originating in superstition. But that the promise belongs to such children is not in the least doubtful. For what can be more observed than that the symbol, which is added for the sake of confirming the promise, should really enervate its force? Wherefore, the common opinion by which baptism is supposed to be necessary to salvation ought to be so moderated that it should not bind the grace of God or the power of the Spirit to external symbols, and bring against God a charge of falsehood. He hath broken my covenant. For the covenant of God is ratified when by faith we embrace what he promises. Should anyone object that infants were guiltless of this fault, because they hitherto were destitute of reason, I answer we ought not to press this divine declaration too closely, as if God held the infants as chargeable with a fault of their own, but we must observe the antithesis, that as God adopts the infant son in the person of his father, so when the father repudiates such a benefit, The infant is said to cut himself off from the church. The meaning of the expression is this. He shall be blotted out from the people whom God had chosen to himself. The explanation of some that they who remained in uncircumcision would not be Jews and would have no place in the senses of that people is too frigid. We must go farther. and say that God indeed will not acknowledge those as among his people who will not bear the mark and token of adoption. Verse 15. As for Sarai thy wife, God now promises to Abraham a legitimate seed by Sarai. She had been, as I have said, to precipitate when she substituted, without any command from God, a handmaid in her own place. Abraham also had been too pliant in following his wife, who foolishly and rashly wished to anticipate the design of God. Nevertheless, their united fault did not prevent God from making it known to them that he was about to give them that seed. from the expectation of which they had in a manner cut themselves off. Whence the gratuitous kindness of God shines more clearly, because, although men impede the course of it by obstacles of their own, it nevertheless comes to them. Moreover, God changes the name of Sarai, in order that he may extend her prominence far and wide, which in her former name had been restricted, for the letter Yoth as the force among the Hebrews of the possessive pronoun. This being now taken away, God designs that Sarah should everywhere, and without exception, be celebrated as a sovereign and princess. And this is expressed in the context when God promises that he will give her a son, from whom at length nations and kings should be born. And although at first sight this benediction appears most ample, it is still more It is still far richer than it seems to be in the words here used, as we shall see in a little time. Verse 17. And Abram fell upon his face. This was, in token, not only of his reverence, but also his faith. For Abraham not only adores God, but in giving him thanks, testifies that he receives and embraces what is promised concerning a son. Hence also we infer that he laughed, not because he either despised, or regarded as fabulous, or rejected the promise of God, but as is commonly wont to happen in things which are least expected in admiration, he breaks forth into laughter. For I do not assent to the opinion of those who suppose that this laughter flowed solely from joy, but I rather think that Abraham was of one astonished, which his next interrogation also confirms. Shall a child be born to him that is not a child of God? that an hundred years old? But although he does not reject, as vain, what had been said by the angel, he yet shows that he was no otherwise affected than if he had received some incredible tidings. The novelty of the thing so strikes him that for a short time he is confounded. Yet he humbles himself before God, and with confused mind prostrating himself on the earth, he by faith adores the power of God For that this was not the language of one who doubts, Paul, in his epistle to the Romans, is a witness. Romans 4 verse 19. Who denies that Abraham considered his body now dead, or the barren womb of Sarah, or that he staggered through unbelief, but declares that he believed in hope against hope. And that which Moses relates, that Abraham said in his heart, I do not so explain as if he had distinctly conceived this in his mind, but as many things steel upon us, contrary to our purpose, the perplexing thought suddenly rushed upon his mind. What a strange thing is this, that a son should be born to one a hundred years old! This, however, seems to some to be a kind of contest between carnal reason and faith, for although Abraham, reverently prostrating himself before God, submits his own mind to the divine word, he is still disturbed by the novelty of the affair. I answer that this admiration, which did not obstruct the course of God's power, was not contrary to faith, nay, the strength of faith shone the more brightly in having surmounted an obstacle so arduous. And therefore he is not reprehended for laughing, as Sarah is in the next chapter, Genesis 18 verse 1. Verse 18, And Abram said unto God, Abram does not now wander silently within himself, but pours forth his wish and prayer. His language, however, is that of a mind still perturbed and vacillating, O that, or I wish that, Ishmael might live! For as if he did not dare to hope for all that God promises, he fixes his mind upon the Son already born, Not because he would reject the promise of fresh offspring, but because he was contented with the favour already received, provided the liberality of God should not extend further. He does not then reject what the Lord offers, but while he is prepared to embrace it, the expression, O that Ishmael, yet follows from him through the weakness of his flesh. Some think that Abraham spoke thus because he was afraid for his firstborn. For there is no reason why we should suppose that Abraham was smitten with any such fear, as that God, in giving him another son, would take away the former, or as if the latter favour should absorb that which had preceded. The answer of God, which follows shortly after, refutes this interpretation. What I have said is more certain, namely that Abraham prayed that the grace of God, in which he acquiesced might be rectified and confirmed to him. Moreover, without reflection, he breaks forth into this wish, when, for very joy, he scarcely believed what he had heard from the mouth of God, to live before Jehovah is as much as to be preserved in safety under his protection, or to be blessed by him. Abram therefore desires of the Lord that he will preserve the life which he has given to Ishmael. Verse 19, Sarah thy wife shall bear thee a son indeed. Some take the adverb abou to mean truly. Others, however, more rightly suppose it to be used for increasing the force of the expression. For God rouses the slumbering mind of his servant as if he would say, the sight of one favor prevents thee from raising thyself higher And thus it happens that thou dost confine thy thoughts within too narrow limits. Now therefore enlarge thy mind to receive also what I promised concerning Sarah. For the door of hope ought to be sufficiently open to admit the word in his full magnitude. And I will establish my covenant with him. He confines the spiritual covenant to one family, in order that Abraham might thence learn to hope for the blessing before promised, for since he had framed for himself a false hope, not founded on the word of God, it was necessary that this false hope should first be dislodged from his heart, in order that he might now the more fully rely upon the heavenly oracles, and now might fix the anchor of his faith, which before had wavered in a fallacious imagination on the firm truth of God. He calls the covenant everlasting, in the sense which we have previously explained. He then declares that it shall not be bound to one person only, but shall be common to his whole race, that it may, by continual succession, descend to his posterity. Yet it may seem absurd that God should command Ishmael, whom he deprives of his grace, to be circumcised. I answer Although the Lord constitutes Isaac, the firstborn and the head, from whom he intends the covenant of salvation to flow, he still does not entirely exclude Ishmael, but rather, in adopting the whole family of Abraham, joins Ishmael to his brother Isaac as an inferior member until Ishmael cut off from his father's house and his brother's society. Therefore, his circumcision was not useless, until he apostatized from the covenant, for although it was not deposited with him, he might nevertheless participate in it with his brother Isaac. In short, the Lord intends nothing else by these words than that Isaac should be the legitimate heir of the promised benediction. Verse 20. And Ashpore Ishmael He here more clearly discriminates between the two sons of Abraham, for in promising to the one wealth, dignity, and other things pertaining to the present life, he proves him to be a son according to the flesh. But he makes a special covenant with Isaac, which rises above the world and this frail life. not for the sake of cutting Ishmael off from the hope of eternal life, but in order to teach him that salvation is to be sought from the race of Isaac, where it safely dwells. He infers, however, from this passage, that the Holy Fathers were by no means kept down to the earth by the promises of God, but rather were born upwards to heaven. For God liberally and profusely promises to Ishmael whatever is desirable with respect to this earthly life. And yet he accounts as nothing all the gifts he confers on him in comparison with the covenant which was to be established in Isaac. It therefore followed that neither wealth, nor power, nor any other temporal gift is promised to the sons of the Spirit, but an eternal blessing which is possessed only by hope in this world. Therefore, however, we may now abound in delights and in all good things. Our happiness is still transient, unless by faith we penetrate into the celestial kingdom of God, where a greater and higher blessing is laid up for us. It is, however, asked whether Abraham had respect only to this earthly life when he prayed for his son. For this the Lord seems to intimate, when he declares that he had granted what Abraham asked, and yet only mentions the things we have recorded. But it was not God's design to fulfil the whole wish of Abraham on this point, only he makes it plain that he would have some respect to Ishmael, for whom Abraham had entreated, so as to show that the Father's prayer had not been in vain, for he meant to testify that he embraced Abraham with such love that for his sake he had respect to his whole race and dignified it with peculiar benefits. God went up from Abraham. This expression contains a profitable doctrine, namely that Abraham certainly knew this vision to be from God, for the assent here spoken implies as much. And it is necessary for the pious to be fully assured that what they hear proceeds from God, in order that they may not be carried hither and thither, but may depend alone upon heaven. And whereas God now, when he has spoken to us, does not openly ascend to heaven before our eyes, this ought to diminish nothing from the certainty of our faith. Because a full manifestation of him has been made in Christ, with which it is right that we should be satisfied. Besides, although God does not daily ascend upwards in a visible form, yet in this His Majesty is not less resplendent that He raises us upward by transforming us into His image. Further, He gives sufficient authority to His Word when He seals it upon our hearts by His Spirit. Verse 23 And Abraham took Ishmael. Moses now commends the obedience of Abraham, because he circumcised the whole of his family as he had been commanded. So he must, of necessity, have been entirely devoted to God, since he did not hesitate to inflict upon himself a wound attended with acute pain, and not without danger of life. To this may be added the circumstance of the time. namely that he does not defer the work to another day, but immediately obeys the divine mandate. There is, however, no doubt that he had to contend with various perplexing thoughts. Not to mention innumerable others, this might come into his mind. As for me, who have been so long harassed with many adverse affairs, and tossed about in different exiles, and yet have never swerved from the word of God, if by this symbol, he would consecrate me to himself as a servant, why is he put me off to extreme old age? What does this mean, that I cannot be saved unless I, with one foot almost in the grave, thus mutilate myself? But this was an illustrious proof of obedience, that having overcome all difficulties, he quickly and without delay followed where God called him, and he gave, in so doing, an example of faith not less excellent, because unless he had certainly embraced the promises of God, he would by no means have become so prompt to obey. Hence, therefore, arose his great alacrity, because he set the word of God in opposition to the various temptations which might disturb his mind and draw him in contrary directions. Two things also are here are worthy of observation. First, that Abraham was not deterred by the difficulty of the work from yielding to God the duty which he owed him. We know that he had a great multitude in his house, nearly equal to a people. It was scarcely credible that so many men could have suffered themselves to be wounded, apparently to be made a laughing stock. Therefore, it was justly to be feared that he would excite a great tumult in his tranquil family, yet that, by common impulses, the major part of his servants would rise up against him. Nevertheless, relying upon the word of God, he strenuously attempts what seemed impossible. We next see how faithfully his family was instructed, because not only his home-born slaves, but foreigners and men bought with money, meekly received the wounds, which was both troublesome and the occasion of shame to carnal sense. It appears then that Abraham diligently took care to have them prepared for due obedience. And since he held them under holy discipline, he received the reward of his own diligences in finding them so tractable in a most arduous affair. So at this day, God seems to enjoin a thing impossible to be done when he requires his gospel to be preached everywhere in the whole world. for the purpose of restoring it from death to life. For we see how great is the obstinacy of nearly all men, and what numerous and powerful methods of resistance Satan employs, so that, in short, all the ways of access to these principles are obstructed. Yet it behoves individuals to do their duty, and not to yield to impediments. And finally, our endeavours and our labours shall by no means fail in that success which is not yet apparent. Chapter 18, verse 1. And the Lord appeared unto him. It is uncertain whether Moses says that God afterwards appeared again unto Abram, or whether reverting to the previous history, he here introduces other circumstances which he had not before mentioned. I prefer, however, the former of these interpretations, namely that God confirmed the mind of his servant with a new vision, just as the faith of the science requires at infall renewed assistance. It is also possible that the promise was repeated for the sake of Sarah. What shall we say if, in this manner, he chose to do honor to the greatness of his grace? For the promise concerning Isaac, from whom, at length, redemption and salvation should shine forth to the world cannot be extolled in terms adequate to its dignity. Whichever of these views be taken, we pursue that there was sufficient reason why Isaac was again promised. Concerning the word Mamre, we have spoken in the 13th chapter, Genesis 13 verse 1. Probably a grove of oaks was in that place, and Abraham dwelt there on account of the convenience of the situation. 2. And lo, three men stood by him. Before Moses proceeds to his principal subject, he describes to us the hospitality of the holy man, and he calls the angels men, because, being clothed with human bodies, they appeared to be nothing else than men. And this was done designedly, in order that he, receiving them as men, might give proof of his charity. For angels do not need those services of ours, which are the true evidences of charity. Moreover, hospitality holds the chief place among these services, because it is no common virtue to assist strangers, from whom there is no hope of reward. For men in general are wont, when they do favors to others, to look for a return, But he who is kind to unknown guests and persons proves himself to be disinterestedly liberal. Wherefore the humanity of Abraham deserves no slight praise, because he freely invites men who were to him unknown, through whom he had no advantage, and from whom he had no hope of mutual favours. What therefore was Abraham's object? Truly that he might relieve the necessity of his guests. He sees them wearied with their and has no doubt that they are overcome by heat. He considers that the time of day was becoming dangerous to travelers, and therefore he wishes both to comfort and to relieve persons thus oppressed. And certainly the sense of nature itself dictates that the strangers are to be especially assisted, unless blind self-love rather impels us to mercenary services. For none are more deserving of compassion and help than those whom we see deprived of friends and of domestic comforts. And therefore the right of hospitality has been held most sacred among all people, and no disgrace is ever more detestable than to be called inhospitable. For it is a brutal cruelty, proudly to despise those who, being destitute of ordinary, have recourse to our assistance. It is, however, asked whether Abraham was wont thus to receive indiscriminately all kinds of guests. I answer that, according to his accustomed prudence, he made his distinction between his guests, and truly the invitation, which Moses here relates, has something uncommon. Undoubtedly the angels bore, in their countenance and manner, marks of extraordinary dignity, so that Abraham could conclude then to be worthy not only of meat and drink, but also of honour. they who think that he was thus attentive to his office, because he had been taught by his fathers that the angels often appeared in the world in human form, reasons too philosophically. Even the authority of the apostle is contrary to this, for it denies that they were, at first, known to be angels either by Abraham or by Lot, since they thought they were entertaining men. Hebrews 13 verse 2. This then is to be maintained, that when he saw men of reverent aspect, and having marks of singular excellence, advancing on their journey, he saluted them with honour, invited them to repose. But at that time there was greater honesty than there is at present, to be found amid the prevailing perfidity of mankind, so that the right of hospitality might be exercised with less danger. Therefore the great number of inns are evidence of our depravity, and prove it to have arisen from our own fault, that the principal duty of humanity has become obsolete among us." And bowed himself toward the ground. This token of reverence was in common use with Oriental nations. The mystery which some of the ancient writers have endeavoured to elicit from this act, namely that Abraham adored one out of the three whom he saw, and therefore perceived by faith that there are three persons in one God, since it is frivolous and obnoxious to ridicule and calumny, I am more than content to omit. For we have before said that the angels were so received by the holy man as by one who intended to discharge a duty towards men. But the fact that God honoured his benignity and granted it to him as a reward that angels should be presented to him for guests was that he was not aware of till they had made themselves known at the conclusion of the meal. It was therefore a merely human and civil honour which he paid them. As to his having saluted one in particular, it was probably done because he excelled the other two, for we know that angels often appeared with Christ their head. Here, therefore, among the three angels, Moses points out one as the chief of the embassy. This recording ends on page 331. 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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