Commentary on Galatians Ephesians Philippians Colossians Thessalonians Timothy Titus and Philemon John Calvin (continued)
John Calvin their own merit; but Scripture, on the contrary, asserts that all depends on the calling of God; for we must constantly return to the privilege conveyed in these words, ``In Isaac shall thy seed be called.'' (Genesis 21:12.) The uninterrupted succession to this privilege must have been in force until Christ; for, in the person of David, the Lord afterwards brought back by recovery, as we might say, the promise which had been made to Abraham. In proving, therefore, that this prediction applies to a single individual, Paul does not make his argument rest on the use of the singular number. He merely shews that the word seed must denote one who was not only descended from Abraham according to the flesh, but had been likewise appointed for this purpose by the calling of God. If the Jews deny this, they will only make themselves ridiculous by their obstinacy.
But as Paul likewise argues from these words, that a covenant had been made in Christ, or to Christ, let us inquire into the force of that expression,
thy seed shall all the nations of the earth be blessed.'' (Genesis 22:18.)
The Jews taunt the apostle with making a comparison, as if the seed of Abraham were to be quoted as an example in all disastrous omens and prayers; while, on the contrary, to curse in Sodom or Israel is to employ the name of Sodom or Israel in forms of cursing. This, I own, is sometimes the case, but not always; for to bless one's self in God has quite a different meaning, as the Jews themselves admit. Since, therefore, the phrase is ambiguous, denoting sometimes a cause and sometimes a comparison, wherever, it occurs, it must be explained by the context. We have ascertained, then, that we are all cursed by nature, and that the blessing of Abraham has been promised to all nations. Do all indiscriminately reach it? Certainly not, but those only who are ``gathered'' (Isaiah 66:8) to the Messiah; for when, under His government and direction, they are collected into one body, they then become one people. Whoever then, laying disputing aside, shall inquire into the truth, will readily acknowledge that the words here signify not a mere comparison but a cause; and hence it follows that Paul had good ground for saying, that the covenant was made in Christ, or in reference to Christ.
17. The law which was four hundred and thirty years after. If we listen to Origen and Jerome and all the Papists, there will be little difficulty in refuting this argument. Paul reasons thus: ``A promise was given to Abraham four hundred and thirty years before the publication of the law; therefore the law which came after could not disannul the promise; and hence he concludes that ceremonies are not necessary.'' But it may be objected, the sacraments were given in order to preserve the faith, and why should Paul separate them from the promise? He does so separate them, and proceeds to argue on the matter. The ceremonies themselves are not so much considered by him as something higher, --- the effect of justification which was attributed to them by false apostles, and the obligation on the conscience. From ceremonies, accordingly, he takes occasion to discuss the whole subject of faith and works. If the point in dispute had no connection with obtaining righteousness, with the merit of works, or