Commentary on Genesis John Calvin
JOHN CALVIN
known) of some exceptions; and we shall have an example in point in the forty-eighth chapter Genesis 48:1
6. And Abram passed through the land. Here Moses shows that Abram did not immediately, on his entering into the land, find a habitation in which he might rest. For the expression passed through, and the position of the place (Sichem) to which he passed, show that the length of his journey had been great. Sichem is not far from Mount Gerizim, which is towards the desert of the Southern region. Wherefore, it is just as Moses had said, that the faith of Abram was again tried, when God suffered him as a wanderer to traverse the whole land, before he gave him any fixed abode. How hard would it seems when God had promised to be his Protector, that not even a little corner is assigned him on which he may set his foot? But he is compelled to wander in a circuitous route, in order that he may the better exercise self denial. The word( אלוןElon) is by some translated an oak forest, by some a valley;343 others take it for the proper name of a place. I do not doubt that Moreh is the proper name of the place; but I explain Elon to mean a plain, or an oak, not that it was a single tree, but the singular is put for the plural number;344 and this latter interpretation I most approve.
And the Canaanite was then in the land. This clause concerning the Canaanite is not added without reason; because it was no slight temptation to be cast among that perfidious and wicked nation, destitute of all humanity. What could the holy man then think, but that he was betrayed into the hands of these most abandoned men, by whom he might soon be murdered; or else that he would have to spend a disturbed and miserable life amid continual injuries and troubles? But it was profitable for him to be accustomed, by such discipline, to cherish a better hope. For if he had been kindly and courteously received in the land of Canaan, he would have hoped for nothing better than to spend his life there as a guest. But now God raises his thoughts higher in order that he may conclude, that at some future time, the inhabitants being destroyed, he shall be the lord and heir of the land. Besides, he is admonished, by the continual want of repose, to look up towards heaven. For since the inheritance of the land was specially promised to himself, and would only belong to his descendants, for his sake; it follows, that the land, in which he was so ill and inhumanly treated, was not set before him as his ultimate aim, but that heaven itself was proposed to him as his final resting-place.
7. And the Lord appeared unto Abram. He now relates that Abram was not left entirely destitute, but that God stretched forth his hand to help him. We must, however, mark, with what kind of assistance God succours him in his temptations. He offers him his bare word, and in such a way, indeed,
343By others a plain. Vide Poli Synopsis in loco. See our English version, "Abram passed through the land unto the place of Sichem, unto the plain of Moreh." — Ed.
344That is, an oak is put for an oak grove, or forest. — Ed.
COMMENTARY ON GENESIS
that Abram might deem himself exposed to ridicule. For God declares he will give the land to his seed: but where is the seed, or where the hope of seed; seeing that he is childless and old, and his wife is barren? This was therefore an insipid consolation to the flesh. But faith has a different taste; the property of which is, to hold all the senses of the pious so bound by reverence to the word, that a single promise of God is quite sufficient. Meanwhile, although God truly alleviates and mitigates the evils which his servants endure, he does it only so far as is expedient for them, without indulging the desire of the flesh. Let us hence learn, that this single remedy ought to be sufficient for us in our sufferings: that God so speaks to us in his word, as to cause our minds to perceive him to be propitious; and let us not give the reins to the importunate desires of our flesh. God himself will not fail on his part; but will, by the manifestation of his favor, raise us when we are cast down.
And there builded he an altar. This altar was a token of gratitude. As soon as God appeared to him he raised an altar: to what end? That he might call upon the name of the Lord. We see, therefore, that he was intent upon giving of thanks; and that an altar was built by him in memory of kindness received. Should any one ask, whether he could not worship God without an altar? I answer, that the inward worship of the heart is not sufficient unless external profession before men be added. Religion has truly its appropriate seat in the heart; but from this root, public confession afterwards arises, as its fruit. For we are created to this end, that we may offer soul and body unto God. The Canaanites had their religion; they had also altars for sacrifices: but Abram, that he might not involve himself in their superstitions, erects a domestic altar, on which he may offer sacrifice; as if he had resolved to place a royal throne for God within his house. But because the worship of God is spiritual, and all ceremonies which have no right and lawful end, are not only vain and worthless in themselves, but also corrupt the true worship of God by their counterfeited and fallacious appearance; we must carefully observe what Moses says, that the altar was erected for the purpose of calling upon God. The altar then is the external form of divine worship; but invocation is its substance and truth. This mark easily distinguishes pure worshippers from hypocrites, who are far too liberal in outward pomp, but wish their religion to terminate in bare ceremonies. Thus all their religion is vague, being directed to no certain end. Their ultimate intention, indeed, is (as they confusedly speak) to worship God: but piety approaches nearer to God; and therefore does not trifle with external figures, but has respect to the truth and the substance of religion. On the whole, ceremonies are no otherwise acceptable to God, than as they have reference to the spiritual worship of God.
To invoke the name of God, or to invoke in his name, admits of a twofold exposition; namely, either to pray to God, or to celebrate his name with praises. But because prayer and thanksgiving are things conjoined, I