Commentary on Genesis John Calvin
JOHN CALVIN
prevail among men, but were abandoned to most execrable crimes, the cry of which rose even to heaven, (as we shall afterwards see,) and demanded vengeance from God. That God, however, bore with them for a time: and not only so, but suffered them to inhabit a most fertile region, though they were utterly unworthy of light and of life, affords, as we hence learn, no ground to the wicked of self-congratulation, when God bears also with them for a time, or when, by treating them kindly, and even liberally, he, by his indulgence, strives with their ingratitude. Yet although they exult in their luxury, and even become outrageous against God, let the sons of God be admonished not to envy their fortune; but to wait a little while, till God, arousing them from their intoxication, shall call them to his dreadful judgment. Therefore, Ezekiel, speaking of the men of Sodom, declares it to have been the cause of their destruction, that, being saturated with bread and wine, and filled with delicacies, they had exercised a proud cruelty against the poor, (Ezekiel 16:49.)
14. And the Lord said unto Abram. Moses now relates that after Abram was separated from his nephew, divine consolation was administered for the appeasing of his mind. There is no doubt that the wound inflicted by that separation was very severe, since he was obliged to send away one who was not less dear to him than his own life. When it is said, therefore, that the Lord spoke, the circumstance of time requires to be noted; as if he had said, that the medicine of God's word was now brought to alleviate his pain. And thus he teaches us, that the best remedy for the mitigation and the cure of sadness, is placed in the word of God.
Lift up now thine eyes. Seeing that the Lord promises the land to the seed of Abram, we perceive the admirable design of God, in the departure of Lot. He had assigned the land to Abram alone; if Lot had remained with him, the children of both would have been mixed together. The cause of their dissension was indeed culpable; but the Lord, according to his infinite wisdom, turns it to a good issue, that the posterity of Lot should possess no part of the inheritance. This is the reason why he says 'All the land which is before thee, I assign to thee and to thy seed. Therefore, there is no reason why thou, to whom a reward so excellent is hereafter to be given, shouldst be excessively sorrowful and troubled on account of this solitude and privation.' For although the same thing had been already promised to Abram; yet God now adapts his promise to the relief of the present sorrow. And thus it is to be remembered that not only was a promise here repeated which might cherish and confirm Abram's faith; but that a special oracle was given from which Abram might learn, that the interests of his own seed were to be promoted, by the separation of Lot from him. The speculation of Luther here (as in other places) has no solidity; namely, that God spoke through some prophet. In promising the land "for ever," he does not simply denote perpetuity; but that period which was brought to a close