Commentary on Genesis John Calvin
JOHN CALVIN
18. In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:
18. In die ipso pepigit, Jehova cum Abram foedus dicendo, Semini tuo dabo terram hanc a flumine Aegypti, usque ad flumen magnum, flumen Euphratem:
19. The Kenites, and the Kenizzites, and the Kadmonites,
19. Cenaeum, et Cenizaeum, et Cadmonaeum,
20. And the Hittites, and the Perizzites, and the Rephaims,
20. Et Hitthaeum, et Perizaeum, et Rephaim,
21. And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.
21. Et Emoraeum, et Chenaanaeum, et Girgasaeum, et Jebusaeum.
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 Abram 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, not withstanding Chedorlaomer and his allies had been overcome in battle, yet Abram 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, Abram 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 neighbors, and upon those who had hospitably received him. Therefore, as the victory was an honor 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
COMMENTARY ON GENESIS
every one 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 revolved many things, until God animated him anew, by the confident expectation of his assistance. 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 to 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 acquiescing 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 account as nothing, all the favor of the world, and all earthly wealth; as if he had said, 'If only I am propitious to thee, there is no reason why thou shouldst 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 Abram 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 formerly wont to manifest himself to his prophets, as it is stated in the book of Numbers, (Genesis 12:6.)
Fear not, Abram. Although the promise comes last in the text, it yet has precedence in order; because on it depends the 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 Abram'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, Abram, because I am thy shield.' Moreover, by the use of the word "shield," he signifies that Abram would always be safe under his protection. In calling himself his