Commentary on Genesis John Calvin (continued)
JOHN CALVIN
"reward," He teaches Abram to be satisfied with Himself alone. And as this was, with respect to Abram, a general instruction, given for the purpose of showing him that victory was not the chief and ultimate good which God had designed him to pursue; so let us know that the same blessing is promised to us all, in the person of this one man. For, by this voice, God daily speaks to his faithful ones; inasmuch as having once undertaken to defend us, he will take care to preserve us in safety under his hand, and to protect us by his power. Now since God ascribes to himself the office and property of a shield, for the purpose of rendering himself the protector of our salvation; we ought to regard this promise as a brazen wall, so that we should not be excessively fearful in any dangers. And since men, surrounded with various and innumerable desires of the flesh, are at times unstable, and are then too much addicted to the love of the present life; the other member of the sentence follows, in which God declares, that he alone is sufficient for the perfection of a happy life to the faithful. For the word "reward" has the force of inheritance, or felicity. Were it deeply engraven on our minds, that in God alone we have the highest and complete perfection of all good things; we should easily fix bounds to those wicked desires by which we are miserably tormented. The meaning then of the passage is this, that we shall be truly happy when God is propitious to us; for he not only pours upon us the abundance of his kindness, but offers himself to us, that we may enjoy him. Now what is there more, which men can desire, when they really enjoy God? David knew the force of this promise, when he boasted that he had obtained a goodly lot, because the Lord was his inheritance, (Psalm 16:6.) But since nothing is more difficult than to curb the depraved appetites of the flesh, and since the ingratitude of man is so vile and impious, that God scarcely ever satisfies them; the Lord calls himself not simply "a reward," but an exceeding great reward, with which we ought to be more than sufficiently contented. This truly furnishes most abundant material, and most solid support, for confidence. For whosoever shall be fully persuaded that his life is protected by the hand of God, and that he never can be miserable while God is gracious to him; and who consequently resorts to this haven in all his cares and troubles, will find the best remedy for all evils. Not that the faithful can be entirely free from fear and care, as long as they are tossed by the tempests of contentions and of miseries; but because the storm is hushed in their own breast; and whereas the defense of God is greater than all dangers, so faith triumphs over fear.
2. And Abram said, Lord God. The Hebrew text has( אדונת יחוהAdonai Jehovah.) From which appellation it is inferred that some special mark of divine glory was stamped upon the vision; so that Abram, having no doubt respecting its author, confidently broke out in this expression. For since Satan is a wonderful adept at deceiving, and deludes men with so many wiles in the name of God, it was necessary that some sure and notable
COMMENTARY ON GENESIS
distinction should appear in true and heavenly oracles, which would not suffer the faith and the minds of the holy fathers to waver. Therefore in the vision of which mention is made, the majesty of the God of Abram was manifested, which would suffice for the confirmation of his faith. Not that God appeared as he really is, but only so far as he might be comprehended by the human mind. But Abram, in overlooking a promise so glorious, in complaining that he is childless, and in murmuring against God, for having hitherto given him no seed, seems to conduct himself with little modesty. What was more desirable than to be received under God's protection, and to be happy in the enjoyment of Him? The objection, therefore, which Abram raised, when disparaging the incomparable benefit offered to him, and refusing to rest contented until he receives offspring, appears to be wanting in reverence. Yet the liberty which he took admits of excuse; first, because the Lord permits us to pour into his bosom those cares by which we are tormented, and those troubles with which we are oppressed. Secondly, the design of the complaint is to be considered; for he does not simply declare that he is solitary, but, seeing that the effect of all the promises depended upon his seed, he does, not improperly, require that a pledge so necessary should be given him. For if the benediction and salvation of the world was not to be hoped for except through his seed; when that principal point seemed to fail him, it is not to be wondered at, that other things should seem to vanish from his sight, or should at least not appease his mind, nor satisfy his wishes. And this is the very reason why God not only regards with favor the complaint of his servant, but immediately gives a propitious answer to his prayer. Moses indeed ascribes to Abram that affection which is naturally inherent in us all; but this is no proof that Abram did not look higher when he so earnestly desired to be the progenitor of an heir. And certainly these promises had not faded from his recollection; 'To thy seed will I give this land,' and 'In thy seed shall all nations be blessed;' the former of which promises is so annexed to all the rest, that if it be taken away, all confidence in them would perish; while the latter promise contains in it the whole gratuitous pledge of salvation. Therefore Abram rightly includes in it, every thing which God had promised.
I go childless. The language is metaphorical. We know that our life is like a race. Abram, seeing he was of advanced age, says that he has so far proceeded, that little of his course still remains. 'Now,' he says, 'I am come near the goal; and the course of my life being finished, I shall die childless.' He adds, for the sake of aggravating the indignity, 'that a foreigner would be his heir.' For I do not doubt that Damascus is the name of his country, and not the proper name of his mother, as some falsely suppose; as if he had said, 'Not one of my own relatives will be my heir, but a Syrian from Damascus.'
For, perhaps, Abram had bought him in Mesopotamia. He also calls him the son of(משקmesek,) concerning the meaning of which word grammarians are not agreed. Some derive it from( שקקshakak,) which means to run to and