Commentary on Genesis John Calvin
COMMENTARY ON GENESIS
circumcision is put as the earnest and the symbol. But since Paul is not here defining the force and nature of circumcision, regarded as a pure and genuine institution of God, but is rather disputing on the sense attached to it, by those with whom he deals, he therefore does not allude to the covenant which God before had made with Abram, because the mention of it was unnecessary for the present purpose. Both arguments are therefore of force; first, that the righteousness of Abram cannot be ascribed to the covenant of the law, because it preceded his circumcision; and, secondly, that the righteousness even of the most perfect characters perpetually consists in faith; since Abram, with all the excellency of his virtues, after his daily and even remarkable service of God, was, nevertheless, justified by faith. For this also is, in the last place, worthy of observation, that what is here related concerning one man, is applicable to all the sons of God. For since he was called the father of the faithful, not without reason; and since further, there is but one method of obtaining salvation; Paul properly teaches, that a real and not personal righteousness is in this place described.
7. I am the Lord that brought thee. Since it greatly concerns us, to have God as the guide of our whole life, in order that we may know that we have not rashly entered on some doubtful way, therefore the Lord confirms Abram in the course of his vocation, and recalls to his memory the original benefit of his deliverance; as if he had said, 'I, after I had stretched out my hand to thee, to lead thee forth from the labyrinth of death, have carried my favor towards thee thus far. Thou, therefore, respond to me in turn, by constantly advancing; and maintain steadfastly thy faith, from the beginning even to the end.' This indeed is said, not with respect to Abram alone, in order that he, gathering together the promises of God, made to him from the very commencement of his life of faith, should form them into one whole;375 but that all the pious may learn to regard the beginning of their vocation as flowing perpetually from Abram, their common father; and may thus securely boast with Paul, that they know in whom they have believed, (2 Timothy 1:12,) and that God, who, in the person of Abram, had separated a church unto himself; would be a faithful keeper of the salvation deposited with Him. That, for this very end, the Lord declares himself to have been the deliverer of Abram appears hence; because he connects the promise which he is now about to give with the prior redemption; as if he were saying, 'I do not now first begin to promise thee this land. For it was on this account that I brought thee out of thy own country, to constitute thee the lord and heir of this land. Now therefore I covenant with thee in the same form; lest thou shouldst deem thyself to have been deceived, or fed with empty words; and I command thee to be mindful of the first covenant, that the new promise, which after many years I now repeat, may be the more firmly supported.'
375"Corpus unum efficeret." — "Et les joindre ensemble comme en un corps." And should join them together, as in one body. — French Tr.