Commentary on Genesis John Calvin
COMMENTARY ON GENESIS
shone into our minds by his word, he holds the torch of the same word burning before our eyes, that we may, by faith, consider those judgments and punishments of iniquity which the impious carelessly neglect. Thus it becomes the faithful to be employed in reflecting on the histories of all times, that they may always form their judgment from the Scripture, of the various destructions which, privately and publicly, have befallen the ungodly. But it is asked; was it necessary that the destruction of Sodom should be explained to Abraham, before it happened? I answer, since we are so dull in considering the works of God, this revelation was by no means superfluous. Although the Lord proclaims aloud that adversity is the rod of his anger; scarcely any one hearkens to it, because, through the depraved imaginations of our flesh, we ascribe the suffering to some other cause. But the admonition, which precedes the event, does not suffer us to be thus torpid, nor to imagine that fortune, or any thing else which we may fancy, stands in the place of God's word. Thus it necessarily happened, in former times, that the people, although iron-hearted, were more affected by these predictions than they would have been had they been admonished by the prophets, after they had received punishment. Wherefore, from them, it will be proper for us to assume a general rule, in order that the judgments of God, which we daily perceive, may not be unprofitable to us.
The Lord declares to his servant Abraham that Sodom was about to perish, while it was yet entire, and in the full enjoyment of its pleasures. Hence no doubt remains, that it did not perish by chance, but was subjected to divine punishment. Hence also, when the cause of the punishment is thus declared beforehand, it will necessarily far more effectually pierce and stimulate the minds of men. We must afterwards come to the same conclusion, concerning other things; for although God does not declare to us, what he is about to do, yet he intends us to be eyewitnesses of his works and prudently to weigh their causes, and not to be dazzled by a confused beholding of them, like unbelievers, 'who seeing, see not,' and who pervert their true design.
19. For I know him, that he will command his children. The second reason why God chooses to make Abraham a partaker of his counsel is, because he foresees that this would not be done in vain, and without profit. And the simple meaning of the passage is, that Abraham is admitted to the counsel of God, because he would faithfully fulfill the office of a good householder, in instructing his own family. Hence we infer, that Abraham was informed of the destruction of Sodom, not for his own sake alone, but for the benefit of his race. Which is carefully to be observed; for this sentence is to the same effect, as if God, in the person of Abraham, addressed all his posterity. And truly, God does not make known his will to us, that the knowledge of it may perish with us; but that we may be his witnesses to posterity and that they may deliver the knowledge received through us, from hand to hand,
JOHN CALVIN
(as we say,) to their descendants. Wherefore, it is the duty of parents to apply themselves diligently to the work of communicating what they have learned from the Lord to their children. In this manner the truth of God is to be propagated by us, so that no one may retain his knowledge for his own private use; but that each may edify others, according to his own calling, and to the measure of his faith. There is however no doubt, that the gross ignorance which reigns in the world, is the just punishment of men's idleness. For whereas the greater part close their eyes to the offered light of heavenly doctrine; yet there are those who stifle it, by not taking care to transmit it to their children. The Lord therefore righteously takes away the precious treasure of his word, to punish the world for its sloth. The expression after him is also to be noticed; by which we are taught that we must not only take care of our families, to govern them duly, while we live; but that we must give diligence, in order that the truth of God, which is eternal, may live and flourish after our death; and that thus, when we are dead, a holy course of living may survive and remain. Moreover, we hence infer, that those narratives which serve to inspire terror, are useful to be known. For our carnal security requires sharp stimulants whereby we may be urged to the fear of God. And lest any one should suppose that this kind of doctrine belongs only to strangers, the Lord specially appoints it for the sons of Abraham, that is, for the household of the Church. For those interpreters are infatuated and perverse, who contend that faith is overturned if consciences are alarmed. For whereas nothing is more contrary to faith than contempt and torpor; that doctrine best accords with the preaching of grace, which so subdues men to the fear of God, that they, being afflicted and famishing, may hasten unto Christ.
And they shall keep the way of the Lord. Moses intimates, in these words, that the judgment of God is proposed, not only in order that they who, by negligence, please themselves in their vices, may be taught to fear, and that being thus constrained, they may sigh for the grace of Christ; but also to the end that the faithful themselves, who are already endued with the fear of God, may advance more and more in the pursuit of piety. For he wills that the destruction of Sodom should be recorded, both that the wicked may be drawn to God, by the fear of the same vengeance, and that they who have already begun to worship God, may be better formed to true obedience. Thus the Law avails, not only for the beginning of repentance, but also for our continual progress. When Moses adds, to do justice and judgment, he briefly shows the nature of the way of the Lord, which he had before mentioned. This, however, is not a complete definition; but from the duties of the Second Table, he briefly shows, by the figure synecdoche, what God chiefly requires of us. And it is not unusual in Scripture, to seek a description of a pious and holy life, from the Second Table of the Law; not because charity is of more account than the worship of God, but because they who live uprightly and innocently with their neighbors, give