Delight in the Word

But his delight is in the law of the LORD; and in his law doth he meditate day and night. (Psalm 1:2)

In the second verse, the Psalmist does not simply pronounce those happy who fear God, as in other places, but designates godliness by the study of the law, teaching us that God is only rightly served when had law is obeyed. It is not left to every man to frame a system of religion according to his own judgment, but the standard of godliness is to be taken from the Word of God. When David here speaks of the law, it ought not to be understood as if the other parts of Scripture should be excluded, but rather, since the whole of Scripture is nothing else than an exposition of the law, under it as the head is comprehended the whole body. The prophet, therefore, in commending the law, includes all the rest of the inspired writings. He must, therefore, be understood as meaning to exhort the faithful to the reading of the Psalms also. From his characterising the godly as delighting in the law of the Lord, we may learn that forced or servile obedience is not at all acceptable to God, and that those only are worthy students of the law who come to it with a cheerful mind, and are so delighted with its instructions, as to account nothing more desirable or delicious than to make progress therein. From this love of the law proceeds constant meditation upon it, which the prophet mentions on the last clause of the verse; for all who are truly actuated by love to the law must feel pleasure in the diligent study of it. (Commentaries)

Ungodly Society

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. (Psalm 1:1)

The meaning of the Psalmist is that it shall be always well with God’s devout servants, whose constant endeavor it is to make progress in the study of his law. The greater part of mankind being accustomed to deride the conduct of the saints as mere simplicity, and to regard their labor as entirely thrown away, it was of importance that the righteous should be confirmed in the way of holiness, by the consideration of the miserable condition of all men without the blessing of God, and the conviction that God is favorable to none but those who zealously devote themselves to the study of divine truth. Moreover, as corruption has always prevailed in the world, to such a degree, that the general character of men’s lives is nothing else but a continual departure from the law of God, the Psalmist, before asserting the blessedness of the students of the divine law, admonishes them to beware of being carried away by the ungodliness of the multitude around them.

Commencing with a declaration of his abhorrence of the wicked, he teaches us how impossible it is for any one to apply his mind to meditation upon God’s laws who has not first withdrawn and separated himself from the society of the ungodly. A needful admonition surely; for we see how thoughtlessly men will throw themselves into the snares of Satan; at least, how few comparatively there are who guard against the enticements of sin.

That we may be fully apprised of our danger, it is necessary to remember that the world is fraught with deadly corruption, and that the first step to living well is to renounce the company of the ungodly, otherwise it is sure to infect us with its own pollution. (Commentaries)

Rebellion!

So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded. (Joshua 10:40)

Here the divine authority is again interposed in order completely to acquit Joshua of any charge of cruelty. But as God had destined the swords of his people for the slaughter of the Amorites, Joshua could do nothing else than obey his command. By this fact, then, not only are all mouths stopped, but all minds also are restrained from presuming to pass censure.

When any one hears it said that Joshua slew all who came in his way without distinction, although they threw down their arms and suppliantly begged for mercy, the calmest minds are aroused by the bare and simple statement, but when it is added, that so God had commanded, there is no more ground for obloquy against him, than there is against those who pronounce sentence on criminals.

Though, in our judgment at least, the children and many of the women also were without blame, let us remember that the judgment-seat of heaven is not subject to our laws. Nay, rather when we see how the green plants are thus burned, let us, who are dry wood, fear a heavier judgment for ourselves. And certainly, any man who will thoroughly examine himself, will find that he is deserving of a hundred deaths. Why, then, should not the Lord perceive just ground for one death in any infant which has only passed from its mother’s womb? In vain shall we murmur or make noisy complaint, that he has doomed the whole offspring of an accursed race to the same destruction; the potter will nevertheless have absolute power over his own vessels, or rather over his own clay. (Commentaries)

When the Sun Stood Still

Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. (Joshua 10:12)

Such is the power and privilege of the faith which Christ inspires, (Matt. 17:20; Lk. 17:6) that mountains and seas are removed at its command. Faith borrows the confidence of command from the word on which it is founded.

Caution, however, must be used, lest any one may at his own hand presume to give forth rash commands. Joshua did not attempt to delay and check the course of the sun before he was well instructed as to the purpose of God. And although, when he is said to have spoken with God, the words do not sufficiently express the modesty and submission which become the servant of God in giving utterance to his prayers, let it suffice us briefly to understand as implied, that Joshua besought God to grant what he desired, and on obtaining his request, became the free and magnanimous herald of an incredible miracle unlike any that had previously taken place. He never would have ventured in the presence of all to command the sun so confidently, if he had not been thoroughly conscious of his vocation. Had it been otherwise, he would have exposed himself to a base and shameful affront. When, without hesitation, he opens his mouth and tells the sun and the moon to deviate from the perpetual law of nature, it is just as if he had adjured them by the boundless power of God with which he was invested.

In kindness to the human race he divides the day from the night by the daily course of the sun, and constantly whirls the immense orb with indefatigable swiftness, so he was pleased that it should halt for a short time till the enemies of Israel were destroyed. (Commentaries)

Be Strong!

Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them. (Joshua 1:6)

Although it is the property of faith to animate us to strenuous exertion, in the same way as unbelief manifests itself by cowardice or cessation of effort, still we may infer from this passage, that bare promises are not sufficiently energetic without the additional stimulus of exhortation. For if Joshua, who was always remarkable for alacrity, required to be incited to the performance of duty, how much more necessary must it be that we who labor under so much sluggishness should be spurred forward.

We may add, that not once only or by one single expression are strength and constancy required of Joshua, but he is confirmed repeatedly and in various terms, because he was to be engaged in many and various contests. He is told to be of strong and invincible courage. Although these two epithets make it obvious that God was giving commandment concerning a most serious matter, still not contented with this reduplication, he immediately after repeats the sentence, and even amplifies it by the addition of the adverb very.

From this passage, therefore, let us learn that we can never be fit for executing difficult and arduous matters unless we exert our utmost endeavors, both because our abilities are weak, and Satan rudely assails us, and there is nothing we are more inclined to than to relax our efforts. But, as many exert their strength to no purpose in making erroneous or desultory attempts, it is added as a true source of fortitude that Joshua shall make it his constant study to observe the Law. By this we are taught that the only way in which we can become truly invincible is by striving to yield a faithful obedience to God. Otherwise it were better to lie indolent, and effeminate than to be hurried on by headlong audacity. (Commentaries)

The Land to Which We Go

And the LORD spake unto Moses that selfsame day, saying, Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people. (Deuteronomy 32:48–50)

All naturally fly from death, so that no one hastens towards it of his own accord. He would never, therefore, have voluntarily entered the tomb, unless relying on the hope of a better life. We have already seen a similar instance in the case of Aaron: although the resurrection was not then so clearly revealed as it now is by the Gospel, nor had Christ appeared, who is the first-fruits of them that rise again. Wherefore, though our carnal sense may be averse from death, let our faith prevail to overcome all its terrors: even as Paul teaches that God’s children, although they desire not “to be unclothed,” still long to be “clothed upon, that mortality may be swallowed up of life.” (2 Corinthians 5:4.) This, however, was remarkable obedience, to prepare himself no less willingly for death than as if he had been invited to some joyful banquet. Thus it is plain that these holy men had so consecrated themselves to God, that they were ready to live or to die, according to His pleasure.

We must take notice of the consolation, which is here referred to, that the pain of his death was alleviated by the permission to behold the land of Canaan. For this reason he is commanded to get up into the top of the mountain; for, although he would have been satisfied with the mere promise of God, even had he been deprived of this blessing, still it had no slight additional effect in enabling him more cheerfully to leave the people on the threshold of their inheritance. For faith does not altogether deprive God’s children of human feelings; but our heavenly Father in His indulgence has compassion on their infirmity. Thus, as it was a cause of sorrow to Moses to be withheld from entering the land, he was supported by a seasonable remedy, that he might not be hindered in his course by this impediment. (Commentaries)

The Sum of the Law

And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul. (Deuteronomy 10:12)

After having expounded each Commandment in its order, it now remains for us to see what is the sum of the contents of the Law, and what the aim and object of its instructions. For Paul elicits its true use, when he declares that its end is “charity, out of a pure heart and of a good conscience, and of faith unfeigned,” (1 Tim. 1:5) since even then it had its false interpreters, who, he says, had “turned aside unto vain jangling,” when they swerved from that object.

Now, as it is contained in two Tables, so also Moses reduces it to two heads, that we should love God with all our heart, and our neighbor as ourselves; for, although he does not unite the two in one passage, yet Christ, by whose Spirit he spoke, ought to suffice to explain to us his intention, (Matthew 22:37;) for, when He was asked what was the great Commandment of the Law, He replied that the first indeed was, that God should be loved, and the second like unto it, regarding the love of our neighbor; as if He had said, that the whole perfection of righteousness, which is set before us in the Law, consists of two parts, that we should serve God with true piety, and conduct ourselves innocently towards men according to the rule of charity. The same is the sense of Paul’s words, for the faith, which is there called the source and origin of charity, comprehends in it the love of God.

At any rate, the declaration of Christ stands sure, that nothing is required of us by the Law, but that we should love God, together with our neighbors. From hence a short and clear definition may be laid down, that nothing is required unto a good life except piety and justice. (Commentaries)

Lest Thou Forget

And it shall be, when the LORD thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not . . . Then beware lest thou forget the LORD, (Deuteronomy 6:10, 12)

Since wealth and prosperity for the most part blind men’s minds, so that they do not sufficiently attend to modesty and moderation, but rather grow wanton in their lusts, and intoxicate themselves with pleasures, God prescribes against this error by anticipation. For not without cause does he admonish them to beware lest they forget God, when they shall have been liberally and luxuriously treated by Him, but because he knew this to be a common vice, for abundance to beget arrogance.

First of all, he shews how base and unworthy would be their ingratitude, if, when loaded with so many excellent benefits by God, they should cast away the recollection of Him; for, as His goodness was inestimable, in giving them cities built by the hands of others, and in transferring to them whatever others had prepared by their great labor and industry, so would their impiety be the more detestable in neglecting Him, when He daily set Himself before them in this abundant store of blessing.

Let us learn, therefore, from this passage, that we are invited by God’s liberality to honor Him, and that whenever He deals kindly by us, He places His glory before our eyes; but, on the other hand, we should remember, that what ought to be as it were vehicles, to lift up our minds on high, are, by our own fault, converted into obstacles and clogs, and that therefore we ought to be the more upon our guard. (Commentaries)

A Special Call

See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah.  (Exodus 31:2)

To “call by name,” is equivalent to rendering eminent, so that Moses signifies that Bezaleel should be something extraordinary, as being endowed with a peculiar gift. Thus Cyrus is said in Isaiah 45:4, to be called by his name, because in the purpose of God he had been destined in a remarkable manner to execute such great things. Still, although the call of Bezaleel was special, because, as I have just said, God entrusted to him an unusual and by no means ordinary work, we gather that no one excels even in the most despised and humble handicraft, except in so far as God’s Spirit works in him. For, although “there are diversities of gifts,” still it is the same Spirit from whom they all flow, (1 Cor. 12:4) and also as God has seen fit to distribute and measure them out to every man. Nor is this only the case with respect to the spiritual gifts which follow regeneration, but in all the branches of knowledge which come into use in common life.

It is, therefore, a false division, when ungodly men ascribe all the means of our support partly to nature and God’s blessing, and partly to the industry of man, since man’s industry itself is a blessing from God. The poets are more correct who acknowledge that all which is suggested by nature comes from God; that all the arts emanate from Him, and therefore ought to be accounted divine inventions.

The utility of this doctrine is two-fold; first, that all things which have reference to the support and defense of life, whenever we meet with them, should excite our gratitude, and that whatever seems to be derived from man’s ingenuity, should be regarded as proofs of God’s paternal solicitude for us; and, secondly, that we should honor God as the Author of so many good things, since He sanctifies them for our use. Moses applies many epithets to the Spirit, because he is speaking of so remarkable a work; yet we must conclude, float whatever ability is possessed by any emanates from one only source, and is conferred by God. This is the only difference, that Bezaleel was endued with consummate excellence, whilst God makes distribution to others according to His pleasure. (Commentaries)

Testing God

And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink. (Exodus 17:1)

A double accusation is here brought against them, for insulting God by quarrelling and chiding with Him, and also for tempting Him. Both arose from unbelief, the cause of which was ingratitude; for it was too vile of them so soon to bury in willful forgetfulness what God had so recently given them. He had brought them supplies when they were suffering from hunger; why do they not fly to Him when they are oppressed by thirst? It is plain, then, that the former favor was ill bestowed upon them, since it so directly vanished in their insensibility.

Hence, too, appears their unbelief, because they neither expect nor ask anything of God; and with this, too, pride is conjoined, because they dare to proceed to chiding. Indeed this almost always happens, that those who neither depend on His providence nor rest; on His promises, provoke God to contend with them, and rush impetuously against Him; because the brutal violence of our passions hurries us on to madness, unless we are persuaded that God will in due time be our helper, and are, submissive to His will.

In the beginning of the chapter Moses briefly indicates that the Israelites journeyed according to the commandment, or, as the Hebrew expresses it, “the mouth” of God, as if he would praise their obedience. Whence we gather that, at the first outset, they were sufficiently disposed to their duty, until a temptation occurred, which interrupted them in the right way. By which example we are warned that, whenever we undertake anything at God’s bidding, we should carefully beware that nothing should hinder our perseverance; and that none are fitted to act rightly but those who are well prepared to endure the assaults of temptation. (Commentaries

Constancy In Faith

I have waited for thy salvation, O LORD. (Gen. 49:18)

It may be asked, in the first place, what occasion induced the holy man to break the connection of his discourse, and suddenly to burst forth in this expression; for whereas he had recently predicted the coming of the Messiah, the mention of salvation would have been more appropriate in that place. I think, indeed, that when he perceived, as from a lofty watchtower, the condition of his offspring continually exposed to various changes, and even to be tossed by storms which would almost overwhelm them, he was moved with solicitude and fear; for he had not so put off all paternal affection, as to be entirely without care for those who were of his own blood. He, therefore, foreseeing many troubles, many dangers, many assaults, and even many slaughters, which threatened his seed with as many destructions, could not but condole with them, and, as a man, be troubled at the sight. But in order that he might rise against every kind of temptation with victorious constancy of mind, he commits himself unto the Lord, who had promised that he would be the guardian of his people. Unless this circumstance be observed, I do not see why Jacob exclaims here, rather than at the beginning or the end of his discourse, that he waited for the salvation of the Lord. But when this sad confusion of things presented itself to him, which was not only sufficiently violent to shake his faith, but was more than sufficiently burdensome entirely to overwhelm his mind, his best remedy was to oppose to it this shield. I doubt not also, that he would advise his sons to rise with him to the exercise of the same confidence. Moreover, because he could not be the author of his own salvation, it was necessary for him to repose upon the promise of God.

In the same manner, also, must we, at this day, hope for the salvation of the Church: for although it seems to be tossed on a turbulent sea, and almost sunk in the waves, and though still greater storms are to be feared in future; yet amidst manifold destructions, salvation is to be hoped for, in that deliverance which the Lord has promised. It is even possible that Jacob, foreseeing by the Spirit, how great would be the ingratitude, perfidy, and wickedness of his posterity, by which the grace of God might be smothered, was contending against these temptations. But although he expected salvation not for himself alone, but for all his posterity, this, however, deserves to be specially noted, that he exhibits the life-giving covenant of God to many generations, so as to prove his own confidence that, after his death, God would be faithful to his promise. Whence also it follows, that, with his last breath, and as if in the midst of death, he laid hold on eternal life. But if he, amidst obscure shadows, relying on a redemption seen afar off, boldly went forth to meet death; what ought we to do, on whom the clear day has shined; or what excuse remains for us, if our minds fail amidst similar agitations? (Commentaries)

Humility

And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and also our fathers. (Gen. 47:3)

This passage also teaches us, how much better it is to possess a remote corner in the courts of the Lord, than to dwell in the midst of palaces, beyond the precincts of the Church. Therefore, let us not think it grievous to secure a sacred union with the sons of God, by enduring the contempt and reproaches of the world; even as Joseph preferred this union to all the luxuries of Egypt. But if any one thinks that he cannot otherwise serve God in purity, than by rendering himself disgusting to the world; away with all this folly! The design of God was this, to keep the sons of Jacob in a degraded position, until he should restore them to the land of Canaan: for the purpose, then, of preserving themselves in unity till the promised deliverance should take place, they did not conceal the fact that they were shepherds.

We must beware, therefore, lest the desire of empty honor should elate us: whereas the Lord reveals no other way of salvation, than that of bringing us under discipline. Wherefore let us willingly be without honor, for a time, that, hereafter, angels may receive us to a participation of their eternal glory. By this example also, they who are brought up in humble employments, are taught that they have no need to be ashamed of their lot. It ought to be enough, and more than enough, for them, that the mode of living which they pursue is lawful, and acceptable to God.

The remaining confession of the brethren (Genesis 47:4) was not unattended with a sense of shame; in which they say, that they had come to sojourn there, compelled by hunger; but hence arose advantage not to be despised. For as they came down few, and perishing with hunger, and so branded with infamy that scarcely any one would deign to speak with them; the glory of God afterwards shone so much the more illustriously out of this darkness, when, in the third century from that time, he wonderfully led them forth, a mighty nation. (Commentaries)

A Mandate to Mercy

And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. (Gen. 42:21)

Joseph’s brothers acknowledge that it is by the just judgment of God, that they obtained nothing by their suppliant entreaties, because they themselves had acted so cruelly towards their brother. Christ had not yet uttered the sentence, “With what measure ye mete, it shall be measured unto you again” (Matthew 7:2), but it was a dictate of nature, that they who had been cruel to others, were unworthy of commiseration. The more heed ought we to take, that we prove not deaf to so many threatening of Scripture. Dreadful is that denunciation, “Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, and shall not be heard” (Proverbs 21:13).

Therefore while we have time, let us learn to exercise humanity, to sympathize with the miserable, and to stretch out our hand for the sake of giving assistance. But if at any time it happens that we are treated roughly by men, and our prayers are proudly rejected; then, at least, let the question occur to us, whether we ourselves have in anything acted unkindly towards others; for although it were better to be wise beforehand; it is, nevertheless, some advantage, whenever others proudly despise us, to reflect whether they with whom we have had to deal, have not experienced similar hardships from us. “Our brother,” they say, “entreated us when he was in the last extremity: we rejected his prayers: therefore it is by divine retribution that we can obtain nothing.” By these words they bear witness that the hearts of men are so under Divine government, that they can be inclined to equity, or hardened in inflexible rigor. Moreover, their cruelty was hateful to God, because, since his goodness is diffused through heaven and earth, and his beneficence is extended not only to men, but even to brute animals, nothing is more contrary to his nature, than that we should cruelly reject those who implore our protection. (Commentaries)

Strength Through Weakness

And Jacob was left alone; and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. (Gen. 32:24–26)

Here is described to us the victory of Jacob, which, however, was not gained without a wound. In saying that the wrestling angel, or God, wished to retire from the contest, because he saw he should not prevail, Moses speaks after the manner of men. For we know that God, when he descends from his majesty to us, is wont to transfer the properties of human nature to himself.

Though Jacob gains the victory; yet the angel strikes him on the thigh, from which cause he was lame even to the end of his life. And although the vision was by night, yet the Lord designed this mark of it to continue through all his days, that it might thence appear not to have been a vain dream. Moreover, by this sign it is made manifest to all the faithful, that they can come forth conquerors in their temptations, only by being injured and wounded in the conflict. For we know that the strength of God is made perfect in our weakness, in order that our exaltation may be joined with humility; for if our own strength remained entire, and there were no injury or dislocation produced, immediately the flesh would become haughty, and we should forget that we had conquered by the help of God. But the wound received, and the weakness which follows it, compel us to be modest.

Moreover, this passage teaches us always to expect the blessing of God, although we may have experienced his presence to be harsh and grievous, even to the disjointing of our members. For it is far better for the sons of God to be blessed, though mutilated and half destroyed, than to desire that peace in which they shall fall asleep, or than they should withdraw themselves from the presence of God, so as to turn away from his command, that they may riot with the wicked. (Commentaries)

Total Commitment

And Jacob sent and called Rachel and Leah to the field unto his flock (Gen. 31:4)

He sends for his wives, in order to explain to them his intention, and to exhort them to accompany him in his flight; for it was his duty as a good husband to take them away with him; and therefore it was necessary to inform them of his design. And he was not so blind as to be unmindful of the many dangers of his plan. It was difficult to convey women, who had never left their father’s house, to a remote region, by an unknown journey. Moreover, there was ground to fear lest they, in seeking protection for themselves, might betray their husband to his enemies. The coverage of many would so far have failed them, in such a state of perturbation, that they would have disregarded conjugal fidelity, to provide for their own safety.

Jacob, therefore, acted with great constancy in choosing rather to expose himself to danger than to fail in the duty of a good husband and master of a family. If his wives had refused to accompany him, the call of God would have compelled him to depart. But God granted him what was far more desirable, that his whole family, with one consent, were prepared to follow him: moreover, his wives, with whose mutual strifes his house before had rung, now freely consent to go with him into exile. So the Lord, when in good faith we discharge our duty, and shun nothing which he commands, enables us to succeed, even in the most doubtful affairs.

Further, from the fact that Jacob calls his wives to him into the field, we infer what an anxious life he led. Certainly it would have been a primary convenience of his life, to dwell at home with his wives. He was already advanced in age, and worn down with many toils; and therefore he had the greater need of their service. Yet satisfied with a cottage in which he might watch over his flock, he lived apart from them. If, then, there had been a particle of equity in Laban and his sons, they would have found no cause for envy. (Commentaries)

NOTE: The Secretary must be away for two weeks, so postings will resume on October 24.

Christ Our Mediator

And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. (Gen. 28:10–12)

Moses here teaches how opportunely, and (as we may say) in the critical moment, the Lord succoured his servant. For who would not have said that holy Jacob was neglected by God, since he was exposed to the incursion of wild beasts, and obnoxious to every kind of injury from earth and heaven, and found nowhere any help or solace? But when he was thus reduced to the last necessity, the Lord suddenly stretches out his hand to him, and wonderfully alleviates his trouble by a remarkable oracle. As, therefore, Jacob’s invincible perseverance had before shone forth, so now the Lord gives a memorable example of his paternal care towards the faithful.

Here the form of the vision is related, which is very pertinent to the subject of it; namely, that God manifested himself as seated upon a ladder, the extreme parts of which touched heaven and earth, and which was the vehicle of angels, who descended from heaven upon earth. The interpretation of some of the Hebrews, that the ladder is a figure of the Divine Providence, cannot be admitted: for the Lord has given another sign more suitable. But to us, who hold to this principle, that the covenant of God was founded in Christ, and that Christ himself was the eternal image of the Father, in which he manifested himself to the holy patriarchs, there is nothing in this vision intricate or ambiguous. For since men are alienated from God by sin, though he fills and sustains all things by his power; yet that communication by which he would draw us to himself is not perceived by us; but, on the other hand, so greatly are we at variance with him, that, regarding him as adverse to us, we, in our turn, flee from his presence. Moreover the angels, to whom is committed the guardianship of the human race, while strenuously applying themselves to their office, yet do not communicate with us in such a way that we become conscious of their presence. It is Christ alone, therefore, who connects heaven and earth: he is the only Mediator who reaches from heaven down to earth: he is the medium through which the fullness of all celestial blessings flows down to us, and through which we, in turn, ascend to God. (Commentaries)

Two Nations in One Womb

And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. (Gen. 25:23)

The contention between the twin-brothers had reference to something far beyond their own persons; for in this way he shows that there would be discord between their posterities. When he says, there are two nations, the expression is emphatical; for since they were brothers and twins, and therefore of one blood, the mother did not suppose that they would be so far disjoined as to become the heads of distinct nations; yet God declares that dissension should take place between those who were by nature joined together.

Secondly, he describes their different conditions, namely, that victory would belong to one of these nations, forasmuch as this was the cause of the contest, that they could not be equal, but one was chosen and the other rejected. For since the reprobate give way reluctantly, it follows of necessity that the children of God have to undergo many troubles and contests on account of their adoption.

Thirdly, the Lord affirms that the order of nature being inverted, the younger, who was inferior, should be the victor. We must now see what this victory implies. They who restrict it to earthly riches and wealth coldly trifle. Undoubtedly by this oracle Isaac and Rebekah were taught that the covenant of salvation would not be common to the two people, but would be reserved only for the posterity of Jacob. In the beginning, the promise was apparently general, as comprehending the whole seed: now, it is restricted to one part of the seed. (Commentaries)

The Joy of Obedience

And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. (Gen. 22:11)

The inward temptation had been already overcome, when Abraham intrepidly raised his hand to slay his son; and it was by the special grace of God that he obtained so signal a victory. But now Moses subjoins, that suddenly beyond all hope, his sorrow was changed into joy. Poets, in their fables, when affairs are desperate, introduce some god who, unexpectedly, appears at the critical juncture. It is possible that Satan, by figments of this kind, has endeavored to obscure the wonderful and stupendous interpositions of God, when he has unexpectedly appeared for the purpose of bringing assistance to his servants. This history ought certainly to be known and celebrated among all people; yet, by the subtlety of Satan, not only has the truth of God been adulterated and turned into a lie, but also distorted into materials for fable, in order to render it the more ridiculous.

But it is our business, with earnest minds to consider how wonderfully God, in the very article of death, both recalled Isaac from death to life, and restored to Abraham his son, as one who had risen from the tomb. Moses also describes the voice of the angel, as having sounded out of heaven, to give assurance to Abraham that he had come from God, in order that he might withdraw his hand, under the direction of the same faith by which he had stretched it out. For, in a cause of such magnitude, it was not lawful for him either to undertake or to relinquish anything, except under the authority of God.

Let us, therefore, learn from his example, by no means, to pursue what our carnal sense may declare to be, probably, our right course; but let God, by his sole will, prescribe to us our manner of acting and of ceasing to act. And truly Abraham does not charge God with inconstancy, because he considers that there had been just cause for the exercising of his faith. (Commentaries)

Immediate Obedience

And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. Then on the third day Abraham lifted up his eyes, and saw the place afar off. And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you. (Gen. 22:3–5)

This promptitude shows the greatness of Abraham’s faith. Innumerable thoughts might come into the mind of the holy man; each of which would have overwhelmed his spirit, unless he had fortified it by faith. And there is no doubt that Satan, during the darkness of the night, would heap upon him a vast mass of cares. Gradually to overcome them, by contending with them, was the part of heroical courage. But when they were overcome, then immediately to gird himself to the fulfillment of the command of God, and even to rise early in the morning to do it, was a remarkable effort. Other men, prostrated by a message so dire and terrible, would have fainted, and have lain torpid, as if deprived of life; but the first dawn of morning was scarcely early enough for Abraham’s haste. Therefore, in a few words, Moses highly extols his faith, when he declares that it surmounted, in so short a space of time, the very temptation which was attended with many labyrinths.

He saw, indeed, with his eyes, the place which before had been shown him in secret vision. But when it is said, that he lifted up his eyes, Moses doubtless signifies, that he had been very anxious during the whole of the three days. In commanding his servants to remain behind, he does it that they may not lay their hands upon him, as upon a delirious and insane old man. And herein his magnanimity appears, that he ties his thoughts so well composed and tranquil, as to do nothing in an agitated manner. When, however, he says, that he will return with the boy, he seems not to be free from dissimulation and falsehood. Some think that he uttered this declaration prophetically; but since it is certain that he never lost sight of what had been promised concerning the raising up of seed in Isaac, it may be, that he, trusting in the providence of God, figured to himself his son as surviving even in death itself. (Commentaries)

True Faith (2)

And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. (Gen. 22:2)

As if it were not enough to command in one word the sacrifice of his son, he pierces, as with fresh strokes, the mind of the holy man. By calling him his only son, he again irritates the wound recently indicted, by the banishment of the other son; he then looks forward into futurity, because no hope of offspring would remain. If the death of a firstborn son is wont to be grievous, what must the mourning of Abraham be? Each word which follows is emphatical, and serves to aggravate his grief. ‘Slay’ (he says) ‘him whom alone thou lowest.’ And he does not here refer merely to his paternal love, but to that which sprung from faith. Abraham loved his son, not only as nature dictates, and as parents commonly do, who take delight in their children, but as beholding the paternal love of God in him.  Wherefore God seems not so much to assail the paternal love of Abraham, as to trample upon His own benevolence. Certainly, when he who had been given as the occasion of joy, was taken away, it was just as if God should condemn Abraham to eternal torment.

The bitterness of grief is not a little increased by this circumstance. For God does not require him to put his son immediately to death, but compels him to revolve this execution in his mind during three whole days, that in preparing himself to sacrifice his son, he may still more severely torture all his own senses. Before, when he, commanded him to leave his country he held his mind in suspense. But in this affair, the delay which most cruelly tormented the holy man, as if he had been stretched upon the rack, was still less tolerable. There was, however, a twofold use of this suspense. For there is nothing to which we are more prone than to be wise beyond our measure. Therefore, in order that we may become docile and obedient to God, it is profitable for us that we should be deprived of our own wisdom, and that nothing should be left us, but to resign ourselves to be led according to his will. Secondly, this tended also to make him persevere, so that he should not obey God by a merely sudden impulse. For, as he does not turn back in his journey, nor revolve conflicting counsels; it hence appears, that his love to God was confirmed by such constancy, that it could not be affected by any change of circumstances. (Commentaries)

True Faith (1)

And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. (Gen. 22:2)

It was difficult and painful to Abraham to forget that he was a father and a husband; to cast off all human affections; and to endure, before the world, the disgrace of shameful cruelty, by becoming the executioner of his son. But the other was a far more severe and horrible thing; namely, that he conceives God to contradict Himself and His own word; and then, that he supposes the hope of the promised blessing to be cut off from him, when Isaac is torn away from his embrace. For what more could he have to do with God, when the only pledge of grace is taken away? But as before, when he expected seed from his own dead body, he, by hope, rose above what it seemed possible to hope for; so now, when, in the death of his son, he apprehends the quickening power of God, in such a manner, as to promise himself a blessing out of the ashes of his son, he emerges from the labyrinth of temptation; for, in order that he might obey God, it was necessary that he should tenaciously hold the promise, which, had it failed, faith must have perished. But with him the promise always flourished; because he both firmly retained the love with which God had once embraced him, and subjected to the power of God everything which Satan raised up to disturb his mind. But he was unwilling to measure, by his own understanding, the method of fulfilling the promise, which he knew depended on the incomprehensible power of God.

It remains for every one of us to apply this example to himself. The Lord, indeed, is so indulgent to our infirmity, that he does not thus severely and sharply try our faith: yet he intended, in the father of all the faithful, to propose an example by which he might call us to a general trial of faith. For the faith, which is more precious than gold and silver, ought not to lie idle, without trial; and experience teaches, that each will be tried by God, according to the measure of his faith. At the same time, also, we may observe, that God tempts his servants, not only when he subdues the affections of the flesh, but when he reduces all their senses to nothing, that he may lead them to a complete renunciation of themselves. (Commentaries)

The Testing of Faith

And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. (Gen. 22:1)

The expression, after these things, Moses intended to comprise in one word the various events by which Abraham had been tossed up and down; and again, the somewhat more quiet state of life which, in his old age, he had lately begun to obtain. He had passed an unsettled life in continued exile up to his eightieth year; having been harassed with many contumelies and injuries, he had endured with difficulty a miserable and anxious existence, in continual trepidation; famine had driven him out of the land whither he had gone, by the command and under the auspices of God, into Egypt. Twice his wife had been torn from his bosom; he had been separated from his nephew; he had delivered this nephew, when captured in war, at the peril of his own life. He had lived childless with his wife, when yet all his hopes were suspended upon his having offspring. Having at length obtained a son, he was compelled to disinherit him, and to drive him far from home. Isaac alone remained, his special but only consolation; be was enjoying peace at home, but now God suddenly thundered out of heaven, denouncing the sentence of death upon this son. The meaning, therefore, of the passage is, that by this temptation, as if by the last act, the faith of Abraham was far more severely tried than before.

Moses points out the kind of temptation; namely, that God would shake the faith which the holy man had placed in His word , by a counter assault of the word itself. He therefore addresses him by name, that there may be no doubt respecting the Author of the command. For unless Abraham had been fully persuaded that it was the voice of God which commanded him to slay his son Isaac, he would have been easily released from anxiety; for, relying on the certain promise of God, he would have rejected the suggestion as the fallacy of Satan; and thus, without any difficulty, the temptation would have been shaken off. But now all occasion of doubt is removed; so that, without controversy, he acknowledges the oracle, which he hears, to be from God. (Commentaries)

Righteous Noah

And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation. (Gen. 7:1)

Our duty, indeed, is, attentively to hear God speaking to us; and neither through depraved fastidiousness, to reject those exercises, by which He cherishes, or excites, or confirms our faith, according as he knows it to be still tender, or languishing, or weak; nor yet to reject them as superfluous. For thee have I seen righteous. When the Lord assigns as his reason for preserving Noah, that he knew him to be righteous, he seems to attribute the praise of salvation to the merit of works; for if Noah was saved because he was righteous, it follows, that we shall deserve life by good works. But here it behaves us cautiously to weigh the design of God; which was to place one man in contrast with the whole world, in order that, in his person, he might condemn the unrighteousness of all men. For he again testifies, that the punishment which he was about to inflict on the world was just, seeing that only one man was left who then cultivated righteousness, for whose sake he was propitious to his whole family.

Should any one object, that from this passage, God is proved to have respect to works in saving men, the solution is ready; that this is not repugnant to gratuitous acceptance, since God accepts those gifts which he himself has conferred upon his servants. We must observe, in the first place, that he loves men freely, inasmuch as he finds nothing in them but what is worthy of hatred, since all men are born the children of wrath, and heirs of eternal malediction. In this respect he adopts them to himself in Christ, and justifies them by his mere mercy. After he has, in this manner, reconciled them unto himself, he also regenerates them, by his Spirit, to new life and righteousness. Hence flow good works, which must of necessity be pleasing to God himself. (Commentaries)

Running From Sin

If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. (Gen. 4:7)

God pronounces a dreadful sentence against Cain, if he harden his mill in wickedness and indulge himself in his crime; for the address is very emphatical, because God not only repels his unjust complaint, but shows that Cain could have no greater adversary than that sin of his which he inwardly cherished. He so binds the impious man, by a few concise words, that he can find no refuge, as if he had said, ‘Thy obstinacy shall not profit thee; for, though thou shouldst have nothing to do with me, thy sin shall give thee no rest, but shall drive thee on, pursue thee, and urge thee, and never suffer thee to escape.’ Hence it follows, that he not only raged in vain and to no profit; but was held guilty by his own inward conviction, even though no one should accuse him; for the expression, ‘Sin lieth at the door’, relates to the interior judgement of the conscience, which presses upon the man convinced of his sin, and besieges him on every side. Although the impious may imagine that God slumbers in heaven, and may strive, as far as possible, to repel the fear of his judgment; yet sin will be perpetually drawing them back, though reluctant and fugitives, to that tribunal from which they endeavor to retire.

But the expression of Moses has peculiar energy. Sin is said to lie, but it is at the door; for the sinner is not immediately tormented with the fear of judgment; but, gathering around him whatever delights he is able, in order to deceive himself; he walks as in free space, and even revels as in pleasant meadows; when, however, he comes to the door, there he meets with sin, keeping constant guard; and then conscience, which before thought itself at liberty, is arrested, and receives, double punishment for the delay. (Commentaries)

There is Peace in Suffering

In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art , and unto dust shalt thou return. (Gen. 3:19)

They who meekly submit to their sufferings, present to God an acceptable obedience, if, indeed, there be joined with this bearing of the cross, that knowledge of sin which may teach them to be humble. Truly it is faith alone which can offer such a sacrifice to God; but the faithful the more they labor in procuring a livelihood, with the greater advantage are they stimulated to repentance, and accustom themselves to the mortification of the flesh; yet God often remits a portion of this curse to his own children, lest they should sink beneath the burden. To which purpose this passage is appropriate, ‘Some will rise early and go late to rest, they will eat the bread of carefulness, but the Lord will give to his beloved sleep,’ (Psalm 127:2.).

So far, truly, as those things which had been polluted in Adam are repaired by the grace of Christ, the pious feel more deeply that God is good, and enjoy the sweetness of his paternal indulgence. But because, even in the best, the flesh is to be subdued, it not infrequently happens that the pious themselves are worn down with hard labors and with hunger. There is, therefore, nothing better for us than that we, being admonished of the miseries of the present life, should weep over our sins, and seek that relief from the grace of Christ which may not only assuage the bitterness of grief, but mingle its own sweetness with it. (Commentaries)

The Groaning of Creation

And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life (Gen. 3:17).

After he has briefly spoken of Adam’s sin, he announces that the earth would be cursed for his sake. Now, as the blessing of the earth means, in the language of Scripture, that fertility which God infuses by his secret power, so the curse is nothing else than the opposite privation, when God withdraws his favor. Nor ought it to seem absurd, that, through the sin of man, punishment should overflow the earth, though innocent. For as the primum mobile rolls all the celestial spheres along with it, so the ruin of man drives headlong all those creatures which were formed for his sake, and had been made subject to him. And we see how constantly the condition of the world itself varies with respect to men, according as God is angry with them, or shows them his favor. We may add, that, properly speaking, this whole punishment is exacted, not from the earth itself, but from man alone. For the earth does not bear fruit for itself, but in order that food may be supplied to us out of its bowels. The Lord, however, determined that his anger should like a deluge, overflow all parts of the earth, that wherever man might look, the atrocity of his sin should meet his eyes. Before the fall, the state of the world was a most fair and delightful mirror of the divine favor and paternal indulgence towards man. Now, in all the elements we perceive that we are cursed. And although (as David says) the earth is still full of the mercy of God, (Psalm 33:5,) yet, at the same time, appear manifest signs of his dreadful alienation from us, by which if we are unmoved, we betray our blindness and insensibility. Only, lest sadness and horror should overwhelm us, the Lord sprinkles everywhere the tokens of his goodness. Moreover although the blessing of God is never seen pure and transparent as it appeared to man in innocence yet, if what remains behind be considered in itself, David truly and properly exclaims, ‘The earth is full of the mercy of God.’ (Commentaries)

The Trial of Disobedience

Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. (Gen. 3:16)

As the act which God punished so severely must have been not a trivial fault, but a heinous crime, it will be necessary to attend to the peculiar nature of the sin which produced Adam’s fall, and provoked God to inflict such fearful vengeance on the whole human race. The common idea of sensual intemperance is childish. The sum and substance of all virtues could not consist in abstinence from a single fruit amid a general abundance of every delicacy that could be desired, the earth, with happy fertility, yielding not only abundance, but also endless variety. We must, therefore, look deeper than sensual intemperance. The prohibition to touch the tree of the knowledge of good and evil was a trial of obedience, that Adam, by observing it, might prove his willing submission to the command of God. For the very term shows the end of the precept to have been to keep him contented with his lot, and not allow him arrogantly to aspire beyond it. The promise, which gave him hope of eternal life as long as he should eat of the tree of life, and, on the other hand, the fearful denunciation of death the moment he should taste of the tree of the knowledge of good and evil, were meant to prove and exercise his faith.

Assuredly, when the word of God is despised, all reverence for Him is gone. His majesty cannot be duly honored among us, nor his worship maintained in its integrity, unless we

hang as it were upon his lips. Hence infidelity was at the root of the revolt. From infidelity, again, sprang ambition and pride, together with ingratitude; because Adam, by longing for more than was allotted him, manifested contempt for the great liberality with which God had enriched him. Man, therefore, when carried away by the blasphemies of Satan, did his very utmost to annihilate the whole glory of God. (Institutes 2.1.4)

God’s Creative Work

And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. (Gen. 2:15)

Moses now adds, that the earth was given to man, with this condition, that he should occupy himself in its cultivation. Whence it follows that men were created to employ themselves in some work, and not to lie down in inactivity and idleness. This labor, truly, was pleasant, and full of delight, entirely exempt from all trouble and weariness; since however God ordained that man should be exercised in the culture of the ground, he condemned in his person, all indolent repose. Wherefore, nothing is more contrary to the order of nature, than to consume life in eating, drinking, and sleeping, while in the meantime we propose nothing to ourselves to do. Moses adds, that the custody of the garden was given in charge to Adam, to show that we possess the things which God has committed to our hands, on the condition, that being content with a frugal and moderate use of them, we should take care of what shall remain. Let him who possesses a field, so partake of its yearly fruits, that he may not suffer the ground to be injured by his negligence; but let him endeavor to hand it down to posterity as he received it, or even better cultivated. Let him so feed on its fruits that he neither dissipates it by luxury, nor permits to be marred or ruined by neglect. Moreover, that this economy, and this diligence, with respect to those good things which God has given us to enjoy, may flourish among us; let every one regard himself as the steward of God in all things which he possesses. Then he will neither conduct himself dissolutely, nor corrupt by abuse those things which God requires to be preserved. (Commentaries)

God’s Provisions in Nature

And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (Gen. 1:28)

[God] confirms what he had before said respecting dominion. Man had already been created with this condition, that he should subject the earth to himself; but now, at length, he is put in possession of his right, when he hears what has been given to him by the Lord: and this Moses expresses still more fully in the next verse, when he introduces God as granting to him the herbs and the fruits. For it is of great importance that we touch nothing of God’s bounty but what we know he has permitted us to do; since we cannot enjoy anything with a good conscience, except we receive it as from the hand of God. And therefore Paul teaches us that, in eating and drinking we always sin, unless faith be present, (Romans 14:23.) Thus we are instructed to seek from God alone whatever is necessary for us, and in the very use of his gifts, we are to exercise ourselves in meditating on his goodness and paternal care. For the words of God are to this effect: ‘Behold, I have prepared food for thee before thou wast formed; acknowledge me, therefore, as thy Father, who have so diligently provided for thee when thou wast not yet created. Moreover, my solicitude for thee has proceeded still further; it was thy business to nurture the things provided for thee, but I have taken even this charge also upon myself. Wherefore, although thou art, in a sense, constituted the father of the earthly family, it is not for thee to be overanxious about the sustenance of animals.’ (Commentaries)

In God’s Image

So God created man in his own image, in the image of God created he him; male and female created he them. (Gen. 1:27)

While I grant that Adam bore the image of God, inasmuch as he was united to God, (this being the true and highest perfection of dignity,) yet I maintain, that the likeness of God is to be sought for only in those marks of superiority with which God has distinguished Adam above the other animals. And likewise, with one consent, acknowledge that Christ was even then the image of God, and, accordingly, whatever excellence was engraven on Adam had its origin in this, that by means of the only begotten Son he approximated to the glory of his Maker. Man, therefore, was created in the image of God, (Genesis 1:27,) and in him the Creator was pleased to behold, as in a mirror, his own glory. To this degree of honor he was exalted by the kindness of the only begotten Son. But I add, that as the Son was the common head both of men and angels, so the dignity which was conferred on man belonged to the angels also. For when we hear them called the sons of God, (Psalm 82:6,) it would be incongruous to deny that they were endued with some quality in which they resembled the Father. But if he was pleased that his glory should be represented in men and angels, and made manifest in both natures, it is ignorant trifling in Osiander to say, that angels were postponed to men, because they did not bear the image of Christ. They could not constantly enjoy the immediate presence of God if they were not like to him; nor does Paul teach (Colossians 3:10) that men are renewed in the image of God in any other way than by being associated with angels, that they may be united together under one head. In fine, if we believe Christ, our felicity will be perfected when we shall have been received into the heavens, and made like the angels. (Institutes, 1.12.6)

Light Out of Darkness

And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. (Gen. 1:3–4)

Let there be light It we proper that the light, by means of which the world was to be adorned with such excellent beauty, should be first created; and this also was the commencement of the distinction, (among the creatures). It did not, however, happen from inconsideration or by accident, that the light preceded the sun and the moon. To nothing are we more prone than to tie down the power of God to those instruments the agency of which he employs. The sun an moon supply us with light: And, according to our notions we so include this power to give light in them, that if they were taken away from the world, it would seem impossible for any light to remain. Therefore the Lord, by the very order of the creation, bears witness that he holds in his hand the light, which he is able to impart to us without the sun and moon. Further, it is certain from the context, that the light was so created as to be interchanged with darkness.

And God saw the light Here God is introduced by Moses as surveying his work, that he might take pleasure in it. But he does it for our sake, to teach us that God has made nothing without a certain reason and design. And we ought not so to understand the words of Moses as if God did not know that his work was good, till it was finished. But the meaning of the passage is, that the work, such as we now see it, was approved by God. Therefore nothing remains for us, but to acquiesce in this judgment of God. And this admonition is very useful. For whereas man ought to apply all his senses to the admiring contemplation of the works of God, we see what license he really allows himself in detracting from them. (Commentaries)

The Necessity of Prayer (2)

Words fail to explain how necessary prayer is, and in how many ways the exercise of prayer is profitable. Surely, with good reason the Heavenly Father affirms that the only stronghold of safety is in calling upon his name [cf. Joel 2:32]. By so doing we invoke the presence both of his providence, through which he watches over and guards our affairs, and of his power, through which he sustains us, weak as we are and well-nigh overcome, and of his goodness, through which he receives us, miserably burdened with sins, unto grace; and, in short, it is by prayer that we call him to reveal himself as wholly present to us. Hence comes an extraordinary peace and repose to our consciences. For having disclosed to the Lord the necessity that was pressing upon us, we even rest fully in the thought that none of our ills is hid from him who, we are convinced, has both the will and the power to take the best care of us. (Institutes, 3.20.2)

But, someone will say, does God not know, even without being reminded, both in what respect we are troubled and what is expedient for us, so that it may seem in a sense superfluous that he should be stirred up by our prayers—as if he were drowsily blinking or even sleeping until he is aroused by our voice? But they who thus reason do not observe to what end the Lord instructed his people to pray, for he ordained it not so much for his own sake as for ours. (3.20.3)

The Necessity of Prayer (1)

From those matters so far discussed, we clearly see how destitute and devoid of all good things man is, and how he lacks all aids to salvation. Therefore, if he seeks resources to succor him in his need, he must go outside himself and get them elsewhere. . . . But after we have been instructed by faith to recognize that whatever we need and whatever we lack is in God, and in our Lord Jesus Christ, in whom the Father willed all the fullness of his bounty to abide [cf. Colossians 1:19; John 1:16] so that we may all draw from it as from an overflowing spring, it remains for us to seek in him, and in prayers to ask of him, what we have learned to be in him. (Institutes, 3.20.1)

It is, therefore, by the benefit of prayer that we reach those riches which are laid up for us with the Heavenly Father. For there is a communion of men with God by which, having entered the heavenly sanctuary, they appeal to him in person concerning his promises in order to experience, where necessity so demands, that what they believed was not vain, although he had promised it in word alone. Therefore we see that to us nothing is promised to be expected from the Lord, which we are not also bidden to ask of him in prayers. So true is it that we dig up by prayer the treasures that were pointed out by the Lord’s gospel, and which our faith has gazed upon. (3.20.2)

Justification By Faith Alone

Justified by faith is he who, excluded from the righteousness of works, grasps the righteousness of Christ through faith, and clothed in it, appears in God’s sight not as a sinner but as a righteous man. Therefore, we explain justification simply as the acceptance with which God receives us into his favor as righteous men. And we say that it consists in the remission of sins and the imputation of Christ’s righteousness. (Institutes, 3.11.2)

But a great part of mankind imagine that righteousness is composed of faith and works.  Let us also, to begin with, show that faith righteousness so differs from works righteousness that when one is established the other has to be overthrown. . . . If by establishing our own righteousness we shake off the righteousness of God, to attain the latter we must indeed completely do away with the former. . . . So long as any particle of works righteousness remains some occasion for boasting remains with us. Now, if faith excludes all boasting, works righteousness can in no way be associated with faith righteousness. . . . Farewell, then, to the dream of those who think up a righteousness flowing together out of faith and works. (3.11.13)

Faith is said to justify because it receives and embraces the righteousness offered in the gospel. Moreover, because righteousness is said to be offered through the gospel, all consideration of works is excluded. (3.11.17)

The Basis of Our Way of Life

The Lord bids each one of us in all life’s actions to look to his calling. For he knows with what great restlessness human nature flames, with what fickleness it is borne hither and thither, how its ambition longs to embrace various things at once. Therefore, lest through our stupidity and rashness everything be turned topsy-turvy, he has appointed duties for every man in his particular way of life. And that no one may thoughtlessly transgress his limits, he has named these various kinds of living “callings.” Therefore each individual has his own kind of living assigned to him by the Lord as a sort of sentry post so that he may not heedlessly wander about throughout life. . . . I will not delay to list examples. It is enough if we know that the Lord’s calling is in everything the beginning and foundation of well-doing. And if there is anyone who will not direct himself to it, he will never hold to the straight path in his duties. (Institutes, 3.10.6)

No Fear of Death

But monstrous it is that many who boast themselves Christians are gripped by such a great fear of death, rather than a desire for it, that they tremble at the least mention of it, as of something utterly dire and disastrous. . . . For Paul very well teaches that believers eagerly hasten to death not because they want to be unclothed but because they long to be more fully clothed [2 Corinthians 5:2-3]. . . . no one has made progress in the school of Christ who does not joyfully await the day of death and final resurrection. Paul, too, distinguishes all believers by this mark [Titus 2:13; cf. 2 Timothy 4:8], and Scripture habitually recalls us to it whenever it would set forth proof of perfect happiness. “Rejoice,” says the Lord, “and raise your heads; for your redemption is drawing near.” [Luke 21:28 p.]. . . . Let us, then, take hold of a sounder view, and even though the blind and stupid desire of the flesh resists, let us not hesitate to await the Lord’s coming, not only with longing, but also with groaning and sighs, as the happiest thing of all. He will come to us as Redeemer, and rescuing us from this boundless abyss of all evils and miseries, he will lead us into that blessed inheritance of his life and glory. (Institutes, 3.9.5)

Meditate upon the Future Life (2)

Let the aim of believers in judging mortal life, then, be that while they understand it to be of itself nothing but misery, they may with greater eagerness and dispatch betake themselves wholly to meditate upon that eternal life to come. When it comes to a comparison with the life to come, the present life can not only be safely neglected but, compared to the former, must be utterly despised and loathed. For, if heaven is our homeland, what else is the earth but our place of exile? If departure from the world is entry into life, what else is the world but a sepulcher? And what else is it for us to remain in life but to be immersed in death? If to be freed from the body is to be released into perfect freedom, what else is the body but a prison? If to enjoy the presence of God is the summit of happiness, is not to be without this, misery? But until we leave the world “we are away from the Lord” [2 Corinthians 5:6]. Therefore, if the earthly life be compared with the heavenly, it is doubtless to be at once despised and trampled under foot. Of course it is never to be hated except in so far as it holds us subject to sin; although not even hatred of that condition may ever properly be turned against life itself. In any case, it is still fitting for us to be so affected either by weariness or hatred of it that, desiring its end, we may also be prepared to abide in it at the Lord’s pleasure, so that our weariness may be far from all murmuring and impatience. For it is like a sentry post at which the Lord has posted us, which we must hold until he recalls us. (Institutes, 3.9.4)

Meditate upon the Future Life (1)

Whatever kind of tribulation presses upon us, we must ever look to this end: to accustom ourselves to contempt for the present life and to be aroused thereby to meditate upon the future life. For since God knows best how much we are inclined by nature to a brutish love of this world, he uses the fittest means to draw us back and to shake off our sluggishness, lest we cleave too tenaciously to that love. There is not one of us, indeed, who does not wish to seem throughout his life to aspire and strive after heavenly immortality.

The whole soul, enmeshed in the allurements of the flesh, seeks its happiness on earth. To counter this evil the Lord instructs his followers in the vanity of the present life by continual proof of its miseries. Therefore, that they may not promise themselves a deep and secure peace in it, he permits them often to be troubled and plagued either with wars or tumults, or robberies, or other injuries. That they may not pant with too great eagerness after fleeting and transient riches, or repose in those which they possess, he sometimes by exile, sometimes by barrenness of the earth, sometimes by fire, sometimes by other means, reduces them to poverty, or at least confines them to a moderate station. . . . From this, at the same time, we conclude that in this life we are to seek and hope for nothing but struggle; when we think of our crown, we are to raise our eyes to heaven. (Institutes, 3.9.1)

Suffering for Righteousness’ Sake (2)

We ought accordingly to be content with the testimony of Christ rather than with the false estimation of the flesh. So it will come about that we shall rejoice after the apostle’s example, “whenever he will count us worthy to suffer dishonor for his name” [Acts 5:41 p.]. What then? If, being innocent and of good conscience, we are stripped of our possessions by the wickedness of impious folk, we are indeed reduced to penury among men. But in God’s presence in heaven our true riches are thus increased. If we are cast out of our own house, then we will be the more intimately received into God’s family. If we are vexed and despised, we but take all the firmer root in Christ. If we are branded with disgrace and ignominy, we but have a fuller place in the Kingdom of God. If we are slain, entrance into the blessed life will thus be open to us. Let us be ashamed to esteem less than the shadowy and fleeting allurements of the present life, those things on which the Lord has set so great a value. (Institutes, 3.8.7)

Suffering for Righteousness’ Sake (1)

Now, to suffer persecution for righteousness’ sake is a singular comfort. For it ought to occur to us how much honor God bestows upon us in thus furnishing us with the special badge of his soldiery. I say that not only they who labor for the defense of the gospel but they who in any way maintain the cause of righteousness suffer persecution for  righteousness. Therefore, whether in declaring God’s truth against Satan’s falsehoods or in taking up the protection of the good and the innocent against the wrongs of the wicked, we must undergo the offenses and hatred of the world, which may imperil either our life, our fortunes, or our honor. Let us not grieve or be troubled in thus far devoting our efforts to God, or count ourselves miserable in those matters in which he has with his own lips declared us blessed [Matthew 5:10]. Even poverty, if it be judged in itself, is misery; likewise exile, contempt, prison, disgrace; finally, death itself is the ultimate of all calamities. But when the favor of our God breathes upon us, every one of these things turns into happiness for us. (Institutes, 3.8.7)

Suffering Brings Patience and Obedience

The Lord also has another purpose for afflicting his people: to test their patience and to instruct them to obedience. Not that they can manifest any other obedience to him save what he has given them. But it so pleases him by unmistakable proofs to make manifest and clear the graces which he has conferred upon the saints, that these may not lie idle, hidden within. Therefore, by bringing into the open the power and constancy to forbear, with which he has endowed his servants, he is said to test their patience. From this arise those expressions: that God tried Abraham, and proved his piety from the fact that he did not refuse to sacrifice his one and only son [Genesis 22:1,12]. Therefore, Peter likewise teaches that our faith is proved by tribulations as gold is tested in a fiery furnace [1 Peter 1:7]. For who would say it is not expedient that the most excellent gift of patience, which the believer has received from his God, be put to use that it may be certain and manifest? Nor will men otherwise ever esteem it as it deserves. (Institutes, 3.8.4)

Posts Suspended

My secretary will be absent for a short time due to a joyous tour of Israel. Our gracious, sovereign God willing, posts will resume on June 24. 

Turning Arrogance Into Trust

Our Lord had no need to undertake the bearing of the cross except to attest and prove his obedience to the Father. But as for us, there are many reasons why we must pass our lives under a continual cross. . . . we readily esteem our virtue above its due measure. And we do not doubt, whatever happens, that against all difficulties it will remain unbroken and unconquered. Hence we are lifted up into stupid and empty confidence in the flesh; and relying on it, we are then insolently proud against God himself, as if our own powers were sufficient without his grace.

He can best restrain this arrogance when he proves to us by experience not only the great incapacity but also the frailty under which we labor. Therefore, he afflicts us either with disgrace or poverty, or bereavement, or disease, or other calamities. Utterly unequal to bearing these, in so far as they touch us, we soon succumb to them. Thus humbled, we learn to call upon his power, which alone makes us stand fast under the weight of afflictions. (Institutes, 3.8.2)

Christ’s Cross and the Christian’s Cross

It behooves the godly mind to climb still higher, to the height to which Christ calls his disciples: that each must bear his own cross [Matthew 16:24]. For whomever the Lord has adopted and deemed worthy of his fellowship ought to prepare themselves for a hard, toilsome, and unquiet life, crammed with very many and various kinds of evil. It is the Heavenly Father’s will thus to exercise them so as to put his own children to a definite test. . . .

Why should we exempt ourselves, therefore, from the condition to which Christ our Head had to submit, especially since he submitted to it for our sake to show us an example of patience in himself? Therefore, the apostle teaches that God has destined all his children to the end that they be conformed to Christ [Romans 8:29]. Hence also in harsh and difficult conditions, regarded as adverse and evil, a great comfort comes to us: we share Christ’s sufferings in order that as he has passed from a labyrinth of all evils into heavenly glory, we may in like manner be led through various tribulations to the same glory [Acts 14:22]. So Paul himself elsewhere states: when we come to know the sharing of his sufferings, we at the same time grasp the power of his resurrection; and when we become like him in his death, we are thus made ready to share his glorious resurrection [

Philippians 3:10-11]. (Institutes, 3.8.1)

Self-Denial Aids Us in Adversity

He alone has duly denied himself who has so totally resigned himself to the Lord that he permits every part of his life to be governed by God’s will. He who will be thus composed in mind, whatever happens, will not consider himself miserable nor complain of his lot with ill will toward God. How necessary this disposition is will appear if you weigh the many chance happenings to which we are subject. Various diseases repeatedly trouble us: now plague rages; now we are cruelly beset by the calamities of war; now ice and hail, consuming the year’s expectation, lead to barrenness, which reduces us to poverty; wife, parents, children, neighbors, are snatched away by death; our house is burned by fire. It is on account of these occurrences that men curse their life, loathe the day of their birth, abominate heaven and the light of day, rail against God, and as they are eloquent in blasphemy, accuse him of injustice and cruelty. But in these matters the believer must also look to God’s kindness and truly fatherly indulgence. Accordingly . . . he will not despair or bear a grudge against God, but will remain firm in this trust [cf. Psalm 78:47]: “Nevertheless we are in the Lord’s protection, sheep brought up in his pastures” [Psalm 79:13]. . . . The rule of piety is that God’s hand alone is the judge and governor of fortune, good or bad, and that it does not rush about with heedless force, but with most orderly justice deals out good as well as ill to us. (Institutes, 3.7.10)

Trust in God’s Blessing Alone

Therefore, suppose we believe that every means toward a prosperous and desirable outcome rests upon the blessing of God alone; and that, when this is absent, all sorts of misery and calamity dog us. It remains for us not greedily to strive after riches and honors—whether relying upon our own dexterity of wit or our own diligence, or depending upon the favor of men, or having confidence in vainly imagined fortune—but for us always to look to the Lord so that by his guidance we may be led to whatever lot he has provided for us. Thus it will first come to pass that we shall not dash out to seize upon riches and usurp honors through wickedness and by stratagems and evil arts, or greed, to the injury of our neighbors; but pursue only those enterprises which do not lead us away from innocence. . . . Then will a bridle be put on us that we may not burn with an immoderate desire to grow rich or ambitiously pant after honors. . . . if things do not go according to our wish and hope, we will still be restrained from impatience and loathing of our condition, whatever it may be.

he who rests solely upon the blessing of God, as it has been here expressed, will neither strive with evil arts after those things which men customarily madly seek after, which he realizes will not profit him, nor will he, if things go well, give credit to himself or even to his diligence, or industry, or fortune. Rather, he will give God the credit as its Author. (Institutes, 3.7.9)

Self-Denial and the Blessing of God

Let us reiterate in fuller form the chief part of self-denial, which, as we have said, looks to God. . . . Scripture calls us to resign ourselves and all our possessions to the Lord’s will, and to yield to him the desires of our hearts to be tamed and subjugated. To covet wealth and honors, to strive for authority, to heap up riches, to gather together all those follies which seem to make for magnificence and pomp, our lust is mad, our desire boundless. On the other hand, wonderful is our fear, wonderful our hatred, of poverty, lowly birth, and humble condition! And we are spurred to rid ourselves of them by every means. Hence we can see how uneasy in mind all those persons are who order their lives according to their own plan.

In order not to be caught in such snares, godly men must hold to this path. First of all, let them neither desire nor hope for, nor contemplate, any other way of prospering than by the Lord’s blessing. Upon this, then, let them safely and confidently throw themselves and rest. . . . his blessing alone finds a way, even through all hindrances, to bring all things to a happy and favorable outcome for us. (Institutes, 3.7.8)

Self-Denial and Our Actions Toward Fellow Men (2)

Furthermore, not to grow weary in well-doing [Galatians 6:9], which otherwise must happen immediately, we ought to add that other idea which the apostle mentions: “Love is patient... and is not irritable” [1 Corinthians 13:4-5]. . . . Assuredly there is but one way in which to achieve what is not merely difficult but utterly against human nature: to love those who hate us, to repay their evil deeds with benefits, to return blessings for reproaches [Matthew 5:44]. It is that we remember not to consider men’s evil intention but to look upon the image of God in them, which cancels and effaces their transgressions, and with its beauty and dignity allures us to love and embrace them. (Institutes, 3.7.6)

This mortification, then, will take place in us only if we fulfill the duties of love. Now he who merely performs all the duties of love does not fulfill them, even though he overlooks none; but he, rather, fulfills them who does this from a sincere feeling of love: For it can happen that one who indeed discharges to the full all his obligations as far as outward duties are concerned is still all the while far away from the true way of discharging them. (3.7.7)

Self-Denial and Our Actions Toward Fellow Men (1)

Scripture, to lead us by the hand to this, warns that whatever benefits we obtain from the Lord have been entrusted to us on this condition: that they be applied to the common good of the church. And therefore the lawful use of all benefits consists in a liberal and kindly sharing of them with others. No surer rule and no more valid exhortation to keep it could be devised than when we are taught that all the gifts we possess have been bestowed by God and entrusted to us on condition that they be distributed for our neighbors’ benefit [cf. 1 Peter 4:10].

Whatever a godly man can do he ought to be able to do for his brothers, providing for himself in no way other than to have his mind intent upon the common upbuilding of the church. Let this, therefore, be our rule for generosity and beneficence: We are the stewards of everything God has conferred on us by which we are able to help our neighbor, and are required to render account of our stewardship. Moreover, the only right stewardship is that which is tested by the rule of love. (Institutes, 3.7.5)

Self-Denial and Our Attitude Toward Fellow Men

For when Scripture bids us act toward men so as to esteem them above ourselves [Philippians 2:3], and in good faith to apply ourselves wholly to doing them good [cf. Romans 12:10], it gives us commandments of which our mind is quite incapable unless our mind be previously emptied of its natural feeling. For, such is the blindness with which we all rush into self-love that each one of us seems to himself to have just cause to be proud of himself and to despise all others in comparison. . . .

Let us, then, unremittingly examining our faults, call ourselves back to humility. Thus nothing will remain in us to puff us up; but there will be much occasion to be cast down. . . . Thus it will come about that, whatever man we deal with, we shall treat him not only moderately and modestly but also cordially and as a friend. You will never attain true gentleness except by one path: a heart imbued with lowliness and with reverence for others. (Institutes, 3.7.4)

Self-Denial Through Devotion To God

We seek not the things that are ours but those which are of the Lord’s will and will serve to advance his glory. This is also evidence of great progress: that, almost forgetful of ourselves, surely subordinating our self-concern, we try faithfully to devote our zeal to God and his commandments. For when Scripture bids us leave off self-concern, it not only erases from our minds the yearning to possess, the desire for power, and the favor of men, but it also uproots ambition and all craving for human glory and other more secret plagues. Accordingly, the Christian must surely be so disposed and minded that he feels within himself it is with God he has to deal throughout his life. In this way, as he will refer all he has to God’s decision and judgment, so will he refer his whole intention of mind scrupulously to Him. For he who has learned to look to God in all things that he must do, at the same time avoids all vain thoughts. This, then, is that denial of self which Christ enjoins with such great earnestness upon his disciples at the outset of their service [cf. Matthew 16:24]. When it has once taken possession of their hearts, it leaves no place at all first either to pride, or arrogance, or ostentation; then either to avarice, or desire, or lasciviousness, or effeminacy, or to other evils that our self-love spawns [cf. 2 Timothy 3:2-5]. On the other hand, wherever denial of ourselves does not reign, there either the foulest vices rage without shame or if there is any semblance of virtue, it is vitiated by depraved lusting after glory. Show me a man, if you can, who, unless he has according to the commandment of the Lord renounced himself, would freely exercise goodness among men. (Institutes, 3.7.2)

We Belong to God, Not Ourselves

Even though the law of the Lord provides the finest and best-disposed method of ordering a man’s life, it seemed good to the Heavenly Teacher to shape his people by an even more explicit plan to that rule which he had set forth in the law. Here, then, is the beginning of this plan: the duty of believers is “to present their bodies to God as a living sacrifice, holy and acceptable to him,” and in this consists the lawful worship of him [Romans 12:1]. From this is derived the basis of the exhortation that “they be not conformed to the fashion of this world, but be transformed by the renewal of their minds, so that they may prove what is the will of God” [Romans 12:2]. . . .

We, then, are not our own [cf. 1 Corinthians 6:19] but the Lord’s, it is clear what error we must flee, and whither we must direct all the acts of our life. We are not our own: let not our reason nor our will, therefore, sway our plans and deeds. We are not our own: let us therefore not set it as our goal to seek what is expedient for us according to the flesh. We are not our own: in so far as we can, let us therefore forget ourselves and all that is ours. . . . . Conversely, we are God’s: let us therefore live for him and die for him. We are God’s: let his wisdom and will therefore rule all our actions. We are God’s: let all the parts of our life accordingly strive toward him as our only lawful goal [Romans 14:8; cf.

1 Corinthians 6:19].

Let this therefore be the first step, that a man depart from himself in order that he may apply the whole force of his ability in the service of the Lord. I call “service” not only what lies in obedience to God’s Word but what turns the mind of man, empty of its own carnal sense, wholly to the bidding of God’s Spirit. (Institutes, 3.7.1)

Persevering in the Christian Life (2)

No one in this earthly prison of the body has sufficient strength to press on with due eagerness, and weakness so weighs down the greater number that, with wavering and limping and even creeping along the ground, they move at a feeble rate. Let each one of us, then, proceed according to the measure of his puny capacity and set out upon the journey we have begun. No one shall set out so inauspiciously as not daily to make some headway, though it be slight. Therefore, let us not cease so to act that we may make some unceasing progress in the way of the Lord. And let us not despair at the slightness of our success; for even though attainment may not correspond to desire, when today outstrips yesterday the effort is not lost. Only let us look toward our mark with sincere simplicity and aspire to our goal; not fondly flattering ourselves, nor excusing our own evil deeds, but with continuous effort striving toward this end: that we may surpass ourselves in goodness until we attain to goodness itself. It is this, indeed, which through the whole course of life we seek and follow. But we shall attain it only when we have cast off the weakness of the body, and are received into full fellowship with him. (Institutes, 3.6.5)