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7. And the Lord appeared unto Abram. He now relates that Abram was not left entirely destitute, but that God stretched forth his hand to help him. We must, however, mark, with what kind of assistance God succours him in his temptations. He offers him his bare word, and in such a way, indeed, that Abram might deem himself exposed to ridicule. For God declares he will give the land to his seed: but where is the seed, or where the hope of seed; seeing that he is childless and old, and his wife is barren? This was therefore an insipid consolation to the flesh. But faith has a different taste; the property of which is, to hold all the senses of the pious so bound by reverence to the word, that a single promise of God is quite sufficient. Meanwhile, although God truly alleviates and mitigates the evils which his servants endure, he does it only so far as is expedient for them, without indulging the desire of the flesh. Let us hence learn, that this single remedy ought to be sufficient for us in our sufferings: that God so speaks to us in his word, as to cause our minds to perceive him to be propitious; and let us not give the reins to the importunate desires of our flesh. God himself will not fail on his part; but will, by the manifestation of his favor, raise us when we are cast down.

And there builded he an altar. This altar was a token of gratitude. As soon as God appeared to him he raised an altar: to what end? That he might call upon the name of the Lord. We see, therefore, that he was intent upon giving of thanks; and that an altar was built by him in memory of kindness received. Should any one ask, whether he could not worship God without an altar? I answer, that the inward worship of the heart is not sufficient unless external profession before men be added. Religion has truly its appropriate seat in the heart; but from this root, public confession afterwards arises, as its fruit. For we are created to this end, that we may offer soul and body unto God. The Canaanites had their religion; they had also altars for sacrifices: but Abram, that he might not involve himself in their superstitions, erects a domestic altar, on which he may offer sacrifice; as if he had resolved to place a royal throne for God within his house. But because the worship of God is spiritual, and all ceremonies which have no right and lawful end, are not only vain and worthless in themselves, but also corrupt the true worship of God by their counterfeited and fallacious appearance; we must carefully observe what Moses says, that the altar was erected for the purpose of calling upon God. The altar then is the external form of divine worship; but invocation is its substance and truth. This mark easily distinguishes pure worshippers from hypocrites, who are far too liberal in outward pomp, but wish their religion to terminate in bare ceremonies. Thus all their religion is vague, being directed to no certain end. Their ultimate intention, indeed, is (as they confusedly speak) to worship God: but piety approaches nearer to God; and therefore does not trifle with external figures, but has respect to the truth and the substance of religion. On the whole, ceremonies are no otherwise acceptable to God, than as they have reference to the spiritual worship of God.

To invoke the name of God, or to invoke in his name, admits of a twofold exposition; namely, either to pray to God, or to celebrate his name with praises. But because prayer and thanksgiving are things conjoined, I willingly include both. We have before said, in the fourth chapter (Genesis 4:1), that the whole worship of God was not improperly described, by the figure synecdoche, under this particular expression; because God esteems no duty of piety more highly, and accounts no sacrifice more acceptable, than the invocation of his name, as is declared in Psalm 50:23, and Psalm 51:19. As often, therefore, as the word altar occurs, let the sacrifices also come into our mind; for from the beginning, God would have mankind informed, that there could be no access to himself without sacrifice. Therefore Abram, from the general doctrine of religion, opened for himself a celestial sanctuary, by sacrifices, that he might rightly worship God.³⁴⁵³⁴⁵     The sentence seems obscure: “Ergo Abram ex generali pietatis doctrina, sacrificiis coeleste sibi sanctuarium aperuit, ut Deum rite coleret.” The French translation throws little light upon it: ‘Abram donc s’est fait ouverture au sanctuaire celeste par une doctrine generale de piete, afin de bien servir Dieu.’ The word sacrifice is here entirely omitted. Nor does the Old English translator seem to have given himself much trouble to render it accurately: ‘Abram, out of a general doctrine of godliness, prepared a heavenly was to himself to offer sacrifices, that he might worship God aright.’ — Ed. But we know that God was never appeased by the blood of beasts. Wherefore it follows, that the faith of Abram was directed to the blood of Christ.³⁴⁶³⁴⁶     And consequently that he regarded all his own sacrifices as typical of the great atoning sacrifice of the cross. — Ed.

It may seem, however, absurd, that Abram built himself an altar, at his own pleasure, though he was neither a priest, nor had any express command from God. I answer, that Moses removes this scruple in the context: for Abram is not said to have made an altar simply to God, but to God who had appeared unto him. The altar therefore had its foundation in that revelation; and ought not to be separated from that of which it formed but a part and an appendage. Superstition fabricates for itself such a God as it pleases and then invents for him various kinds of worship; just as the Papists, at this days most proudly boast that they worship God, when they are only trifling with their foolish pageantry. But the piety of Abram is commended, because, having erected an altar, he worshipped God who had been manifested to him. And although Moses declares the design with which Abram built the altar, when he relates that he there called upon God, he yet, at the same time, intimates, that such a service was pleasing to God: for this language implies the approval of the Holy Spirit, who thereby pronounces that he had rightly called upon God. Others, indeed confidently boasted that they worshipped God; but God, in praising Abram only, rejects all the rites of the heathen as a vile profanation of his name.