Tag Archives: John Calvin

God Is Testing Us

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If you’ve attended some North American churches, you’ve experienced the winds of doctrine. If you’ve read, listened to, or watched the news, you know the alarm that current events bring. Some of the aforementioned offer other gods to serve. To these things, the word of God says:

“If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or wonder that he tells you comes to pass, and if he says, ‘Let us go after other gods,’ which you have not known, ‘and let us serve them,’ you shall not listen to the words of that prophet or that dreamer of dreams. For the Lord your God is testing you, to know whether you love the Lord your God with all your heart and with all your soul. You shall walk after the Lord your God and fear him and keep his commandments and obey his voice, and you shall serve him and hold fast to him. Deuteronomy 13:1-4 English Standard Version (ESV)

John Calvin has a lot to say about verse three:

For the Lord your God [tests] you. …He [God] designedly brings the truly pious to the test, in order to distinguish them from the hypocrites; and this takes place, when they constantly persevere in the true faith against the assaults of their temptations, and do not fall from their standing. The Apostle declares the same thing also with regard to heresies, which…must needs arise in the Church, “that they which are approved may be made manifest.” (1 Corinthians 11:19).

Wherefore we must not be impatient, nor murmur against God, if He chooses that the firmness of our faith, which is more precious than silver or gold, should be tried in the fiery furnace; but it behooves us humbly to acquiesce in His justice and wisdom.

If any should still object, that, since the weakness of mankind is only too notorious, God deals with them somewhat unkindly when He subjects them to these dangerous temptations, an answer may be readily given. I acknowledge indeed that, since our carnal sense is tender, this may seem hard, and inconsistent with the fatherly kindness of God; for, surely, when a miracle presents itself before our eyes, it is difficult not to submit to it.

But, since the temptation injures none but those whose impiety, which it lays bare, was already convicted and condemned, while the sincere worshippers of God are preserved free from injury, how unjust would it be to take away from God this liberty of plucking the mask from treachery and deceit?

Whosoever loves God with a pure heart is armed with the invincible power of the Divine Spirit, that he should not be ensnared by falsehoods; God thus rewards true and not fictitious piety, so that whosoever are of a true heart, should be protected by his faithful guardianship, and never feel the deadly wound.

Meanwhile, why should He not devote to just destruction those who willfully desire to perish? Nor need we be surprised at what He elsewhere declares, that it is He who deceives false prophets, that by them he may inflict just vengeance on the reprobate, who eagerly go in search of their destructive deceits.

Since, then, all the good are sure to overcome, so that the wiles of Satan are to them nothing but the exercises of their virtue; why should God be blamed, because the malice of Satan and of the wicked prepares for them [i.e., the good] the grounds of their victory and triumph?

Only let us cleave to this axiom, that all, who heartily love and reverence God, will always be sure and safe under the protection of God. It is true, I confess, that integrity of heart is a peculiar gift of God and the fruit of His secret election; but, since their own consciences reproach the reprobate with their contempt of God, their hypocrisy, pride, or depravity, the blame of the iniquity that dwells in them is unjustly laid upon God.

This, then, is sufficient to refute all carnal and perverse reasoning and blasphemies, viz., that whosoever are right in heart are guarded by the aid of the Spirit from the poisonous influence of Satan, and that no one perishes against his will.

And thus we come to the conclusion, that all who, having once seemed to embrace the doctrines of salvation, afterwards reject and deny them, had never possessed anything more than the disguise of a false profession, because, if they sincerely loved God, they would remain firm in heart in the midst of all things tending to disturb them.

It will indeed sometimes happen that the pious also will fall into errors, and will be seduced by the wicked; but it will only be in some respects and for a time; so that they never fall from the foundation, and presently recover themselves, [reformed].

And then, it must also be observed, they pay the penalty of their negligence, or instability, because they have not been sufficiently attentive to God’s Word, or have not sufficiently devoted themselves to religious pursuits.

Hence we further gather, that while many turn away professedly from the doctrines of religion, on the ground of their seeing so many contentions and disputes to distract them, it is a mere vain excuse to cover their profane neglect or hatred of God.

It is true that there are great discrepancies of opinion, and very warm contentions; but whosoever in a teachable and gentle spirit shall seek after truth, and shall give himself over and submit himself as the disciple of God, he will never be without the spirit of judgment and discretion.

But, since some listen disdainfully, some supremely despise it, some wish that God’s Word were altogether destroyed, others think lightly of it, the saying of the Prophet holds good, “that that die, let it die;” (Zechariah 11:9) and what Paul after him declares, “But if any man be ignorant, let him be ignorant.” (1 Corinthians 14:38).

Since it has always been the case that God’s truth was never hidden from anybody, except him whose mind the God of this world has blinded. (2 Corinthians 4:4). And this especially takes place when light has shone from heaven, which suffers none to go astray but those who shut their eyes.

The remedy, therefore, is immediately subjoined, “Ye shall walk after the Lord your God;” as if Moses had said, it was sufficient for their preservation, that they had God to guide them in the right way, who had already prevented them by His gratuitous bounty.

But, since numbers respond not to God’s call, and regard Him not when He points out the way to them, the words “and fear him” are added; because “the fear of God is the beginning of wisdom.” (Psalm 111:10).

Finally, Moses again inculcates that, if men are only resolved to obey God, they will be sufficiently taught by His voice what they ought to do. By the word “cleave,” perseverance is denoted, and he indirectly reproves the instability of those who forsake and forget God, and go astray after empty imaginations.

As Moses exhorts us in Deuteronomy 13:4:

“You shall walk after the Lord your God and fear him and keep his commandments and obey his voice, and you shall serve him and hold fast to him.”

So, along with Mary, speaking of her son, the Lord Jesus Christ, I say: “Do whatever he tells you.”

Marriage at Cana, (1561), Jacopo Tintoretto (1518–1594)

Marriage at Cana, (1561), Jacopo Tintoretto (1518–1594), public domain in the United States

Deluding Influence

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Delusion is defined as:

De·lu·sion /dəˈlo͞oZHən/ noun: delusion; plural noun: delusions

An idiosyncratic belief or impression that is firmly maintained despite being contradicted by what is generally accepted as reality or rational argument, typically a symptom of mental disorder.

“The delusion of being watched.”

“Was her belief in his fidelity just a delusion?”

The action of deluding someone or the state of being deluded.

“What a capacity television has for delusion.”

And, perhaps more directly:

De·lude /dəˈlo͞od/ verb: delude; 3rd person present: deludes; past tense and past participle: deluded; gerund or present participle: deluding

Impose a misleading belief upon (someone); deceive; fool.

“Too many theorists have deluded the public.”

In the second letter to the Thessalonians, the Apostle Paul speaks of deluding influences and the man of lawlessness:

Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come.

Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God.

Do you not remember that when I was still with you I told you these things? And you know what is restraining him now so that he may be revealed in his time. For the mystery of lawlessness is already at work. Only he who now restrains it will do so until he is out of the way. And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming.

The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. Therefore God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness [emphasis added].

2 Thessalonians 2:1-12 English Standard Version (ESV)

Calvin has much to say about these verses: 1–2, 3–4, 5–8, and 9–12. We’ll concentrate on what he said about verses 11 and 12:

Verse 11 – The working of delusion. He means that errors will not merely have a place, but [that] the wicked will be blinded, so…they will rush forward to ruin without consideration.

For as God enlightens us inwardly by his Spirit, that his doctrine may be efficacious in us, and opens our eyes and hearts, that it may make its way thither, so by a righteous judgment he delivers over to a reprobate mind (Romans 1:28) those whom he has appointed to destruction, that with closed eyes and a senseless mind, they may, as if bewitched, deliver themselves over to Satan and his ministers to be deceived…

Verse 12 – That all may be condemned. That is, that they may receive the punishment due to their impiety. Thus, those that perish have no just ground to expostulate with God, inasmuch as they have obtained what they sought.

For we must keep in view what is stated in Deuteronomy 13:3, that the hearts of men are subjected to trial, when false doctrines come abroad, inasmuch as they [the false doctrines] have no power except among those who do not love God with a sincere heart. Let those, then, who take pleasure in unrighteousness, reap the fruit of it.

When he says all, he means that contempt of God finds no excuse in the great crowd and multitude of those who refuse to obey the gospel, for God is the Judge of the whole world, so that he will inflict punishment upon a hundred thousand, no less than upon one individual.

The participle εὐδοκήσαντες (taking pleasure) means (so to speak) a voluntary inclination to evil, for in this way every excuse is cut off from the ungrateful, when they take so much pleasure in unrighteousness, as to prefer it to the righteousness of God.

For by what violence will they say that they have been impelled to alienate themselves by a mad revolt from God, towards whom they were led by the guidance of nature? It is at least manifest that they willingly and knowingly lent an ear to falsehoods.

But none of this is new. Throughout history and in all lands, God has given over the disobedient.

Roughly seven hundred years before Christ and more than a century and a half before their decreed release by Cyrus the Great, the prophet Isaiah encouraged the future Babylonian exiles to flee from there and, by faith, return to the Promised Land. Speaking of their spiritual blindness, he says to them:

They know not, nor do they discern, for he has shut their eyes, so that they cannot see, and their hearts, so that they cannot understand. Isaiah 44:18 (ESV)

Speaking to His disciples about the crowds gathered by the Sea of Galilee to hear Him, the Lord Jesus Christ cites Isaiah (Is. 6:9–10):

And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables, so that

“they may indeed see but not perceive,

    and may indeed hear but not understand,

lest they should turn and be forgiven.”

Mark 4:11-12 (ESV)

Later, during Lord’s entry into Jerusalem prior to the Passover, John recounts what Isaiah said about God’s hardening of hearts as a commentary on those who did not believe in the Lord:

“He has blinded their eyes

    and hardened their heart,

lest they see with their eyes,

    and understand with their heart, and turn,

    and I would heal them.”

John 12:40 (ESV)

Later still, Paul, in his letter to the church in Rome says:

So then he has mercy on whomever he wills, and he hardens whomever he wills. Romans 9:18 (ESV)

This is a clear expression of God’s sovereign kindness and severity.

And yet, He sets Eternity in the heart:

He has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end. Ecclesiastes 3:11 (ESV)

Truly, His ways are past finding out:

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! Romans 11:33 (ESV)

Even though we deserve ruthlessness, He Himself seeks to persuade us with rational arguments:

“Come now, let us reason together, says the Lord:

Though your sins are like scarlet, they shall be as white as snow;

Though they are red like crimson, they shall become like wool.

If you are willing and obedient, you shall eat the good of the land;

But if you refuse and rebel,you shall be eaten by the sword;

For the mouth of the Lord has spoken.”

Isaiah 1:18–20 (ESV)

Then, of course, He speaks to us of an unmerited gift:

Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. Matthew 11:28-29 (ESV)

With Paul (and Isaiah), I say to you: sleeper, awake!

Fall of Rebel Angels - Brueghel

The Fall of the Rebel Angels (1562), Pieter Brueghel the Elder (1526/1530–1569), PD in US

Sanctification

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Paul writes to the church in Rome:

I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

For when you were slaves of sin, you were free in regard to righteousness. But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death.

But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

Romans 6:19-23 English Standard Version (ESV)

The Westminster Confession Shorter Catechism Question and Answer number 35 states:

What is sanctification? Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.

What does John Calvin say about these verses in Romans here and here?

I speak what is human, etc. He says that he speaks after the manner of men, not as to the substance but as to the manner. So Christ says, in John 3:12, that he announced earthly things, while yet he spoke of heavenly mysteries, though not so magnificently as the dignity of the things required, because he accommodated himself to the capacities of a people ignorant and simple.

…As though [the Apostle] had said, “I might, by comparing sin and righteousness, show how much more ardently you ought to be led to render obedience to the latter [righteousness], than to serve the former [sin]; but from regard to your infirmity I omit this comparison: nevertheless, though I treat you with great indulgence, I may yet surely make this just demand — that you should not at least obey righteousness more coldly or negligently than you served sin…”

As you have presented, etc.; that is, “As you were formerly ready with all your faculties to serve sin, it is hence sufficiently evident how wretchedly enslaved and bound did your depravity hold you to itself: now then you ought to be equally prompt and ready to execute the commands of God; let not your activity in doing good be now less than it was formerly in doing evil.” He does not indeed observe the same order in the antithesis, by adapting different parts to each other, as he does in 1 Thessalonians 4:7, where he sets uncleanness in opposition to holiness; but the meaning is still evident…

For when you were, etc. He still repeats the difference, which he had before mentioned, between the yoke of righteousness and that of sin; for these two things, sin and righteousness, are so contrary, that he who devotes himself to the one, necessarily departs from the other. And he thus represents both, that by viewing them apart we may see more clearly what is to be expected from each; for to set things thus apart enables us to understand better their distinctive character. He then sets sin on one side, and righteousness on the other; and having stated this distinction, he afterwards shows what results from each of them…

What fruit, then, etc. He could not more strikingly express what he intended than by appealing to their conscience, and by confessing shame as it were in their person. Indeed the godly, as soon as they begin to be illuminated by the Spirit of Christ and the preaching of the gospel, do freely acknowledge their past life, which they have lived without Christ, to have been worthy of condemnation; and so far are they from endeavoring to excuse it, that, on the contrary, they feel ashamed of themselves. Yea, further, they call to mind the remembrance of their own disgrace, that being thus ashamed, they may more truly and more readily be humbled before God…

Ye have your fruit unto holiness, etc. As he had before mentioned a twofold end of sin, so he does now as to righteousness. Sin in this life brings the torments of an accusing conscience, and in the next eternal death. We now gather the fruit of righteousness, even holiness; we hope in future to gain eternal life. These things, unless we are beyond measure stupid, ought to generate in our minds a hatred and horror of sin, and also a love and desire for righteousness…

For the wages of sin, etc. …This verse is a conclusion to the former, and as it were an epilogue to it. He does not, however, in vain repeat the same thing again; but by doubling the terror, he intended to render sin an object of still greater hatred.

But the gift of God. They are mistaken who thus render the sentence, “Eternal life is the gift of God,” as though eternal life were the subject, and the gift of God the predicate; for this does not preserve the contrast. But as he has already taught us, that sin produces nothing but death; so now he subjoins, that this gift of God, even our justification and sanctification, brings to us the happiness of eternal life. Or, if you prefer, it may be thus stated, — “As the cause of death is sin, so righteousness, which we obtain through Christ, restores to us eternal life…”

I Could Laugh (feat. Chris Taylor) performed at BD’s House, 2014, by Michael Roe

Assurance

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After I was saved from the death penalty that hangs over us all, I memorized a different translation of this verse very early on:

For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises. Hebrews 6:10-12 English Standard Version (ESV)

This is a key verse of assurance. Self-sacrifice in service to our brothers and sisters is both a marker and builder of our confidence in His promise of eternal life. And that service is not directed only to those professing faith, but those especially; while not forgetting our duty for service to all.

Every day shows us how futile this world is. Our faithful actions can show us to have a different destiny.

What does Calvin say about the passage here and here?

For God is not unrighteous, etc. These words signify as much as though he had said, that from good beginnings he hoped for a good end.

But here a difficulty arises, because he seems to say that God is bound by the services of men: “I am persuaded,” he says, “as to your salvation, because God cannot forget your works.” He seems thus to build salvation on works, and to make God a debtor to them…

…God does not pay us a debt, but performs what he has of himself freely promised, and thus performs it, inasmuch as he pardons us and our works; nay, he looks not so much on our works as on his own grace in our works. It is on this account that he forgets not our works, because he recognizes himself and the work of his Spirit in them…

…God is righteous in recompensing works, because he is true and faithful: and he has made himself a debtor to us, not by receiving anything from us; but as Augustine says, by freely promising all things.

And labor of love, etc. By this he intimates that we are not to spare labor, if we desire to perform duty towards our neighbors; for they are not only to be helped by money, but also by counsel, by labor, and in various other ways. Great [diligence], then, must be exercised, many troubles must be undergone, and sometimes many dangers must be encountered. Thus let him who would engage in the duties of love, prepare himself for a life of labor…

By saying that they had ministered and were still ministering, he commended their perseverance; which in this particular was very necessary; for there is nothing to which we are more prone than to weariness in well doing. Hence it is, that though many are found ready enough to help their brethren, yet the virtue of constancy is so rare, that a large portion soon relax as though their warmth had cooled.

But what ought constantly to stimulate us is even this one expression used by the apostle, that the love shown to the saints is shown towards the name of the Lord; for he intimates that God holds himself indebted to us for whatever good we do to our neighbors, according to that saying,

“What you have done to one of the least of these, you have done to me,” (Matthew 25:40)

and there is also another,

“He that gives to the poor lends to the Lord.” (Proverbs 19:17).

And we desire, etc…“You have made,” he says, “your love evident by many acts of kindness; it remains, however, that your faith should correspond with it; you have [diligently] labored not to be wanting in your duties to men; but with no less earnestness it behooves you to make progress in faith, so as to manifest before God its unwavering and full certainty.”

Now, by these words the Apostle shows that there are two parts in Christianity which correspond with the two tables of the Law…Let us then remember, that the life of a Christian is not complete in all its parts, unless we attend to faith as well as to love.

To the full assurance of hope, or, to the certainty of hope, etc. As they who professed the Christian faith were distracted by various opinions, or were as yet entangled in many superstitions, he bids them to be so fixed in firm faith, as no longer to vacillate nor be driven here and there, suspended between alternate winds of doubts. This injunction is, however, applicable to all; for, as the truth of God is unchangeably fixed, so faith, which relies on him, when it is true, ought to be certain, surmounting every doubt. It is a full assurance, πληροφορία, an undoubting persuasion, when the godly mind settles it with itself, [which] it is not right to call in question what God, who cannot deceive or lie, has spoken…

But followers, or imitators, etc. To sloth he opposes imitation; it is then the same thing as though he said, that there was need of constant alacrity of mind; but it had far more weight, when he reminded them, that the fathers were not made partakers of the promises except through the unconquerable firmness of faith; for examples convey to us a more impressive idea of things…

Faith and patience, etc. What is meant is, a firm faith, which has patience as its companion. For faith is what is, chiefly required; but as many who make at first a marvelous display of faith, soon fail, he shows that the true evidence of that faith which is not fleeting and evanescent, is endurance. By saying that the promises were obtained by faith, he takes away the notion of merits; and still more clearly by saying that they came by “inheritance”; for we are in no other way made heirs but by the right of adoption.

Beautiful Scandalous Night from Flap Your Wings by The Choir

Salvation

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There is much confusion about this concept nowadays. There needn’t be. Scripture is clear:

“And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” Acts 4:12 English Standard Version (ESV)

Calvin says:

Neither is there salvation in any other. …And assuredly Christ had showed this one token of his grace, to the end [that] he might be known to be the only author of life. We must consider this in all the benefits of God, to wit, that he is the fountain of salvation. And he meant to prick and sting the priests with this sentence, when as he says that there is salvation in none other save only in Christ, whom they went about to put quite out of remembrance.

As if he should say, that they are twice damned who did not only refuse the salvation offered them by God, but endeavor to bring the same to naught, and did take from all the people the fruit and use thereof. Although he seems to speak unto deaf men, yet he preaches of the grace of Christ, if [perhaps] some can abide to hear; [and] if not, that they may at least be deprived of all excuse by this testimony.

Neither is there any other name…Salvation (says he) is in Christ alone, because God has decreed that it should be so. For by name he means the cause or means, as if he should have said, forasmuch as salvation is in God’s power only, he will not have the same to be common to us by any other means than if we ask it of Christ alone.

Whereas he says under heaven…I do rather think that this was added, because men cannot ascend into heaven, that they may come unto God. Therefore, seeing we are so far from the kingdom of God, it is needful that God does not only invite us unto himself, but that reaching out his hand he offer salvation unto us, that we may enjoy the same.

Peter teaches in this [passage], that he has done that in Christ, because he came down into the earth for this cause, that he might bring salvation with him. Neither is that contrary to this doctrine, that Christ is ascended above all heavens, (Ephesians 4:10). For he took upon him our flesh once for this cause, that he might be a continual pledge of our adoption. He has reconciled the Father to us forever by the sacrifice of his death: by his resurrection he has purchased for us eternal life.

And he is present with us now also, that he may make us partakers of the fruit of eternal redemption; but the revealing of salvation is handled in this [passage], and we know that the same was so revealed in Christ, that we need not any longer to say, “Who shall ascend into heaven?” (Romans 10:6).

And if this doctrine were deeply imprinted in the minds of all men, then should so many controversies concerning the causes of salvation be soon at an end, wherewith the Church is so much troubled…

The Visual Bible – Acts Chapter 4

Judgment and Condemnation

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I was speaking with someone at church a few weeks back and we both wondered what 2 Corinthians 5:10 meant:

For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. 2 Corinthians 5:10 English Standard Version (ESV)

Are believers judged? Rather than guess, I offered to look into it. Here’s what I found Calvin had to say:

We must be manifested. Though this is common to all, yet all without distinction do not raise their views in such a way as to consider every moment, that they must appear before the judgment-seat of Christ…For then the books, which are now shut, will be opened (Daniel 7:10).

That every one may give account. As the passage relates to the recompensing of deeds, we must notice briefly, that, as evil deeds are punished by God, so also good deeds are rewarded, but for a different reason; for evil deeds are requited with the punishment that they deserve, but God in rewarding good deeds does not look to merit or worthiness.

For no work is so full and complete in all its parts as to be deservedly well-pleasing to him, and farther, there is no one whose works are in themselves well-pleasing to God, unless he render satisfaction to the whole law. Now no one is found to be thus perfect. Hence the only resource is in his accepting us through unmerited goodness, and justifying us, by not imputing to us our sins.

After he has received us into favor, he receives our works also by a gracious acceptance. It is on this that the reward hinges. There is, therefore, no inconsistency in saying, that he rewards good works, provided we understand that mankind, nevertheless, obtain eternal life gratuitously…

So, here, I think we have half the explanation. All humankind is judged for the good and bad that they’ve done in this life. Any good we can do is only good insofar as God does not count our sins against us. This is only possible through faith in Christ’s saving work on the cross. And that, too, is freely given by Him alone to those who do not merit it.

But what of the condemnation due for the bad that we do? The scriptures say:

Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life. John 5:24 (ESV)

Calvin says about this verse:

He that heareth my word. Here is described the way and manner of honoring God, that no one may think that it consists solely in any outward performance, or in frivolous ceremonies. …But here Christ demands from us no other honor than to obey his Gospel…

Hath eternal life. By these words he likewise commends the fruit of obedience, that we may be more willing to render it…

And shall not come into condemnation. There is here an implied contrast between the guilt to which we are all naturally liable, and the unconditional acquittal which we obtain through Christ; for if all were not liable to condemnation, what purpose would it serve to free from it those who believe in Christ?

The meaning therefore is, that we are beyond the danger of death, because we are acquitted through the grace of Christ; and, therefore, though Christ sanctifies and regenerates us, by his Spirit, to newness of life, yet here he specially mentions the unconditional forgiveness of sins, in which alone the happiness of men consists. For then does a man begin to live when he has God reconciled to him; and how would God love us, if he did not pardon our sins?

…Though life be only begun in us, Christ declares that believers are so certain of obtaining it, that they ought not to fear death; and we need not wonder at this, since they are united to him who is the inexhaustible fountain of life.

But what shall we do with such confidence? I suggest, with Calvin, that we cast off fear and live a life worthy of our gracious God’s gift.

The Last Judgment, Martin, 1853

The Last Judgment, 1853, John Martin (1789-1854), Tate Britain, Public Domain in US

How They Love One Another

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Lately, I’ve been struck by the distance between my actions and my words. Maybe you have, too? It’s cliché to consider resolutions this time of year. However, resolutions that we set for ourselves are sure to fail. Ask God, with me, that our actions and words align this year. In that spirit, let us consider:

A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.” John 13:34-35 English Standard Version (ESV)

So we do not go far astray, let’s see what Calvin has to say about the verse:

A new commandment I give you. …In order to impress more deeply, therefore, on the minds of his disciples the doctrine of brotherly love, Christ recommends it on the ground of novelty; as if he had said, “I wish you continually to remember this commandment, as if it had been a law but lately made.”

…And how necessary this admonition was, we learn by daily experience; for, since it is difficult to maintain brotherly love, men lay it aside, and contrive, for themselves, new methods of worshipping God, and Satan suggests many things for the purpose of occupying their attention. Thus, by idle employments, they in vain attempt to mock God, but they deceive themselves.

By not following Christ’s command, it’s as if we seek to worship Him in ways not commanded.

That you love one another. Brotherly love is, indeed, extended to strangers, for we are all of the same flesh, and are all created after the image of God; but because the image of God shines more brightly in those who have been regenerated, it is proper that the bond of love, among the disciples of Christ, should be far more close.

In God brotherly love seeks its cause, from him it has its root, and to him it is directed. Thus, in proportion as it perceives any man to be a child of God, it embraces him with the greater warmth and affection.

Besides, the mutual exercise of love cannot exist but in those who are guided by the same Spirit. It is the highest degree of brotherly love, therefore, that is here described by Christ; but we ought to believe, on the other hand, that, as the goodness of God extends to the whole world, so we ought to love all, even those who hate us.

The love we owe the brethren will spill over to even those who oppose our beliefs and conduct.

As I have loved you. He holds out his own example, not because we can reach it, for we are at a vast distance behind him, but that we may, at least, aim at the same end.

By this all men will know. Christ again confirms what he had formerly said, that they who mutually love one another have not been in vain taught in his school; as if he had said, “Not only will you know that you are my disciples, but your profession will also be acknowledged by others to be sincere.”

…Nor is it superfluous that Christ dwells so largely on this subject. There is no greater agreement between the love of ourselves, and the love of our neighbor, than there is between fire and water. Self love keeps all our senses bound in such a manner that brotherly love is altogether banished; and yet we think that we fully discharge our duty, because Satan has many enticements to deceive us, that we may not perceive our faults.

Whoever, then, desires to be truly a disciple of Christ, and to be acknowledged by God, let him form and direct his whole life to love the brethren, and let him pursue this object with diligence.

This is the essence of what I desire for myself, the fellowship I attend, and the Church in America and the world:

“Not only will you know that you are my disciples, but your profession will also be acknowledged by others to be sincere.”

Philadelphia [Brotherly Love] from Pennsylvania Building

Philadelphia [Brotherly Love] from Pennsylvania Building, No known copyright restrictions, OSU Special Collections & Archives : Commons @ Flickr Commons

Schadenfreude

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Have you ever laughed when someone trips up, makes a mistake, or some other calamity befalls them? That’s an example of Schadenfreude.

Wikipedia defines it as:

Pleasure derived from the misfortunes of others. This word is taken from German and literally means ‘harm-joy.’ It is the feeling of joy or pleasure when one sees another fail or suffer misfortune. It is also borrowed by some other languages.

But it’s not something we should practice towards those we call brothers and sisters.

Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Romans 12:15-16 English Standard Version (ESV)

We shouldn’t practice it toward those who do us wrong either.

Do not rejoice when your enemy falls,

and let not your heart be glad when he stumbles,

lest the Lord see it and be displeased,

and turn away his anger from him.

Proverbs 24:17-18 (ESV)

And not because we wish them harm, but because we’re commanded:

Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” Romans 12:19 (ESV)

and

Do not be overcome by evil, but overcome evil with good. Romans 12:21 (ESV)

But if we do persist, we’re on a slippery slope. Soon, we may find ourselves siding with the Pharisees and looking down on the Tax Collectors in our midst:

He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt:

“Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’

“But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’

“I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” Luke 18:9-14 (ESV)

What does John Calvin think of the passage in Luke?

There are two faults at which Christ glances, and which he intended to condemn, — wicked confidence in ourselves, and the pride of despising brethren, the one of which springs out of the other. It is impossible that he who deceives himself with vain confidence should not lift himself up above his brethren. Nor is it wonderful that it should be so; for how should that man not despise his equals, who vaunts against God himself? Every man that is puffed up with self-confidence carries on open war with God, to whom we cannot be reconciled in any other way than by denial of ourselves; that is, by laying aside all confidence in our own virtue and righteousness, and relying on his mercy alone.

I urge you to read what else Calvin says about the passage.

It always seems to come down to: “Let him who is without sin among you be the first to throw a stone…” And it needs to start with me.

The Swallow's Nest Castle near Gaspra

The Swallow’s Nest Castle near Gaspra, Yalta municipality. Republic of Crimea, 4 April 2014, A. Savin, Creative Commons Attribution-Share Alike 3.0 Unported

Self-renunciation

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When I first became a Christian many years ago, I heard words like the one in the title. And then I didn’t any longer. The plain meaning is:

Renunciation or formal rejection of one’s own will; self-sacrifice; unselfishness.

The scriptural basis for the concept is:

Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. Matthew 16:24 English Standard Version (ESV)

And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. Mark 8:34 (ESV)

And he said to all, “If anyone would come after me, let him deny himself and take up his cross daily and follow me. Luke 9:23 (ESV)

Of course, you might think of many other verses. What does Calvin comment on Matt 16:24:

If any man will come after me. …The words must be explained in this manner: “If any man would be my disciple, let him follow me by denying himself and taking up his cross, or, let him conform himself to my example.” The meaning is, that none can be reckoned to be the disciples of Christ unless they are true imitators of him, and are willing to pursue the same course.

He lays down a brief rule for our imitation, in order to make us acquainted with the chief points in which he wishes us to resemble him. It consists of two parts, self-denial and a voluntary bearing of the cross.

Let him deny himself. This self-denial is very extensive, and implies that we ought to give up our natural inclinations, and part with all the affections of the flesh, and thus give our consent to be reduced to nothing, provided that God lives and reigns in us.

We know with what blind love men naturally regard themselves, how much they are devoted to themselves, how highly they estimate themselves. But if we desire to enter into the school of Christ, we must begin with that folly to which Paul (1 Corinthians 3:18) exhorts us, becoming fools, that we may be wise; and next we must control and subdue all our affections.

And let him take up his cross. He lays down this injunction, because, though there are common miseries to which the life of men is indiscriminately subjected, yet as God trains his people in a peculiar manner, in order that they may be conformed to the image of his Son, we need not wonder that this rule is strictly addressed to them.

It may be added that, though God lays both on good and bad men the burden of the cross, yet unless they willingly bend their shoulders to it, they are not said to bear the cross; for a wild and refractory horse cannot be said to admit his rider, though he carries him.

The patience of the saints, therefore, consists in bearing willingly the cross which has been laid on them. Luke adds the word daily — let him take up his cross daily — which is very emphatic; for Christ’s meaning is, that there will be no end to our warfare till we leave the world. Let it be the uninterrupted exercise of the godly, that when many afflictions have run their course, they may be prepared to endure fresh afflictions.

John Calvin discusses the reality of self–renunciation in his devotional called An Introduction to the Christian Life, an appendix to his Institutes of the Christian Religion. It is a 44 page tract that begins with a realistic assessment of the difficulties in following Christ and concludes with the very real goals we must aim for if we hope to live the Christian life well. He discusses the middle ground of liberty between asceticism and license (both of which he considers inimical).

So let us:

“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few. Matthew 7:13-14 (ESV)

Narrow path through pine trees

Meenikunno Landscape Reserve (the trees are Pinus sylvestris), Ruta Badina, Creative Commons Attribution-Share Alike 3.0 Unported

Legalistic?

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I’ve heard it said that those who profess Christ shouldn’t try to put off the old self and put on the new self, to pursue sanctification, or intentionally obey the word of God.

Paul, in his letter to the Philippian church says:

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure. Philippians 2:12-13 English Standard Version (ESV)

Some would have you believe that Paul must have been mistaken. John Calvin comments on these verses:

It is God that worketh. This is the true engine for bringing down all haughtiness — this the sword for putting an end to all pride, when we are taught that we are utterly nothing, and can do nothing, except through the grace of God alone. I mean supernatural grace, which comes forth from the spirit of regeneration.

…There are, in any action, two principal departments — the inclination, and the power to carry it into effect. Both of these he ascribes wholly to God; what more remains to us as a ground of glorying?

Nor is there any reason to doubt that this division has the same force as if Paul had expressed the whole in a single word; for the inclination is the groundwork; the accomplishment of it is the summit of the building brought to a completion. …For he does not say that our hearts are simply turned or stirred up, or that the infirmity of a good will is helped, but that a good inclination is wholly the work of God.

…For we acknowledge that we have from nature an inclination, but as it is depraved through the corruption of sin, it begins to be good only when it has been renewed by God. Nor do we say that a man does anything good without willing it, but that it is only when his inclination is regulated by the Spirit of God.

Hence, in so far as concerns this department, we see that the entire praise is ascribed to God, and that what sophists teach us is frivolous — that grace is offered to us, and placed, as it were, in the midst of us, that we may embrace it if we choose; for if God did not work in us efficaciously, he could not be said to produce in us a good inclination.

As to the second department, we must entertain the same view. “God,” says he, “is ̔Ο ἐνεργῶν το ἐνεργεῖν he that worketh in us to do.” He brings, therefore, to perfection those pious dispositions which he has implanted in us, that they may not be unproductive, as he promises by Ezekiel, —

“I will cause them to walk in my commandments.” (Ezekiel 11:20)

From this we infer that perseverance, also, is his free gift.

According to his good pleasure. …For Paul has it in view to ascribe everything to God, and to take everything from us. Accordingly, not satisfied with having assigned to God the production both of willing and of doing aright, he ascribes both to his unmerited mercy. By this means he shuts out the contrivance of the sophists as to subsequent grace, which they imagine to be the reward of merit. Hence he teaches, that the whole course of our life, if we live aright, is regulated by God, and that, too, from his unmerited goodness.

With fear and trembling. From this Paul deduces an exhortation — that they must with fear work out their own salvation. He conjoins, as he is accustomed, fear and trembling, for the sake of greater intensity, to denote — serious and anxious fear. He, accordingly, represses drowsiness as well as confidence…

The inference, also, is to be carefully observed: “You have,” says he, “all things from God; therefore be solicitous and humble.” For there is nothing that ought to train us more to modesty and fear, than our being taught, that it is by the grace of God alone that we stand, and will instantly fall down, if he even in the slightest degree withdraw his hand. Confidence in ourselves produces carelessness and arrogance.

…For distrust of ourselves leads us to lean more confidently upon the mercy of God. And this is what Paul’s words import, for he requires nothing from the Philippians, but that they submit themselves to God with true self-renunciation.

Work out your own salvation. …Salvation is taken to mean the entire course of our calling, and that this term includes all things, by which God accomplishes that perfection, to which he has predestinated us by his gracious choice. This no one will deny…

We are said to perfect it, when, under the regulation of the Spirit, we aspire after a life of blessedness. It is God that calls us, and offers to us salvation; it is our part to embrace by faith what he gives, and by obedience act suitably to his calling; but we have neither from ourselves. Hence we act only when he has prepared us for acting.

Addressing the whole issue, James wrote ironically:

But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. James 2:18 (ESV)

Know this then, that faith without works is dead.

Papyrus 54: James 2:16-18

Papyrus 54: James 2:16-18, 6th century, Public Domain in US