Calvin brings up fatalism and number of times in chapter 17 of his Institutes. It warrants a separate blog entry. Here it is.
1. What is fatalism? The doctrine which purports that all things are subject to fate. “Fatalism views God as nothing more than the workings of natural or unknown impersonal forces which make all things come out in some predetermined way. The Stoic called it Destiny. One scholar explained fate by imagining man as a water-beetle caught in a torrent of water. He may struggle, or he may let himself be swept along in peace simply accepting his doom. If we see God's providence as nothing more than fate, then the best we can hope for is to resign ourselves to the horrors that may lie ahead, and be swept along by blind destiny.” Bob Burridge.
2. Does fate play a role in the events of our life’s well being? No! (Prov 16:9)
3. God providentially watches over His children. [See Ps 55:22; 54:23; 90:1; 91:1, 12; Zech 2:8; Gen 15;1; Jer 1:18; 15:20; Is 49:15, 25; 1 Pet 5:7] These examples “Teach that all men are under his power, whether their minds are to be conciliated, or their malice to be restrained that it may not do harm” (Pg., 219). Other examples are given by Calvin to support and confirm God’s providential dealings. [ see Ex 3:21; 1 Kgs 22:22; 12:10; 2 Sam 17:7,14; Job 1;12; Hos 2:21-22] God wills nothing but what is just and expedient. [see Gen 45:7-8; 50:20; Job 1:21; 2 Sam 16:11; Ps 39:9]
4. Calvin teaches what the Bible teaches when he writes, “When that light of divine providence has once shone upon a godly man, he is then relieved and set free not only from the extreme anxiety and fear that were pressing him before, but from every care. For as he justly dreads fortune, so he fearlessly dares commit himself to God. His solace, I say, is to know that his heavenly Father so holds all things in his power, so rules by his authority and will, so governs by his wisdom, that nothing can befall except he determine it” (Pg., 224). [see Ps 91:3-6; 90:3-6; 118:6; 117:6; 27:1, 3; 26:1; Ps 22:4; 56:4, 11-13]
5. What about this ever changing world? “Whatever changes take place from time to time, they are governed by God” (Pg., 225). [see Is 7:4ff; 46:9ff; Ezek 29:4]
Tuesday, February 24, 2009
Happy news: God guides and governs us: Part 2.
God’s providence is no “white ivory tower” doctrine, disconnected to human history. Think of all the great stories in Luke’s Acts of the Apostles. God Almighty upheld, directed, made ready the places, people, and events of the early church and guided the Apostles to them and by them. There is a great symphony in our lives, a great harmony God is directing. It is this: he guides us to and through the normal things of life.
God by his providence had guided us to chapter 17 of the Institutes today. Calvin too taught the church that providence is for our life, not just text books or theological debate.
1. Remember the basic thought from our last study. There is a purpose for everything God ordains, and by his just and loving omnipotent power brings those things to pass. The reason and cause (whether from God directly or through secondary causes) are not completely known to us. We might have some idea, and Scripture gives us certain general statements like, all things work together for good, (Rom 8:28), and we are his workmanship created in Christ Jesus to good works which God has ordained before hand that we should walk in them (Eph 2:11), however we do not fully know why God does this and that fully.
2. OK, what about sin? What about God’s sovereignty and the works of evil? This is a question the church has always had to deal with because so many think, that if God’s will of purpose is being accomplished through them, then God must either be tainted with sin, or unjust in judging and damning sinners.
What about the devil and demons? They “Are completely restrained by God’s hand as by a bridle, so that they are unable either to hatch any plot against us or, having hatched it, to make preparations or, if they have fully planned it, to stir a finger toward carrying it out, except so far as He has permitted, indeed commanded” (Pg., 224). [see 1 Thess 2:18 w/ 1 Cor 16:7; Ps 31:15]
3. In the church the issue has basically taken two sides in regards to how God relates to evil.
4. One side claims that God is sovereign over the works of evil. He is not tainted with sin at all, but bends evil instruments and employs them to carry out His judgments and purposes. All by his providence.
5. The other side asserts that the works of evil occur only by permission rather than by providence.
6. We must say no to the "permission" theory! “The figment of bare permission vanishes: because it would be ridiculous for the judge only to permit what he wills to be done, and not also to decree it command it to be done” (Pg., 320). Notice what God’s Word teaches. [see Acts 4:28; 2:23; 3:18; 2 Sam 16:10; 2 Sam 16:22 w/ 2 Sam 12:12; Jer 1:15; 7:14; 50:25 w/ Jer 25:9; 27:5-6; Haggai 1:12-14; Is 10:5; Matt 3:10; Is 28:21; 2 Sam 16:10-11; Matt 11:20-24; Rom 9-11]
7. How does God’s providence work this in man? God is sovereign, therefore, he uses the forces of darkness and man’s will, mind and emotions for his glorious ends. They are sinful, but God is even omnipotent over their sinfulness. “Whatever we conceive of in our minds is directed to His own end by God’s secret inspiration....Two statements perfectly agree; man, while he is acted upon by God, yet at the same time himself acts” (Pg., 231).
8. Scriptures’ testimony: (Ezek 7:26; Ps 107:40; Job 12:24; Lev 26:36; 1 Sam 26:12; Is 29:10,14; Deut 28:28; Zech 12:4; Rom 1:28; Ex 9-14; 1 Sam 16:14; 2 Cor 4:4; 2 Thess 2:11; Ezek 14:9).
9. This fact that God is sovereign even over evil does not teach, as so many have charged, that God has two contrary wills. A good will and a bad will. God’s good and holy will is one. (Job 1:21; Ps 115:3; Is 45:7; Amos 3:6; Ex 21:13; Acts 4;28; Eph 3:9-10)
10. God is the author of evil, is the charge certain persons make who do not understand the Bible’s teaching about God and providence. They confuse God’s will with his holy law. (Ps 111:2; 2 Sam 16:10-11, 22; 1 Kgs 12:20; Hos 8:4 cf. Hos 13:11; 1 Kgs 11:23) “God accomplishes through the wicked what he has decreed by his secret judgment, they are not excusable, as if they had obeyed his precept which out of their own lust they deliberately break” (Pg., 235).
11. Augustine said it beautifully. “There is a great difference between what is fitting for man to will and what is fitting for God, and to what end the will of each is directed, so that it be either approved or disapproved. For through the bad wills of evil men God fulfills what he righteously wills” (Pg., 234).
God by his providence had guided us to chapter 17 of the Institutes today. Calvin too taught the church that providence is for our life, not just text books or theological debate.
1. Remember the basic thought from our last study. There is a purpose for everything God ordains, and by his just and loving omnipotent power brings those things to pass. The reason and cause (whether from God directly or through secondary causes) are not completely known to us. We might have some idea, and Scripture gives us certain general statements like, all things work together for good, (Rom 8:28), and we are his workmanship created in Christ Jesus to good works which God has ordained before hand that we should walk in them (Eph 2:11), however we do not fully know why God does this and that fully.
2. OK, what about sin? What about God’s sovereignty and the works of evil? This is a question the church has always had to deal with because so many think, that if God’s will of purpose is being accomplished through them, then God must either be tainted with sin, or unjust in judging and damning sinners.
What about the devil and demons? They “Are completely restrained by God’s hand as by a bridle, so that they are unable either to hatch any plot against us or, having hatched it, to make preparations or, if they have fully planned it, to stir a finger toward carrying it out, except so far as He has permitted, indeed commanded” (Pg., 224). [see 1 Thess 2:18 w/ 1 Cor 16:7; Ps 31:15]
3. In the church the issue has basically taken two sides in regards to how God relates to evil.
4. One side claims that God is sovereign over the works of evil. He is not tainted with sin at all, but bends evil instruments and employs them to carry out His judgments and purposes. All by his providence.
5. The other side asserts that the works of evil occur only by permission rather than by providence.
6. We must say no to the "permission" theory! “The figment of bare permission vanishes: because it would be ridiculous for the judge only to permit what he wills to be done, and not also to decree it command it to be done” (Pg., 320). Notice what God’s Word teaches. [see Acts 4:28; 2:23; 3:18; 2 Sam 16:10; 2 Sam 16:22 w/ 2 Sam 12:12; Jer 1:15; 7:14; 50:25 w/ Jer 25:9; 27:5-6; Haggai 1:12-14; Is 10:5; Matt 3:10; Is 28:21; 2 Sam 16:10-11; Matt 11:20-24; Rom 9-11]
7. How does God’s providence work this in man? God is sovereign, therefore, he uses the forces of darkness and man’s will, mind and emotions for his glorious ends. They are sinful, but God is even omnipotent over their sinfulness. “Whatever we conceive of in our minds is directed to His own end by God’s secret inspiration....Two statements perfectly agree; man, while he is acted upon by God, yet at the same time himself acts” (Pg., 231).
8. Scriptures’ testimony: (Ezek 7:26; Ps 107:40; Job 12:24; Lev 26:36; 1 Sam 26:12; Is 29:10,14; Deut 28:28; Zech 12:4; Rom 1:28; Ex 9-14; 1 Sam 16:14; 2 Cor 4:4; 2 Thess 2:11; Ezek 14:9).
9. This fact that God is sovereign even over evil does not teach, as so many have charged, that God has two contrary wills. A good will and a bad will. God’s good and holy will is one. (Job 1:21; Ps 115:3; Is 45:7; Amos 3:6; Ex 21:13; Acts 4;28; Eph 3:9-10)
10. God is the author of evil, is the charge certain persons make who do not understand the Bible’s teaching about God and providence. They confuse God’s will with his holy law. (Ps 111:2; 2 Sam 16:10-11, 22; 1 Kgs 12:20; Hos 8:4 cf. Hos 13:11; 1 Kgs 11:23) “God accomplishes through the wicked what he has decreed by his secret judgment, they are not excusable, as if they had obeyed his precept which out of their own lust they deliberately break” (Pg., 235).
11. Augustine said it beautifully. “There is a great difference between what is fitting for man to will and what is fitting for God, and to what end the will of each is directed, so that it be either approved or disapproved. For through the bad wills of evil men God fulfills what he righteously wills” (Pg., 234).
Happy news: God guides and governs us: Part 1.
Our study of Calvin’s Institutes goes on. Chapter 17 is the focus today and tomorrow. I've summarized it in two parts.
Chapter 16 defined the doctrine of God’s providence. Chapter 17 explains how it connects with our human lives. The questions of human responsibility, human guilt, and God’s relation to evil are discussed here.
1. There is a purpose for everything God ordains, and by his omnipotent power brings those things to pass. Calvin says that, “God’s providence must first of all be considered with regard to the future as well as the past. Secondly, it is the determinative principle of all things” (Pg., 210).
2. Nevertheless, the reason and cause for his providential acts are not always known. But we can trust him and “So reverence his secret judgments as to consider his will the truly just cause of all things” (Pg., 211). [see Ps 40:5; Ps 115:3]
3. God is the maker and framer of the universe. (Ps 36:6; Deut 30:11-14; Rom 11:33-34; Is 40:13-14).
4. There is no fatalism here. Man cannot blame God for his evil, nor can he leave his life’s well being to fate. More on this in Part 2.
5. When a man sins, he sins, not God. Yet, God is so omnipotent that he uses evil instruments to do good. Calvin explains. “But do we do evil things to the end that we may serve him? Yet he by no means commands us to do them; rather we rush headlong, without thinking what he requires, but so raging in our unbridled lust we deliberately strive against Him” (Pg., 217).
6. Grant that God uses evil instruments “to carry out the judgments that he has determined with himself” (Pg., 217); does that not, (1) marry God with their sin, or (2) excuse the sinner from his sin? No! Why? “In their own conscience they are so convicted as to be unable to clear themselves; in themselves they so discover all evil, but in him only the lawful use of their evil intent, as to preclude laying the charge against God” (Pg., 217).
7. Does fate play a role in the events of our life’s well being? No! (Prov 16:9)
8. “We are not at all hindered by God’s eternal decrees either from looking ahead for ourselves or from putting all our affairs in order, but always in submission to his will” (Pg., 216). This is actually our responsibility according God’s decree. That is, in his free sovereignty he ordained men to be faithful stewards according to his good will.
9. “Now it is very clear what our duty is: thus, if the Lord has committed to us the protection of our life, our duty is to protect it; if he offers helps, to use them; if he forewarns us of dangers, not to plunge headlong; if he makes remedies available, not to neglect them” (Pg., 216).
Chapter 16 defined the doctrine of God’s providence. Chapter 17 explains how it connects with our human lives. The questions of human responsibility, human guilt, and God’s relation to evil are discussed here.
1. There is a purpose for everything God ordains, and by his omnipotent power brings those things to pass. Calvin says that, “God’s providence must first of all be considered with regard to the future as well as the past. Secondly, it is the determinative principle of all things” (Pg., 210).
2. Nevertheless, the reason and cause for his providential acts are not always known. But we can trust him and “So reverence his secret judgments as to consider his will the truly just cause of all things” (Pg., 211). [see Ps 40:5; Ps 115:3]
3. God is the maker and framer of the universe. (Ps 36:6; Deut 30:11-14; Rom 11:33-34; Is 40:13-14).
4. There is no fatalism here. Man cannot blame God for his evil, nor can he leave his life’s well being to fate. More on this in Part 2.
5. When a man sins, he sins, not God. Yet, God is so omnipotent that he uses evil instruments to do good. Calvin explains. “But do we do evil things to the end that we may serve him? Yet he by no means commands us to do them; rather we rush headlong, without thinking what he requires, but so raging in our unbridled lust we deliberately strive against Him” (Pg., 217).
6. Grant that God uses evil instruments “to carry out the judgments that he has determined with himself” (Pg., 217); does that not, (1) marry God with their sin, or (2) excuse the sinner from his sin? No! Why? “In their own conscience they are so convicted as to be unable to clear themselves; in themselves they so discover all evil, but in him only the lawful use of their evil intent, as to preclude laying the charge against God” (Pg., 217).
7. Does fate play a role in the events of our life’s well being? No! (Prov 16:9)
8. “We are not at all hindered by God’s eternal decrees either from looking ahead for ourselves or from putting all our affairs in order, but always in submission to his will” (Pg., 216). This is actually our responsibility according God’s decree. That is, in his free sovereignty he ordained men to be faithful stewards according to his good will.
9. “Now it is very clear what our duty is: thus, if the Lord has committed to us the protection of our life, our duty is to protect it; if he offers helps, to use them; if he forewarns us of dangers, not to plunge headlong; if he makes remedies available, not to neglect them” (Pg., 216).
Tuesday, February 17, 2009
Thinking God’s thoughts after him about ourselves.
Book I has as its overarching subject the knowledge of God. Up to this point Calvin has examined the inability of man to see God’s revelation in creation. Then he explained the necessity of Scripture asserting it as authoritative because God is its author. This Scripture reveals the true God to be one God in three Persons. This Triune God created the world, and angels, and man. Chapter 15 deals with God’s creation of man. Calvin introduces the chapter this way; “We must now speak of the creation of man: not only because among all God’s work here is the noblest and most remarkable example of his justice, wisdom, and goodness; but because, as we said at the beginning, we cannot have a have a clear and complete knowledge of God unless it is accompanied by a corresponding knowledge of ourselves" (Pg., 183).
My question is, “What does Calvin mean by a ‘corresponding knowledge?’” Also, “Where does this knowledge come from?” Natural theology cannot help us because, as Calvin rightly asserted, man in his sinful state man cannot see himself in his sin. If in our sin we conjure up a concept of God or ourselves it will be idolatry. God cannot, must not be after our own image or idea. But our understanding of ourselves must not be after our own image or idea either. Feurbach’s criticism must always be remembered by us in the church. He basically said the knowledge of God is really knowledge about us. Our “religion” tells us and the world what we admire, want, and where we want to go when we die. This must be avoided. That is, our theology and anthropology must not merely be self-made constructs. To often the church has projected its idea of God as true theology, rather than letting God give us theology. How do we avoid it? God by his grace must come to us by revelation.
Calvin’s “corresponding knowledge of ourselves,” must mean, should mean, what God has revealed about man. In chapter 15, as we see in the summary below, that is what he practiced at any rate. He relied on Scripture’s revelation for his knowledge of man, and corresponded it with Scripture’s revelation of God.
Here is the summary of chapter 15.
1. This knowledge of us according to Scriptures story has 2 departments. (1) What we were like when we were first created. (2) What we are like, what is our condition now that the human race is fallen in sin.
2. Man was created upright, holy, and fully human by God. No person can truthfully, nor should sinfully blame God for man’s present corruption. It was man himself who sought out many inventions.
3. Man consists of body and soul. The body in this life is temporal, to make way for the future resurrection. But the soul is immortal; it never dies. Calvin, commenting on the immortality of the soul writes, “Now the very knowledge of God sufficiently proves that souls, which transcend the world, are immortal, for no transient energy could penetrate to the fountain of life” (Pg., 184). The body in this life is temporal, to make way for the future resurrection. But the soul is immortal; it never dies. This soul is sometimes called a spirit. Calvin held that the human being is made of body and soul. Not body, soul, and spirit.
On this point let me point out that modern evangelicalism and its habit of believing man to be a tripartite being has been behind the enormous Christian psychology fad. The soul and spirit are separate they say. The soul is the tool through which we function in human relationships, but the spirit is for God alone. This has accelerated the secularization of the church. Gladly, this is not in Calvin.
4. That man has a soul which is immortal is further evidenced by the fact that he was created in the image of God. This image does not find its manifestation in the body; but rather it is manifested in the soul, which distinguishes man from the brute animal.
5. Adam’s fall, Adam’s free will. In man’s original state of innocence, the mind of the soul (God at creation provided man’s soul with a mind), excelled so that his reason, understanding, prudence, and judgment were so perfect that not only did he live in happiness on this earth, but even had fellowship with God. But man also excelled in the integrity of his free will. By his free will had the power to choose life and love God. The test in the garden was a test of Adam’s love and trust in God.
6. The image of God in man has now been ruined due to the fall. Alas, Adam willed to sin. So, in knowing ourselves as we are now, and as we were then let us remember, “Man was far different at the first creation from his whole posterity, who deriving their origin from him in his corrupted state, have contracted from him a hereditary taint” (Pg., 196). The true nature of God’s image in man can now come only by regeneration, through the work of the 2nd Adam - Jesus Christ.
7. What is wrought in this restoration, in this new birth? Calvin mentions two things. “In the first place he posits knowledge, then pure righteousness and holiness” (Pg., 189).
The Image of God in man was ruined. We maintain it structurally only, not morally or doxologically. But God had mercy. In the gospel of Jesus renewed. Those renewed in Christ put on the new man, who has been created according to God in knowledge, righteousness, and holiness. This was man’s original image – created after the image of God. It is restored again to fallen man by God. Praise his name.
My question is, “What does Calvin mean by a ‘corresponding knowledge?’” Also, “Where does this knowledge come from?” Natural theology cannot help us because, as Calvin rightly asserted, man in his sinful state man cannot see himself in his sin. If in our sin we conjure up a concept of God or ourselves it will be idolatry. God cannot, must not be after our own image or idea. But our understanding of ourselves must not be after our own image or idea either. Feurbach’s criticism must always be remembered by us in the church. He basically said the knowledge of God is really knowledge about us. Our “religion” tells us and the world what we admire, want, and where we want to go when we die. This must be avoided. That is, our theology and anthropology must not merely be self-made constructs. To often the church has projected its idea of God as true theology, rather than letting God give us theology. How do we avoid it? God by his grace must come to us by revelation.
Calvin’s “corresponding knowledge of ourselves,” must mean, should mean, what God has revealed about man. In chapter 15, as we see in the summary below, that is what he practiced at any rate. He relied on Scripture’s revelation for his knowledge of man, and corresponded it with Scripture’s revelation of God.
Here is the summary of chapter 15.
1. This knowledge of us according to Scriptures story has 2 departments. (1) What we were like when we were first created. (2) What we are like, what is our condition now that the human race is fallen in sin.
2. Man was created upright, holy, and fully human by God. No person can truthfully, nor should sinfully blame God for man’s present corruption. It was man himself who sought out many inventions.
3. Man consists of body and soul. The body in this life is temporal, to make way for the future resurrection. But the soul is immortal; it never dies. Calvin, commenting on the immortality of the soul writes, “Now the very knowledge of God sufficiently proves that souls, which transcend the world, are immortal, for no transient energy could penetrate to the fountain of life” (Pg., 184). The body in this life is temporal, to make way for the future resurrection. But the soul is immortal; it never dies. This soul is sometimes called a spirit. Calvin held that the human being is made of body and soul. Not body, soul, and spirit.
On this point let me point out that modern evangelicalism and its habit of believing man to be a tripartite being has been behind the enormous Christian psychology fad. The soul and spirit are separate they say. The soul is the tool through which we function in human relationships, but the spirit is for God alone. This has accelerated the secularization of the church. Gladly, this is not in Calvin.
4. That man has a soul which is immortal is further evidenced by the fact that he was created in the image of God. This image does not find its manifestation in the body; but rather it is manifested in the soul, which distinguishes man from the brute animal.
5. Adam’s fall, Adam’s free will. In man’s original state of innocence, the mind of the soul (God at creation provided man’s soul with a mind), excelled so that his reason, understanding, prudence, and judgment were so perfect that not only did he live in happiness on this earth, but even had fellowship with God. But man also excelled in the integrity of his free will. By his free will had the power to choose life and love God. The test in the garden was a test of Adam’s love and trust in God.
6. The image of God in man has now been ruined due to the fall. Alas, Adam willed to sin. So, in knowing ourselves as we are now, and as we were then let us remember, “Man was far different at the first creation from his whole posterity, who deriving their origin from him in his corrupted state, have contracted from him a hereditary taint” (Pg., 196). The true nature of God’s image in man can now come only by regeneration, through the work of the 2nd Adam - Jesus Christ.
7. What is wrought in this restoration, in this new birth? Calvin mentions two things. “In the first place he posits knowledge, then pure righteousness and holiness” (Pg., 189).
The Image of God in man was ruined. We maintain it structurally only, not morally or doxologically. But God had mercy. In the gospel of Jesus renewed. Those renewed in Christ put on the new man, who has been created according to God in knowledge, righteousness, and holiness. This was man’s original image – created after the image of God. It is restored again to fallen man by God. Praise his name.
Thursday, February 12, 2009
Angels: God’s servants for our salvation.
Today’s study in Calvin’s Institutes involves angels and Satan.
1. God is the Creator of the universe. The fact that He did create it is revealed to the church, "In order that the faith of the church, resting upon this, might seek no other God but Him who was put forth by Moses as Maker and Founder of the universe" (Pg., 160). However, why he created it must not be left to human speculation. Calvin says, "Let us remember that the invisible God, whose wisdom, power, and righteousness are incomprehensible, sets before us Moses' history as a mirror in which His living likeness glows" (Pg., 160).
2. We know that we can say it was God's will to create this world. In his will he created the world in six days, including man. But God also has displayed his majestic power in the creation of angels.
3. "The angels are celestial spirits whose ministry and service God uses to carry out all things He has decreed" (Pg., 165). [Ps 103:20-21]
4. The Bible calls angels hosts (Lk 2:13), virtues (Eph 1:21; 1 Cor 15:24), principalities, powers, dominions (Col 1:16; Eph 1:21), thrones (Col 1:16), gods (Ps 138:1), and ministering spirits (Heb 1:14).
5. Calvin explains how God's angels benefit us. "Scripture strongly insists upon teaching us what could most effectively make for our consolation and the strengthening of our faith: namely, that angels are dispensers and administrators of God's beneficence toward us" (Pg., 166). [see Ps 90:11-12; 34:7; Gen 16:9; 24:7; 48:16; Ex 14:16; 23:20; Jdg 2:1; 6:11; 13:3-20; Matt 4:11; 28:5,7; Lk 22:43; Acts 1:10; Dan 10:13, 20; 12:1; Lk 16:22; Acts 12:15]
6. However, there are also fallen, sinful angels who war against God and his people. Scripture forewarns us, "That an enemy relentlessly threatens us, an enemy who is the very embodiment of rash boldness, of military prowess, of crafty wiles, of untiring zeal and haste, of every conceivable weapon and of skill in the science of warfare. Scripture makes known that there are not one, not two, nor a few foes, but great armies, which wage war against us" (Pg., 173). [see 2 Cor 4:4; Jn 12:31; Eph 2:2; 1 Pet 5:8-9; Eph 6:12ff]
7. These angels are devils and by nature are depraved, evil, and malicious against God and his kingdom. Yes, God did create them but He did not create their evil. As Calvin says, "They were when first created angels of God, but by degeneration they ruined themselves and became the instruments of ruin for others. Because this is profitable to know, it is plainly taught" (Pg., 175). [see 2 Pet 2:5; Jude 6]
8. Though God is not the author of their sin, they are nevertheless under God's sovereign control. Calvin writes, "As for the discord and strife that we say exists between Satan and God, we ought to accept as a fixed certainty the fact that he can do nothing unless God wills and assents to it" (Pg., 175), and, "Because with the bridle of His power God holds him bound and restrained, he carries out only those things which have been divinely permitted to him; and so he obeys his Creator, whether he will or not, because he is compelled to yield him service wherever God impels him" (Pg., 176). [see Job 1:6, 12; 2:1, 6; 1 Kgs 22:20-22; 1 Sam 16:14; 18:10; 2 Thess 2:9-11; 2 Cor 4:4; Eph 2:2]
9. Because of God's sovereign control over these devils, his elect are assured of victory while those who reject God yield to their lies and join them. [see section 18. Pg., 176-178]
10. "Christ, by dying, conquered Satan, who had 'the power of death' (Heb 2:14), and triumphed over all his forces, to the end that they might not harm the church. God does not allow Satan to rule over the souls of believers, but gives over only the impious and unbelievers, whom He deigns not to regard as members of His own flock, to be governed by Him" (Pg., 177).
1. God is the Creator of the universe. The fact that He did create it is revealed to the church, "In order that the faith of the church, resting upon this, might seek no other God but Him who was put forth by Moses as Maker and Founder of the universe" (Pg., 160). However, why he created it must not be left to human speculation. Calvin says, "Let us remember that the invisible God, whose wisdom, power, and righteousness are incomprehensible, sets before us Moses' history as a mirror in which His living likeness glows" (Pg., 160).
2. We know that we can say it was God's will to create this world. In his will he created the world in six days, including man. But God also has displayed his majestic power in the creation of angels.
3. "The angels are celestial spirits whose ministry and service God uses to carry out all things He has decreed" (Pg., 165). [Ps 103:20-21]
4. The Bible calls angels hosts (Lk 2:13), virtues (Eph 1:21; 1 Cor 15:24), principalities, powers, dominions (Col 1:16; Eph 1:21), thrones (Col 1:16), gods (Ps 138:1), and ministering spirits (Heb 1:14).
5. Calvin explains how God's angels benefit us. "Scripture strongly insists upon teaching us what could most effectively make for our consolation and the strengthening of our faith: namely, that angels are dispensers and administrators of God's beneficence toward us" (Pg., 166). [see Ps 90:11-12; 34:7; Gen 16:9; 24:7; 48:16; Ex 14:16; 23:20; Jdg 2:1; 6:11; 13:3-20; Matt 4:11; 28:5,7; Lk 22:43; Acts 1:10; Dan 10:13, 20; 12:1; Lk 16:22; Acts 12:15]
6. However, there are also fallen, sinful angels who war against God and his people. Scripture forewarns us, "That an enemy relentlessly threatens us, an enemy who is the very embodiment of rash boldness, of military prowess, of crafty wiles, of untiring zeal and haste, of every conceivable weapon and of skill in the science of warfare. Scripture makes known that there are not one, not two, nor a few foes, but great armies, which wage war against us" (Pg., 173). [see 2 Cor 4:4; Jn 12:31; Eph 2:2; 1 Pet 5:8-9; Eph 6:12ff]
7. These angels are devils and by nature are depraved, evil, and malicious against God and his kingdom. Yes, God did create them but He did not create their evil. As Calvin says, "They were when first created angels of God, but by degeneration they ruined themselves and became the instruments of ruin for others. Because this is profitable to know, it is plainly taught" (Pg., 175). [see 2 Pet 2:5; Jude 6]
8. Though God is not the author of their sin, they are nevertheless under God's sovereign control. Calvin writes, "As for the discord and strife that we say exists between Satan and God, we ought to accept as a fixed certainty the fact that he can do nothing unless God wills and assents to it" (Pg., 175), and, "Because with the bridle of His power God holds him bound and restrained, he carries out only those things which have been divinely permitted to him; and so he obeys his Creator, whether he will or not, because he is compelled to yield him service wherever God impels him" (Pg., 176). [see Job 1:6, 12; 2:1, 6; 1 Kgs 22:20-22; 1 Sam 16:14; 18:10; 2 Thess 2:9-11; 2 Cor 4:4; Eph 2:2]
9. Because of God's sovereign control over these devils, his elect are assured of victory while those who reject God yield to their lies and join them. [see section 18. Pg., 176-178]
10. "Christ, by dying, conquered Satan, who had 'the power of death' (Heb 2:14), and triumphed over all his forces, to the end that they might not harm the church. God does not allow Satan to rule over the souls of believers, but gives over only the impious and unbelievers, whom He deigns not to regard as members of His own flock, to be governed by Him" (Pg., 177).
Wednesday, February 11, 2009
The Triune God, Part 3.
On pages 142 to 159 Calvin explains the relationship between the Father, Son and Spirit. Here are the summary points.
1. True faith, as Calvin writes, "Ought not to gaze hither and thither ...... but to look upon the one God, to unite with Him, to cleave to Him" (Pg., 141).
2. There truly is only one true God, but this one true God is in three Persons. "Father, Son, and Spirit imply a real distinction - let no one think that these titles, whereby God is variously designated from His works, are empty - but a distinction, not a division” (Pg., 141).
3. The Bible makes this clear. (Zech 13:7; Jn 5:32; 8:16; 1:3; Heb 11:3; Jn 1:18; 17:5; 15:26; 14:26; 14:16).
4. Calvin expresses the "distinctions" between Father, Son and Holy Spirit in this manner. "To the Father is attributed the beginning of activity, and the fountain and wellspring of all things; to the Son, wisdom, counsel, and the ordered disposition of all things; but to the Spirit is assigned the power and efficacy of that activity" (Pg., 142).
5. These distinctions do not demise or destroy the perfect simple unity of God.
6. "The Son is one God with the Father because He shares with the Father one and the same Spirit; and that the Spirit is not something other than the Father and different from the Son, because He is the Spirit of the Father and the Son. For in each hypostasis the whole divine nature is understood, with this qualification - that to each belongs His own peculiar quality" (Pg., 143).
7. Though each Person in the Godhead has "his own peculiar quality", we do not concede that one is separated from the other by any difference of essence or substance.
8. Augustine explains: "Christ with respect to Himself is called God; with respect to the Father, Son. Again, the Father with respect to Himself is called God; with respect to the Son, Father. In so far as He is called Father with respect to the Son, He is not the Son; in so far as He is called the Son with respect to the Father, He is not the Father; in so far as He is called both Father with respect to Himself, and Son with respect to Himself, He is the same God" (Pg., 144).
9. The people of the church must always say, "We profess to believe in one God, under the name of God is understood a single, simple essence, in which we comprehend three Persons, or hypostasis" (Pg., 144).
10. Gregory of Nazianzus said, "I cannot think on the one without quickly being encircled by the splendor of the three; nor can I discern the three without being straightway carried back to the one" (Pg., 141).
1. True faith, as Calvin writes, "Ought not to gaze hither and thither ...... but to look upon the one God, to unite with Him, to cleave to Him" (Pg., 141).
2. There truly is only one true God, but this one true God is in three Persons. "Father, Son, and Spirit imply a real distinction - let no one think that these titles, whereby God is variously designated from His works, are empty - but a distinction, not a division” (Pg., 141).
3. The Bible makes this clear. (Zech 13:7; Jn 5:32; 8:16; 1:3; Heb 11:3; Jn 1:18; 17:5; 15:26; 14:26; 14:16).
4. Calvin expresses the "distinctions" between Father, Son and Holy Spirit in this manner. "To the Father is attributed the beginning of activity, and the fountain and wellspring of all things; to the Son, wisdom, counsel, and the ordered disposition of all things; but to the Spirit is assigned the power and efficacy of that activity" (Pg., 142).
5. These distinctions do not demise or destroy the perfect simple unity of God.
6. "The Son is one God with the Father because He shares with the Father one and the same Spirit; and that the Spirit is not something other than the Father and different from the Son, because He is the Spirit of the Father and the Son. For in each hypostasis the whole divine nature is understood, with this qualification - that to each belongs His own peculiar quality" (Pg., 143).
7. Though each Person in the Godhead has "his own peculiar quality", we do not concede that one is separated from the other by any difference of essence or substance.
8. Augustine explains: "Christ with respect to Himself is called God; with respect to the Father, Son. Again, the Father with respect to Himself is called God; with respect to the Son, Father. In so far as He is called Father with respect to the Son, He is not the Son; in so far as He is called the Son with respect to the Father, He is not the Father; in so far as He is called both Father with respect to Himself, and Son with respect to Himself, He is the same God" (Pg., 144).
9. The people of the church must always say, "We profess to believe in one God, under the name of God is understood a single, simple essence, in which we comprehend three Persons, or hypostasis" (Pg., 144).
10. Gregory of Nazianzus said, "I cannot think on the one without quickly being encircled by the splendor of the three; nor can I discern the three without being straightway carried back to the one" (Pg., 141).
The Triune God, Part 2
The Holy Spirit is our Comforter. Thanks be to God. Calvin, sometimes called the theologian of the Spirit, encourages the church by his words. Here are some highlights of what he says.
1. After explaining the deity of Christ Calvin turns to the Holy Spirit who is the Spirit of God; a Person, a subsistence of the Triune God. He is God of very God, Spirit of very Spirit.
2. Moses attributes to him the work of creation (Gen 1:2). Calvin writes, "The beauty of the universe owes its strength and preservation to the power of the Spirit but that before this adornment was added, even then the Spirit was occupied with tending that confused mass" (Pg., 138).
3. His divine glory is seen in that He accompanies and empowers the prophets. (Is 48:16)
4. By His own energy, the Holy Spirit is the Person who regenerates and seals forever sinners who fell in Adam. This only God can do, therefore the Holy Spirit is the same in essence as God the Father.
5. God the Holy Spirit possesses all the holy attributes of divinity for the simple reason that He is God. ( 1 Cor 2:10; Rom 11:34; 1 Cor 12:10-11; 1 Cor 6:11; 1 Cor 12:4 etc.)
6. Scripture does not hesitate to designate to the Holy Spirit the name "God". Notice the truth that believers are the temple of God and the Person inside this temple is the Holy Spirit. (1 Cor 3:16-17; 6:19; 2 Cor 6:16)
7. Augustine said, "If we are bidden to make a temple for the Spirit out of wood and stone, because this honor is due to God alone, such a command would be a clear proof of the Spirit=s divinity. Now, then, how much clearer is it that we ought not to make a temple for Him, but ought ourselves to be that temple." ( see Augustine, Letters clxx.2).
8. The words of the prophets are the words of God.....God the Holy Spirit. (Is 6:9 cf. Acts 28:25-26)
9. Godly minds securely rest in the Scriptures teaching of the Deity of the Holy Spirit.
1. After explaining the deity of Christ Calvin turns to the Holy Spirit who is the Spirit of God; a Person, a subsistence of the Triune God. He is God of very God, Spirit of very Spirit.
2. Moses attributes to him the work of creation (Gen 1:2). Calvin writes, "The beauty of the universe owes its strength and preservation to the power of the Spirit but that before this adornment was added, even then the Spirit was occupied with tending that confused mass" (Pg., 138).
3. His divine glory is seen in that He accompanies and empowers the prophets. (Is 48:16)
4. By His own energy, the Holy Spirit is the Person who regenerates and seals forever sinners who fell in Adam. This only God can do, therefore the Holy Spirit is the same in essence as God the Father.
5. God the Holy Spirit possesses all the holy attributes of divinity for the simple reason that He is God. ( 1 Cor 2:10; Rom 11:34; 1 Cor 12:10-11; 1 Cor 6:11; 1 Cor 12:4 etc.)
6. Scripture does not hesitate to designate to the Holy Spirit the name "God". Notice the truth that believers are the temple of God and the Person inside this temple is the Holy Spirit. (1 Cor 3:16-17; 6:19; 2 Cor 6:16)
7. Augustine said, "If we are bidden to make a temple for the Spirit out of wood and stone, because this honor is due to God alone, such a command would be a clear proof of the Spirit=s divinity. Now, then, how much clearer is it that we ought not to make a temple for Him, but ought ourselves to be that temple." ( see Augustine, Letters clxx.2).
8. The words of the prophets are the words of God.....God the Holy Spirit. (Is 6:9 cf. Acts 28:25-26)
9. Godly minds securely rest in the Scriptures teaching of the Deity of the Holy Spirit.
The Triune God: Part 1.
Chapter 13 has as its subject the divine Trinity. Scripture reveals the true God, idols do not. This true God is revealed as Triune; and Calvin spends a lot of time explaining from Scripture that the true God is one in essence yet three in Persons.
In the McNeill, Battles edition chapter 13 spans from page 120 to 159. Because of its length we will summarize the chapter in 3 parts.
1. God Almighty is an immeasurable and Spiritual Being. Yet, He has spoken of Himself to us, in a way we can understand, and know something of Him. As Calvin says, "God is wont in a measure to "lisp in speaking to us?" (Pg., 121). This "lisp" is found in Scripture and Scripture speaks of one true God who is in three Persons. In other words, the true God is a Trinity. The Triune God, "Father and Son and Spirit are one God, yet the Son is not the Father, nor the Spirit the Son" (Pg., 126).
2. Calvin's use of the term subsistence explains the most important conception in this doctrine. Here is an explanation of the term.
We first consider Person. Person, therefore, I call a "subsistence" in God's essence, which, while related to the others, is distinguished by an incommunicable quality" (Pg.,128).
Next the word subsistence. “Subsistence” is something different than essence. Essence talks of unity. Father, Son and Holy Spirit are the same in essence, co-equal, co-eternal. However, Scripture tells us that the Father and Son are alongside one another, indicating that one is as personal as the other. This demands that there is a personal relationship between Father and Son and Holy Spirit.
Connect this to Jn 1:1. "He recalls us to the essence as a unity. But because He could not be with God without residing in the Father, hence emerges the idea of a subsistence" (Pg., 128).
Now, of the three subsistences I say that each one, while related to the others, is distinguished by a special quality. Calvin explains this relationship in 3 ways. (1) "Where simple and definite mention is made of God, this name pertains no less to the Son and the Spirit than to the Father. (2) But as soon as the Father is compared with the Son, the character of each distinguishes the one from the other. (3) And whatever is proper to each individually, I maintain to be incommunicable because whatever is attributed to the Father as a distinguishing mark cannot agree with, or transferred to, the Son." (all quotes above on Pg., 128)
3. Because God is 3 Persons there is an "economic Trinity" in God which has no effect on the unity of essence.
4. Lets consider Christ who is the "Word" which means, "The everlasting Wisdom, residing with God, from which both all oracles and all prophecies go forth" (Pg.,129).
5. "Unchangeable, the Word abides everlasting one and the same with God, and is God Himself.....Therefore we again state that the Word, conceived beyond the beginning of time by God, has perpetually resided with Him. By this, His eternity, His true essence, and His divinity are proved" (Pg., 130 & 131).
6. Christ is brought forward by the writers of the OT both, "as God and as adorned with the highest power, which is the characteristic mark of the one God" (Pg., 131). [Is 9:6; Jer 23:5-6; 33:15-16]
7. The N.T builds upon the information of the OT and both abound in telling the church that Jesus Christ is divine. Christ is the fulfillment of all things.
8. By His works and miracles we are illuminated to the truth that He (Christ) is divine. (See Calvin's writing on pg., 135-137. Excellent)
The idol factory!
Idols of men’s minds and hearts take us away from the true God and our true humanity. This is why idolatry is so devastating for our human lives. We were made to be with God; we must not make gods to be with us! To make god’s to attend our every whim ends in self worship and then violence to forcefully get men to worship us.
Calvin’s 11th, and 12th chapter is about idolatry. It is very relevant in our day. Today 15 points summarize these chapters.
1. Though the revelation of nature, Scripture, and Christ teach that God is one, fallen man in brute stupidity grope after images and love to give God a shape. But it does not stop here. A myriad of images (idols) are set up and worshipped in the place of the one true invisible God.
2. The church has this advice from Calvin, "God's glory is corrupted by an impious falsehood whenever any form is attached to Him. Therefore in the law, after having claimed for Himself alone the glory of deity, when He would teach that worship He approves or repudiates, God soon adds, 'Thou shall not make for yourself a graven image, nor any likeness [Ex 20:4]'” (Pg, 100).
3. Why? As soon as we seek to express God by a visible form, at that second we depart from God, sully his majesty and bring God into captivity by our own opinion and imagination.
4. What makes us do this? Sin. "Corruption of nature drives all peoples as well as each individual to such great madness" (Pg.,104).
5. Idols and images are the works of men's heads. They are expressions of ideologies, passions, lusts, and hatred. They can be sorrowful or comic. Stupid or wise. It depends on what men want at a given time. There should be something for everybody all the time so they myriad of idols. Idols reflect men’s minds. (Is 2:8; 31:7; 27:19; Hos 14:3; Mic 5:13; Ps 115:8)
6. "So it goes. Man's mind, full as it is of pride and boldness, dares to imagine a god according to its own capacity; as it sluggishly plods, indeed is overwhelmed with the crassest ignorance, it conceives an unreality and an empty appearance as God. Man's nature, so to speak, is a perpetual factory of idols" (Pg., 108).
7. "Idols and images of God are not the school of the Holy Spirit. AIn the preaching of His Word and sacred mysteries He has bidden that a common doctrine be there set forth for all", says Calvin. (Pg., 107)
8. Those who love and learn from idols of any sort commit fornication against God. (Jer 2:27; Ex 6:4ff; Is 40:19-20; Hab 2:18-19; Deut 32:37).
9. God has given art such as paintings and sculptures by His common grace to man for His own glory. However, "we believe it wrong that God should be represented by a visible appearance, because He Himself has forbidden it [Ex 20:4] and it cannot be done without some defacing of His glory" (Pg., 112).
Art is good and to be enjoyed. They do express human thoughts and feelings. And obviously people can have beautiful thoughts and feelings as can be seen in art forms. Art is not wrong, what’s wrong is making god our creation.
10. There is only one true God. This true God is the only One that is to worshipped. Scripture makes it very clear that anything belonging to God's divinity, majesty or Person is not to be transferred to another. (Ex 20:3-11) True religion binds the mind, soul and conscience to the one true God as revealed in the Bible, and it (the Bible) does not give any earthly object the slightest opportunity to represent God.
11. But man's depraved mind and heart will, as Calvin writes, "neither cleaves to the one God nor manifest any delight in honoring Him" (Pg., 117).
But thankfully God is jealous.
12. Man without a jealous God would be without hope. "But God, to claim His own right, declares Himself a jealous God, and a severe avenger if He be confused with any fictitious god [Ex 20:5]" (Pg., 117).
13. Not only is God jealous, which is good for us, but He is also holy and has commanded and imposed lawful worship. God binds man to worship Him properly. This is wonderful grace, because as Calvin states, "by it a bridle has been imposed upon men, to prevent their sinking into vicious rites" (Pg., 117). God is dishonoured when men worship and serve images. (Gal 4:8; Matt 4:10; Rev 19:10; Acts 10:25).
14. Zech 14:9. "God will be One, His name will be One." Jehovah God has nothing in common with idols. Man commits sacrilege against the one true God whenever they bow before, pay homage too, or reverence any object other than the invisible God.
15. The church must judge herself by saying with Calvin, "It does not please God to be worshipped superstitiously, whatever is conferred upon the idol is snatched away from Him" (Pg., 109).
Calvin’s 11th, and 12th chapter is about idolatry. It is very relevant in our day. Today 15 points summarize these chapters.
1. Though the revelation of nature, Scripture, and Christ teach that God is one, fallen man in brute stupidity grope after images and love to give God a shape. But it does not stop here. A myriad of images (idols) are set up and worshipped in the place of the one true invisible God.
2. The church has this advice from Calvin, "God's glory is corrupted by an impious falsehood whenever any form is attached to Him. Therefore in the law, after having claimed for Himself alone the glory of deity, when He would teach that worship He approves or repudiates, God soon adds, 'Thou shall not make for yourself a graven image, nor any likeness [Ex 20:4]'” (Pg, 100).
3. Why? As soon as we seek to express God by a visible form, at that second we depart from God, sully his majesty and bring God into captivity by our own opinion and imagination.
4. What makes us do this? Sin. "Corruption of nature drives all peoples as well as each individual to such great madness" (Pg.,104).
5. Idols and images are the works of men's heads. They are expressions of ideologies, passions, lusts, and hatred. They can be sorrowful or comic. Stupid or wise. It depends on what men want at a given time. There should be something for everybody all the time so they myriad of idols. Idols reflect men’s minds. (Is 2:8; 31:7; 27:19; Hos 14:3; Mic 5:13; Ps 115:8)
6. "So it goes. Man's mind, full as it is of pride and boldness, dares to imagine a god according to its own capacity; as it sluggishly plods, indeed is overwhelmed with the crassest ignorance, it conceives an unreality and an empty appearance as God. Man's nature, so to speak, is a perpetual factory of idols" (Pg., 108).
7. "Idols and images of God are not the school of the Holy Spirit. AIn the preaching of His Word and sacred mysteries He has bidden that a common doctrine be there set forth for all", says Calvin. (Pg., 107)
8. Those who love and learn from idols of any sort commit fornication against God. (Jer 2:27; Ex 6:4ff; Is 40:19-20; Hab 2:18-19; Deut 32:37).
9. God has given art such as paintings and sculptures by His common grace to man for His own glory. However, "we believe it wrong that God should be represented by a visible appearance, because He Himself has forbidden it [Ex 20:4] and it cannot be done without some defacing of His glory" (Pg., 112).
Art is good and to be enjoyed. They do express human thoughts and feelings. And obviously people can have beautiful thoughts and feelings as can be seen in art forms. Art is not wrong, what’s wrong is making god our creation.
10. There is only one true God. This true God is the only One that is to worshipped. Scripture makes it very clear that anything belonging to God's divinity, majesty or Person is not to be transferred to another. (Ex 20:3-11) True religion binds the mind, soul and conscience to the one true God as revealed in the Bible, and it (the Bible) does not give any earthly object the slightest opportunity to represent God.
11. But man's depraved mind and heart will, as Calvin writes, "neither cleaves to the one God nor manifest any delight in honoring Him" (Pg., 117).
But thankfully God is jealous.
12. Man without a jealous God would be without hope. "But God, to claim His own right, declares Himself a jealous God, and a severe avenger if He be confused with any fictitious god [Ex 20:5]" (Pg., 117).
13. Not only is God jealous, which is good for us, but He is also holy and has commanded and imposed lawful worship. God binds man to worship Him properly. This is wonderful grace, because as Calvin states, "by it a bridle has been imposed upon men, to prevent their sinking into vicious rites" (Pg., 117). God is dishonoured when men worship and serve images. (Gal 4:8; Matt 4:10; Rev 19:10; Acts 10:25).
14. Zech 14:9. "God will be One, His name will be One." Jehovah God has nothing in common with idols. Man commits sacrilege against the one true God whenever they bow before, pay homage too, or reverence any object other than the invisible God.
15. The church must judge herself by saying with Calvin, "It does not please God to be worshipped superstitiously, whatever is conferred upon the idol is snatched away from Him" (Pg., 109).
Tuesday, February 10, 2009
God shines brilliantly.
We press on in our Calvin studies. We are in Book 1, chapter 10 of his Institutes. Here is the summary.
1. Calvin’s project here is to unfold how Scripture represents God to man.
2. The first and foundational truth the Scriptures teach is that, "God, the Maker of heaven and earth, governs the universe founded by him" (Pg. 97).
3. God is revealed to us in the Bible in various images because no man can see God and live to tell about it. These images manifest the awesome attributes of God so that we may experience and know God. He shows himself as he is toward us: so that this recognition of him consists more in living experience than in vain and high-flown speculation” (Pg. 97).
4. God’s names such as Jehovah and Elohim give us a summery description of the full orbed attributes of God. Jehovah designates God’s eternality and self-existence. Elohim describes the power and might of God. He shines with powerful brilliance, kindness. goodness. mercy, justice, judgment and truth.
5. Calvin tells us that there are three attributes necessary for us to know. They are “mercy, on which alone the salvation of us all rests; judgment, which is daily exercised against wrongdoers, and in even greater severity awaits them to their everlasting ruin; and justice, whereby believers are preserved, and are most tenderly nourished” (Pg.98).
6. The revelation of God in nature and Scripture has the same goal. They invite us to fear God and trust God, which results in the creature giving glory to God.
7. Also, nature and Scripture already tell us that God is one. Therefore, the worship of other gods instead of the one true God is idolatry.
1. Calvin’s project here is to unfold how Scripture represents God to man.
2. The first and foundational truth the Scriptures teach is that, "God, the Maker of heaven and earth, governs the universe founded by him" (Pg. 97).
3. God is revealed to us in the Bible in various images because no man can see God and live to tell about it. These images manifest the awesome attributes of God so that we may experience and know God. He shows himself as he is toward us: so that this recognition of him consists more in living experience than in vain and high-flown speculation” (Pg. 97).
4. God’s names such as Jehovah and Elohim give us a summery description of the full orbed attributes of God. Jehovah designates God’s eternality and self-existence. Elohim describes the power and might of God. He shines with powerful brilliance, kindness. goodness. mercy, justice, judgment and truth.
5. Calvin tells us that there are three attributes necessary for us to know. They are “mercy, on which alone the salvation of us all rests; judgment, which is daily exercised against wrongdoers, and in even greater severity awaits them to their everlasting ruin; and justice, whereby believers are preserved, and are most tenderly nourished” (Pg.98).
6. The revelation of God in nature and Scripture has the same goal. They invite us to fear God and trust God, which results in the creature giving glory to God.
7. Also, nature and Scripture already tell us that God is one. Therefore, the worship of other gods instead of the one true God is idolatry.
Scripture and the Spirit of God
Here are some thoughts and a summary of chapter 8 & 9 of Calvin’s Institutes. I begin with quoting from The Westminster Confession of Faith. It follows Calvin when it says,
“The authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon the testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it as the Word of God. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the Holy Scripture, and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole, (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the word in our hearts” (WCF 1:4-5).
God must reveal himself through his revelation. Does that mean the Scriptures are not God’s Word? No. The Scriptures are God’s written revelation intent to reveal God’s incarnate revelation in his Son Jesus. However, to receive Scripture and Jesus as God’s true Word and hope requires faith and this faith is a sovereign gift of God through the Spirit.
Here is the summary for chapter 8
1. The witness of the Holy Spirit is the great Testifier to the authority of Scripture. God speaks in Scripture by the Holy Spirit.
2. The Scriptures are full of wonderful power. But this power is not fathered by the common agreement of the church or by external proofs or by other helps. It is made powerful, effectual by the testimony of the Holy Spirit.
3. "The testimony of the Spirit is more excellent than all reason. For as God alone is a fit witness of Himself in His Word, so also the Word will not find acceptance in men's hearts before it is sealed by the inward testimony of the Spirit." (p.79) Is 59:21; 1 Cor 2:14; 2 Cor 1:22.
A thought about Pietism & Scripture. Pietism has always been with the church in one form or other. It is mystical Christianity which deposits truth and religion in general in feeling, and personal relationship. To them Scripture is not the final authority, God speaking to them is. There is a sense in which this is true. The Spirit must open human eyes to see Scripture as God’s authority. However, the question is, “what is God’s speech?” Is it experience, reason, or Scripture? It is Scripture. God speaks to us in the church through preaching, but that preaching action has its foundation in Scripture and Scripture has its foundation in the Spirit. Is there an experience in this? Is there some kind of reason involved? Yes. God speaks and teaches us today, in a worship service, in a bible study, and in the sacrament together with the Word. This makes us feel and become wiser! But in this activity is the Spirit using Scripture. The foundation is Christ and Scripture, not our feeling or reason.
4. Many within the church practically destroy the authority of Scripture, by running away from it and running to some so called manifestation of the Spirit. They imagine that there is another way of reaching God, other than the Spirit using Scripture. They "despise all reading and laugh at the simplicity of those who, as they express it, still follow the dead and killing letter" (Pg, 93).
5. "The Spirit, promised to us, does not have the task of inventing new and unheard-of revelations, or of forging a new kind of doctrine, to lead us away from the received doctrine of the gospel, but of sealing our minds with the very doctrine which is commanded by the gospel" (Pg, 94).
6. If new revelations are possible, then the God of Scripture might differ from the god of your revelation. But the unchanging God has given us his Word by His Spirit. “He is the Author of the Scriptures: He cannot vary and differ from Himself. Hence He must ever remain just as He once revealed Himself there. This is no affront to Him, unless perchance we consider it honourable for Him to decline or degenerate from Himself" (Pg, 94).
To this I would add the revelation of Jesus Christ. Scripture’s subject is God’s Son. The triune God will not change from what he revealed of himself in his glory. Scripture will not downgrade God, because it is the story of himself. And this story, the history of God (that is the account of his will and work in our world, or “his story”), is creation and redemption in Jesus Christ by the power of the Spirit. Scripture testifies to his unchanging work. Scripture itself did not make God, his Son, or his Spirit to happen! Scripture “happened” because the triune God was at work.
7. One thing cannot be separated; it is the Word and Spirit. They belong together. The Spirit's image is recognized in the Word, namely truth.
8. Calvin says, "God did not bring forth His Word among men for the sake of a momentary display, intending at the coming of His Spirit to abolish it. Rather, he sent down the same Spirit by whose power He had given the Word” (Pg. 95).
“The authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon the testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it as the Word of God. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the Holy Scripture, and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole, (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the word in our hearts” (WCF 1:4-5).
God must reveal himself through his revelation. Does that mean the Scriptures are not God’s Word? No. The Scriptures are God’s written revelation intent to reveal God’s incarnate revelation in his Son Jesus. However, to receive Scripture and Jesus as God’s true Word and hope requires faith and this faith is a sovereign gift of God through the Spirit.
Here is the summary for chapter 8
1. The witness of the Holy Spirit is the great Testifier to the authority of Scripture. God speaks in Scripture by the Holy Spirit.
2. The Scriptures are full of wonderful power. But this power is not fathered by the common agreement of the church or by external proofs or by other helps. It is made powerful, effectual by the testimony of the Holy Spirit.
3. "The testimony of the Spirit is more excellent than all reason. For as God alone is a fit witness of Himself in His Word, so also the Word will not find acceptance in men's hearts before it is sealed by the inward testimony of the Spirit." (p.79) Is 59:21; 1 Cor 2:14; 2 Cor 1:22.
A thought about Pietism & Scripture. Pietism has always been with the church in one form or other. It is mystical Christianity which deposits truth and religion in general in feeling, and personal relationship. To them Scripture is not the final authority, God speaking to them is. There is a sense in which this is true. The Spirit must open human eyes to see Scripture as God’s authority. However, the question is, “what is God’s speech?” Is it experience, reason, or Scripture? It is Scripture. God speaks to us in the church through preaching, but that preaching action has its foundation in Scripture and Scripture has its foundation in the Spirit. Is there an experience in this? Is there some kind of reason involved? Yes. God speaks and teaches us today, in a worship service, in a bible study, and in the sacrament together with the Word. This makes us feel and become wiser! But in this activity is the Spirit using Scripture. The foundation is Christ and Scripture, not our feeling or reason.
4. Many within the church practically destroy the authority of Scripture, by running away from it and running to some so called manifestation of the Spirit. They imagine that there is another way of reaching God, other than the Spirit using Scripture. They "despise all reading and laugh at the simplicity of those who, as they express it, still follow the dead and killing letter" (Pg, 93).
5. "The Spirit, promised to us, does not have the task of inventing new and unheard-of revelations, or of forging a new kind of doctrine, to lead us away from the received doctrine of the gospel, but of sealing our minds with the very doctrine which is commanded by the gospel" (Pg, 94).
6. If new revelations are possible, then the God of Scripture might differ from the god of your revelation. But the unchanging God has given us his Word by His Spirit. “He is the Author of the Scriptures: He cannot vary and differ from Himself. Hence He must ever remain just as He once revealed Himself there. This is no affront to Him, unless perchance we consider it honourable for Him to decline or degenerate from Himself" (Pg, 94).
To this I would add the revelation of Jesus Christ. Scripture’s subject is God’s Son. The triune God will not change from what he revealed of himself in his glory. Scripture will not downgrade God, because it is the story of himself. And this story, the history of God (that is the account of his will and work in our world, or “his story”), is creation and redemption in Jesus Christ by the power of the Spirit. Scripture testifies to his unchanging work. Scripture itself did not make God, his Son, or his Spirit to happen! Scripture “happened” because the triune God was at work.
7. One thing cannot be separated; it is the Word and Spirit. They belong together. The Spirit's image is recognized in the Word, namely truth.
8. Calvin says, "God did not bring forth His Word among men for the sake of a momentary display, intending at the coming of His Spirit to abolish it. Rather, he sent down the same Spirit by whose power He had given the Word” (Pg. 95).
God is our authority and he gave us the bible…
My study of Calvin’s Institutes continues with chapter 7. The main feature here is the Holy Spirit’s witness to the authority of Scripture in the church and Christian’s life. The Bible will not be authoritative to anyone until “we are persuaded beyond doubt that God is its author. Thus the highest proof of Scripture derives in general from the fact that God in person speaks in it. The prophets and apostles do not boast either of their keenness or of anything that obtains credit fro them as they speak; nor do they dwell upon rational proofs. Rather, they bring forward God’s holy name, that by it the whole world may be brought into obedience to him” (Pg, 78).
I have summarized this chapter under these 7 points.
1. The words of Holy Scripture are authoritative because it is God speaking and commanding. "For it pleased the Lord to hallow His truth to everlasting remembrance in the Scriptures alone [Jn 5:39]." (p.74)
2. It is wrong to practice and believe that "Scripture has only so much weight as is conceded to it by the consent of the church." (p.75) Our faith will be subject to error and superstitions if the authority of the Bible is "dependent solely upon the good pleasure of men." (p.75). God’s Word is our authority because God is its author (WCF I:IV).
3. Does this mean the church gives adds no voice to Scriptures authority. Not all. There is a symbiosis, a living together, a connectionalism which occurs between Scripture and the church in regards to Scriptures authority.
4. Luther in his Lectures on the Psalms said, "The Scripture is the womb from which are born the divine truth and the church" (Pg, 76). The church did not give birth to Scripture, as a matter of fact the inspired words from God given to the apostles and prophets are the foundation of the church.
5. Augustine believed that the authority of Scripture does not depend upon the definition or decree of men; or that a man's faith is founded upon the authority of the church. However, along side this he maintained that the truth that the church gives it's seal of approval to the Word. There is the "consensus of the church." This carries weight.
6. But the witness of the Holy Spirit is the great Testifier to the authority of Scripture. God speaks in Scripture by the Holy Spirit. "The testimony of the Spirit is more excellent than all reason. For as God alone is a fit witness of Himself in His Word, so also the Word will not find acceptance in men's hearts before it is sealed by the inward testimony of the Spirit" (p.79). [See Is 59:21; 1 Cor 2:14; 2 Cor 1:22]
I have summarized this chapter under these 7 points.
1. The words of Holy Scripture are authoritative because it is God speaking and commanding. "For it pleased the Lord to hallow His truth to everlasting remembrance in the Scriptures alone [Jn 5:39]." (p.74)
2. It is wrong to practice and believe that "Scripture has only so much weight as is conceded to it by the consent of the church." (p.75) Our faith will be subject to error and superstitions if the authority of the Bible is "dependent solely upon the good pleasure of men." (p.75). God’s Word is our authority because God is its author (WCF I:IV).
3. Does this mean the church gives adds no voice to Scriptures authority. Not all. There is a symbiosis, a living together, a connectionalism which occurs between Scripture and the church in regards to Scriptures authority.
4. Luther in his Lectures on the Psalms said, "The Scripture is the womb from which are born the divine truth and the church" (Pg, 76). The church did not give birth to Scripture, as a matter of fact the inspired words from God given to the apostles and prophets are the foundation of the church.
5. Augustine believed that the authority of Scripture does not depend upon the definition or decree of men; or that a man's faith is founded upon the authority of the church. However, along side this he maintained that the truth that the church gives it's seal of approval to the Word. There is the "consensus of the church." This carries weight.
6. But the witness of the Holy Spirit is the great Testifier to the authority of Scripture. God speaks in Scripture by the Holy Spirit. "The testimony of the Spirit is more excellent than all reason. For as God alone is a fit witness of Himself in His Word, so also the Word will not find acceptance in men's hearts before it is sealed by the inward testimony of the Spirit" (p.79). [See Is 59:21; 1 Cor 2:14; 2 Cor 1:22]
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