Honestly, I needed hope today. My faith was challenged. Sometimes the faith God has given tremers; not because God is unfaithful but because mankind is not. So much evil and pain is caused by pride and self-centered posturing. This happens outside and insiode the church. So I was glad when I came accross this passage today in my Calvin reading. It helped me, maybe it will help you to keep hoping and believing.
"Hope is nothing else than the expectation of those things which faith has believed to have been truly promised by God. Thus faith believes God to be true, hope awaits the time when his truth shall be manifested; faith believes that he is our Father, hope anticipates that he will ever show himself to be a Father toward us; faith believes that eternal life has been given to us, hope anticipates that it will some time be revealed; faith is the foundation upon which hope rests, hope nourishes and sustains faith. For as no one except him who already believes His promises can look for anything from God, so again the weakness of our faith must be sustained and nourished by patient hope and expectation, lest it fail and grow faint. For this reason Paul rightly sets our salvation in hope (Rom 8:24). For hope, while it awaits the Lord in silence, restrains faith that it may not fall headlong from too much haste. Hope strengthens faith, that it may not waver in God's promises, or begin to doubt concerning their truth. Hope refreshes faith, that it may not become weary. It sustains faith to the final goal, that it may not fail in mid-course, or even at the starting gate. In short, by unremitting renewing and restoring, it invigorates faith again and again with perseverance." John Calvin. Institutes of the Christian Religion. Editor: John T. McNeill. Translator Ford Lewis Battles. (The Westminster Press, 1950). Pg,590.
Tuesday, May 19, 2009
Calvin’s Institutes. The Person of Jesus Christ Part 4: Very God, very man.
Calvin continued to explain the hypostatic union of Christ in sections 4 to 8 of chapter 14. Why is this doctrine so important? Well, in 1 Jn 4:7; 2:22; and 2 Jn 1:7 we learn that to deny that Christ is both God and man who came in the flesh is to be anti-Christ.
True, Christ was not born the way we were, nor was he sinful in his humanness; yet he was truly human and truly divine.
Here are my points.
1. One of the greatest and longest controversies the church has been the struggle surrounding the doctrine of the Person of Christ. To some, the Scripture verses have been a bad plague, not good revelation. As soon as they read about his humanity, immediately they rob him of his divinity; and as soon as they read of his divinity, immediately they rob him of his true humanity.
2. Arians, Socinians, Jehovah’s Witnesses, Mormons etc., do not read the Bible properly. The Bible teaches that Jesus is God and man. “That Christ, as He is God and man, consisting of two natures united but not mingled, is our Lord and the true Son of God even according to, but not by reason of, His humanity” (Pg., 486).
3. These two natures in the one Person of Christ, cannot be so fused or co-mingled so as to come up with only “one” nature; nor can these two natures be so separated so as to come up with two persons; nor can they be a mixture, so as to come up with a half man and half God.
Francis Turretin put it this way. “It is the intimate and perpetual conjunction (coming together) of the nature of God and the nature of man in the unity of a person.” The divine remained divine and the human remained human. The divine nature and human nature are not mixed together like cream is mixed together in coffee, making your drink become part cream and part coffee. Jesus is not half man and half God. Nor is the divine and human nature fused together like a weld making one piece of steel one with another piece of steel. Jesus does not just have one nature. Nor is the divine and human nature so separated from each other like oil and water where the two have no relationship. Jesus is not two persons, a human person and a divine person. No in the hypostatic union the eternal divine Son of God took upon himself a true human nature “essence” and is therefore one holy Person with two natures. [Lk 8:22-25; Lk 2:6-7 with Mt 3:17; Lk 2:40; Php 2:5ff]
4. “The church’s definition stands firm: He is believed to be the Son of God because the Word begotten of the Father before all ages took human nature in a hypostatic union. Now the old writers defined ‘hypostatic union’ as that which constitutes one person our of two natures” (Pg., 488).
5. Scripture points us to the truth that Christ is the eternal Son of God, being the first begotten, being eternally generated by the Father. [Lk 1:35; Heb 13:8; Col 1:15ff; Jn 1:1]
6. Jesus did not become the “Son” of God at his conception in the virgin’s womb. First of all, he is the eternal Word [Jn 1:1]. Secondly, God has eternally been called “Father” [Eph 3:15].
7. Calvin concludes from the above evidence that Christ “was Son of God also under the Law and the Prophets, before this name became illustrious in the church....it is clearly proved that He was eternal God solely because He was the Word begotten by the eternal Father; and that this named belonged to the Person of the Mediator, which He had taken upon Himself, only because He was God manifest in the flesh” (Pg., 491).
8. Jesus Christ was not a mere idea of God’s mind brought into being by his Word as though he were a creature. Nor was Jesus’ body, which he took upon himself, converted from mere flesh to divinity. Jesus Christ our Saviour is God of very God and Man of very man.
9. “It was requisite that the Mediator, who was to reconcile God and man, should Himself be both God and man, and this in one Person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole Person. [WLC.#40]
Early in the 20th century archaeologists where exploring in Asia Minor and they found a Latin inscription chiselled in marble which bears testimony to the clear biblical teaching on the two natures of Christ.
“I am what I was – God
I was not what I am – man
He is now called both, he is God and man.”
God and man for our salvation and God’s glory. The hypostatic union for our salvation and God’s glory.
True, Christ was not born the way we were, nor was he sinful in his humanness; yet he was truly human and truly divine.
Here are my points.
1. One of the greatest and longest controversies the church has been the struggle surrounding the doctrine of the Person of Christ. To some, the Scripture verses have been a bad plague, not good revelation. As soon as they read about his humanity, immediately they rob him of his divinity; and as soon as they read of his divinity, immediately they rob him of his true humanity.
2. Arians, Socinians, Jehovah’s Witnesses, Mormons etc., do not read the Bible properly. The Bible teaches that Jesus is God and man. “That Christ, as He is God and man, consisting of two natures united but not mingled, is our Lord and the true Son of God even according to, but not by reason of, His humanity” (Pg., 486).
3. These two natures in the one Person of Christ, cannot be so fused or co-mingled so as to come up with only “one” nature; nor can these two natures be so separated so as to come up with two persons; nor can they be a mixture, so as to come up with a half man and half God.
Francis Turretin put it this way. “It is the intimate and perpetual conjunction (coming together) of the nature of God and the nature of man in the unity of a person.” The divine remained divine and the human remained human. The divine nature and human nature are not mixed together like cream is mixed together in coffee, making your drink become part cream and part coffee. Jesus is not half man and half God. Nor is the divine and human nature fused together like a weld making one piece of steel one with another piece of steel. Jesus does not just have one nature. Nor is the divine and human nature so separated from each other like oil and water where the two have no relationship. Jesus is not two persons, a human person and a divine person. No in the hypostatic union the eternal divine Son of God took upon himself a true human nature “essence” and is therefore one holy Person with two natures. [Lk 8:22-25; Lk 2:6-7 with Mt 3:17; Lk 2:40; Php 2:5ff]
4. “The church’s definition stands firm: He is believed to be the Son of God because the Word begotten of the Father before all ages took human nature in a hypostatic union. Now the old writers defined ‘hypostatic union’ as that which constitutes one person our of two natures” (Pg., 488).
5. Scripture points us to the truth that Christ is the eternal Son of God, being the first begotten, being eternally generated by the Father. [Lk 1:35; Heb 13:8; Col 1:15ff; Jn 1:1]
6. Jesus did not become the “Son” of God at his conception in the virgin’s womb. First of all, he is the eternal Word [Jn 1:1]. Secondly, God has eternally been called “Father” [Eph 3:15].
7. Calvin concludes from the above evidence that Christ “was Son of God also under the Law and the Prophets, before this name became illustrious in the church....it is clearly proved that He was eternal God solely because He was the Word begotten by the eternal Father; and that this named belonged to the Person of the Mediator, which He had taken upon Himself, only because He was God manifest in the flesh” (Pg., 491).
8. Jesus Christ was not a mere idea of God’s mind brought into being by his Word as though he were a creature. Nor was Jesus’ body, which he took upon himself, converted from mere flesh to divinity. Jesus Christ our Saviour is God of very God and Man of very man.
9. “It was requisite that the Mediator, who was to reconcile God and man, should Himself be both God and man, and this in one Person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole Person. [WLC.#40]
Early in the 20th century archaeologists where exploring in Asia Minor and they found a Latin inscription chiselled in marble which bears testimony to the clear biblical teaching on the two natures of Christ.
“I am what I was – God
I was not what I am – man
He is now called both, he is God and man.”
God and man for our salvation and God’s glory. The hypostatic union for our salvation and God’s glory.
Monday, May 18, 2009
Calvin’s Institutes. The Person of Jesus Christ Part 3: Jesus both God and man.
Calvin’s explanation of Christ’s humanity is still a classic. The hypostatic union truly is a miracle! Hypostatic union?! What is that? The hypostatic union is a biblical doctrine which teaches that in Christ there is a perfect union of a perfect human nature with the eternal God.
1. “The Word was made flesh and dwelt among us" (Jn 1:14). Does this mean Jesus changed? Was He made flesh (man) and consequently ceased to be divinity? NO!
2. Calvin explains. “He chose for the Himself the virgin’s womb as a temple in which to dwell, He who was the Son of God became the Son of man - not by confusion of substance, but by unity of Person. For we affirm His divinity so joined and united with His humanity that each retains its distinctive nature unimpaired, and yet these two natures constitute one Christ” (Pg., 482).
3. There is what is called the community of attribute or the community of properties. This means that in the one Person of Christ the attributes of man and divinity commune together. Now, Christ’s humanity is perfect not fallen, and Christ’s divinity is perfect not fallen though he has taken on flesh. An example of this is in Matthew 8:23-27. Here God was sleeping on a boat.
4. Jesus Christ possesses the attributes of deity because he is the eternal Son of God. The bible ascribes divine attributes to him. Jesus has existed forever as God’s Son and will exist forever as God’s Son. Scripture speaks of the pre-incarnate Christ who was eternally with God the Father, co-equal with God the Father; and of the exalted Christ who is with God, co-equal with the Father. True, he did veil his deity during the incarnation but that did not mean he was no longer God. All the divine attributes attributed to God the Father are also attributed to God the Son. Here is a list of them.
1. Eternality (Jn 1:1,14,18; Jn 17:5; Heb 13:8; Col 1:17a;
Heb 1:10- 12; Rev 22:13)
2. Immutability (Heb 1:10-12; 13:8; Col 2:9)
3. Omnipresence (Mt 28:20; 18:20)
4. Omniscience (Jn 2:24-25; Rev 2:23)
5. Omnipotence (Is 9:6; Phil 3:20-21; Rev 1:8)
Scripture says he does divine works.
1. Creation (Jn 1:13; Col 1:16; Heb 1:2, 10)
2. Providence (Lk 10:22; Jn 3:35; 17:2; Eph 1:22; Heb 1:3)
3. Resurrection & Judgment (Mt 25:31-32; Jn 5:19-30; Acts 10:42;
17:31; Phil 3:21; 2 Tim 4:1)
4. Power to give eternal life (Jn 10:28; 17:2)
5. Power to forgive sins (Mk 2:5)
6. Power to renew all things (Heb 1:10-12; Rev 21:5; Col 1:19-20)
Scripture says Jesus receives divine worship (Matt 28:9; Lk 24:52; Phil 2:10)
John Stott in Basic Christianity said: “To know this Christ is to know God; to see his is to see God; to believe in him is to believe in God; to receive him is to receive God; and to honour him is to honour God.”
5. Jesus Christ possesses the attributes of humanity because He took upon Himself human nature. [Is 42:1; Is 53; Lk 2:52; Jn 8:50; Mk 13:32 cf. Matt 24:36; Jn 14:10; 6:38; Lk 24:39]
6. “In so far as He is God, he cannot increase in anything, and does all things for His own sake; nothing is hidden from Him; He does all things according to the decision of His will, and can neither been seen no handled. Yet He does not ascribe these qualities solely to His human nature, but takes them upon Himself as being in harmony with the Person of the Mediator” (Pg., 484).
7. These two natures work and communicate together perfectly. This is particularly seen in the work of atonement, which was the sole reason for the incarnation. [Acts 20:28; 1 Cor 2:8; 1 Jn 1:1; 3:16]
8. There is a glorious unity of the two natures in the Mediator, Jesus Christ. Many passages in John’s gospel, “comprehend both natures at once and set forth His true substance most clearly of all” (Pg., 484). [see Jn 1:1, 29; 5:21-23; 9:5; 8:12; 10:11, 9]
9. Jesus Christ is no mere man; He is both God and man.
10. But what about those passages that tell us that in the end God will be all in all? [1 Cor 15:24-28 cf. Mk 16:19; Rom 8:34]. Is Christ not God and all in all? Calvin explains this misunderstanding. “Those things which apply to the office of the Mediator are not spoken simply either of the divine nature or of the human. Until He comes forth as judge of the world Christ will therefore reign, joining us to the Father as the measure of our weakness permits. But when as partakes in heavenly glory we shall see God as He is, Christ, having then discharged the office of Mediator, will cease to be the ambassador of His Father, and will be satisfied with that glory which He enjoyed before the creation of the world” (Pg., 485).
1. “The Word was made flesh and dwelt among us" (Jn 1:14). Does this mean Jesus changed? Was He made flesh (man) and consequently ceased to be divinity? NO!
2. Calvin explains. “He chose for the Himself the virgin’s womb as a temple in which to dwell, He who was the Son of God became the Son of man - not by confusion of substance, but by unity of Person. For we affirm His divinity so joined and united with His humanity that each retains its distinctive nature unimpaired, and yet these two natures constitute one Christ” (Pg., 482).
3. There is what is called the community of attribute or the community of properties. This means that in the one Person of Christ the attributes of man and divinity commune together. Now, Christ’s humanity is perfect not fallen, and Christ’s divinity is perfect not fallen though he has taken on flesh. An example of this is in Matthew 8:23-27. Here God was sleeping on a boat.
4. Jesus Christ possesses the attributes of deity because he is the eternal Son of God. The bible ascribes divine attributes to him. Jesus has existed forever as God’s Son and will exist forever as God’s Son. Scripture speaks of the pre-incarnate Christ who was eternally with God the Father, co-equal with God the Father; and of the exalted Christ who is with God, co-equal with the Father. True, he did veil his deity during the incarnation but that did not mean he was no longer God. All the divine attributes attributed to God the Father are also attributed to God the Son. Here is a list of them.
1. Eternality (Jn 1:1,14,18; Jn 17:5; Heb 13:8; Col 1:17a;
Heb 1:10- 12; Rev 22:13)
2. Immutability (Heb 1:10-12; 13:8; Col 2:9)
3. Omnipresence (Mt 28:20; 18:20)
4. Omniscience (Jn 2:24-25; Rev 2:23)
5. Omnipotence (Is 9:6; Phil 3:20-21; Rev 1:8)
Scripture says he does divine works.
1. Creation (Jn 1:13; Col 1:16; Heb 1:2, 10)
2. Providence (Lk 10:22; Jn 3:35; 17:2; Eph 1:22; Heb 1:3)
3. Resurrection & Judgment (Mt 25:31-32; Jn 5:19-30; Acts 10:42;
17:31; Phil 3:21; 2 Tim 4:1)
4. Power to give eternal life (Jn 10:28; 17:2)
5. Power to forgive sins (Mk 2:5)
6. Power to renew all things (Heb 1:10-12; Rev 21:5; Col 1:19-20)
Scripture says Jesus receives divine worship (Matt 28:9; Lk 24:52; Phil 2:10)
John Stott in Basic Christianity said: “To know this Christ is to know God; to see his is to see God; to believe in him is to believe in God; to receive him is to receive God; and to honour him is to honour God.”
5. Jesus Christ possesses the attributes of humanity because He took upon Himself human nature. [Is 42:1; Is 53; Lk 2:52; Jn 8:50; Mk 13:32 cf. Matt 24:36; Jn 14:10; 6:38; Lk 24:39]
6. “In so far as He is God, he cannot increase in anything, and does all things for His own sake; nothing is hidden from Him; He does all things according to the decision of His will, and can neither been seen no handled. Yet He does not ascribe these qualities solely to His human nature, but takes them upon Himself as being in harmony with the Person of the Mediator” (Pg., 484).
7. These two natures work and communicate together perfectly. This is particularly seen in the work of atonement, which was the sole reason for the incarnation. [Acts 20:28; 1 Cor 2:8; 1 Jn 1:1; 3:16]
8. There is a glorious unity of the two natures in the Mediator, Jesus Christ. Many passages in John’s gospel, “comprehend both natures at once and set forth His true substance most clearly of all” (Pg., 484). [see Jn 1:1, 29; 5:21-23; 9:5; 8:12; 10:11, 9]
9. Jesus Christ is no mere man; He is both God and man.
10. But what about those passages that tell us that in the end God will be all in all? [1 Cor 15:24-28 cf. Mk 16:19; Rom 8:34]. Is Christ not God and all in all? Calvin explains this misunderstanding. “Those things which apply to the office of the Mediator are not spoken simply either of the divine nature or of the human. Until He comes forth as judge of the world Christ will therefore reign, joining us to the Father as the measure of our weakness permits. But when as partakes in heavenly glory we shall see God as He is, Christ, having then discharged the office of Mediator, will cease to be the ambassador of His Father, and will be satisfied with that glory which He enjoyed before the creation of the world” (Pg., 485).
Friday, May 15, 2009
Calvin’s Institutes. The Person of Jesus Christ Part 2: The same partner with us.
Today I summarize chapter 13, in which Calvin explains and defends the humanity of Christ. He does this for the sake of the gospel.
1. The human nature and flesh Christ took upon himself at his incarnation were real. They were not illusions, phantoms, or tricks.
2. Jesus Christ is of the seed of Abraham and Jacob, not the seed of air or phantom.
3. Calvin says, “Nor is an eternal throne promised to a man of air, but to the Son of David and the fruit of his loins [Ps 45:6; 132:11]. Hence, when He was manifested in the flesh, He was called ‘the Son of David and of Abraham’ [Matt 1:1]. This is not only because He was born of the virgin’s womb…but because, according to Paul’s interpretation, He ‘was made of the seed of David according to the flesh’ [Rom 1:3]” (Pg., 475). [Heb 2:11, 14, 16; 2:17; 4:15; Jn 3:34; 1:16; 17:19]
4. How unholy it is to think or say that God revealed and actively lived his glorious essence in the Person of Jesus by some accidental gift rather than by Christ actually revealing and actively living the glory of God’s essence as the incarnate Word. [Heb 2:11, 14, 16; 2:17; 4:15; Jn 3:34; 1:16; 17:19]
5. How do we understand Phil 2:6-8? Calvin writes, “Here Paul is really teaching not what Christ was, but how He conducted Himself. From the whole context we may easily infer that Christ emptied Himself in a nature truly human. For what does ‘being found in fashion as a man’ mean [2:8], save that for a time the divine glory did not shine, but only human likeness was manifest in a lowly and abased condition” (Pg., 476).
6. Christ’s true humanity is described in Psalm 8:4 and Hebrews 2:6, 14. “Christ is clearly declared to be comrade and partner in the same nature with us” (Pg., 477).
7. Jesus, the eternal God is not ashamed to call the elect “his brethren” [Heb 2:11].
8. This Jesus, our “Elder brother”, is of course without sin.
9. Scriptures such as Rom 5:12, 15, 18; 1 Cor 15:47; Rom 8:3-4; 2 Cor 5:21; 1 Pet 2:22; 1 Jn 3:5, teach us this. “Thus, so skilfully does Paul distinguish Christ from the common lot that He is true man but without fault...whenever Scripture calls our attention to the purity of Christ, it is to be understood of His true human nature, for it would have been superfluous to say that God is pure” (Pg., 481).
10. Calvin uses the adjective “marvellous,” to describe the truth of the incarnation. He writes, “Here is something marvellous: the Son of God descended from heaven in such a way that, without leaving heaven, He willed to be born in the virgin’s womb, to go about the earth, and to hang upon the cross; yet He continuously filled the world even as He had done from the beginning” (Pg., 481).
1. The human nature and flesh Christ took upon himself at his incarnation were real. They were not illusions, phantoms, or tricks.
2. Jesus Christ is of the seed of Abraham and Jacob, not the seed of air or phantom.
3. Calvin says, “Nor is an eternal throne promised to a man of air, but to the Son of David and the fruit of his loins [Ps 45:6; 132:11]. Hence, when He was manifested in the flesh, He was called ‘the Son of David and of Abraham’ [Matt 1:1]. This is not only because He was born of the virgin’s womb…but because, according to Paul’s interpretation, He ‘was made of the seed of David according to the flesh’ [Rom 1:3]” (Pg., 475). [Heb 2:11, 14, 16; 2:17; 4:15; Jn 3:34; 1:16; 17:19]
4. How unholy it is to think or say that God revealed and actively lived his glorious essence in the Person of Jesus by some accidental gift rather than by Christ actually revealing and actively living the glory of God’s essence as the incarnate Word. [Heb 2:11, 14, 16; 2:17; 4:15; Jn 3:34; 1:16; 17:19]
5. How do we understand Phil 2:6-8? Calvin writes, “Here Paul is really teaching not what Christ was, but how He conducted Himself. From the whole context we may easily infer that Christ emptied Himself in a nature truly human. For what does ‘being found in fashion as a man’ mean [2:8], save that for a time the divine glory did not shine, but only human likeness was manifest in a lowly and abased condition” (Pg., 476).
6. Christ’s true humanity is described in Psalm 8:4 and Hebrews 2:6, 14. “Christ is clearly declared to be comrade and partner in the same nature with us” (Pg., 477).
7. Jesus, the eternal God is not ashamed to call the elect “his brethren” [Heb 2:11].
8. This Jesus, our “Elder brother”, is of course without sin.
9. Scriptures such as Rom 5:12, 15, 18; 1 Cor 15:47; Rom 8:3-4; 2 Cor 5:21; 1 Pet 2:22; 1 Jn 3:5, teach us this. “Thus, so skilfully does Paul distinguish Christ from the common lot that He is true man but without fault...whenever Scripture calls our attention to the purity of Christ, it is to be understood of His true human nature, for it would have been superfluous to say that God is pure” (Pg., 481).
10. Calvin uses the adjective “marvellous,” to describe the truth of the incarnation. He writes, “Here is something marvellous: the Son of God descended from heaven in such a way that, without leaving heaven, He willed to be born in the virgin’s womb, to go about the earth, and to hang upon the cross; yet He continuously filled the world even as He had done from the beginning” (Pg., 481).
Thursday, May 14, 2009
Calvin’s Institutes. The Person of Jesus Christ Part 1: The great Mediator for sinners.
Calvin, in chapters and 10 and 11 explained that the promise of God’s grace culminated in the Person of Jesus Christ. God through him, the promised seed of Abraham (the fulfillment of the covenant), would redeem creation and all his people. In chapters 12 to 14, Calvin goes on to explain who this Person is. They are wonderfully written.
Here is my summary of chapter 12.
1. God is holy, man is utterly sinful. Man, due to his sinful nature is estranged from God, outside God’s Kingdom and against the Person and righteousness of God.
2. The result. Man is at war with God, and God has righteously condemned man for his sin. But God has had mercy and in that mercy God decreed to send a mediator to bring reconciliation to God’s elect.
3. Calvin commenting on man’s need for a Mediator writes, “The situation would surely have been hopeless had the very majesty of God not descended to us, since it was not in our power to ascend to Him. Hence, it was necessary for the Son of God to become for us ‘Immanuel,’ that is, God with us [Is 7:14; Matt 1:23], and in such a way that His divinity and our human nature might by mutual connection grow together” (Pg., 464).
4. Of course this Mediator is the God – man Jesus Christ. He is both God and man; two natures in one divine Person forever. [see WCF. Ch, VIII., sect 1, 2, 3]
5. God the Son became the God-man that he might be one with us, yet without sin, in order to give us adoption. Calvin writes, “Ungrudgingly He took our nature upon Himself to impart to us what was His, and to become both Son of God and Son of man in common with us” (Pg., 465).
6. Calvin beautifully explains what was required for man’s reconciliation. Read his explanation on page 466. A must.
7. From before the foundation of the world Christ was set forth as the Redeemer, and Restorer. “Therefore, under the law, Christ’s image was set forth in sacrifices to give believers the hope that God would be gracious toward them, after having been reconciled to them through atonement made for their sins....the Mediator never was promised without blood…we infer that He was appointed by God’s eternal plan to purge the uncleanness of men; for shedding of blood is a sign of expiation [Heb 9:22; Is 53:4-6]” (Pg., 467).
8. Other Scriptures clearly indicate that Christ took upon himself humanity and became Mediator to be our sacrifice, and satisfy the Father’s justice in our stead in order to expiate and cancel our sins. [Heb 5;1; 2 Cor 5;19ff; Rom 8:3-4; 3:20ff; Titus 2;11; Lk 24:46-47; Jn 10:17; 3:14; Lk 1:79.]
9. Jesus is the last Adam (1 Cor 14:47). Why? That He might redeem the elect under the first Adam. [see WCF. Ch VIII., sect., 5 & 8]
10. “But when the fullness of time had come, God sent forth His Son, born of a women, born under the law, to redeem them that are under the law. That we might receive the adoption as sons” (Gal 4:4-5 NKJV).
Here is my summary of chapter 12.
1. God is holy, man is utterly sinful. Man, due to his sinful nature is estranged from God, outside God’s Kingdom and against the Person and righteousness of God.
2. The result. Man is at war with God, and God has righteously condemned man for his sin. But God has had mercy and in that mercy God decreed to send a mediator to bring reconciliation to God’s elect.
3. Calvin commenting on man’s need for a Mediator writes, “The situation would surely have been hopeless had the very majesty of God not descended to us, since it was not in our power to ascend to Him. Hence, it was necessary for the Son of God to become for us ‘Immanuel,’ that is, God with us [Is 7:14; Matt 1:23], and in such a way that His divinity and our human nature might by mutual connection grow together” (Pg., 464).
4. Of course this Mediator is the God – man Jesus Christ. He is both God and man; two natures in one divine Person forever. [see WCF. Ch, VIII., sect 1, 2, 3]
5. God the Son became the God-man that he might be one with us, yet without sin, in order to give us adoption. Calvin writes, “Ungrudgingly He took our nature upon Himself to impart to us what was His, and to become both Son of God and Son of man in common with us” (Pg., 465).
6. Calvin beautifully explains what was required for man’s reconciliation. Read his explanation on page 466. A must.
7. From before the foundation of the world Christ was set forth as the Redeemer, and Restorer. “Therefore, under the law, Christ’s image was set forth in sacrifices to give believers the hope that God would be gracious toward them, after having been reconciled to them through atonement made for their sins....the Mediator never was promised without blood…we infer that He was appointed by God’s eternal plan to purge the uncleanness of men; for shedding of blood is a sign of expiation [Heb 9:22; Is 53:4-6]” (Pg., 467).
8. Other Scriptures clearly indicate that Christ took upon himself humanity and became Mediator to be our sacrifice, and satisfy the Father’s justice in our stead in order to expiate and cancel our sins. [Heb 5;1; 2 Cor 5;19ff; Rom 8:3-4; 3:20ff; Titus 2;11; Lk 24:46-47; Jn 10:17; 3:14; Lk 1:79.]
9. Jesus is the last Adam (1 Cor 14:47). Why? That He might redeem the elect under the first Adam. [see WCF. Ch VIII., sect., 5 & 8]
10. “But when the fullness of time had come, God sent forth His Son, born of a women, born under the law, to redeem them that are under the law. That we might receive the adoption as sons” (Gal 4:4-5 NKJV).
Calvin’s Institutes. Old and New Testament Relationship Part 4: From Israel to the nations.
In the last blog I began listing the differences between the Old and New Testaments as given by Calvin. In regards to terms, perhaps it would be better to say Old and New Covenant, instead of Old and New Testament. Old and New Covenants are the terms the churches, particularly the Reformed, use today.
We begin with difference number 4.
1. The fourth difference is explained by Calvin this way. “Scripture calls the Old Testament one of “bondage” because it produces fear in men’s minds; but the New Testament, one of “freedom” because it lifts them to trust and assurance” (Pg., 458).
2. Paul and the author of Hebrews teach our minds that the Old Covenant struck fear in men’s hearts and bound their consciences to observe rituals and ceremonies. However, the New brings joy and freedom in Christ. [Rom 8:15; Heb 12:18-22]
3. Before we go and consider the fifth distinction, let’s remind ourselves that these differences between the Old and New are not disagreements. The Covenant of Grace is one throughout all dispensations. The covenants of the Old Testament are subsidiaries of the Covenant of Grace. The New Covenant explained in the New Testament pages is really the full revelation of the eternal Covenant of Grace. [Heb 13:20; 2 Tim 1:9]
4. All children of God (children of promise, Rom 9:8), belong to the New Covenant. Their hope has always been Jesus Christ and eternal life.
5. Calvin writes, “All the saints whom Scripture mentions as being peculiarly chosen of God from the beginning of the world have shared with us the same blessing unto eternal life” (Pg., 459).
6. Were the shadows (ceremonies & buildings, etc), real? Did the slaughtered beasts forgive sin? Did the sprinkling of the water purify the soul? Was God delighted in burnt offerings? The writers of the New Testament answer these questions by an affirmative, no! (Heb 7-9)
7. Calvin correctly comments, “The holy patriarchs so lived under the Old Covenant as not to remain there but ever aspire to the New, and thus embrace a real share in it. The apostle condemns as blind and accursed those who, content with present shadows, did not stretch their minds to Christ” (Pg., 460). [Rom 2:27-29; Phil 3:2; Gal 1-2]. Of course the Jews in Jesus day rejected him. They could not see how he fulfilled all the promises of the Old Testament prophets.
8. The fifth difference is wonderful! The Old was given to one nation and the other. But now the New is extended and effectual to all nations. [Gal 4:4; 3:28; 6:15; Eph 2:14-17; Rom 11; Col 3:11; Ps 2:8; 72:8 cf. Zech 9:10]
9. God is now calling the Gentiles. Of course the prophets foretold of this great news. Jesus spoke of it. The apostles, though startled at first, also realized that under the New Covenant there is no more Jew or Gentile; all are one in Christ. [Is 42:6; 49:6-8; Jn 10:16; Eph 2; Gal 3; Acts 10; Rom 11]
10. This expansion of the Covenant of Grace is told to us in the Abrahamic Covenant. It’s expansion through Messiah was the great mystery, the glorious news that even the angels desire to look into. [Eph 3:9; 1 Pet 1:12]
We begin with difference number 4.
1. The fourth difference is explained by Calvin this way. “Scripture calls the Old Testament one of “bondage” because it produces fear in men’s minds; but the New Testament, one of “freedom” because it lifts them to trust and assurance” (Pg., 458).
2. Paul and the author of Hebrews teach our minds that the Old Covenant struck fear in men’s hearts and bound their consciences to observe rituals and ceremonies. However, the New brings joy and freedom in Christ. [Rom 8:15; Heb 12:18-22]
3. Before we go and consider the fifth distinction, let’s remind ourselves that these differences between the Old and New are not disagreements. The Covenant of Grace is one throughout all dispensations. The covenants of the Old Testament are subsidiaries of the Covenant of Grace. The New Covenant explained in the New Testament pages is really the full revelation of the eternal Covenant of Grace. [Heb 13:20; 2 Tim 1:9]
4. All children of God (children of promise, Rom 9:8), belong to the New Covenant. Their hope has always been Jesus Christ and eternal life.
5. Calvin writes, “All the saints whom Scripture mentions as being peculiarly chosen of God from the beginning of the world have shared with us the same blessing unto eternal life” (Pg., 459).
6. Were the shadows (ceremonies & buildings, etc), real? Did the slaughtered beasts forgive sin? Did the sprinkling of the water purify the soul? Was God delighted in burnt offerings? The writers of the New Testament answer these questions by an affirmative, no! (Heb 7-9)
7. Calvin correctly comments, “The holy patriarchs so lived under the Old Covenant as not to remain there but ever aspire to the New, and thus embrace a real share in it. The apostle condemns as blind and accursed those who, content with present shadows, did not stretch their minds to Christ” (Pg., 460). [Rom 2:27-29; Phil 3:2; Gal 1-2]. Of course the Jews in Jesus day rejected him. They could not see how he fulfilled all the promises of the Old Testament prophets.
8. The fifth difference is wonderful! The Old was given to one nation and the other. But now the New is extended and effectual to all nations. [Gal 4:4; 3:28; 6:15; Eph 2:14-17; Rom 11; Col 3:11; Ps 2:8; 72:8 cf. Zech 9:10]
9. God is now calling the Gentiles. Of course the prophets foretold of this great news. Jesus spoke of it. The apostles, though startled at first, also realized that under the New Covenant there is no more Jew or Gentile; all are one in Christ. [Is 42:6; 49:6-8; Jn 10:16; Eph 2; Gal 3; Acts 10; Rom 11]
10. This expansion of the Covenant of Grace is told to us in the Abrahamic Covenant. It’s expansion through Messiah was the great mystery, the glorious news that even the angels desire to look into. [Eph 3:9; 1 Pet 1:12]
Wednesday, May 13, 2009
Calvin’s Institutes. Old and New Testament Relationship Part 3: The suspense.
In chapter 11 Calvin explains the differences between the two testaments or covenants.
1. These differences between the Old and New Testaments do not destroy the unity and continuity of the two; they merely identify God’s dealings in different dispensations.
2. Calvin writes, “I say that all these (meaning the differences) pertain to the manner of dispensation rather than to substances” (Pg., 450).
3. The first difference. The promise of earthly blessings and care given in the Old, were a picture, a teacher to direct their minds toward heavenly and spiritual blessings. In the New, the gospel in its fullness “plainly and clearly reveals the grace of future life…the Lord leads our minds to meditate upon it directly, laying aside the lower mode of training that He used with the Israelites” (Pg., 450).
In the last post I mentioned Calvin’s dualistic outlook. Here it comes up again. He regulates the gospel as the grace of future life. Not that he thinks the gospel is only given as a ticket to the next life; far from it. In other places he speaks of the gospel ethic and how it brings the kingdom into this world. But here it is not his focus, and I think it weakens his argument.
4. Calvin copies the biblical teaching when he says, “in the earthly possession they enjoyed, they looked, as in a mirror, upon the future inheritance they believed to have been prepared for them in heaven” (Pg., 450). [ Gen 15:1; Ps 73:26; 84:2; 16:5; 142:5; 133:3]
5. The second difference consists in the fact that in the Old, the truths of the gospel were communicated in figures, types and shadows. The reality of the physical incarnation had not yet come. The New Covenant deals with the true substance, the real incarnate Christ which before was spiritually anticipated.
6. The truth of Christ and his promises are the same in both testaments; though in the Old they are portrayed by figures while in the New by the anti-type, the reality.
7. “The Old Covenant’s fulfilment, by which it is finally and confirmed and ratified, is Christ....“Old Testament” means the solemn manner of confirming the covenant, comprised in ceremonies and sacrifices” (Pg., 454).
8. “The Old Testament of the Lord was the covenant wrapped up in the shadowy and ineffectual observance of ceremonies and delivered to the Jews; it was temporary because it remained, as it were, in suspense until it might rest upon a firm and substantial confirmation. It became new and eternal only after it was consecrated and established by the blood of Christ” (Pg., 454).
9. The third difference lies in the verity that the Old contains much that is literal whereas in the New, every doctrine is spiritual. [2 Cor 3:6-11]
10. Paul tells us that the Old was written on stone, whereas the New on fleshly hearts; the Old “is the preaching of death,” whereas the new is the gospel of life; the Old condemns because it is the holy law, however, the New gives righteousness because of Christ; the Old was temporary, whereas the New is eternal. See Section 8 on page 457.
1. These differences between the Old and New Testaments do not destroy the unity and continuity of the two; they merely identify God’s dealings in different dispensations.
2. Calvin writes, “I say that all these (meaning the differences) pertain to the manner of dispensation rather than to substances” (Pg., 450).
3. The first difference. The promise of earthly blessings and care given in the Old, were a picture, a teacher to direct their minds toward heavenly and spiritual blessings. In the New, the gospel in its fullness “plainly and clearly reveals the grace of future life…the Lord leads our minds to meditate upon it directly, laying aside the lower mode of training that He used with the Israelites” (Pg., 450).
In the last post I mentioned Calvin’s dualistic outlook. Here it comes up again. He regulates the gospel as the grace of future life. Not that he thinks the gospel is only given as a ticket to the next life; far from it. In other places he speaks of the gospel ethic and how it brings the kingdom into this world. But here it is not his focus, and I think it weakens his argument.
4. Calvin copies the biblical teaching when he says, “in the earthly possession they enjoyed, they looked, as in a mirror, upon the future inheritance they believed to have been prepared for them in heaven” (Pg., 450). [ Gen 15:1; Ps 73:26; 84:2; 16:5; 142:5; 133:3]
5. The second difference consists in the fact that in the Old, the truths of the gospel were communicated in figures, types and shadows. The reality of the physical incarnation had not yet come. The New Covenant deals with the true substance, the real incarnate Christ which before was spiritually anticipated.
6. The truth of Christ and his promises are the same in both testaments; though in the Old they are portrayed by figures while in the New by the anti-type, the reality.
7. “The Old Covenant’s fulfilment, by which it is finally and confirmed and ratified, is Christ....“Old Testament” means the solemn manner of confirming the covenant, comprised in ceremonies and sacrifices” (Pg., 454).
8. “The Old Testament of the Lord was the covenant wrapped up in the shadowy and ineffectual observance of ceremonies and delivered to the Jews; it was temporary because it remained, as it were, in suspense until it might rest upon a firm and substantial confirmation. It became new and eternal only after it was consecrated and established by the blood of Christ” (Pg., 454).
9. The third difference lies in the verity that the Old contains much that is literal whereas in the New, every doctrine is spiritual. [2 Cor 3:6-11]
10. Paul tells us that the Old was written on stone, whereas the New on fleshly hearts; the Old “is the preaching of death,” whereas the new is the gospel of life; the Old condemns because it is the holy law, however, the New gives righteousness because of Christ; the Old was temporary, whereas the New is eternal. See Section 8 on page 457.
Calvin’s Institutes. Old and New Testament Relationship Part 2: A spiritual outlook.
Below is the second instalment summarizing chapter 10 of Calvin’s Institutes. To him the key element in the continuity between the Old and New Testament believers was the spiritual character of faith. He takes Abraham, “who looked for a city who’s builder and makes was God,” as a paradigm indicating that the Old Testament saints were looking for redemption and its corollary, heaven.
On this point I disagree with Calvin. Yes, Abraham sought for the God-built city, and was justified by faith but he did not just look for heaven. He and the subsequent prophets foretold of salvation for the world. Through Messiah all nations would be subdued and ruled from Zion. Here I think Calvin posited a dualistic construct back onto the Old Testament. He should have let the Old Testament speak its eschatology and he would have even seen the continuity of the covenants more clearly. Not that he didn’t see the eschatology of the Old Testament; at times he did, it just did not take centre place in his thinking. After all he was a man affected by Medieval dualisms.
Having said all that, here is the summary.
1. The Old Testament saints were Christians. Why, because they had the word of the gospel.
2. The promise was given them by the Word of God [1 Pet 1:23-24 cf. Is 40:6]. “Adam, Abel, Noah, Abraham, and the other patriarchs cleaved to God by such illumination of the Word. Therefore, I say without any doubt they entered into God’s immortal kingdom. For theirs was a real participation in God, which cannot be without the blessing of eternal life” (Pg., 434).
3. The Old Testament Christians were God’s eternal possession for he covenanted with them to be their God. [Lev 26:11-12; Ps 144:15; Hab 1:12; Is 33:22; Deut 33:29; Ex 6:7]
4. Abraham, the father of all the faithful saw Christ’s day and rejoiced; and sought for a city who’s builder and maker was God. Abraham knew the covenant promises contained eternal life.
5. Isaac and Jacob were the elect of God. They too were primarily looking and waiting for the promise of eternal life. They did not see God’s covenant only as a deed to a land in this life.
6. All the patriarchs of old died in faith, because they were justified by faith. They expected God’s promises to be fulfilled elsewhere than this world [Heb 11:9-10; 13-16]. These men and women understood the spiritual character of the covenants.
7. When one studies David, Job, Ezekiel and the other prophets, one finds that, “In them eternal life and Christ’s Kingdom are revealed in fullest splendour” (Pg., 441). [See the Scripture references on pages 441-448]
8. It is obvious that the Old Testament saints have the Christian hope of eternal life. Why, because they were Christians, saved by the same gospel and same Christ.
9. It is obvious that the O.T saints had “(1) Christ as pledge of their covenant, and (2) put in Him all trust of future blessedness” (Pg., 448).
I agree with number 8 & 9, but would want to emphasize that they would have had the hope God would also redeem the whole world. Compare Gen 12:1-3 with Rom 4:13.
10. This is the principle: “The Old Testament or Covenant that the Lord had made with the Israelites had not been limited to earthly things, but contained a promise of spiritual and eternal life” (Pg., 448).
On this point I disagree with Calvin. Yes, Abraham sought for the God-built city, and was justified by faith but he did not just look for heaven. He and the subsequent prophets foretold of salvation for the world. Through Messiah all nations would be subdued and ruled from Zion. Here I think Calvin posited a dualistic construct back onto the Old Testament. He should have let the Old Testament speak its eschatology and he would have even seen the continuity of the covenants more clearly. Not that he didn’t see the eschatology of the Old Testament; at times he did, it just did not take centre place in his thinking. After all he was a man affected by Medieval dualisms.
Having said all that, here is the summary.
1. The Old Testament saints were Christians. Why, because they had the word of the gospel.
2. The promise was given them by the Word of God [1 Pet 1:23-24 cf. Is 40:6]. “Adam, Abel, Noah, Abraham, and the other patriarchs cleaved to God by such illumination of the Word. Therefore, I say without any doubt they entered into God’s immortal kingdom. For theirs was a real participation in God, which cannot be without the blessing of eternal life” (Pg., 434).
3. The Old Testament Christians were God’s eternal possession for he covenanted with them to be their God. [Lev 26:11-12; Ps 144:15; Hab 1:12; Is 33:22; Deut 33:29; Ex 6:7]
4. Abraham, the father of all the faithful saw Christ’s day and rejoiced; and sought for a city who’s builder and maker was God. Abraham knew the covenant promises contained eternal life.
5. Isaac and Jacob were the elect of God. They too were primarily looking and waiting for the promise of eternal life. They did not see God’s covenant only as a deed to a land in this life.
6. All the patriarchs of old died in faith, because they were justified by faith. They expected God’s promises to be fulfilled elsewhere than this world [Heb 11:9-10; 13-16]. These men and women understood the spiritual character of the covenants.
7. When one studies David, Job, Ezekiel and the other prophets, one finds that, “In them eternal life and Christ’s Kingdom are revealed in fullest splendour” (Pg., 441). [See the Scripture references on pages 441-448]
8. It is obvious that the Old Testament saints have the Christian hope of eternal life. Why, because they were Christians, saved by the same gospel and same Christ.
9. It is obvious that the O.T saints had “(1) Christ as pledge of their covenant, and (2) put in Him all trust of future blessedness” (Pg., 448).
I agree with number 8 & 9, but would want to emphasize that they would have had the hope God would also redeem the whole world. Compare Gen 12:1-3 with Rom 4:13.
10. This is the principle: “The Old Testament or Covenant that the Lord had made with the Israelites had not been limited to earthly things, but contained a promise of spiritual and eternal life” (Pg., 448).
Tuesday, May 12, 2009
Calvin’s Institutes. Old and New Testament Relationship Part 1: The same promises.
In chapters 11 and 12 Calvin discusses the similarities and differences between the Old and New Covenants. The topic of continuity and discontinuity between the Old Testament and the new, between Israel and the church, and between the law and Jesus has produced volumes of books.
It truly is a key subject. It has to do with the question of God, the nature of revelation, and the gospel. From Lutheranism, to the Reformed, to the Roman Catholics this has been discussed. Well, what did Calvin say about it so many years ago?
This summary will try to capture his thought. It will come in a number of instalments.
1. By the word covenant we basically mean “promise.” God has given us a record of all his promises he has given to mankind in Scripture. He gave these promises by his free sovereign grace. He bound himself to man; mankind has not, nor do not force him to force himself upon us. In sin man does not seek after God, but God still seeks after man to redeem him by his grace.
2. All people redeemed from their sin and united with God are redeemed and united by Jesus through God’s covenant of grace. There has always been and always will be one gospel of grace, wrought by our Lord Jesus Christ.
3. Some have argued that the Old Testament and its covenants are not the same as the New Testament and its grace. They say the Old Testament works by law and not by grace. They say in the Old Testament dispensation, grace and Christ were mere statues, dead and not active in a saving activity. What saved them was law, accompanied by a faith in God; not a faith in Christ, specifically or grace exclusively.
4. The Old and New covenants are the same. They are just subsidiaries of the one Covenant of Grace. The person of this covenant is Christ, by which all the elect are redeemed. As Calvin writes, “The covenant made with all the patriarchs is so much like ours in substance and reality that the two are actually one and the same. Yet they differ in the mode of dispensation” (Pg., 429).
5. The covenants made with the patriarchs were primarily spiritual in nature. Their main emphasis was not physical land, prosperity in this life or happiness in this existence. This spiritual emphasis is identical with the New Covenant.
6. The covenants made with the patriarchs were all of grace. Calvin says, “The covenant by which they were bound to the Lord was supported, not by their own merits, but solely by the mercy of the God who called them” (Pg., 429).
7. The patriarchs under the Old Covenant knew Messiah, “through whom they were joined to God and were to share in His promises” (Pg., 430).
8. In the New Testament we are told that the gospel of Christ and justification by Christ were promised and active in the Old Testament. [Rom 1:2-3; 3:21; Eph 1:13-14; Jn 8:56; Heb 13:8; Heb 9:15; Lk 1:54-55; 72-73]. In both testaments there are symbols which manifested the grace of God. In the Old there was circumcision and Passover. In the New there is baptism and Holy Communion.
9. Grace covers both Testaments. The gospel has always been the same. The gospel “declares nothing else than that sinners are justified apart from their own merit by God’s fatherly kindness; and the whole of it is summed up in Christ” (Pg., 431).
10. In conclusion: “The Lord not only communicated to the Jews the same promises of eternal and heavenly life as He now deigns to give us, but also sealed them with truly spiritual sacraments” (Pg., 433).
It truly is a key subject. It has to do with the question of God, the nature of revelation, and the gospel. From Lutheranism, to the Reformed, to the Roman Catholics this has been discussed. Well, what did Calvin say about it so many years ago?
This summary will try to capture his thought. It will come in a number of instalments.
1. By the word covenant we basically mean “promise.” God has given us a record of all his promises he has given to mankind in Scripture. He gave these promises by his free sovereign grace. He bound himself to man; mankind has not, nor do not force him to force himself upon us. In sin man does not seek after God, but God still seeks after man to redeem him by his grace.
2. All people redeemed from their sin and united with God are redeemed and united by Jesus through God’s covenant of grace. There has always been and always will be one gospel of grace, wrought by our Lord Jesus Christ.
3. Some have argued that the Old Testament and its covenants are not the same as the New Testament and its grace. They say the Old Testament works by law and not by grace. They say in the Old Testament dispensation, grace and Christ were mere statues, dead and not active in a saving activity. What saved them was law, accompanied by a faith in God; not a faith in Christ, specifically or grace exclusively.
4. The Old and New covenants are the same. They are just subsidiaries of the one Covenant of Grace. The person of this covenant is Christ, by which all the elect are redeemed. As Calvin writes, “The covenant made with all the patriarchs is so much like ours in substance and reality that the two are actually one and the same. Yet they differ in the mode of dispensation” (Pg., 429).
5. The covenants made with the patriarchs were primarily spiritual in nature. Their main emphasis was not physical land, prosperity in this life or happiness in this existence. This spiritual emphasis is identical with the New Covenant.
6. The covenants made with the patriarchs were all of grace. Calvin says, “The covenant by which they were bound to the Lord was supported, not by their own merits, but solely by the mercy of the God who called them” (Pg., 429).
7. The patriarchs under the Old Covenant knew Messiah, “through whom they were joined to God and were to share in His promises” (Pg., 430).
8. In the New Testament we are told that the gospel of Christ and justification by Christ were promised and active in the Old Testament. [Rom 1:2-3; 3:21; Eph 1:13-14; Jn 8:56; Heb 13:8; Heb 9:15; Lk 1:54-55; 72-73]. In both testaments there are symbols which manifested the grace of God. In the Old there was circumcision and Passover. In the New there is baptism and Holy Communion.
9. Grace covers both Testaments. The gospel has always been the same. The gospel “declares nothing else than that sinners are justified apart from their own merit by God’s fatherly kindness; and the whole of it is summed up in Christ” (Pg., 431).
10. In conclusion: “The Lord not only communicated to the Jews the same promises of eternal and heavenly life as He now deigns to give us, but also sealed them with truly spiritual sacraments” (Pg., 433).
Calvin’s Institutes: The law and gospel.
In Bk 2, ch.9 Calvin begins to explore the continuity between the Old Testament and the New; in particular the connection between law and gospel.
Here is the summary.
1. The Old Testament Scriptures reveal God’s work of creation, his promise and covenant, his election of Israel, his sovereignty over history, and his wisdom, holiness, justice, goodness, and truth. Do they hide Christ from us? No
2. Moses bore witness to Him (Jn 5:46; Heb 11:25-26), Abraham saw Christ’s day and was glad (Jn 8:56), and the prophets proclaimed Him (Mal 4:2; Lk 24:25).
3. Yet, “while the law serves to hold the godly in expectation of Christ’s coming, at His advent they (the godly) should hope for far more light” (Pg., 423). [1 Pet 1:10-12]
4. The saints of the old covenant glimpsed at those mysteries of the gospel “in shadowed outline” (Pg., 424). Every law and ordinance pointed to the coming Christ just as Paul tells us in 2 Corinthians 4:6.
5. The new covenant, promised even by God in the old covenant clearly reveals Christ. [Matt 4:17, 23; 9:23; 2 Tim 1:10; 2 Cor 1:20, 22; Jn 1:51]
6. The gospel in a broad sense “includes those testimonies of His mercy and fatherly favour which God gave to the patriarchs of old” (Pg., 425).
7. The gospel in its fulfilled sense refers “to the proclamation of the grace manifested in Christ” (Pg., 425).
8. As the law does not hid Christ from us, so the law also gives promises, which are not taken away because of the full revelation of the gospel. Again, we see that law and gospel are connected, not separate entities.
9. “The gospel did not supplant the entire law as to bring forward a different way of salvation. Rather, it confirmed and satisfied whatever the law had promised, and gave substance to the shadows.....where the whole law is concerned, the gospel differs from it only in clarity of manifestation” (Pg., 427). [Rom 1:16 cf, Rom 3:21; 16:25-26)
10. The law reveals Christ. It was the finger pointing hearts toward the great Lawgiver and Law-keeper Himself - Jesus Christ.
Here is the summary.
1. The Old Testament Scriptures reveal God’s work of creation, his promise and covenant, his election of Israel, his sovereignty over history, and his wisdom, holiness, justice, goodness, and truth. Do they hide Christ from us? No
2. Moses bore witness to Him (Jn 5:46; Heb 11:25-26), Abraham saw Christ’s day and was glad (Jn 8:56), and the prophets proclaimed Him (Mal 4:2; Lk 24:25).
3. Yet, “while the law serves to hold the godly in expectation of Christ’s coming, at His advent they (the godly) should hope for far more light” (Pg., 423). [1 Pet 1:10-12]
4. The saints of the old covenant glimpsed at those mysteries of the gospel “in shadowed outline” (Pg., 424). Every law and ordinance pointed to the coming Christ just as Paul tells us in 2 Corinthians 4:6.
5. The new covenant, promised even by God in the old covenant clearly reveals Christ. [Matt 4:17, 23; 9:23; 2 Tim 1:10; 2 Cor 1:20, 22; Jn 1:51]
6. The gospel in a broad sense “includes those testimonies of His mercy and fatherly favour which God gave to the patriarchs of old” (Pg., 425).
7. The gospel in its fulfilled sense refers “to the proclamation of the grace manifested in Christ” (Pg., 425).
8. As the law does not hid Christ from us, so the law also gives promises, which are not taken away because of the full revelation of the gospel. Again, we see that law and gospel are connected, not separate entities.
9. “The gospel did not supplant the entire law as to bring forward a different way of salvation. Rather, it confirmed and satisfied whatever the law had promised, and gave substance to the shadows.....where the whole law is concerned, the gospel differs from it only in clarity of manifestation” (Pg., 427). [Rom 1:16 cf, Rom 3:21; 16:25-26)
10. The law reveals Christ. It was the finger pointing hearts toward the great Lawgiver and Law-keeper Himself - Jesus Christ.
The Ten Commandments in Calvin’s Institutes, Part 5: The greatest commandment.
God created man in his own image. “God has depicted his character in the law that if any man carries out in deeds whatever is enjoined there, he will express the image of God, as it were, in his own life” (Pg, 415). The question then is what will the Christian’s life look like? Simply, love. Love is the fulfillment of the law.
Calvin concludes Book II, Chapter 8 by explaining how love is the fulfillment of the law.
1. The summation of the Ten Commandments is explained in a four letter word - love (Rom 13:10; Gal 5:14). “If the love of God is shed abroad in your heart, it pours out and over everyone,” wrote J.H. Gerstner in his Handout Theology.
2. One cannot love Christ without loving his law. That is, loving the very nature and character and excellence of Christ.
3. In the law we find “all the duties of piety and love” (Pg., 415).
4. Calvin gives sound biblical teaching when he writes that a person “keeps the commandments not by loving ourselves but by loving God and neighbour…he lives the best and holiest life who lives and strives for himself as little as he can…and no one lives in a worse or more evil manner than he who lives and strives for himself alone, and thinks about and seeks only his own advantage” (Pg., 417).
5. We are to love our neighbour’s; but who is he or she? “We ought to embrace the whole human race without exception in a single feeling of love.....whatever the character of the man, we must yet love him because we love God” (Pg., 419).
6. The whole law is contained in loving your neighbour as yourself (Gal 5:14). But should we not love God more than man? Yes, but when we love man as we should it is because we love God as we should.
7. Loving our friend and our enemy reveals that we fear God. See section 52-57, pgs 416-15 for an excellent dissertation on loving our neighbour.
8. All sins are mortal because they are against God and his law. “Let the children of God hold that all sin is mortal. For it is rebellion against the will of God, which of necessity provokes God’s wrath, and it is a violation of the law, upon which God’s judgment is pronounced without exception” (Pg., 423). [Rom 6:23; Ezek 18:4,20]
9. “The sins of the saints are pardonable, not because of their nature as saints, but because they obtain pardon from God’s mercy” (Pg., 423).
10. Augustine said, “Let Him give what He commands, and command what He wills.” “To be Christians under the law of grace does not mean to wander unbridled outside the law, but to be engrafted in Christ, by whose grace we are free of the curse of the law, and by whose Spirit we have the law engraved upon our hearts [Jer 31:33]” (Pg., 421).
Calvin concludes Book II, Chapter 8 by explaining how love is the fulfillment of the law.
1. The summation of the Ten Commandments is explained in a four letter word - love (Rom 13:10; Gal 5:14). “If the love of God is shed abroad in your heart, it pours out and over everyone,” wrote J.H. Gerstner in his Handout Theology.
2. One cannot love Christ without loving his law. That is, loving the very nature and character and excellence of Christ.
3. In the law we find “all the duties of piety and love” (Pg., 415).
4. Calvin gives sound biblical teaching when he writes that a person “keeps the commandments not by loving ourselves but by loving God and neighbour…he lives the best and holiest life who lives and strives for himself as little as he can…and no one lives in a worse or more evil manner than he who lives and strives for himself alone, and thinks about and seeks only his own advantage” (Pg., 417).
5. We are to love our neighbour’s; but who is he or she? “We ought to embrace the whole human race without exception in a single feeling of love.....whatever the character of the man, we must yet love him because we love God” (Pg., 419).
6. The whole law is contained in loving your neighbour as yourself (Gal 5:14). But should we not love God more than man? Yes, but when we love man as we should it is because we love God as we should.
7. Loving our friend and our enemy reveals that we fear God. See section 52-57, pgs 416-15 for an excellent dissertation on loving our neighbour.
8. All sins are mortal because they are against God and his law. “Let the children of God hold that all sin is mortal. For it is rebellion against the will of God, which of necessity provokes God’s wrath, and it is a violation of the law, upon which God’s judgment is pronounced without exception” (Pg., 423). [Rom 6:23; Ezek 18:4,20]
9. “The sins of the saints are pardonable, not because of their nature as saints, but because they obtain pardon from God’s mercy” (Pg., 423).
10. Augustine said, “Let Him give what He commands, and command what He wills.” “To be Christians under the law of grace does not mean to wander unbridled outside the law, but to be engrafted in Christ, by whose grace we are free of the curse of the law, and by whose Spirit we have the law engraved upon our hearts [Jer 31:33]” (Pg., 421).
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