Calvin: Institutes Chapters 2.16.3. to 2.16.6.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 16.
HOW CHRIST PERFORMED THE OFFICE OF REDEEMER IN PROCURING OUR SALVATION. THE DEATH, RESURRECTION, AND ASCENSION OF CHRIST.

2.16.3.

God cannot love what He hates. He cannot love sin. "All of us, therefore, have that within which deserves the hatred of God. Hence, in respect, first, of our corrupt nature; and, secondly, of the depraved conduct following upon it, we are all offensive to God, guilty in his sight, and by nature the children of hell." But God loves that which He creates. There is something in us that has prompted God to show benevolence and compassion upon us. "Therefore, in order that all ground of offence may be removed, and he may completely reconcile us to himself, he, by means of the expiation set forth in the death of Christ, abolishes all the evil that is in us, so that we, formerly impure and unclean, now appear in his sight just and holy."

2.16.4.

How is John 3:16 reconciled with Romans 5:10? How can God love that which He hates? Answer: ""Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love" (Ephesians 1:3-4, NASB95)

Resting on the massive shoulders of Augustine, Calvin quotes him in this incredible insight:

"Incomprehensible and immutable is the love of God. For it was not after we were reconciled to him by the blood of his Son that he began to love us, but he loved us before the foundation of the world, that with his only begotten Son we too might be sons of God before we were any thing at all. Our being reconciled by the death of Christ must not be understood as if the Son reconciled us, in order that the Father, then hating, might begin to love us, but that we were reconciled to him already, loving, though at enmity with us because of sin. To the truth of both propositions we have the attestation of the Apostle, 'God commendeth his love toward us, in that while we were yet sinners, Christ died for us,' (Rom. 5:8). Therefore he had this love towards us even when, exercising enmity towards him, we were the workers of iniquity. Accordingly in a manner wondrous and divine, he loved even when he hated us. For he hated us when we were such as he had not made us, and yet because our iniquity had not destroyed his work in every respect, he knew in regard to each one of us, both to hate what we had made, and love what he had made."

2.16.5.

How is it possible that by Christ's act He could remove both sin and enmity between us and God? How can we be made righteous? He did so by living an obedient human life on our behalf. Romans 5:19 makes this clear: "For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous."

"Thus we perceive Christ representing the character of a sinner and a criminal, while, at the same time, his innocence shines forth, and it becomes manifest that he suffers for another's and not for his own crime."

2.16.6.

The Cross was a curse by viewpoint and by Law. Christ in substitution for our sin took upon Himself the whole curse of the Law. " And thus it behoved to be done, in order that the whole curse, which on account of our iniquities awaited us, or rather lay upon us, might be taken from us by being transferred to him." He became the "propriatory victim" - the Lamb of God for our sin. "All of us like sheep have gone astray, Each of us has turned to his own way; But the Lord has caused the iniquity of us all To fall on Him." (Isaiah 53:6, NASB95)

Christ died a real death, vicariously, and as a propitation and expiation for our sin. "And hence mention is always made of blood whenever scripture explains the mode of redemption: although the shedding of Christ's blood was available not only for propitiation, but also acted as a laver to purge our defilements."


Questions to Consider

1. Does God love us before our salvation?

2. Can He just receive us that way?

Calvin: Institutes Chapters 2.15.5. to 2.16.2.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 15.
THREE THINGS BRIEFLY TO BE REGARDED IN CHRIST-VIZ. HIS OFFICES OF PROPHET, KING, AND PRIEST.

2.15.5.

Jesus is not called the Christ because of an anointing of oil, but because He was anointed by the Holy Spirit (cf: Isa 61). This is not for personal gain, but that He might become a fountain of grace to all who seek Him. Thus, the Spirit could say that the Kingdom of God was a spiritual kingdom. "But because believers stand invincible in the strength of their King, and his spiritual riches abound towards them, they are not improperly called Christians . . . For the Father has given all power to the Son, that by his hand he may govern, cherish, sustain us, keep us under his guardianship, and give assistance to us."

"Wherefore there is the greater reason that we all should with one consent prepare to obey, and with the greatest alacrity yield implicit obedience to his will. For as he unites the offices of King and Pastor towards believers, who voluntarily submit to him . . .."

2.15.6.

As to the Priesthood of Christ, this refers to His mediatorial office that He exercises in pure holiness. "But because a deserved curse obstructs the entrance, and God in his character of Judge is hostile to us, expiation must necessarily intervene, that as a priest employed to appease the wrath of God, he may reinstate us in his favour."

Only Christ could perform this function completely and eternally. He alone could enter into the sacred sanctuary with His own blood and in a transaction once and for all He make perfect all who come to him; and this He did perfectly and eternally.

CHAPTER 16.
HOW CHRIST PERFORMED THE OFFICE OF REDEEMER IN PROCURING OUR SALVATION. THE DEATH, RESURRECTION, AND ASCENSION OF CHRIST.

2.16.1.


"All that we have hitherto said of Christ leads to this one result, that condemned, dead, and lost in ourselves, we must in him seek righteousness, deliverance, life and salvation, as we are taught by the celebrated words of Peter, "Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved," (Acts 4:12)."

It is certain that salvation is of the Lord and He alone is our Redeemer. It is His goal to bring all the saved to eternal life. Calvin then makes this interesting statement: "The moment we turn aside from him in the minutest degree, salvation, which resides entirely in him, gradually disappears; so that all who do not rest in him voluntarily deprive themselves of all grace."

2.16.2.

It is clear in Scripture that God stands as an enemy to those who are lost and do not fear Him. How can it be said that He also exercises compassion and grace in sending His Son? Calvin suggests that such language of wrath is accomodated to us that we might feel the full weight of our rebellion and estrangement from God. "In short, since our mind cannot lay hold of life through the mercy of God with sufficient eagerness, or receive it with becoming gratitude, unless previously impressed with fear of the Divine anger, and dismayed at the thought of eternal death, we are so instructed by divine truth, as to perceive that without Christ God is in a manner hostile to us, and has his arm raised for our destruction."

"Calvin concludes that God has mercifully made it so that we cannot "seize upon life ardently enough" or "accept it with the gratefulness we owe" unless our minds are first struck and overwhelmed by fear of God's wrath and by dread of eternal death. Apart from Christ we can do nothing, and apart from Christ we are objects of destruction. But praise be to God for his fatherly kindness in and through Christ." Justin Taylor

Questions to Consider

1. Does God love us before our salvation?

2. Can He just receive us that way?

Calvin: Institutes Chapters 2.15.1. to 2.15.4.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 15.
THREE THINGS BRIEFLY TO BE REGARDED IN CHRIST-VIZ. HIS OFFICES OF PROPHET, KING, AND PRIEST.

2.15.1.

We know that it is easy to invoke the name of God and Jesus but in substance mean nothing or at least not mean when the Bible teaches. Calvin accuses the Roman church of this and he would rightly accuse many in our day of holding onto a Jesus that is not the Christ of the Bible.

This Christ, Calvin reminds us was the goal and aspiration of the Old Testament saints. Even the Samaritans expressed the same thing as the woman at the well exclaimed, "We have found the Messiah." This Christ has been given three offices: Prophet, Priest and King. Calvin knows there is a need also to explain these terms.

2.15.2.

These are annointed offices all prescribing to Christ the Annointed. "It is to be observed, that the name Christ refers to those three offices: for we know that under the law, prophets as well as priests and kings were anointed with holy oil." Isaiah 61:1-2 (NASB95)

1 The Spirit of the Lord God is upon me, Because the Lord has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners; 2 To proclaim the favorable year of the Lord And the day of vengeance of our God; To comfort all who mourn,

2.15.3.

Christ is primarily king over His people. He rules the nations as one who protects, guides and provides for His Church. "Christ, therefore, to raise our hope to the heavens, declares that his kingdom is not of this world (John 18:36). In fine, let each of us, when he hears that the kingdom of Christ is spiritual, be roused by the thought to entertain the hope of a better life, and to expect that as it is now protected by the hand of Christ, so it will be fully realised in a future life."

2.15.4.

As Christ rules on behalf of His people His Kingdom is a spiritual kingdom. "To this effect was our Saviour's reply to the Pharisees, "The kingdom of God is within you." "The kingdom of God cometh not with observation," (Luke 17:21, 22). It is probable that on his declaring himself to be that King under whom the highest blessing of God was to be expected, they had in derision asked him to produce his insignia. But to prevent those who were already more than enough inclined to the earth from dwelling on its pomp, he bids them enter into their consciences, for "the kingdom of God" is "righteousness, and peace, and joy in the Holy Ghost," (Rom. 14:17)."

Thus, as Christians, we should set our minds and aspirations of full joy and happiness on that eternal kingdom that will never fade away. In this life we are constantly being enriched by Christ for that purpose. To live with Him forever and ever. Our King, Calvin says, will never leave or forsake us but will provide for us until we triumph in him. By graciously giving to us what he has received from the Father, we are provided with "confidence to struggle fearlessly against the devil, sin, and Satan" and bear much fruit.

Questions to Consider

1. What is the nature of Christ's kingship? How does that impact your life today?

2. What basic responsibility of a king does Calvin begin with? How does that encourage you?

The Importance of the Trinity (Dr. Wayne Grudem)

Why was the church so concerned about the doctrine of the Trinity? Is it really essential to hold to the full deity of the Son and the Holy Spirit? Yes it is, for this teaching has implications for the very heart of the Christian faith.


First, the atonement is at stake. If Jesus is merely a created being, and not fully God, then it is hard to see how he, a creature, could bear the full wrath of God against all of our sins. Could any creature, no matter how great, really save us?

Second, justification by faith alone is threatened if we deny the full deity of the Son. (This is seen today in the teaching of the Jehovah’s Witnesses, who do not believe in justification by faith alone.) If Jesus is not fully God, we would rightly doubt whether we can really trust him to save us completely. Could we really depend on any creature fully for our salvation?

Third, if Jesus is not infinite God, should we pray to him or worship him? Who but an infinite, omniscient God could hear and respond to all the prayers of all God’s people? And who but God himself is worthy of worship? Indeed, if Jesus is merely a creature, no matter how great, it would be idolatry to worship him—yet the New Testament commands us to do so (Phil. 2:9–11; Rev. 5:12–14).

Fourth, if someone teaches that Christ was a created being but nonetheless one who saved us, then this teaching wrongly begins to attribute credit for salvation to a creature and not to God himself. But this wrongfully exalts the creature rather than the Creator, something Scripture never allows us to do.

Fifth, the independence and personal nature of God are at stake: If there is no Trinity, then there were no interpersonal relationships within the being of God before creation, and, without personal relationships, it is difficult to see how God could be genuinely personal or be without the need for a creation to relate to.

Sixth, the unity of the universe is at stake: If there is not perfect plurality and perfect unity in God himself, then we have no basis for thinking there can be any ultimate unity among the diverse elements of the universe either. Clearly, in the doctrine of the Trinity, the heart of the Christian faith is at stake. Herman Bavinck says that “Athanasius understood better than any of his contemporaries that Christianity stands or falls with the confession of the deity of Christ and of the Trinity.”³⁰ He adds, “In the confession of the Trinity throbs the heart of the Christian religion: every error results from, or upon deeper reflection may be traced to, a wrong view of this doctrine.”³¹

³⁰ 30. Bavinck, The Doctrine of God p. 281.

³¹ 31. Ibid., p. 285.

_____________________________

Grudem, W. A. (1994). Systematic theology : An introduction to biblical doctrine (247). Leicester, England; Grand Rapids, Mich.: Inter-Varsity Press; Zondervan Pub. House.

Calvin: Institutes Chapters 2.14.5. to 2.14.8.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 14.
HOW TWO NATURES CONSTITUTE THE PERSON OF THE MEDIATOR.

In these sections Calvin looks at some of the arguments of Michael Servetus (1511-1553), a famous Spanish theologian and physician of the time who sought to refute the doctrine of the Trinity. Servetus ended up being burned at the stake in Geneva.

2.14.5.

Contesting with one called Servetus, who denies that Christ could be born of a virgin and yet be God, Calvin affirms: "We indeed acknowledge that the Mediator who was born of the Virgin is properly the Son of God. And how could the man Christ be a mirror of the inestimable grace of God, had not the dignity been conferred upon him both of being and of being called the only-begotten Son of God?"

Christ is called the Son of God, not that He is created and an offspring of God in a human sense, but because the "Word begotten by the Father before all ages assumed human nature." Theologians call this the "hypostatic union" -- two natures in one person. "35 The angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God." Luke 1:35 (NASB95).

"Since angels as well as men were at first created on the condition that God should be the common Father of both; if it is true, as Paul says, that Christ always was the head, "the first-born of every creature-that in all things he might have the pre-eminence," (Col. 1:15, 18)."

2.14.6.

In respect to His Deity Christ was and is the eternal Son of God. In respect to His humanity, Christ became the Son of God. ". . . He who according to the flesh is the Son of Man, is also in respect of his divine nature the Son of God?"

2.14.7.

"Hence it is easy to infer, that under the Law and the Prophets he was the Son of God before this name was celebrated in the Church.."

2.14.8.

Heretics lay so much stress on the name "Son of God" recognizing the birth of Christ they deny His eternal being. To deny the two natures of Christ means that "the hope of salvation was utterly extinguished." Calvin affirms this:"the only Redeemer we can have is He who being begotten of the seed of Abraham and David according to the flesh, truly became man." Yet He who became flesh must also be God, very God in that He might eternally atone for sin and in omnipotence be raised to life. Christ is fully God and fully man, in one person. There's no salvation without the person and work of the one and only God-man.

Question to Consider

1. Do you understand why the last two sentences are true? Explain!

The Trinity, by Douglas Wilson

The following blog is excellent. It is from Douglas Wilson. His blog is Blog and Mablog.

A Thumbnail Statement on the Trinity
Topic: Violence and the Trinity

Just a quick thumbnail statement on the Trinity. As Thomas Adams once said, "It is rashness to search, godliness to believe, safeness to preach, and eternal blessedness to know the Trinity."

A great deal of practical confusion exists concerning our relationship to our Triune God. Of course, Christians believe in the Trinity -- but they may still wonder about how this affects them practically in their prayers, worship, and so forth. But consider this -- "For through Him we both have access by one Spirit to the Father" (Eph. 2:18).

The doctrine of the Trinity can be easily stated, but not easily understood. It is not against reason, but this teaching is most certainly beyond reason. The reason this doctrine must be formulated in this way is that Christians must be faithful to all of Scripture's teaching on the nature of God. To be faithful to just a portion of Scripture's teaching on the nature of God is to be guilty of heresy. So the summary of Scripture's teaching is this: There is one living and true God. This one God consists of three eternal Persons -- the Father, Son, and Holy Spirit, each of whom is fully God, and each of whom is not to be confused or confounded with the other two Persons.

Theologians distinguish between the ontological Trinity and the economical Trinity. This does not mean two Trinities -- two Gods. The very idea is blasphemous, and ridiculous to boot. Rather, these terms refer to God as considered by us in two different ways or aspects. The ontological Trinity refers to God as we consider Him in His nature, being, and attributes. In other words, it refers to God as He is. The economical Trinity refers to God as we consider Him in His deeds in history, and in His relationship to us. In other words, it refers to God as He acts. This distinction is necessary as we turn to understand how we are to approach the living God -- what we understand in the economy of our worship.

When speaking of God, illustrations are dangerous -- but consider this with all due reverence. As we approach God in worship and prayer, our approach is, in a small way, like this: We are traveling to a certain destination, a certain city (the Father). The way of access is the road to that destination (the Son). The means by which we travel is the car (the Spirit). We come to the Father through the Son by the Spirit, as in the text from Ephesians above.

Our focus in worship is to be the Father. In our text, our access is to the Father. This emphasis is clear throughout Scripture. The points below are only a short beginning to a vast subject. Jesus Himself worshipped and served the Father (John 20:17). Jesus died to bring us to the Father (John 14:6). Jesus teaches us to pray to the Father (Matt. 6:9).

Our mediator and priest is the Son. In the Ephesians text, our access is through the Son. This is what is meant by in Jesus' name, amen (Col. 3:17; Eph. 5:20). We should worship and adore the Lord Jesus as our Priest and Sacrifice (Rev. 5:9-10). Christ is our King and Lord -- we must submit to His word (Matt. 7:24-29).

And our motivation is the Holy Spirit. Again, in our text, our access is by one Spirit. The Spirit impels us as we pray and worship (Gal. 4:6). The Spirit teaches and encourages us in our worship and prayer (Rom. 8: 26; John 14:16). The Spirit is a Person ever present with us (Eph. 4:30).

So our duty is to worship and serve -- and glorify -- all three Persons of the Trinity, but we should do so understanding the economy of the Trinity. The work of the Spirit is to glorify the Son (John 16:13-14). The work of the Son is to glorify the Father (John 17:1). We must glorify them all -- with understanding.

Posted by Douglas Wilson - 4/24/2009 2:06:22 PM

Calvin: Institutes Chapters 2.14.1. to 2.14.4.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 14.
HOW TWO NATURES CONSTITUTE THE PERSON OF THE MEDIATOR.

2.14.1.

Here is a profound summation of the incarnation of Christ: "When it is said that the Word was made flesh, we must not understand it as if he were either changed into flesh, or confusedly intermingled with flesh, but that he made choice of the Virgin's womb as a temple in which he might dwell. He who was the Son of God became the Son of man, not by confusion of substance, but by unity of person." Ergo: two natures in one. "For we maintain, that the divinity was so conjoined and united with the humanity, that the entire properties of each nature remain entire, and yet the two natures constitute only one Christ."

Calvin draws an analogy from the dichotomous relationship with human nature. The soul and the body are so cojoined that one is different from the other yet to consider them independent from one another is "absurd". There are properties that transfer back and forth but there is only one person. The intimacy of this union is so unique that one person is formed of two natures (so to speak).

2.14.2.

Scriptures prove this.

John 8:58 (NASB95)
58 Jesus said to them, "Truly, truly, I say to you, before Abraham was born, I am."

Colossians 1:15-17 (NASB95)
15 He is the image of the invisible God, the firstborn of all creation. 16 For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities-all things have been created through Him and for Him. 17 He is before all things, and in Him all things hold together.

This is a fascinating thought: "There is a communication of ἰδιωμάτα, or properties, when Paul says, that God purchased the Church "with his own blood," (Acts 20:28), and that the Jews crucified the Lord of glory (1 Cor. 2:8)."

2.14.3.

Christ in reality is two natures in one. John's Gospel is replete with assertions of this. But there is a mystery here to be upheld. Christ had all the glory of the eternal Son prior to the incarnation; yet in his humility it was his ordained task to deliver to the the Father, the Kingdom. "For what end were that power and authority given to him, save that the Father might govern us by his hand? In the same sense, also, he is said to sit at the right hand of the Father."

At this point, though, Calvin makes an interesting assertion (one that I had not dealt with yet): "His giving up of the kingdom to the Father, so far from impairing his majesty, will give a brighter manifestation of it. God will then cease to be the head of Christ, and Christ's own Godhead will then shine forth of itself, whereas it is now in a manner veiled."

2.14.4.

This understanding, according to Calvin, is of great use. "Christ, therefore, as God and man, possessing natures which are united, but not confused, we conclude that he is our Lord and the true Son of God, even according to his humanity, though not by means of his humanity."

Questions to Consider

1. What two things must we not attribute to the two natures of Christ?

2. What do you think of Calvin's illustration of the hypostatic union of Christ?

Calvin: Institutes Chapters 2.13.2. to 2.13.4.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.


CHAPTER 13.
CHRIST CLOTHED WITH THE TRUE SUBSTANCE OF HUMAN NATURE.

2.13.2.

Continuing to contest with Marcion, Calvin expounds Philippians 2:7 and notes that "when as God he might have displayed to the world the brightness of his glory, he gave up his right, and voluntarily emptied himself; that he assumed the form of a servant, and, contented with that humble condition, suffered his divinity to be concealed under a veil of flesh." Christ was indeed truly human.

Others argue that Christ was the first son of Adam. Again Calvin responds that "primogeniture refers not to age, but to degree of honour and pre-eminence of virtue."

2.13.3.

Romans 9:5 is clear that this Jesus "is the Christ according to the flesh, who is over all, God blessed forever. Amen." As to Christ's virgin birth, "Matthew does not here describe the Virgin as the channel through which Christ flowed, but distinguishes his miraculous from an ordinary birth, in that Christ was begotten by her of the seed of David."

2.13.4.

As to the deity and humanity of Christ, the Scriptures are clear:

Romans 5:12, Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned-
Romans 5:18, So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men.
1 Corinthians 15:47, The first man is from the earth, earthy; the second man is from heaven.


To summarize: "For although the boundless essence of the Word was united with human nature into one person . . . The Son of God descended miraculously from heaven, yet without abandoning heaven; was pleased to be conceived miraculously in the Virgin's womb, to live on the earth, and hang upon the cross, and yet always filled the world as from the beginning."

Question to Consider

1. Have you ever considered the ramification if Jesus Christ was not really human? How does this impact your salvation?

Calvin: Institutes Chapters 2.12.6. to 2.13.1.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 12.
CHRIST, TO PERFORM THE OFFICE OF MEDIATOR, BEHOVED TO BECOME MAN.

2.12.6.

Calvin contends with one by the name of Osiander. This man offers a fictitious account whereby man is created in the image of the coming Savior and this Lord and Redeemer would have come anyway even if man had not rebelled. This is clearly foolish.

2.12.7.

"Even had Adam not lost his integrity, he would, with the angels, have been like to God; and yet it would not therefore have been necessary that the Son of God should become either a man or an angel." "Osiander confidently affirms, that because Christ was in the purpose of God foreknown as man, men were formed after him as their model . . . Moreover, Osiander argues ill and absurdly, that as long as Adam maintained his integrity, he would have been the image of himself, and not of Christ."

"Abundantly sufficient for the solid nurture of the children of God is this sober truth, that "when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them who were under the law," (Gal. 4:4, 5)."


CHAPTER 13.
CHRIST CLOTHED WITH THE TRUE SUBSTANCE OF HUMAN NATURE.

2.13.1.

In relation to the deity of Christ Jesus, Calvin then contends with "the Manichees and Marcionites, the latter figuring to themselves a phantom instead of the body of Christ, and the former dreaming of his having been invested with celestial flesh." The redeeming Seed of God was promised to come in the form of man. Romans 1:3 affirms that "concerning His Son, who was born of a descendant of David according to the flesh."

Galatians 4:4 (NASB95)
4 But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law,

Hebrews 2:11 (NASB95)
11 For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren,

Hebrews 2:17 (NASB95)
17 Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.


Question to Consider

1. Are their groups that still deny the eternal deity of Christ Jesus? Who are they? Why are they wrong?




____________________________________________
There are several groups that deny the deity of Christ. Four of the most common are: Jehovah's Witnesses, The Way International, Christadelphians, Mormons and Unitarians.

Oh What A Savior!

Calvin: Institutes Chapters 2.12.1. to 2.12.5.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 12.
CHRIST, TO PERFORM THE OFFICE OF MEDIATOR, BEHOVED TO BECOME MAN.

2.12.1.

Of what necessity was it that Christ had to be our Savior? "The case was certainly desperate, if the Godhead itself did not descend to us, it being impossible for us to ascend." Who among Adam's race could have been our Mediator? If God had not condescended to do what was best there would be no one. 1 Timothy 2:5 reminds us, "For there is one God, and one mediator also between God and men, the man Christ Jesus." Calvin notes that "by calling him man, reminds us that he is near, nay, contiguous to us, inasmuch as he is our flesh."

2.12.2.

What a impossible task is laid before this One who would redeem mankind? "The work to be performed by the Mediator was of no common description: being to restore us to the divine favour, so as to make us, instead of sons of men, sons of God; instead of heirs of hell, heirs of a heavenly kingdom." This is also our assurance. "In this way, we have a sure inheritance in the heavenly kingdom, because the only Son of God, to whom it entirely belonged, has adopted us as his brethren; and if brethren, then partners with him in the inheritance (Rom. 8:17)."

2.12.3.

Reunited with God was not easy task. Whatever salvation God provided it must accomplish within the disobedient sinner such a remedy that his disobedience can become obedience, pay the due reward of the penalty and all this by way of satisfying God's justice! What a formidable task! But that's not all! God Himself could not suffer or die. Therefore He must unite the human nature with His own that He might suffer the weakness of humanity and die as a just penalty for sin; "and by the power of the other, maintaining a struggle with death, might gain us the victory."

2.12.4.

Some presume Christ would have come anyway. Calvin rightly dismisses this foolish speculation by saying, "But since the whole Scripture proclaims that he was clothed with flesh in order to become a Redeemer, it is presumptuous to imagine any other cause or end." This was the cause of His coming, that He might lay His life down for His elect. There is no other reason.

2.12.5.

Other fanciful imaginative ideas are quenched by this wise response from Calvin: "He who is tickled with a desire of knowing something more, not contented with the immutable ordination of God, shows also that he is not even contented with that Christ who has been given us as the price of redemption."

Questions to Consider

1. The Incarnation was necessary how?

2. Consider the words to this Gospel song.

Oh What A Savior!

Once I was straying, in sin's dark valley,
No hope within could I see.
They searched through Heaven and found a Savior,
To save a poor, lost soul like me.

Oh, what a Savior, oh hallelujah!
His heart was broken on Calvary
His hands were nail scarred, His side was riven,
He gave His life's blood for even me.

Death's chilling' water I'll soon be crossing,
But His hand will lead me safe oe'r.
Then I'll join the chorus, in that bright city,
And I'll sing up there forevermore!

Oh, what a Savior, oh hallelujah!
His heart was broken on Calvary
His hands were nail scarred, His side was riven,
He gave His life's blood for even me.

Calvin: Institutes Chapters 2.11.10 to 2.11.14

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

2.11.10.

In relation to the Law and the Gospel, to the Old and New Testaments or Covenants, Calvin quotes Augustine (as he does so often) and brings the whole sense of the unity of the two administrations by writing this: "Augustine, with great shrewdness remarks, that from the beginning of the world the sons of promise, the divinely regenerated, who, through faith working by love, obeyed the commandments, belonged to the New Testament; entertaining the hope not of carnal, earthly, temporal, but spiritual, heavenly, and eternal blessings, believing especially in a Mediator, by whom they doubted not both that the Spirit was administered to them, enabling them to do good, and pardon imparted as often as they sinned."

Calvin does not contend with Augustine but affirms him although he divides the administration differently. Calvin sees the light of the Law persist until and including John the Baptist and then the light of the Gospel dawns. But that does not mean the Old Testament believers did not have the Gospel. "And here also, with regard to the holy fathers, it is to be observed, that though they lived under the Old Testament, they did not stop there, but always aspired to the New, and so entered into sure fellowship with it. Those who, contented with existing shadows, did not carry their thoughts to Christ, the Apostle charges with blindness and malediction."

2.11.11.

A fifth difference between the Old and New had to do with Israel. God set apart Israel as a specimen of the whole world. "That people, therefore, as if they had been the only part of mankind belonging to him he favoured exclusively with the knowledge of his name, depositing his covenant, as it were, in their bosom, manifesting to them the presence of his divinity and honouring them with all privileges." Whereas now there is absolutely no respect to Jew or Greek and God's love and attention fall onto the whole world, there seemed a time when only Israel mattered and other nations were left virtually unattended.

2.11.12.

"The calling of the Gentiles, therefore, is a distinguishing feature illustrative of the superiority of the New over the Old Testament. " Prior to that change Jesus said, "I am not sent but unto the lost sheep of the house of Israel," (Mt. 15:24).

2.11.13.

Some may question this change of administration between the Old and New on the basis of God's immutability (unchangeable). "I answer, that God ought not to be deemed mutable, because he adapts different forms to different ages, as he knows to be expedient for each."

2.11.14.

As to why God would do this, Calvin's answer is this: "Let us not doubt that every thing which God has done has been done wisely and justly, although we may be ignorant of the cause which required that it should be so done."

Summary

Thus Calvin's five differences between the Old and New Covenants are stated this way:

1. Proof of this first difference from the simile of an heir in pupillarity, as in Gal. 4:1 (This concerns the manner in which eternal benefits are experienced, whether first by tasting a related blessing on earth (the Old Testament), or simply by exercising faith in a future inheritance (the New Testament);
2. The Old Testament typified Christ under ceremonies. The New exhibits the immediate truth and the whole body. The scope of the Epistle to the Hebrews in explaining this difference;
3. The Old Testament is literal, the New spiritual (Calvin finds this teaching its classic location: Jeremiah's promise of a new covenant that will be written on the hearts of God's people. He also finds it in 2 Corinthians 3, where the apostle Paul distinguishes between the death that the law brings by revealing unrighteousness and the life that the gospel offers by giving us the righteousness of Christ.);
4. The Old Testament belongs to bondage, the New to liberty; and lastly,
5. The Old Testament belonged to one people only, the New to all.

Questions to Consider

1. Consider the glory of the New Covenant based upon Calvin's comparison.

2. Is our immutable God mutable? Why? or Why not?

3. Why then did God change His manner of administration?

Calvin: Institutes Chapers 2.11.4 to 2.11.9

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

2.11.4.

Calvin adds a second distinction between the Testaments, that which is emphasized most in Hebrews 7-10: the relationship between types and fulfillment, shadows and substance. " Since there is nothing substantial in it, until we look beyond it, the Apostle contends that it behaved to be annulled and become antiquated (Heb. 7:22), to make room for Christ, the surety and mediator of a better covenant, by whom the eternal sanctification of the elect was once purchased, and the transgressions which remained under the Law wiped away."

2.11.5.

We now understand that even the Law and Prophets were shadows of the greater Wisdom that would come in Christ Jesus. "This distinction was noted by our Saviour himself when he said that the Law and the Prophets were until John, that from that time the gospel of the kingdom was preached (Mt. 11:13)."

2.11.6.

This progress is the ordinary means which God used in the transition between the Old and the New. "Whence the words of our Saviour, "Many kings and prophets have desired to see the things which you see, and have not seen them, and to hear the things which ye hear, and have not heard them. Blessed are your eyes, for they see, and your ears, for they hear," (Mt. 13:17)."

2.11.7.

The third distinction is rooted in the prophecy of Jeremiah 31:31-34 in the promise of the New Covenant and its means. "From these words, the Apostle took occasion to institute a comparison between the Law and the Gospel, calling the one a doctrine of the letter, the other a doctrine of the spirit; describing the one as formed on tables of stone, the other on tables of the heart; the one the preaching of death, the other of life; the one of condemnation, the other of justification; the one made void, the other permanent (2 Cor. 3:5, 6)."

2.11.8.

Now Calvin starts to exegete Paul in relationship to the New Covenant teaching. "The Old is deadly, because it can do nothing but involve the whole human race in a curse; the New is the instrument of life, because those who are freed from the curse it restores to favour with God." None of this is to say that the Law did no good in Israel. The weakness of the Law in and of itself was that it produced a curse and condemnation.

2.11.9.

Calvin then adds a fourth difference between the Old and New. " In Scripture, the term bondage is applied to the Old Testaments because it begets fear, and the term freedom to the New, because productive of confidence and security." This is supported by Romans 8:15 (cf: Hebrews 12, Galatians 4, etc.)

"The sum of the matter comes to this: The Old Testament filled the conscience with fear and trembling-The New inspires it with gladness. By the former the conscience is held in bondage, by the latter it is manumitted and made free."

Question to Consider

1. There have been times that I have said, "The problem of many Christians is that they are still trying to live under the Old Dispensation." In a sense they live under Moses instead of Christ. Read Galatians 4 and meditate on Paul's allegorical treatment.

Calvin: Institutes Chapers 2.10.21 to 2.11.3

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 10.
THE RESEMBLANCE BETWEEN THE OLD TESTAMENT AND THE NEW.

2.10. 21.

Calvin continues his argument that believing Israel was looking for a future redemption long beyond the earthly existence. He recalls the prophecy of Ezekiel and the valley of bones. This prophecy served to comfort Israel in Babylon. "The vision served, indeed, to correct the unbelief of the Jews at the time, but it also reminded them how much farther the power of the Lord extended than to the bringing back of the people, since by a single nod it could so easily give life to dry scattered bones." Calvin connects this prophecy to "Your dead will live; Their corpses will rise. You who lie in the dust, awake and shout for joy, For your dew is as the dew of the dawn, And the earth will give birth to the departed spirits. Come, my people, enter into your rooms And close your doors behind you; Hide for a little while Until indignation runs its course. For behold, the Lord is about to come out from His place To punish the inhabitants of the earth for their iniquity; And the earth will reveal her bloodshed And will no longer cover her slain." (Isaiah 26:19-21, NASB95)

2.10.22.

Not all prophecies in the Old Covenant point to the eternal rest, some are clearly temporal.

2.10.23.

"In proving the two remaining points-viz. that the Patriarchs had Christ as the pledge of their covenant, and placed all their hope of blessing in him . . . At the moment when he rose again, he deigned to make many of the saints partakers of his resurrection, and allowed them to be seen in the city; thus giving a sure earnest, that every thing which he did and suffered in the purchase of eternal salvation belonged to believers under the Old Testament, just as much as to us. Indeed, as Peter testifies, they were endued with the same spirit of faith by which we are regenerated to life." Acts 15:8 (NASB95), "And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us."

Today, Israel's problem is summed up this way: "They read, and are constantly turning over the pages of Moses, but a veil prevents them from seeing the light which beams forth in his countenance (2 Cor. 3:14); and thus to them he will remain covered and veiled until they are converted to Christ."


CHAPTER 11.
THE DIFFERENCE BETWEEN THE TWO TESTAMENTS.

2.11.1.

Calvin concludes that there are 4 main differences between the Old and the New Testaments. These differences are in administration rather than substance, therefore "in this way, there is nothing in them to prevent the promises of the Old and New Testament from remaining the same, Christ being the foundation of both."

The first difference is that God directed their minds to eternal and heavenly blessings by giving them earthly and temporal giving them "a foretaste of it under earthly blessings . . . the earthly blessings thus bestowed were intended by God himself to guide them to a heavenly hope."

2.11.2.

He supports this premise by taking us to Galatians 4:1 as an example (" Now I say, as long as the heir is a child, he does not differ at all from a slave although he is owner of everything,") "A promise of the land is afterwards added for no other reason than that it might be a symbol of the divine benevolence, and a type of the heavenly inheritance, as the saints declare their understanding to have been." David affirms this: "The Lord is the portion of my inheritance and my cup; You support my lot." (Psalm 16:5, NASB95)

2.11.3.

The Lord granted these similitudes due to the weakness of human nature permitting us an ability to grasp what is truly unseen. " Hence, by earthly objects, the favour of the Lord was displayed, as well as his punishment inflicted."

Questions to Consider

1. How does Calvin interpret the valley of dry bones?

2. How many differences does Calvin say exists between the Old and the New Testaments?

3. What is the nature of these differences?

4. Calvin reapplies an image that Paul used in Galatians. What is that image?

Calvin: Institutes Chapters 2.10.14. to 2.10.20.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 10.
THE RESEMBLANCE BETWEEN THE OLD TESTAMENT AND THE NEW.

2.10. 14.

Calvin affirms that the Old Testament saints were looking forward to life beyond death -- to a better country. He continues to debunk the myth that the Old Covenant had no doctrine of the afterlife. "If death were the goal and ultimate limit, no distinction could be observed between the righteous and the wicked. The true distinction is the different lot which awaits them after death."

2.10.15.

With Moses, for those who will be illumined by the Spirit, they will see that his covenant that he spoke of was a spiritual or eternal covenant. But the prophets are even more clear. "The heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but my salvation shall be for ever, and my righteousness shall not be abolished," (Isa. 51:6).

2.10.16.

What of the passages that speak of the great prosperity to those who fear the Lord? Calvin answers this way: "Nor can those things which are everywhere said as to the prosperous success of believers be understood in any other sense than as referring to the manifestation of celestial glory."

2.10.17.

"Therefore, even from this confession of David, let us learn that the holy fathers under the Old Testament were not ignorant that in this world God seldom or never gives his servants the fulfilment of what is promised them, and therefore has directed their minds to his sanctuary, where the blessings not exhibited in the present shadowy life are treasured up for them."

2.10.18. How did the saints endure their difficulty days? "His anger endureth but a moment: in his favour is life," (Psalm 30:5).

2.10.19.

Calvin claims rightly that the most incredible passage of all in the Old Testament is found in the experience of Job. ""As for me, I know that my Redeemer lives, And at the last He will take His stand on the earth. "Even after my skin is destroyed, Yet from my flesh I shall see God; Whom I myself shall behold, And whom my eyes will see and not another. My heart faints within me!" (Job 19:25-27, NASB95)

2.10.20.

The progress of revelation is clear: "Accordingly, at the beginning, when the first promise of salvation was given to Adam (Gen. 3:15), only a few slender sparks beamed forth: additions being afterwards made, a greater degree of light began to be displayed, and continued gradually to increase and shine with greater brightness, until at length all the clouds being dispersed, Christ the Sun of righteousness arose, and with full refulgence illumined all the earth (Mal. 4)."

"Thus there is progress in the revelation of redemption. Yet through it all, the entire Old Testament consistently points people to the blessedness of eternal life. Even where it promises temporal benefits, these blessings are intended "to lift up the minds of the people above the earth . . . to ponder the happiness of the spiritual life to come." - Phil Ryken.

Question to Consider

1. If for Calvin the doctrine of the resurrection was clear in the earlier portions of the Old Testament, how would you describe its clarity as the Scripture unfolds into the Prophets?

Calvin: Institutes Chapters 2.10.8. and 2.10.13.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 10.
THE RESEMBLANCE BETWEEN THE OLD TESTAMENT AND THE NEW.

2.10. 8.

As Calvin continues to pursue this subject in attempting to make it clear, he takes us to a look at God's covenant. By turning to Leviticus 26:12, I will also walk among you and be your God, and you shall be My people" we note that this is God's covenant promise to His people. Confirmed again we see in Psalm 144:15, "How blessed are the people who are so situated; How blessed are the people whose God is the Lord" and in Psalm 33:12, "Blessed is the nation whose God is the Lord, The people whom He has chosen for His own inheritance" is the truth that this is an eternal, spiritual covenant -- not simply an earthly one.

"For he declared that he would be a God not to their bodies only, but specially to their souls."

2.10.9.

God's promise is not only for the present, but for the future -- into eternity. "The truth of this promise was sealed, and in a manner completed, when, long after the death of Abraham, Isaac, and Jacob, he called himself their God (Exod. 20:6) . . . by this very argument, our Saviour refuted the Sadducees (Mt. 22:23; Luke 20:32) . . .."

2.10.10.

Calvin shows in his instruction that "the mode of life which heaven had imposed upon them [that is, the Old Testament believers] made it a constant exercise, by which they were reminded, that if in this world only they had hope, they were of all men the most miserable." He gives for example the difficulties of Adam and Noah.

2.10.11.

As next Calvin draws our attention to Abraham and "as regards his experience in life, the moment he is called by the command of God, he is torn away from friends, parents, and country, objects in which the chief happiness of life is deemed to consist, as if it had been the fixed purpose of the Lord to deprive him of all the sources of enjoyment."

2.10.12.

What of Isaac? "Isaac is less afflicted, but he enjoys very few of the sweets of life. He also meets with those vexations which do not permit a man to be happy on the earth."

2.10.13.

The point is this: " If these holy Patriarchs expected a happy life from the hand of God (and it is indubitable that they did), they viewed and contemplated a different happiness from that of a terrestrial life . . . If they were pilgrims and strangers in the land of Canaan, where is the promise of the Lord which appointed them heirs of it? It is clear, therefore, that the promise of possession which they had received looked farther."

Questions to Consider

1. Calvin's point is this: Believing Jews knew that they were not enjoying all the heaven here on earth? There is a purpose to suffering, sojourning, 'pilgrim-ing'. What is it?

2. What would the patriarchs have been if God had promised them earthly blessing which they did not receive?

3. Read Hebrews 11:9, 10, and 13-16 to settle the issue that for believing Jews there song was NOT: This land is my land . . .. :-)

Calvin: Institutes Chapter 2.10.1 to 2.10.5.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 10.
THE RESEMBLANCE BETWEEN THE OLD TESTAMENT AND THE NEW.

2.10.1.

It is certain that all God's elect are from the eternity past saved in the same manner. However there does exist some differences between the Old and New Testament believers. " By the way also, let us consider what resemblance and what difference there is between the covenant which the Lord made with the Israelites before the advent of Christ, and that which he has made with us now that Christ is manifested."

2.10.2.

Calvin teaches that the two Covenants are the same in nature and substance but simply different in administration. To explain that he makes 3 points:

1. That the believing Jews did not simply look for temporal blessing but for the hope of eternal life.
2. The covenant that promised thus was not based upon merit but upon the mercy of God.
3. They were both looking to Christ who would unite them to God.

2.10.3.

Calvin deals with the first point here. Paul makes it clear: ". . .which He promised beforehand through His prophets in the holy Scriptures," (Romans 1:2, NASB95) (cf: Romans 3:21). The Gospel is spiritual and gives access to eternal life. It is not for temporal gain.

2.10.4.

The believing Israelites were not deprived of the Gospel. "In the same way we infer that the Old Testament was both established by the free mercy of God and confirmed by the intercession of Christ. For the preaching of the Gospel declares nothing more than that sinners, without any merit of their own, are justified by the paternal indulgence of God. It is wholly summed up in Christ." John 8:56 makes it clear: "Your father Abraham rejoiced to see My day, and he saw it and was glad." " Hence both the blessed Virgin and Zachariah, in their hymns, say that the salvation revealed in Christ was a fulfilment of the mercy promised "to our fathers, to Abraham, and to his seed for ever," (Luke 1:55, 72)."

2.10.5.

Israel is no less than us, nor were they deprived of the appropriate symbols of salvation. "1 Corinthians 10:3-4 (NASB95) reminds us: " 3 and all ate the same spiritual food; 4 and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ."

2.10.6.

Calvin expounds John 6 particularly: "Your fathers ate the manna in the wilderness, and they died" (John 6:49, NASB95) and "I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh."" (John 6:51, NASB95) The hearers of Jesus wanted to see more miracles particularly so that they could be fed physical food. Jesus' answer was, "If, in your opinion, it was a great and memorable miracle when the Lord, by Moses, supplied his people with heavenly food that they might be supported for a season, and not perish in the wilderness from famine; from this infer how much more excellent is the food which bestows immortality." Calvin's understanding of all this is that "Paul, again, knowing that the Lords when he rained manna from heaven, had not merely supplied their bodies with food, but had also dispensed it as containing a spiritual mystery to typify the spiritual quickening which is obtained in Christ, does not overlook that quality which was most deserving of consideration."

2.10.7.

Calvin insists that Israel was granted the same hope of eternal life as we are. Those that embrace that special word of illumination "by which their minds were enlightened in the knowledge of God" and thereby granted "entrance into the immortal kingdom of God."


Question to Consider

1. If all the symbols in the Old Testament were simply carnal (e.g. baptism into Moses, the rock struck, etc.) then how would Paul's argument work?

2. Calvin is a covenant theologian. For more information about this system of theology, click HERE.

Calvin: Institutes Chapter 2.9

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 9.
CHRIST, THOUGH KNOWN TO THE JEWS UNDER THE LAW, YET ONLY MANIFESTED UNDER THE GOSPEL.

2.9.1.

God revealed Himself to the prophets in the Old Testament, but their role was to prophesy of the coming Messiah. "They had only a slight foretaste; to us is given a fuller fruition." "Your father Abraham rejoiced to see My day, and he saw it and was glad."" (John 8:56, NASB95)

"More shameful and more detestable, therefore, is the ingratitude of those who walk blindfold in this meridian light."

2.9.2.

Calvin defines the Gospel as all the promises of God, including the Law, that reconciles man to God. "Christ at his advent "brought life and immortality to light through the Gospel," (2 Tim. 1:10) . . . [Paul] claims for the Gospel the honourable distinction of being a new and extraordinary kind of embassy, by which God fulfilled what he had promised, these promises being realised in the person of the Son."

2.9.3.

Calvin mentions someone by the name Servetus who seemed to claim that the Gospel promises are complete. Nothing could be further from the truth. "Therefore, although Christ offers us in the Gospel a present fulness of spiritual blessings, fruition remains in the keeping of hope, until we are divested of corruptible flesh, and transformed into the glory of him who has gone before us."

2.9.4.

Some see the Law and the Gospel as being opposites. Calvin states, "But the Gospel has not succeeded the whole Law in such a sense as to introduce a different method of salvation. It rather confirms the Law, and proves that every thing which it promised is fulfilled." The difference is simply between shadow and substance. The Law is not a different way of getting saved.

2.9.5. John the Baptist who was highly honored by Christ as one under the Law and a forerunner to the Gospel. He was a voice. It was Christ and the Apostles who brought substance to that 'voice'. "And, indeed, during the whole course of his ministry, he did nothing more than prepare disciples for Christ . . . And yet this does not prevent us from classing him among the preachers of the gospel, since he used the same baptism which was afterwards committed to the Apostles."

Questions to Consider

1. For Calvin, is there a legitimate contrast between law and gospel?

2. Did the gospel bring a different way of salvation than the law, rightly understood?

Calvin: Institutes Chapters 2.8.53. to 2.8.59.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 8.
EXPOSITION OF THE MORAL LAW.

2.8.53.

The affirmation in the previous section whereby we noted that references to the Law in the New Testament pertain mostly to the Second Table. This does not mean that the First Table in irrelevant. Indeed in order to live righteously before men one must live in the fear of the Lord. "It is certain that, in the law and the prophets, faith, and whatever pertains to the due worship of God, holds the first place, and that to this charity is made subordinate; but our Lord means, that in the Law the observance of justice and equity towards men is prescribed as the means which we are to employ in testifying a pious fear of God, if we truly possess it."

2.8.54.

The laws of God pertaining to one's righteous response to our neighbor is our duty. There is no law which we are to live selfishly. Someone might suggest that our Lord instructed us to love others as ourselves. "He rather transfers to others the love which we naturally feel for ourselves." It does not suggest that we love ourselves as a priority.

2.8.55.

We tend to love expediently those closer to us. This is normal. But the parable of the Good Samaritan suggests that when opportunity exists there is no one so foreign as we cannot give kindness. "But I say that the whole human race, without exception, are to be embraced with one feeling of charity: that here there is no distinction of Greek or Barbarian, worthy or unworthy, friend or foe, since all are to be viewed not in themselves, but in God."

2.8.56.


Apparently some, Calvin calls Schoolmen, suggested that the love of enemies and the restraint of revenge was only for the clergy and not for all to obey. This is preposterous, of course.

2.8.57.

"And what, pray, is meant by the following passage, which they have dared to insult with this absurd gloss? "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven," (Mt. 5:44, 45) . . . To our weakness, indeed, every thing, even to the minutest tittle of the Law, is arduous and difficult. In the Lord we have strength. It is his to give what he orders, and to order what he wills."

To be under grace only means that we are enabled by the Spirit to perform the demands of the Law.

2.8.58.

Calvin addresses the teaching of the church regarding venial sin. "They define venial sin to be, desire unaccompanied with deliberate assent, and not remaining long in the heart." This the Roman Catholic Church deems to be lesser, easily forgivable sin. Augustine responds properly by saying "Let us not use a deceitful balance, weighing at our own discretion what we will, and how we will, calling this heavy and that light: but let us use the divine balance of the Holy Scriptures, as taken from the treasury of the Lord, and by it weigh every offence, nay, not weigh, but rather recognize what has been already weighed by the Lord,"

2.8.59.

Our Lord said, "Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven." (Matthew 5:19, NASB95).

"The faults of the saints are indeed venial, not, however, in their own nature, but because, through the mercy of God, they obtain pardon."

Questions to Consider

1. What life best conforms to God's will?

2. Why is every sin deadly?

3. Is it wrong to distinguish mortal from venial sins?

Calvin: Institutes Chapters 2.8.47 to 2.8.52

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 8.
EXPOSITION OF THE MORAL LAW.

Ninth Commandment.
THOU SHALT NOT BEAR FALSE WITNESS AGAINST THY NEIGHBOUR.

2.8.47.

This command is to lead us never to make false or injurious statements against our neighbor and also to work positively that truth be maintained. "The equity of this is perfectly clear. For if a good name is more precious than riches, a man, in being robbed of his good name, is no less injured than if he were robbed of his goods; while, in the latter case, false testimony is sometimes not less injurious than rapine committed by the hand."

2.8.48.

The goal is to preserve the good name of our neighbor. "He who forbids us to defame our neighbour's reputation by falsehood, desires us to keep it untarnished in so far as truth will permit."

Tenth Commandment.
THOU SHALT NOT COVET THY NEIGHBOUR'S HOUSE, THOU SHALT NOT COVET THY NEIGHBOUR'S WIFE NOR HIS MAN-SERVANT, NOR HIS MAID-SERVANT, NOR HIS OX NOR HIS ASS, NOR ANYTHING THAT IS THY NEIGHBOUR'S.

2.8.49.

The issue in this command involves living in such a way that the good of our neighbor is sought in all things. Herein is the desire of covetous that "is only stimulated and tickled by vain and perverse objects."

3.8. 50.

If our minds were filled with love and goodwill toward our neighbor, then nothing would enter to wish him harm or wish him robbed of his possessions that we might enjoy them. "God therefore commands a strong and ardent affection, an affection not to be impeded by any portion, however minute, of concupiscence. He requires a mind so admirably arranged as not to be prompted in the slightest degree contrary to the law of love."

Calvin instructs us that covetousness refers to the first workings of those desires that lead to the forming of evil intentions to lie, to steal, to commit adultery and the rest. So the last commandment undergirds all the rest. Not only should we not act in accordance with our evil intentions, nor have such intentions, we should explicitly guard against the tendency we have to form them - this tendency is covetousness, the common denominator of all those sins forbidden in the Second Table.

This Second Table of the Law is then complete. Love to God and neighbor becomes the overwhelming need. "The sum of the whole commandment, therefore, is, that whatever each individual possesses remain entire and secure, not only from injury, or the wish to injure, but also from the slightest feeling of covetousness which can spring up in the mind."

3.8.51.

Undoubtedly the who end for the Law is "the fulfilment of righteousness, that man may form his life on the model of the divine purity." We are in a sense called to live and to act as God would. Deuteronomy 10:12-13 reminds us:

12 "Now, Israel, what does the Lord your God require from you, but to fear the Lord your God, to walk in all His ways and love Him, and to serve the Lord your God with all your heart and with all your soul, 13 and to keep the Lord's commandments and His statutes which I am commanding you today for your good?

"First, our mind must be completely filled with love to God, and then this love must forthwith flow out toward our neighbour."

1 Timothy 1:5, "But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith."

2.8.52.

Some might wonder at the times the Law is mentioned in the Prophets and by Apostles why only the Second Table is used. Undoubtedly it is because the subject is personal righteousness and not matters of the heart relating to God. "It is well known, indeed, that when they treat of the Law, they generally insist on the Second Table, because therein the cultivation of righteousness and integrity is best manifested."

Questions to Consider

1. How might one defame his neighbor by not doing anything?

2. What is the purpose of the whole law?

Calvin: Institutes Chapers 2.8.39. to 2.8.46.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 8.
EXPOSITION OF THE MORAL LAW.

Sixth Commandment.
THOU SHALT NOT KILL.

2.8.39.


God has brought the human race under one entity. As a result we are prohibited from harming one another and in fact we are called to do what we can to ensure the peace and safety of others. What is commanded in a physical sense is also required in mind. "This commandment, therefore, prohibits the murder of the heart, and requires a sincere desire to preserve our brother's life. The hand, indeed, commits the murder, but the mind, under the influence of wrath and hatred, conceives it."

2.8.40.

Man is made in the image of God, therefore man's body is sacred. "The Lord has been pleased to direct our attention to these two natural considerations as inducements to watch over our neighbour's preservation-viz. to revere the divine image impressed upon him, and embrace our own flesh."

Seventh Commandment.
THOU SHALT NOT COMMIT ADULTERY.

2.8.41.

"The purport of this commandment is, that as God loves chastity and purity, we ought to guard against all uncleanness . . . Hence, it is evident, that any mode of cohabitation different from marriage is cursed in his sight, and that the conjugal relation was ordained as a necessary means of preventing us from giving way to unbridled lust."

2.8.42.

Marriage is necessary even more so because of the Fall and the sinfulness of man. Of some people chastity is required for a season. For others it is their life's calling. If one cannot remain chaste he should marry. "Those incapable of self-restraint, if they apply not to the remedy allowed and provided for intemperance, war with God and resist his ordinance." Not everyone has been given the gift of celibacy. ". . . lest any one should suppose that such a sacrifice was in every man's power, he had shown a little before that all are not capable, but those only to whom it is specially given from above."

2.8.43.

"Let no man rashly despise matrimony as a thing useless or superfluous to him; let no man long for celibacy unless he is able to dispense with the married state." One should not become proud that he has remained celibate especially since the mind is also a seedbed for sin. "For Paul's definition of chastity is purity of mind, combined with purity of body."

2.8.44.

Marriage is not the liscense to wanton lust. Calvin wisely exhorts the married this way: " Let there be sobriety in the behaviour of the husband toward the wife, and of the wife in her turn toward the husband; each so acting as not to do any thing unbecoming the dignity and temperance of married life. Marriage contracted in the Lord ought to exhibit measure and modesty-not run to the extreme of wantonness."

Calvin has a positive view of marriage beyond the purpose of procreation. It is for the enjoyment of mutual help and companionship. Characteristically he advises that while the chastity of celibacy is a gift for some, it does not elevate such people to a class superior to those who marry. Celibacy is warranted only because it may provide greater opportunity for carrying out the Lord's work

Eighth Commandment.
THOU SHALT NOT STEAL.

2.8.45.

God is a just God who loves justice. So too we must promote justice. We must not steal. We must work and take responsibility for our own needs. It is God who sovereignly portions to all. We can steal in many ways. Some steal by violently taking. Some steal through fraudulent gain. Others steal through the veil of justice and others through pretense. "Nor is the violation of this commandment confined to money, or merchandise, or lands, but extends to every kind of right; for we defraud our neighbours to their hurt if we decline any of the duties which we are bound to perform towards them."

2.8.46.

The point is that we attempt to gain or hold all things through fair and lawful exercise of duty. And as to our neighbor, "let it be our constant aim faithfully to lend our counsel and aid to all so as to assist them in retaining their property; or if we have to do with the perfidious or crafty, let us rather be prepared to yield somewhat of our right than to contend with them." This also applies to citizens, servants, rulers and employers. Let us do all things in just and honest ways. "Let every one, I say, thus consider what in his own place and order he owes to his neighbours, and pay what he owes."


Questions to Consider

1. If a man is not able to be celibate, what does God require of him?

2. Is it adequate for a man to control external sexual behavior?

3. Is anything permitted, just so long as the couple is married?

4. When it comes to stealing does it matter if we figure out a way to do it legally?

Calvin: Institutes Chapers 2.8.33. to 2.8.38.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 8.
EXPOSITION OF THE MORAL LAW.

2.8.33.

Because Calvin taught that we should keep a day for worship some accused him of Judaism. He argued of course that the Christian Lord's Day was not established to observe a type or shadow of the Gospel. It was a day to maintain church order.To keep a day as the Jews did would be to entertain superstition and fail to comply with the Apostolic teaching.

2.8.34.

Calvin cared little what day was actually chosen as long as it was for good reason. The Lord's Day, being Sunday, made good sense in that this was the Day the Lord rose from the dead and ended all types and shadows. As long as superstitition ceased then any day would be good. His basic teaching of the Sabbath is summed up as follows:

"As the truth was delivered typically to the Jews, so it is imparted to us without figure; first, that during our whole lives we may aim at a constant rest from our own works, in order that the Lord may work in us by his Spirit; secondly that every individual, as he has opportunity, may diligently exercise himself in private, in pious meditation on the works of God, and, at the same time, that all may observe the legitimate order appointed by the Church, for the hearing of the word, the administration of the sacraments, and public prayer: And, thirdly, that we may avoid oppressing those who are subject to us."


Fifth Commandment.
HONOUR THY FATHER AND THY MOTHER: THAT THY DAYS MAY BE LONG UPON THE LAND WHICH THE LORD THY GOD GIVETH THEE.

2.8.35.

The point of this command is that we should honor those whom God has set over us. All respect, obedience and gratitude ought to be directed to them. " But as this command to submit is very repugnant to the perversity of the human mind (which, puffed up with ambitious longings will scarcely allow itself to be subject), that superiority which is most attractive and least invidious is set forth as an example calculated to soften and bend our minds to habits of submission."

2.8.36.

Whether those in authority are deserving of such submission is irelevent. God has called us to obey those to whom He has delegated authority. So serious is the Lord in these matters that He demands the death penalty for those who violate it.

2.8.37.

This is the first commandment with promise. The Lord gave Israel the Land as an inheritance. He adds to that blessing a long life to those who honor their parents. "Honour thy father and thy mother, that thou may be able, during the course of a long life, to enjoy the possession of the land which is to be given thee in testimony of my favour."

Often we are asked if this promise applies to all. The answer is yes. It applies to the Christian even today. Then what of those godly offspring that die early? Calvin gives a profound answer:

"The whole lies in this: We must consider that long life is promised only in so far as it is a blessing from God, and that it is a blessing only in so far as it is a manifestation of divine favour." If the long life ceases to be a blessing, the Lord retains the favor but cutting the life short. Either way the Lord blesses those who honor their parents.

2.8.38.

Even as a blessing is promised the obedient, cursing applies to those who fail to obey. Calvin also reminds us that this obedience is an obedience "in the Lord". Any command that leads to a violation of God's law is not a lawful command. "The same holds in the case of rulers, masters, and superiors of every description. For it were unbecoming and absurd that the honour of God should be impaired by their exaltation-an exaltation which, being derived from him, ought to lead us up to him."

Questions to Consider

1. Is there danger in Christian superstitious observance of the Lord's day?

2. For Calvin, is the Lord's day a continuation of the Sabbath or a replacement of it?

3. Why was the first day chosen as that replacement?

4. Does Calvin condemn churches that have other solemn days?

5. Are we allowed to withhold honor based on the recipient's lack of merit?

6. What are the three components of honor?

7. Does the promise attached to this commandment apply to us today?

Calvin: Institutes Chapers 2.8.27 to 2.8.32

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 8.
EXPOSITION OF THE MORAL LAW.

2.8.27

It is clear that our Lord did not prohibit all oaths but only some ways of making an oath. Paul, Christ and others made oaths when necessary. Some seem to think that only public civil oaths are exempt. Calvin disagrees. He writes, '' I hold, therefore, that there is no better rule than so to regulate our oaths that they shall neither be rash, frivolous, promiscuous, nor passionate, but be made to serve a just necessity; in other words, to vindicate the glory of God, or promote the edification of a brother.''

Fourth Commandment.

REMEMBER THE SABBATH DAY TO KEEP IT HOLY. SIX DAYS SHALT THOU LABOUR AND DO ALL THY WORK: BUT THE SEVENTH DAY IS THE SABBATH OF THE LORD THY GOD. IN IT THOU SHALT NOT DO ANY WORK, &C.

2.8.28.

The Sabbath command permits, according to Calvin, the ability of the worshipper to focus on the Kingdom of God through the means that He ordains. It is true that Christ did supecede this command but to understand it specifically Calvin identifies 3 uses of the Sabbath:

1. It typifies a spiritual rest for Israel as God works for them.
2. It provides a day to hear God's Law and sacrifice offerings to Him.
3. It is a day of rest for servants.

2.8.29.

God Himself exalts this day and holds it in high esteem. From the contradiction of His commands, He has the strongest of rebukes.

2.8.30.

He exemplifies this rest even in His own creative act.

2.8.31.

As to the number 7 we cannot make too much of this. Indeed the number refers to what is perfect and this certainly applies. It indeed is commanded to rest on in seven. This being said, our author rightly notes, "Still there can be no doubt, that, on the advent of our Lord Jesus Christ, the ceremonial part of the commandment was abolished. "

2.8.32.

That being agreed to, that the shadow has met its fulfillment, the other two aspects that Calvin brings out by for the Sabbath still remain. It is day to gather and hear God's Word and worship Him. It is also a day when servants are given respite for their labors. (see Deu 5:14 for example)

Questions to Consider

1. How does Christ fulfill Sabbath for us who believe?

2. What are the three elements of obedience to this command?

3. How does Calvin help us as Christians to govern the Lord's Day activities?

Calvin: Institutes Chapers 2.8.20 to 2.8.26

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 8.
EXPOSITION OF THE MORAL LAW.

2.8.20.

The question raised is whether God is unjust in punishing the sins of fathers upon their children. Calvin reviews what every reasonable person: a. There is no innocent people; and b. God is righteous. God's part is simply to withhold saving grace from future generations that He chooses. Calvin's answer is this: ''The misery which they suffer in time, and the destruction to which they are finally doomed, are thus punishments inflicted by divine justice, not for the sins of others, but for their own iniquity.''

2.8.21.

On the other hand God offers multitudes of mercy for the offspring of the righteous. Indeed, what grace that would extend such mercy upon the offspring of even the departed! "Moreover, the Lord, as it were by the way, commends the riches of his mercy by extending it to thousands, while he limits his vengeance to four generations.''


Third Commandment.

THOU SHALT NOT TAKE THE NAME OF THE LORD THY GOD IN VAIN.

2.8.22.

The Name of God is sacred. The essence of this command is to restrain us"so as never to think or speak of God and his mysteries without reverence and great soberness, and never, in estimating his works, to have any feeling towards him but one of deep veneration.''

1. Our mind and tongue must speak of His excellence and greatness.
2. We should not pervert His Word and twist His sacred mysteries for personal gain or amusement.
3. We must not cast aspertions on the will of God, "but must laud every action which we attribute to him as wise, and just, and good.''

It also refers to the vows and oaths and the reverence that is demanded.

2.8.23.

An oath is calling God to witness that what we are saying is true. In addition Calvin adds this insight: "By appealing to the name of the Lord, and calling him to witness, we are justly said to declare our own religious veneration of him."

2.8.24.

If our oath is in all intense of purpose an act of worship it should not offend Him. "For if God is robbed of his truth, what is it that remains? Without truth he could not be God.''

2.8.25.

''The name of God is vulgarised and vilified when used in oaths, which, though true, are superfluous.'' ''The name of God is everywhere profaned by introducing it indiscriminately in frivolous discourse; and the evil is disregarded, because it has been long and audaciously persisted in with impunity.''

2.8.26.

What of the Anabaptists who, by use of Christ's statement in Matthew 5:34, refuse to take any oath. "In the Law, the Almighty not only permits an oath as a thing that is lawful (this were amply sufficient), but, in a case of necessity, actually commands it Exod. 22:11 ).''

Christ was interpreting the Law and restoring it to its rightful place. "He rather refutes the sophistical subtilty of those who thought it nothing vainly to utter indirect oaths, imagining that they thus spared the holy name of God . . .."

Questions to Consider

1. Why did Ezekiel tell the people to stop using the proverb about the father eating grapes and the children's teeth being set on edge?

2. What three things constitute adherence to this command?

3. What renders God's name cheap and common?

4. When men swear unnecessarily, what are they doing?

Calvin: Institutes Chapers 2.8.15. to 2.8.19.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK SECOND.
OF THE KNOWLEDGE OF GOD THE REDEEMER,
IN CHRIST, AS FIRST MANIFESTED
TO THE FATHERS, UNDER THE LAW, AND
THEREAFTER TO US UNDER THE GOSPEL.

CHAPTER 8.
EXPOSITION OF THE MORAL LAW.

2.8.15.

God reminds Israel of His kindness toward them and even to the extent that it shows such ingratitude when we as His people rebel against Him for it is He who has redeemed us. Interestingly, God redeemed Israel to take them from bondage to a submission that is not bondage -- a submission to Him. He also uses His Names to describe Himself so that we would know His exact character that He is betraying. As the God of Abraham, Isaac and Jacob He is asserting important information to us. "He is stationed in the temple of Jerusalem, between the Cherubim, these, and similar modes of expression, do not confine him to one place or one people, but are used merely for the purpose of fixing our thoughts on that God who so manifested himself in the covenant which he made with Israel, as to make it unlawful on any account to deviate from the strict view there given of his character."

The importance of the Law should not be overlooked by us as we read it. Even as Israel was in a type of spiritual bondage, we were indeed in such a condition. It was God's mercy that saved us from this condition and brought us into the realm of grace and the Kingdom of His Son. "There is no man, I say, who should not hasten to embrace the Lawgiver, whose commands, he knows, he has been specially appointed to obey, from whose kindness he anticipates an abundance of all good, and even a blessed immortality, and to whose wondrous power and mercy he is indebted for deliverance from the jaws of death."

2.8.16.

The first commandment is "THOU SHALT HAVE NO OTHER GODS BEFORE ME." Simply stated, the Lord will have no rivals. Nothing else will be exalted above Him. He is the lawful possessor of everyone. In addition, nothing that is truly His should be transferred to another. "The duties which we owe to God are innumerable, but they seem to admit of being not improperly reduced to four heads: Adoration, . . . Trust, Invocation, Thanksgiving." It is insufficient to simply "refrain" from the worship of other gods, the command includes the idea that we must also pay proper homage to our Lord.

"When duly imbued with the knowledge of him, the whole aim of our lives will be to revere, fear, and worship his majesty, to enjoy a share in his blessings, to have recourse to him in every difficulty, to acknowledge, laud, and celebrate the magnificence of his works, to make him, as it were, the sole aim of all our actions."

The words, "before Me" make it clear that we should rid anything that stands in the place of God in our lives for He has a righteous jealousy that is provoked if anything should come between Him and His people. It also infers that everything is under His eye. He sees all. Nothing is hid from His righteous gaze.

Second Commandment
THOU SHALT NOT MAKE UNTO THEE ANY GRAVEN IMAGE, OR ANY LIKENESS OFANYTHING THAT IS IN HEAVEN ABOVE, OR THAT IS IN THE EARTH BENEATH, OR THAT IS IN THE WATER UNDER THE EARTH: THOU SHALT NOT BOW DOWN THYSELF TO THEM, NOR SERVE THEM.

2.8.17.

God is calling us away from idolatry to the true worship of Him. This command restricts us from viewing God through the imagination of some visible shape; and it also forbids the worship of images. "Every visible shape of Deity which man devises is diametrically opposed to the divine nature; and, therefore, that the moment idols appear, true religion is corrupted and adulterated."

2.8.18.

I THE LORD THY GOD AM A JEALOUS GOD, VISITING THE INIQUITY OF THE FATHERS UPON THE CHILDREN UNTO THE THIRD AND FOURTH GENERATION OF THEM THAT HATE ME; AND SHEWING MERCY UNTO THOUSANDS OF THEM THAT LOVE ME, AND KEEP MY COMMANDMENTS.

God is a jealous husband. This response is motivated toward those who would share His majesty and glory with another.
"Therefore, as the purer and chaster the husband is, the more grievously is he offended when he sees his wife inclining to a rival; so the Lord, who has betrothed us to himself in truth, declares that he burns with the hottest jealousy whenever, neglecting the purity of his holy marriage, we defile ourselves with abominable lusts, and especially when the worship of his Deity, which ought to have been most carefully kept unimpaired, is transferred to another, or adulterated with some superstition; since, in this way, we not only violate our plighted troth, but defile the nuptial couch, by giving access to adulterers."

2.8.19.

In his discussion of the visiting of sin upon future generations, Calvin understands this as "a curse from the Lord righteously falls not only on the head of the guilty individual, but also on all his lineage. When it has fallen, what can be anticipated but that the father, being deprived of the Spirit of God, will live most flagitiously; that the son, being in like manner forsaken of the Lord, because of his father's iniquity, will follow the same road to destruction; and be followed in his turn by succeeding generations, forming a seed of evil-doers?"


Questions to Consider

1. Why does God reveal Himself through certain particular titles?

2. What did Israel's enslavement in Israel represent typologically?

3. What elements of grace to you ascertain by God in giving us the Law?

4. What comfort is it to you to know that God is a jealous husband?