Calvin: Institutes Chapers 3.4.5. to 3.4.10.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 4.
PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFERENT FROM THE PURITY REQUIRED BY THE GOSPEL. OF CONFESSION AND SATISFACTION.

3.4.5.

These Scholastics make even a more bizarre argument by allegorizing the loosing of Lazarus from the grave as to imply that the Lord was giving His disciples power to forgive sin. There is no direct support that this command was given to His disciples, but even if it had, "what can they gain by it? That the Lord gave the apostles the power of loosing? How much more aptly and dexterously might we allegorize and say, that by this symbol the Lord designed to teach his followers to loose those whom he raises up; that is, not to bring to remembrance the sins which he himself had forgotten, not to condemn as sinners those whom he had acquitted, not still to upbraid those whom he had pardoned, not to be stern and severe in punishing, while he himself was merciful and ready to forgive."

3.4.6.

These priests support the call to have penitents come to them for forgiveness by even claiming that people did so to John as he was baptizing in the Jordan. "It is not strange that those who wished to be baptized confessed their sins. It has already been mentioned, that John preached the baptism of repentance, baptized with water unto repentance." Some of the priests argued from James' words to confess your sin one to another. Again Calvin points out that if they wish to use this as a proof text then they ought to note that it is mutual confession and followed in the next verse as mutual prayer, too. The teaching of James is simply expounded by Calvin as he writes, "First, That we are to deposit our infirmities in the breasts of each other, with the view of receiving mutual counsel, sympathy, and comfort; and, secondly, That mutually conscious of the infirmities of our brethren we are to pray to the Lord for them."

3.4.7.

Calvin finds no writing to support this Romish view of confession except in some obscure ancient documents. He scathingly retorts, "Let all the hired ravers of the Pope babble as they may, we hold that Christ is not the author of this law, which compels men to enumerate their sins; nay, that twelve hundred years elapsed after the resurrection of Christ before any such law was made, and that, consequently, this tyranny was not introduced until piety and doctrine were extinct, and pretended pastors had usurped to themselves unbridled license."

3.4.8.

He quotes Chrysostom: "Tell your sins that you may efface them: if you blush to tell another what sins you have committed, tell them daily in your soul. I say not, tell them to your fellow-servant who may upbraid you, but tell them to God who cures them. Confess your sins upon your bed, that your conscience may there daily recognize its iniquities." Again, "Now, however, it is not necessary to confess before witnesses; let the examination of your faults be made in your own thought: let the judgment be without a witness: let God alone see you confessing." Again, "I do not lead you publicly into the view of your fellow servants; I do not force you to disclose your sins to men; review and lay open your conscience before God. Show your wounds to the Lord, the best of physicians, and seek medicine from him. Show to him who upbraids not, but cures most kindly."

3.4.9.

Herein Calvin gives this beautiful appeal to the reader: "There one method of confessing is prescribed; since it is the Lord who forgives, forgets and wipes away sins, to him let us confess them, that we may obtain pardon. He is the physician, therefore let us show our wounds to him. He is hurt and offended, let us ask peace of him. He is the discerner of the heart, and knows all one thoughts; let us hasten to pour out our hearts before him. He it is, in fine, who invites sinners; let us delay not to draw near to him."

3.4.10.

Those that know well the experience of confessing their sin in the presence of the Lord with a pure and honest heart will never find satisfaction in whispering to a priest. But at the same time, those who truly know God's mercy will have no difficulty publishing His goodness to anyone who want to hear. "Hence the secret confession which is made to God is followed by voluntary confession to men, whenever that is conducive to the divine glory or our humiliation."

Question to Consider

1. James is clear: "Confess your sins one to another." How should that be done in wisdom and prudently according to Calvin?

Calvin: Institutes Chapers 3.4.1. to 3.4.4.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 4.
PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFERENT FROM THE PURITY REQUIRED BY THE GOSPEL. OF CONFESSION AND SATISFACTION.

3.4.1.

Calvin now turns his attention to what the Roman Catholic church was teaching about repentance. He argued that their view came from certain writers who never truly defined repentance but simply exhorting people "not again to fall into the same faults from which they had been delivered." His greatest critique of their teaching is that although they speak of heart contrition they teach that the cure is external penance and outward ceremonies. These so-called scholastics even present a case where a person can be penitent and not confess their sin and find forgiveness -- repentance without confession!

3.4.2.

This is no small point. The consequence is forgiveness of sins. "If forgiveness of sins depends on the conditions to which they bind it, nothing can be more wretched and deplorable than our situation." They say that due contrition is necessary for forgiveness. But if forgiveness is given on the basis that I have been contrite enough for the offense, I will never have peace of mind. "But when such bitterness of sorrow is demanded as may correspond to the magnitude of the offense, and be weighed in the balance with confidence of pardon, miserable consciences are sadly perplexed and tormented when they see that the contrition due for sin is laid upon them, and yet that they have no measure of what is due, so as to enable them to determine that they have made full payment."

3.4.3.

This aforementioned basis of pardon only drives men to despair or a feigned sense of justice. Calvin had already affirmed in the previous section that repentance is necessary means to forgiveness, but it is not the cause. "Our doctrine was, that the soul looked not to its own compunction or its own tears, but fixed both eyes on the mercy of God alone."

3.4.4.

Those that were not as "Canonists" (experts of Canon law) and the Scholastics (those who mixed theology with philosophy) argued as to the authority of forgiveness. The former said that it existed in God. The Latter said that in included the Church -- forgiveness comes by confessing your sins to a priest. They cannot use the Old Testament priesthood as an example for "all the sacerdotal functions were transferred to Christ, and in him fulfilled and ended (Heb. 7:12). To him alone, therefore, all the rights and honors of the priesthood have been transferred."

Question to Consider

1. This is an important point on all spiritual disciplines. Does God respond to us favorably if we say and do the right things as we pray; as we confess?

Calvin: Institutes Chapers 3.3.21 to 3.3.25.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 3.
REGENERATION BY FAITH. OF REPENTANCE.

3.3.21.

Repentance is a gift.

Romans 2:4 (NASB95)
4 Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?
Acts 11:18 (NASB95)
18 When they heard this, they quieted down and glorified God, saying, "Well then, God has granted to the Gentiles also the repentance that leads to life."
2 Timothy 2:25-26 (NASB95)
25 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will.

"God indeed declares, that he would have all men to repent, and addresses exhortations in common to all; their efficacy, however, depends on the Spirit of regeneration." This is the argument that started the debate between Pelagius and Augustine. How could God command all men to repent if they cannot? "Those whom God is pleased to rescue from death, he quickens by the Spirit of regeneration; not that repentance is properly the cause of salvation, but because, as already seen, it is inseparable from the faith and mercy of God."

In addition, Calvin explains the Unpardonable Sin showing that it alone is the sin that cannot be repented of. He understands this sin, then, as apostacy such as is taught in Hebrews 10:26-27 (NASB95)

26 For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a terrifying expectation of judgment and the fury of a fire which will consume the adversaries.

3.3.22.

Calvin does not agree with Augustine and some others as they define blasphemy against the Holy Spirit. He defines the sin this way: "I say therefore that he sins against the Holy Spirit who, while so constrained by the power of divine truth that he cannot plead ignorance, yet deliberately resists, and that merely for the sake of resisting." Calvin would say that this sin in particular against the Spirit is that resisting of the Spirit's work in convincing them of truth.

3.3.23.

This is not a momentary lapse or judgement or a few sinful mistakes. This is a continued resistance toward God, the Holy Spirit. This sin is "referring to those who, with deliberate impiety, have quenched the light of the Spirit, tasted of the heavenly word and spurned it, alienated themselves from the sanctification of the Spirit, and trampled under foot the word of God and the powers of a world to come."

3.3.24.

Some would argue that God is loving and merciful therefore to deny repentance to some is a contradiction. They don't get the difference between the age old problem of 'may' and 'can'. The Bible does not say that an apostate "may" not repent -- he or she "cannot" repent. "It is not said that pardon will be refused if they turn to the Lord, but it is altogether denied that they can turn to repentance, inasmuch as for their ingratitude they are struck by the just judgment of God with eternal blindness."

3.3.25.

Feigned or insincere repentance does not seek God's pardon. God often extends an invitation of pardon to us sinners. "But he designed thus by kindness and forbearance to bring them to true repentance, or leave them without excuse." It all depends upon the effectual work of the Spirit.

Questions to Consider

1. How does Calvin define the unpardonable sin?

2. What is a brief way of summarizing this sin?

3. Is this a sin that a man can fall into accidentally one day?

4. Is this teaching consistent with the love and compassion of God?

Calvin: Institutes Chapers 3.3.19 to 3.3.20

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 3.
REGENERATION BY FAITH. OF REPENTANCE.

3.3.19.

The Gospel is a call to repentance for the forgiveness of sins. This was John the Baptist's pronouncement at the beginning of his ministry. It was also the watchword of the Lord Jesus. Mark 1:14-15 (NASB95),

14 Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, 15 and saying, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel."

"First, he declares that the treasures of the divine mercy were opened in him; next, he enjoins repentance; and, lastly, he encourages confidence in the promises of God. Accordingly, when intending to give a brief summary of the whole Gospel, he said that he behaved "to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name among all nations," (Luke 24:26, 46)."

To preach repentance is to instruct the minds of men through the Gospel "that all their thoughts, affections, and pursuits, are corrupt and vicious; and that, therefore, if they would enter the kingdom of God they must be born again."

To preach remission of sins is to instruct men that "Christ 'is made unto us wisdom, and righteousness, and sanctification, and redemption," (1 Cor. 1:30), that on his account they are freely deemed righteous and innocent in the sight of God.'"

3.3.20.

Repentance is preceded by a hatred of sin. It is to those who repent that the knowledge of God in Christ is revealed. It is also a lifetime venture. "If we would stand in Christ, we must aim at repentance, cultivate it during our whole lives, and continue it to the last."

"Therefore, so long as we dwell in the prison of the body, we must constantly struggle with the vices of our corrupt nature, and so with our natural disposition." Does this despair simply lead us to a pit of inability? No. Those who are brought low by the Spirit, persevere toward righteousness. Their despair over their sin is because they have seen the glory of righteousness.

Questions to Consider

1. Under what two headings is the whole gospel contained?

2. Where do these two things come from?

3. Is repentance the basis for our receiving pardon?

Calvin: Institutes Chapers 3.3.16 to 3.3.18.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 3.
REGENERATION BY FAITH. OF REPENTANCE.

3.3.16.

Repentance then has its fruits in outward adherence to holiness and piety before God. Repentance is really nothing except seeing one's life in relationship to the Scriptures and by the help of the Spirit, conforming to the Scriptures, in heart and in behavior. "Any one moderately versant in Scripture will understand by himself, without being reminded by others, that when he has to do with God, nothing is gained without beginning with the internal affections of the heart."

3.3.17.

Calvin dispels the notion that repentance is simply "sackcloth and ashes". It is the heart that must be rent; the heart that must be turned. Although humble garb is appropriate to wear before the Holy One "yet it is plain that weeping and fasting are very appropriate in our case whenever the Lord threatens us with any defeat or calamity."

3.3.18.

A public display of repentance in a heart-felt and open display is appropriate, at times, before the angels and the watching world. But it is not always necessary. We must however continue to practice daily repentance before God for sins committed or omitted. "Nothing were more incongruous than that God should pardon the sins in which we are flattering ourselves, and hypocritically cloaking that he may not bring them to light. We must not only confess the sins which we daily commit, but more grievous lapses ought to carry us farther, and bring to our remembrance things which seemed to have been long ago buried."

Questions to Consider

1. Of all that is said, What is the key to repentance?

Calvin: Institutes Chapters 3.3.11. to 3.3.15.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 3.
REGENERATION BY FAITH. OF REPENTANCE.

3.3.11.

The purification and cleansing that God does upon salvation and that which He promises to the elect is not perfected in this life. "In regenerating his people God indeed accomplishes this much for them; he destroys the dominion of sin, by supplying the agency of the Spirit, which enables them to come off victorious from the contest. Sin, however, though it ceases to reign, ceases not to dwell in them. Accordingly, though we say that the old man is crucified, and the law of sin is abolished in the children of God (Rom. 6:6), the remains of sin survive, not to have dominion, but to humble them under a consciousness of their infirmity."

3.3.12.

This is not to say that every desire of man is by nature, wrong. Those lawful desires given to man at creation are still valid. It is the immoral, sinful passions that must be mortified by the Spirit. Having said that, it is noteworthy to say that "all our faculties are so vitiated and corrupted . . . we hold that all human desires are evil, and we charge them with sin not in as far as they are natural, but because they . . . proceed from a corrupt and polluted nature."

3.3.13.

Augustine is also clear on this matter: "This law of sin is both remitted in spiritual regeneration and remains in the mortal flesh; remitted, because the guilt is forgiven in the sacrament by which believers are regenerated, and yet remains, inasmuch as it produces desires against which believers fight . . . As long as you live there must be sin in your members; but at least let its dominion be destroyed."

3.3.14.

Calvin notes the excesses of some Anabaptists who believed some sort of sinless perfection. This is considered irrational dribble. Indeed we have the Spirit of God indwelling His people. The Scriptures are clear in their teaching of His work: "First, that he is given to us for sanctification, that he may purge us from all iniquity and defilement, and bring us to the obedience of divine righteousness, an obedience which cannot exist unless the lusts to which these men would give loose reins are tamed and subdued; Secondly that though purged by his sanctification, we are still beset by many vices and much weakness, so long as we are enclosed in the prison of the body."

3.3.15.

"The Apostle, in his description of repentance (2 Cor. 7:2), enumerates seven causes, effects, or parts belonging to it, and that on the best grounds. These are carefulness, excuse, indignation fear, desire, zeal, revenge."

1. He says then that godly sorrow produces carefulness.
2. Next comes excuse . . . apologizing . . . to obtain pardon.
3. Next follows indignation, under which the sinner inwardly murmurs expostulates, and is offended with himself on recognizing his perverseness and ingratitude to God.
4. Desire seems to me to be used as equivalent to diligence in duty, and alacrity in doing service, to which the sense of our misdeeds ought to be a powerful stimulus.
5. To this also pertains zeal, which immediately follows; for it signifies the ardor with which we are inflamed when such goads as these are applied to us. "What have I done? Into what abyss had I fallen had not the mercy of God prevented?"
6. The last of all is revenge, for the stricter we are with ourselves, and the severer the censure we pass upon our sins, the more ground we have to hope for the divine favor and mercy.

Questions to Consider

1. In this life, do we receive entire freedom from sin?

2. What remains within every believer?

3. Do we have to worry about our salvation because of this remaining sin?

Calvin: Institutes Chapers 3.3.5. to 3.3.10.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 3.
REGENERATION BY FAITH. OF REPENTANCE.

3.3.5.

As with so many things in theology, repentance and faith cannot be separated but they also must be distinguished. Repentance is usually thought of as appropriating the whole work of Christ and therefore must include faith, but to what degree? Repentance is a change of mind or conversion. Calvin then defines repentance this way: "A real conversion of our life unto God, proceeding from sincere and serious fear of God; and consisting in the mortification of our flesh and the old man, and the quickening of the Spirit."

3.3.6.

There are 3 things then that Calvin includes in this definition. The first is a turning to God. This not just an external act but a complete conversion of the heart and soul to the Lord.

3.3.7. The second part of repentance is a genuine fear of the Lord. "Before the mind of the sinner can be inclined to repentance, he must be aroused by the thought of divine judgment . . .."

"As repentance begins with dread and hatred of sin, the Apostle sets down godly sorrow as one of its causes (2 Cor. 7:10). By godly sorrow he means when we not only tremble at the punishment, but hate and abhor the sin, because we know it is displeasing to God." We must also repent of the so-called virtuous things that are done without God and are an abomination in His sight.

3.3.8.

The third aspect to repentance has to do with the mortification of the flesh and the quickening of the Spirit. " But seeing that all the desires of the flesh are enmity against God (Rom. 8:7), the first step to the obedience of his law is the renouncement of our own nature." Seeing that is but one half of the equation there is a requirement of a renovated life. This is is done "when the Holy Spirit, instilling his holiness into our souls, so inspired them with new thoughts and affections, that they may justly be regarded as new."

3.3.9.

"Both of these we obtain by union with Christ. For if we have true fellowship in his death, our old man is crucified by his power, and the body of sin becomes dead, so that the corruption of our original nature is never again in full vigor (Rom. 6:5, 6). If we are partakers in his resurrection, we are raised up by means of it to newness of life, which conforms us to the righteousness of God."

This is not an overnight success. It is a progressive act, but we as God's elect undergo a destruction of our carnal nature and by His grace He " cleanses them from pollution, and consecrates them as his temples, restoring all their inclinations to real purity, so that during their whole lives they may practice repentance, and know that death is the only termination to this warfare."

3.3.10.

God's people are granted the grace of regeneration and are thus freed from the guilt and slavery of sin. But "the saints are still so liable to the disease of concupiscence, that, though opposing it, they cannot avoid being ever and anon prompted and incited to lust, avarice, ambition, or other vices."

Questions to Consider

1. What is the relationship of faith and repentance?

2. What are Calvin's 3 aspects to true repentance?

3. How does Calvin sum up his understanding of repentance?

4. Does this regeneration take place at one moment in time?

Calvin: Institutes Chapters 3.2.43. to 3.3.4.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 2.
OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.

3.2.43.

Faith and hope are often treated in the Scripture in a similar way. Calvin makes the point that hope is the food and strength of faith, "because in hoping patiently we suspend our wishes until God manifest his own time." "Hope cannot have any other object than faith has. But we have already shown clearly that the only object of faith is the mercy of God . . .."

CHAPTER 3.
REGENERATION BY FAITH. OF REPENTANCE.

3.3.1.

As Christ is our Redeemer and faith lays hold of His benefits, what is the effect of faith in Him? "The sum of the Gospel is, not without good reason, made to consist in repentance and forgiveness of sins; and, therefore, where these two heads are omitted, any discussion concerning faith will be meager and defective, and indeed almost useless." What Calvin suggests as "without controversy" is with controversy, that is, "that repentance not only always follows faith . . .." True faith produces repentance.

"Those who think that repentance precedes faith instead of flowing from, or being produced by it, as the fruit by the tree, have never understood its nature, and are moved to adopt that view on very insufficient grounds."

3.3.2.

Some may ask about the call of Christ and the Apostles to repent. But what is not realized is that a person is called to repent because of the offer of forgiveness and reconciliation. By placing trust in that offer, they then can repent.

3.3.3.

One part of repentance is contrition. "For when a man is brought to a true knowledge of sin, he begins truly to hate and abominate sin. He also is sincerely dissatisfied with himself, confesses that he is lost and undone, and wishes he were different from what he is." The second part of repentance is quickening. "When a man prostrated by a consciousness of sin, and smitten with the fear of God, afterwards beholding his goodness, and the mercy, grace, and salvation obtained through Christ, looks up, begins to breathe, takes courage, and passes, as it were, from death unto life."

3.3.4.

Repentance that leads to life is called evangelical repentance. There are some who repent, as it were, legally. "Scripture, in describing what is called their repentance, means that they perceived the heinousness of their sins, and dreaded the divine anger; but, thinking only of God as a judge and avenger, were overwhelmed by the thought." They are never brought to a state of quickening where they embrace life.

"When rebuked by Nathan, he acknowledged the crime of adultery, and humbled himself before the Lord; but he, at the same time, looked for pardon. Similar was the repentance of those who, stung to the heart by the preaching of Peter, yet trusted in the divine goodness, and added, "Men and brethren, what shall we do?"

Questions to Consider

1. According to Calvin, does true repentance follow faith or precede it? How does that make sense?

2. What two aspects of repentance does Calvin discuss?

3. What are the two kinds of repentance?

4. Unless it comes to the latter, what does repentance of the law accomplish?

The Story Behind the Shack

This is what happens when you let your pain fashion God in your own image. To find God in your pain, go to the Word of God. That is the true revelation. His sovereignty over your situation is your only comfort.

The Shack, Heresy if not Blasphemy

Calvin: Institutes Chapters 3.2.37. to 3.2.42.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 2.
OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.

3.2.37.

Calvin does not pretend that faith is always steadfast and strong. He is well aware that circumstances will often shake it. But this he says, "Faith finds security and protection in the words of the Psalm, "God is our refuge and strength, a very present help in trouble; therefore will not we fear, though the earth be removed, and the mountains be carried into the midst of the sea," (Ps. 46:1, 2)."

3.2.38.

If we were to determine by our own efforts how God might respond favorably to us we should surely fail. "With what kind of confidence, pray, shall we be armed if we reason in this way-God is propitious to us, provided we deserve it by the purity of our lives?" No, we are assured of His pleasure, not because of our merit, but because of His Promises.

3.2.39.

Calvin then contests with those who think it presumptious to know what God might think of us. He, of course, answers by the Word of God as enlightened by the Spirit. This does not satisfy. The opponents retort, "there is great temerity in our presuming to glory in possessing the Spirit of God." Calvin calls this rhetoric: stupid!

3.2.40.

If these adversaries concede that one then can know the mind of God toward His elect, then they demand that "the knowledge of final perseverance still remains in suspense." That is, they are uncertain of assurance. Again Scripture is plain:

Romans 8:38 (NASB95)
38 For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,

"Therefore since believers owe it to the favor of God, that, enlightened by his Spirit, they, through faith, enjoy the prospect of heavenly life; there is so far from an approach to arrogance in each glorying, that any one ashamed to confess it, instead of testifying modesty or submission, rather betrays extreme ingratitude, by maliciously suppressing the divine goodness."

3.2.41.

As Calvin has defined faith he has placed it assurance solidly on God's Word and promise. This is no different than the Apostle expressed in Hebrews. "" Now faith is the assurance of things hoped for, the conviction of things not seen." (Hebrews 11:1, NASB95)

The conviction or substance that faith rests upon is clearly noted -- on the hope of the Promise.

3.2.42.

"Wherever this living faith exists, it must have the hope of eternal life as its inseparable companion . . . For if faith is (as has been said) a firm persuasion of the truth of God-a persuasion that it can never be false, never deceive, never be in vain, those who have received this assurance must at the same time expect that God will perform his promises . . .."

"Thus, faith believes that God is true; hope expects that in due season he will manifest his truth. Faith believes that he is our Father; hope expects that he will always act the part of a Father towards us. Faith believes that eternal life has been given to us; hope expects that it will one day be revealed."

Question to Consider

1. What is the foundation of hope?

Calvin: Institutes Chapers 3.2.31. to 3.2.36.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 2.
OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.

3.2.32.

All the promises of the Father are realized through the Son. Benefitting from God's goodness is only done in Christ. "For though it is only when the promises are received in faith that their efficacy is manifested, still their reality and power are never extinguished by our infidelity or ingratitude." Calvin then makes a shocking statement: "God loves no man out of Christ. He is the beloved Son, in whom the love of the Father dwells, and from whom it afterwards extends to us." But what of those who received God's benefits without knowledge of Christ? " Therefore, although their knowledge of Christ may have been obscure, we cannot suppose that they had no such knowledge at all."

3.2.33.

We should be able to read the Word, understand it and obey it. But due to the blindness of our sin, we cannot. We need the Holy Spirit to illuminate it and strengthen our hearts to obey it. "Faith is the special gift of God in both ways,-in purifying the mind so as to give it a relish for divine truth, and afterwards in establishing it therein. For the Spirit does not merely originate faith, but gradually increases it, until by its means he conducts us into the heavenly kingdom."

3.2.34.

1 Corinthians 2:11-12 (NASB95)
11 For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God. 12 Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God,

Verse 14 teaches us that the natural man cannot receive these things of the Spirit. "The word is, in regard to those to whom it is preached, like the sun which shines upon all, but is of no use to the blind."

3.2.35.

Calvin again quotes Augustine: " It is strange when two persons hear, the one despises, the other ascends. Let him who despises impute it to himself; let him who ascends not arrogate it to himself . . . Wherefore is it given to the one, and not to the other? I am not ashamed to say, This is one of the deep things of the cross. From some unknown depth of the judgments of God, which we cannot scrutinize, all our ability proceeds. I see that I am able; but how I am able I see not:-this far only I see, that it is of God. But why the one, and not the other? This is too great for me: it is an abyss a depth of the cross. I can cry out with wonder; not discuss and demonstrate."

3.2.36.

As the Spirit of God illumines our minds He also confirms the truth to our hearts. This is no small task in our sinful doubting hearts. "Hence the Spirit performs the part of a seal, sealing upon our hearts the very promises, the certainty of which was previously impressed upon our minds. It also serves as an earnest in establishing and confirming these promises."

2 Corinthians 1:22 (NASB95)
22 who also sealed us and gave us the Spirit in our hearts as a pledge.

Questions to Consider

1. What must God do to bring about faith?

2. What is the testimony of God's love toward us?

3. What does our corruption of nature do to our capacity for faith?

4. Can man initiate faith?

5 What is greater than the mind's blindness?

Calvin: Institutes Chapters 3.2.28 to 3.2.31.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 2.
OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.

3.2.28.

Saving faith once appropriated lacks nothing. When God has been "propitious" we are fully accepted in the beloved. "Wherefore, faith apprehending the love of God has the promise both of the present and the future life, and ample security for all blessings (Eph. 2:14)." Calvin firms that faith does not 'promise us a rose garden' so to speak, but "the chief security lies in the expectation of future life, which is placed beyond doubt by the word of God." Psalm 63:3 testifies to this:"Because Your lovingkindness is better than life, My lips will praise You."

3.2.29.

Faith is founded upon the free, gratuitous promise of mercy from God. "And this promise must be gratuitous; for a conditional promise, which throws us back upon our works, promises life only in so far as we find it existing in ourselves." This is not to say that all Scripture is not apprehended as true, but that the promise of mercy is the object of our faith.

"Believers, indeed, ought to recognize God as the judge and avenger of wickedness; and yet mercy is the object to which they properly look, since he is exhibited to their contemplation as "good and ready to forgive," "plenteous in mercy," "slow to anger," "good to all," and shedding "his tender mercies over all his works". Ps. 86:5; 103:8; 145:8, 9)."

3.2.30.

"We only mean to maintain these two points,-that faith is never decided until it attain to a free promise; and that the only way in which faith reconciles us to God is by uniting us with Christ."

3.2.31.

As a tree needs root, so faith needs the Word. Faith must also rest primarily in the goodness and the power of God. It is this power that gives "give Him the honor which is due." "Errors can be mixed with faith - as the examples of Sarah, Rebecca, and Isaac indicate, but true faith, maintained by the Spirit, will ultimately have the upper hand. Nevertheless, the existence of such erroneous admixture serves as a warning to keep believers ever vigilant and in conscious dependence on the word" - Carl Trueman.

Questions to Consider

1. Does God guarantee believers earthly prosperity?

2. What does He promise then?

3. What is the foundation of faith?

Calvin: Institutes Chapters 3.2.22. to 3.2.27.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 2.
OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.


3.2.22.

There is a fear of God that rather than erode our true faith brings us strength. "When believers, reflecting that the examples of the divine vengeance on the ungodly are a kind of beacons warning them not to provoke the wrath of God by similar wickedness keep anxious watch, or, taking a view of their own inherent wretchedness, learn their entire dependence on God, without whom they feel themselves to be fleeting and evanescent as the wind." Warnings in Scripture are intended to remove arrogance and increase dependence upon God.

3.2.23.

"For nothing stimulates us so strongly to place all our confidence and assurance on the Lord as self diffidence [self-confidence], and the anxiety produced by a consciousness of our calamitous condition." Thus it makes sense to read:

Psalm 5:7 (NASB95)
7 But as for me, by Your abundant lovingkindness I will enter Your house, At Your holy temple I will bow in reverence for You.
Proverbs 28:14 (NASB95)
14 How blessed is the man who fears always, But he who hardens his heart will fall into calamity.

Thus we have a tremendouse definition from Calvin on the "fear of the Lord":

"The fear he speaks of is that which renders us more cautious, not that which produces despondency, the fear which is felt when the mind confounded in itself resumes its equanimity in God, downcast in itself, takes courage in God, distrusting itself, breathes confidence in God. Hence there is nothing inconsistent in believers being afraid, and at the same time possessing secure consolation as they alternately behold their own vanity, and direct their thoughts to the truth of God."

3.2.24.

Calvin addresses a teaching that seem to promote a wrong sense of unworthiness. "If you look to yourself damnation is certain: but since Christ has been communicated to you with all his benefits, so that all which is his is made yours, you become a member of him, and hence one with him. His righteousness covers your sins-his salvation extinguishes your condemnation; he interposes with his worthiness, and so prevents your unworthiness from coming into the view of God."

3.2.25.

Calvin quotes Bernard of Clairvaux (1090-1153) who said, "If, in both views [our unworthiness and our salvation], we diligently consider what we are,-in the one view our nothingness, in the other our greatness,-I presume our glorying will seem restrained; but perhaps it is rather increased and confirmed, because we glory not in ourselves, but in the Lord."

3.2.26.

The fear of the Lord proceeds from a two-fold cause:

1. "God is entitled to the reverence of a Father; and
2. a Lord."

The obedience paid to God as a Father he by his prophet terms honor; the service performed to him as a master he terms fear. "A son honoureth his father, and a servant his master. If then I be a father, where is mine honor? and if I be a master, where is my fear?"

3.2.27.

Calvin dismisses the the objection raised by 1 John 4:18. "He is speaking of the fear of unbelief, between which and the fear of believers there is a wide difference." Calvin then makes this great summary: "But believers, as has been said, dread the offense even more than the punishment. They are not alarmed by the fear of punishment, as if it were impending over them, but are rendered the more cautious of doing anything to provoke it . . . This fear the sacred writers term servile, and oppose to the free and voluntary fear which becomes sons."

Questions to Consider

1. What are the two kinds of fear?

2. What is the basis for our assurance in Christ at all?

Calvin: Institutes Chapters 3.2.16. to 3.2.21.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 2.
OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.

3.2.16.

Biblical faith does not only extend toward our outward circumstances but also provides an inner peace and rest. "This is the security which quiets and calms the conscience in the view of the judgment of God, and without which it is necessarily vexed and almost torn with tumultuous dread . . .." True Christians are absolutely convinced they are reconciled to God and He is kindly disposed to them. They do not doubt His favor or His salvation.

3.2.17.

This does not say that believers do not doubt and are anxious at times. But it does mean that we ought not remain in that condition. "When we say that faith must be certain and secure, we certainly speak not of an assurance which is never affected by doubt, nor a security which anxiety never assails; we rather maintain that believers have a perpetual struggle with their own distrust, and are thus far from thinking that their consciences possess a placid quiet, uninterrupted by perturbation." Those who go through periods of distress and doubt do not turn their backs on Christ, but by His grace still persevere.

3.2.18.

Calvin reminds us of the struggle between the flesh and the spirit. And although the flesh is weak, the inner man is of God and will continue in faith. "The invariable issue of the contest is, that faith in the long run surmounts the difficulties by which it was beset and seemed to be endangered."

3.2.19.

"As soon as the minutest particle of faith is instilled into our minds, we begin to behold the face of God placid, serene, and propitious; far off, indeed, but still so distinctly as to assure us that there is no delusion in it."

3.2.20.

We are not complete yet in this life and we are yet being sanctified. But Paul affirms that the process is not retarded but progresses steadily. 2 Corinthians 3:18 (NASB95):

18 But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.

3.2.21.

And this is the key: "To withstand these assaults, faith arms and fortifies itself with the word of God." God's people, even in the darkest of times, will still cry unto the Lord and lay their needs before Him in the sure and certain knowledge that He is their Helper.

Questions to Consider

1. What does imperfect faith do?

2. Consider this: "Believers may be, as it were, divided against themselves, and faith may ebb and flow in terms of its strength, but even weak faith is true faith, and its strength is not intrinsic to itself but derived from the word of God." - Carl Trueman

Calvin: Institutes Chapters 3.2.11. to 3.2.15.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 2.
OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.

3.2.11.

Calvin continues to wrestle with those who seem to believe for a time. The show some, if not much of the evidence of faith yet they do not have saving faith. They may even be seen as true and professing Christians. "Should it be objected, that believers have no stronger testimony to assure them of their adoption, I answer, that though there is a great resemblance and affinity between the elect of God and those who are impressed for a time with a fading faith, yet the elect alone have that full assurance which is extolled by Paul, and by which they are enabled to cry, Abba, Father."

We are exhorted to carefully examine our lives so that we can truly say that we have assurance of faith. Some sinners may even show a great appreciation of the Gospel but it will prove temporary. " In the elect alone he implants the living root of faith, so that they persevere even to the end."

3.2.12.

A tree will root somewhat but not always find deep satisfying and securing soil. Likewise is true of those who are professors of religion. They never get to the deep revelation of God in Christ. The truth escapes them. Calvin affirms, " I therefore deny that they either understand his will considered as immutable, or steadily embrace his truth, inasmuch as they rest satisfied with an evanescent [vanishing; fading away; fleeting.] impression."

And then this encouraging word: "Meanwhile, we must remember that however feeble and slender the faith of the elect may be, yet as the Spirit of God is to them a sure earnest and seal of their adoption, the impression once engraven can never be effaced from their hearts, whereas the light which glimmers in the reprobate is afterwards quenched."

"So Jesus was saying to those Jews who had believed Him, "If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free."" (John 8:31-32, NASB95)

3.2.13.

The term faith can also refer to the whole body of Scriptural doctrine -- or the Gospel. But Calvin has been discussing that aspect of faith that determines believers from unbelievers -- the faith that takes us from death to life, to eternal salvation.

3.2.14.

In referring to the knowledge that is part of faith, Calvin does not call this knowledge, comprehension. " For that knowledge is so much superior, that the human mind must far surpass and go beyond itself in order to reach it. Nor even when it has reached it does it comprehend what it feels, but persuaded of what it comprehends not, it understands more from mere certainty of persuasion than it could discern of any human matter by its own capacity." Faith based knowledge even is persuaded of what it comprehends not! Wow! Or as Paul puts it, there is a knowledge that exceeds our comprehension:

Ephesians 3:18-19 (NASB95)
18 may be able to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God.

Knowledge in the faith-based way is certainty, not comprehensibility of all things.

3.2.15.

This certainty is not an easy task. As Calvin notes, "So deeply rooted in our hearts is unbelief, so prone are we to it, that while all confess with the lips that God is faithful, no man ever believes it without an arduous struggle." Thus the Holy Spirit's task is to so profoundly convince us of the truth we mortify that sin of unbelief.

Questions to Consider

1. Many times we observe that people seem to have faith, seem to believe, but in the end they defect. What is the ultimate proof of saving faith?

2. If you feel to understand what you are certain of, are you not a fool? Is this not a foolish religion?

3. Where does certainty come from?

Calvin: Institutes Chapters 3.2.7. to 3.2.10.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 2.
OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.

3.2.7.

Faith is not created every time God speaks. Faith ought to lay hold of God not run from Him. "For we are allured to seek God when told that our safety is treasured up in him; and we are confirmed in this when he declares that he studies and takes an interest in our welfare." So for faith to be created by the Word of God, the mind must be enlightened and the heart inclined by God's Spirit. Faith is "a firm and sure knowledge of the divine favor toward us, founded on the truth of a free promise in Christ, and revealed to our minds, and sealed on our hearts, by the Holy Spirit."

3.2.8.

Calvin refutes the notion that one can have true faith minus the fear of the Lord. Here's another 'WOW' statement from Calvin:

"Since faith embraces Christ as he is offered by the Father, and he is offered not only for justification, for forgiveness of sins and peace, but also for sanctification, as the fountain of living waters, it is certain that no man will ever know him aright without at the same time receiving the sanctification of the Spirit; or, to express the matter more plainly, faith consists in the knowledge of Christ; Christ cannot be known without the sanctification of his Spirit: therefore faith cannot possibly be disjoined from pious affection."

3.2.9.

"Multitudes undoubtedly believe that God is, and admit the truth of the Gospel History, and the other parts of Scripture, in the same way in which they believe the records of past events, or events which they have actually witnessed. There are some who go even farther: they regard the Word of God as an infallible oracle; they do not altogether disregard its precepts, but are moved to some degree by its threatening and promises. To such the testimony of faith is attributed, but by catachresis."

Faith that does not move one to obedience, Calvin refers to is catachresis which means to use an existing word to denote something that has no name in the current language. You can call it faith if you want but it doesn't mean that!

3.2.10.

One example of this is Simon Magus' experience recorded in Acts 8:13-18. Calvin would believe that Simon was not pretending to have faith but that he yielded some kind of assent to Christ. The Parable of the Sower and Seed also speaks of some sort of believing, but not a believing unto a harvest of righteousness. "Although it sometimes seems to have planted its roots, these have no life in them. The human heart has so many recesses for vanity, so many lurking places for falsehood, is so shrouded by fraud and hypocrisy, that it often deceives itself. Let those who glory in such semblances of faith know that, in this respect, they are not a whit superior to devils."

Hidden within the portion of the Institutes we see "the three essential elements of true faith which, though formally separable, never exists independently: knowledge of the gospel, assent to the truth of the gospel, and trust in the gospel for salvation. True faith always involves trust, is always existential in this sense, can never treat the facts of the gospel as something which are not, to use the trendy terminology, self-involving." - Carl Trueman

Questions to Consider

1. Can you re-articulate in your own words Calvin's definition of faith?

2. Is that definition rooted in Scripture? How?

3. What is the human heart like, such that it makes self-deception possible?

The two most popular false gods in the world

The two most popular false gods in the world

Jason Robertson

Have you ever seen an idol, a false god?

Tertullian (an early church father from Second Century) said, “Just as Christ was crucified between two thieves, so this doctrine of justification is ever crucified between two opposite errors.”

These “two false gospels” can be called hedonism / relativism / irreligion on the one hand, and legalism / moralism / religion on the other hand. There is a Gospel according to the Relativists and a Gospel according to the Moralists.

To read more click HERE.

Calvin: Institutes Chapters 3.2.1. to 3.2.6.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 2.
OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.

3.2.1.

Review!

a. Failure to obey God on any level is eternal death
b. We cannot obey God and have no ability or merit to find favor with God.
c. Only Christ can deliver us.
d. "Out of his infinite goodness and mercy, has been pleased to succor us, if we with true faith embrace this mercy, and with firm hope rest in it."

This is such an important matter it must be carefully taught and understood. Calvin adddresses a problem called implicit faith. This was a doctrine taught by the Roman church. My sense is that it went like this: Christian doctrine is too heavy and complicated for the average working layperson. Only the Church leaders understand this. The people then were called to put implicit faith in the pope and his priests believing they know what they are talking about. Calvin calls for personal faith in the truth of Christ and His atonement.

3.2.2.

Church adherence and such like are not the issues of faith. It is "when we recognize God as a propitious Father through the reconciliation made by Christ, and Christ as given to us for righteousness, sanctification, and life. By this knowledge . . . we obtain an entrance into the kingdom of heaven . . . The thing requisite is an explicit recognition of the divine goodness, in which our righteousness consists."

3.2.3.

Of course faith does not consist of adherence to an apostate church as the Roman Church is. "Faith consists in the knowledge of God and Christ (John 17:3), not in reverence for the Church."

3.2.4.

Faith is a growing adventure. It is a persevering walk of every gaining knowledge and truth in righteousness. The disciples had "a true but implicit faith, having reverently embraced Christ as the only teacher. Then, being taught by him, they felt assured that he was the author of salvation: in fine, believed that he had come from heaven to gather disciples, and take them thither through the grace of the Father."

3.2.5.

There are people in the Scriptures "who are not yet imbued with the first principles, provided they are disposed to obey, are called believers, not properly indeed, but inasmuch as God is pleased in kindness so highly to honor their pious feeling. But this docility, with a desire of further progress, is widely different from the gross ignorance in which those sluggishly indulge who are contented with the implicit faith of the Papists."

3.2.6.

"The true knowledge of Christ consists in receiving him as he is offered by the Father, namely, as invested with his Gospel. For, as he is appointed as the end of our faith, so we cannot directly tend towards him except under the guidance of the Gospel." The nature of this saving faith is completely connected to the Word. "The same word is the basis on which it rests and is sustained. Declining from it, it falls. Take away the word, therefore, and no faith will remain."

"So long as your mind entertains any misgivings as to the certainty of the word, its authority will be weak and dubious, or rather it will have no authority at all. Nor is it sufficient to believe that God is true, and cannot lie or deceive, unless you feel firmly persuaded that every word which him is sacred, inviolable truth."


Questions to Consider

1. How is faith so intimately connected with the Gospel?

2. If the connection of faith and the Word is so vital, one must ask, "To what way and means does the Word play in my life?"



God bless you. I trust that you will be in God's House with His People, under His Word this weekend!

Happy Mother's Day .... Moms!

Calvin: Institutes Chapters 3.1.

INSTITUTES
OF
THE CHRISTIAN
RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 1.
THE BENEFITS OF CHRIST MADE AVAILABLE TO US BY THE SECRET OPERATION OF THE SPIRIT.

3.1.1.


Having articulated the atoning work of Christ, the logical question is, "How can I benefit from this?" Calvin starts with a hard truth: "So long as we are without Christ and separated from him, nothing which he suffered and did for the salvation of the human race is of the least benefit to us." So the truth is that to benefit from His saving grace we must be in Christ and not separated from Him. We must be united to him. He must dwell in us and us in Him. This happens by the "secret efficacy of the Spirit."

The Scriptures attest to this:

1 Peter 1:2 (NASB95)
2 according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure.
1 Corinthians 6:11 (NASB95)
11 Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.

3.1.2.

It is the work of the Holy Spirit to separate and give grace to a people who are called by the Gospel. "Moreover, as it is for the sake of his Son that God bestows the Holy Spirit upon us, and yet has deposited him in all his fulness with the Son, to be the minister and dispenser of his liberality . . .." This Spirit is the Spirit of God and of Christ. The graces He bestows as co-equal, co-eternal with the Godhead can easily be ascribed to other members and diminish His glory.

3.1.3.

The Holy Spirit is granted various titles. The first Calvin deals with is the "Spirit of Adoption". It is His act that brings us into this relationship with the Father and Son. It is this act that grants us liberty and boldness within the family of God to approach the Father in prayer and supplication. He is also said to be the "earnest of the Spirit" and that we can rejoice for "he so quickens us from above as to assure us that our salvation is safe in the keeping of a faithful God."

"Hence, also, the Spirit is said to be "life because of righteousness" wherein He becomes that ever-eternal spring of life that feeds and nourishes our soul. He is also called the "Unction" for He that cleanses and purifies our soul. He is referred to as Fire as He inflames our love for God; or indeed the "Fountain" where heavenly grace flows; and even the "Hand of God" by which He exerts God's power. He is also the Breath of God inspiring divine life and Word.

"By the same grace and energy of the Spirit we become his members, so that he keeps us under him, and we in our turn possess him."

3.1.4.

His principal work is to create faith in us, for all that He does for us can only be accomplished by faith. "Only by faith that he brings us to the light of the Gospel, as John teaches, that to those who believe in Christ is given the privilege "to become the sons of God, even to them that believe in his name, which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God," (John 1:12)." The Spirit is also:

a. The eternal Teacher
b. The giver of Faith
c. Giver of eternal wisdom
d. The Illuminator of Truth

"Therefore, as we have said that salvation is perfected in the person of Christ, so, in order to make us partakers of it, he baptizes us "with the Holy Spirit and with fire," (Luke 3:16), enlightening us into the faith of his Gospel, and so regenerating us to be new creatures. Thus cleansed from all pollution, he dedicates us as holy temples to the Lord."


Questions to Consider

1. What has to happen before all Christ's benefits become ours?

2. Does the Spirit belong to the Father or the Son?

3. What are some of the titles or names given to the Spirit that Calvin records here?

4. What is the principal work of the Holy Spirit?

Calvin: Institutes Chapters 2.17.

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 17.
CHRIST RIGHTLY AND PROPERLY SAID TO HAVE MERITED GRACE AND SALVATION FOR US.

2.17.1.

The question raised is a strange question to me. The discussion seems to hinge on some debate as to the merit of Christ as if He became our Savior, not from free grace and mercy, but through merits achieved by Him. As Augustine said, " "There is not a more striking example of predestination than the mediator himself. He who made him (without any antecedent merit in his will) of the seed of David a righteous man never to be unrighteous, also converts those who are members of his head from unrighteous into righteous"

2.17.2.

John 3:16 grants merit to the love of God as being the cause of salvation. Secondly faith in Christ then is the second cause. Thus Christ is the cause and the instrument of our salvation. ""In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins." (1 John 4:10, NASB95) "These words clearly demonstrate that God, in order to remove any obstacle to his love towards us, appointed the method of reconciliation in Christ."

"God, at the very time when he loved us, was hostile to us until reconciled in Christ." It was Christ that is the source of our grace.

2.17.3.

Christ truly purchased grace for us that we might have access to the Father.

Romans 5:11 (NASB95)
11 And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
Romans 5:19 (NASB95)
19 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.

2.17.4.

When we say, that grace was obtained for us by the merit of Christ, our meaning is, that we were cleansed by his blood, that his death was an expiation for sin, "His blood cleanses us from all sin." "This is my blood, which is shed for the remission of sins," (1 John 1:7; Luke 22:20)".

2.17.5.

"The Apostles also plainly declare that he paid a price to ransom us from death: "Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God has set forth to be a propitiation through faith in his blood," (Rom. 3:24, 25)."

2.17.6.

Those he contends with on this point are so named: "To inquire, as Lombard and the Schoolmen do (Sent. Lib. 3 Dist. 18), whether he merited for himself, is foolish curiosity. Equally rash is their decision when they answer in the affirmative."

Questions to Consider

1. Is there a sense where Christ "deserved" (earned) His right to be the Savior?

2. What did Christ accomplish by His obedience?

3. Did Christ merit anything for Himself?

Calvin: Institutes Chapters 2.16.15. to 2.16.19.

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

2.16.15.

The Apostles Creed affirms that Christ is seated at the right hand of the Father. This the Scripture is clear:

Ephesians 1:20 (NASB95)
20 which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places,
Philippians 2:9 (NASB95)
9 For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name,
1 Corinthians 15:27 (NASB95)
27 For He has put all things in subjection under His feet. But when He says, "All things are put in subjection," it is evident that He is excepted who put all things in subjection to Him.
Acts 2:33 (NASB95)
33 "Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear.
Hebrews 1:4 (NASB95)
4 having become as much better than the angels, as He has inherited a more excellent name than they.

"You see to what end he is so seated namely, that all creatures both in heaven and earth should reverence his majesty, be ruled by his hand, do him implicit homage, and submit to his power."

2.16.16.

The tremendous truth of this doctrine is this:

1. Heaven has been opened by the Man, Christ Jesus, thus we are in a sense seated with Him in the heavenlies.
2. Our Redeemer is also our Advocate as He intercedes for us "He constantly appears as our advocate and intercessor in the presence of the Father; directs attention to his own righteousness, so as to turn it away from our sins."
3. Christ is in the seat of power distributing gifts and graces to His people.

2.16.17.

Our ascended Christ will not forever remain seated; "for he will descend from heaven in visible form, in like manner as he was seen to ascend, and appear to all, with the ineffable majesty of his kingdom, the splendour of immortality, the boundless power of divinity, and an attending company of angels." This Savior who will come and judge the quick and the dead is the One we await. Calvin's take on the phrase quick and dead relates to those alive and those who have previously died. Others, I think, view this as the judgment of the spiritually dead and spiritually alive.

2.16.18.

The Father has committed all judgement to the Son (John 5:22) but His judgement of the Church is not to bring condemnation. "Who will bring a charge against God's elect? God is the one who justifies;" (Romans 8:33, NASB95) " It certainly gives no small security, that we shall be sisted at no other tribunal than that of our Redeemer, from whom salvation is to be expected; and that he who in the Gospel now promises eternal blessedness, will then as judge ratify his promise."

2.16.19.

This exposition of the Apostles Creed is intended to summarize our great salvation. To consider salvation from any other source than Christ Jesus is futile. Calvin makes this rich analysis:

"If we seek salvation, we are taught by the very name of Jesus that he possesses it; if we seek any other gifts of the Spirit, we shall find them in his unction; strength in his government; purity in his conception; indulgence in his nativity, in which he was made like us in all respects, in order that he might learn to sympathise with us: if we seek redemption, we shall find it in his passion; acquittal in his condemnation; remission of the curse in his cross; satisfaction in his sacrifice; purification in his blood; reconciliation in his descent to hell; mortification of the flesh in his sepulchre; newness of life in his resurrection; immortality also in his resurrection; the inheritance of a celestial kingdom in his entrance into heaven; protection, security, and the abundant supply of all blessings, in his kingdom; secure anticipation of judgment in the power of judging committed to him."

Questions to Consider

1. What did Jesus do for us by means of His ascent into heaven?

2. What do we find in every clause of the Creed?

Calvin: Institutes Chapers 2.16.12. to 2.16.14.

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.

CHAPTER 16.

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

2.16.12.

Calvin ended off in the last section by saying, “Thus by engaging with the power of the devil, the fear of death, and the pains of hell, he gained the victory, and achieved a triumph, so that we now fear not in death those things which our Prince has destroyed.” Some contest with him in that they cannot equate the feelings of the Son of God as apprehensive and fearful of this act of self-sacrifice. But as Hebrews 4:15 says, Jesus Christ became a sympathetic High Priest in that He sorrowed greatly in the face of sin and suffering. He did so that He might also console us. “There is no reason, therefore, to take alarm at infirmity in Christ, infirmity to which he submitted not under the constraint of violence and necessity, but merely because he loved and pitied us.” What the detractors don’t understand is that Christ could ably suffer yet not so because of His own sin.

Some can’t imagine that the Son of God could face death with more courage and manliness. But Calvin rightly presumes that their foolishness is because they do not understand the necessary atonement for sin. What a cost to our salvation! Christ went to Hell. And although we don’t understand the full depths of this, we must never minimize it. And although Christ suffered greatly He did not stop trusting in His God. Thus He prayed, “My God, my God why have you forsaken me?”

2.16.13.

The resurrection is the necessary and subsequent event of His death. “Hence, although in his death we have an effectual completion of salvation, because by it we are reconciled to God, satisfaction is given to his justice, the curse is removed, and the penalty paid; still it is not by his death, but by his resurrection, that we are said to be begotten again to a living hope (1 Pet. 1:3); because, as he, by rising again, became victorious over death, so the victory of our faith consists only in his resurrection.” By His death are sin was disposed of. By His resurrected we are given new life and justified before God.

“Then, as we have already explained that the mortification of our flesh depends on communion with the cross, so we must also understand, that a corresponding benefit is derived from his resurrection.”

A third benefit to the resurrection is that it assures us in the form of a first fruit that our own resurrection will occur.

2.16.14.

Thus the Lord is now exalted and seated in the heavenlies, reigning and interceding. “You see to what end he is so seated namely, that all creatures both in heaven and earth should reverence his majesty, be ruled by his hand, do him implicit homage, and submit to his power.”

Questions to Consider:

1. What is the summary of the effects of the death and resurrection respectively?

2. What is the central meaning of Christ's position at the right hand of God the Father?

Calvin: Institutes Chapers 2.16.7 to 2:16.11

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.

2.16.7.

We as sinners are under the penalty of death. Christ tasted death for each of us. By His death we are granted life. "But in this he differed from us, that in permitting himself to be overcome of death, it was not so as to be engulfed in its abyss but rather to annihilate it, as it must otherwise have annihilated us; he did not allow himself to be so subdued by it as to be crushed by its power; he rather laid it prostrate, when it was impending over us, and exulting over us as already overcome."

His death not only brings us eternal life but by His death He enables us to kill the sin that is in our lives. By continually mortifying sin in our members we cut the fruit of it off by the root. By union with Christ we are also united to His death and therefore it no longer may hold its sway over us.

2.16.8.

In his consideration of the Apostles' Creed, Calvin gives attention to the phrase that Christ descended into Hell. Some think that this refers to His burial. Calvin disagrees for two reasons: One, because the burial statement in the Creed precedes the statement of Christ's descent. Such redundancy is not normally seen in a creedal statement. Secondly, he notes "the improbability that a superfluous tautology of this description should have crept into this compendium, in which the principal articles of faith are set down summarily in the fewest possible number of words."

2.16.9.


Others interpret the phrase as being Christ announcing redemption to the souls of the Old Covenant saints awaiting release from their abode. Calvin dismisses this Roman doctrine of limbus and asserts, "To conclude from it that the souls of the dead are in prison is childish. And what occasion was there that the soul of Christ should go down thither to set them at liberty?" Calvin admits that 1 Peter 3 is a naturally appplication to this theory.

2.16.10.

" Nothing had been done if Christ had only endured corporeal death. In order to interpose between us and God's anger, and satisfy his righteous judgment, it was necessary that he should feel the weight of divine vengeance." Isaiah 53 apprises us of the pain, horror and affliction of our Lord on the Cross. "Hence there is nothing strange in its being said that he descended to hell, seeing he endured the death which is inflicted on the wicked by an angry God."

2.16.11.

""But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power." (Acts 2:24, NASB95) This was true death, accompanied by indescribable agony and God had actually turned His face away from His Son. "How could he be angry with the beloved Son, with whom his soul was well pleased? or how could he have appeased the Father by his intercession for others if He were hostile to himself? But this we say, that he bore the weight of the divine anger, that, smitten and afflicted, he experienced all the signs of an angry and avenging God."

"Thus by engaging with the power of the devil, the fear of death, and the pains of hell, he gained the victory, and achieved a triumph, so that we now fear not in death those things which our Prince has destroyed."

Questions to Consider

1. Do you agree with Calvin's interpretation of the Creed: He descended into Hell?

2. Today is Friday. Sunday is coming. Worship your Savior if you truly know Him as the Christ, the LORD.