"Without the Gospel": A Gem From John Calvin

This is just too good not to share.  It comes from the pen of one of the greatest theologians (like him or not) in Church history John Calvin.  It comes from the preface to the French translation of the New Testament by Pierre Robert Olivetan (1534).

Without the gospel everything is useless and vain; without the gospel we are not Christians; without the gospel all riches is poverty, all wisdom folly before God; strength is weakness, and all the justice of man is under the condemnation of God. But by the knowledge of the gospel we are made children of God, brothers of Jesus Christ, fellow townsmen with the saints, citizens of the Kingdom of Heaven, heirs of God with Jesus Christ, by whom the poor are made rich, the weak strong, the fools wise, the sinner justified, the desolate comforted, the doubting sure, and slaves free. It is the power of God for the salvation of all those who believe.

It follows that every good thing we could think or desire is to be found in this same Jesus Christ alone. For, he was sold, to buy us back; captive, to deliver us; condemned, to absolve us; he was made a curse for our blessing, sin offering for our righteousness; marred that we may be made fair; he died for our life; so that by him fury is made gentle, wrath appeased, darkness turned into light, fear reassured, despisal despised, debt canceled, labor lightened, sadness made merry, misfortune made fortunate, difficulty easy, disorder ordered, division united, ignominy ennobled, rebellion subjected, intimidation intimidated, ambush uncovered, assaults assailed, force forced back, combat combated, war warred against, vengeance avenged, torment tormented, damnation damned, the abyss sunk into the abyss, hell transfixed, death dead, mortality made immortal. In short, mercy has swallowed up all misery, and goodness all misfortune.

For all these things which were to be the weapons of the devil in his battle against us, and the sting of death to pierce us, are turned for us into exercises which we can turn to our profit. If we are able to boast with the apostle, saying, O hell, where is thy victory? O death, where is thy sting? it is because by the Spirit of Christ promised to the elect, we live no longer, but Christ lives in us; and we are by the same Spirit seated among those who are in heaven, so that for us the world is no more, even while our conversation [life] is in it; but we are content in all things, whether country, place, condition, clothing, meat, and all such things. And we are comforted in tribulation, joyful in sorrow, glorying under vituperation [verbal abuse], abounding in poverty, warmed in our nakedness, patient amongst evils, living in death.

This is what we should in short seek in the whole of Scripture: truly to know Jesus Christ, and the infinite riches that are comprised in him and are offered to us by him from God the Father.


HT:  Tim Challies and  Tullian Tchividjian 

Calvin on God in Theology and the Christian Life

I love the way John Calvin begins his classic work of theology, Institutes of the Christian Religion and it applies directly to our discussion of God tonight during Bible Study.  Our understanding of God affects everything.  Calvin writes:

Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as these are connected together by many ties, it is not easy to determine which of the two precedes and gives birth to the other. For, in the first place, no man can survey himself without forthwith turning his thoughts towards the God in whom he lives and moves; because it is perfectly obvious, that the endowments which we possess cannot possibly be from ourselves; nay, that our very being is nothing else than subsistence in God alone. In the second place, those blessings which unceasingly distil to us from heaven, are like streams conducting us to the fountain. Here, again, the infinitude of good which resides in God becomes more apparent from our poverty. In particular, the miserable ruin into which the revolt of the first man has plunged us, compels us to turn our eyes upwards; not only that while hungry and famishing we may thence ask what we want, but being aroused by fear may learn humility. For as there exists in man something like a world of misery, and ever since we were stript of the divine attire our naked shame discloses an immense series of disgraceful properties every man, being stung by the consciousness of his own unhappiness, in this way necessarily obtains at least some knowledge of God. Thus, our feeling of ignorance, vanity, want, weakness, in short, depravity and corruption, reminds us (see Calvin on John 4:10), that in the Lord, and none but He, dwell the true light of wisdom, solid virtue, exuberant goodness. We are accordingly urged by our own evil things to consider the good things of God; and, indeed, we cannot aspire to Him in earnest until we have begun to be displeased with ourselves . . . Every person, therefore, on coming to the knowledge of himself, is not only urged to seek God, but is also led as by the hand to find him.

He then adds:

On the other hand, it is evident that man never attains to a true self-knowledge until he has previously contemplated the face of God, and come down after such contemplation to look into himself. For (such is our innate pride) we always seem to ourselves just, and upright, and wise, and holy, until we are convinced, by clear evidence, of our injustice, vileness, folly, and impurity. Convinced, however, we are not, if we look to ourselves only, and not to the Lord also —He being the only standard by the application of which this conviction can be produced. For, since we are all naturally prone to hypocrisy, any empty semblance of righteousness is quite enough to satisfy us instead of righteousness itself. And since nothing appears within us or around us that is not tainted with very great impurity, so long as we keep our mind within the confines of human pollution, anything which is in some small degree less defiled delights us as if it were most pure just as an eye, to which nothing but black had been previously presented, deems an object of a whitish, or even of a brownish hue, to be perfectly white. Nay, the bodily sense may furnish a still stronger illustration of the extent to which we are deluded in estimating the powers of the mind. If, at mid-day, we either look down to the ground, or on the surrounding objects which lie open to our view, we think ourselves endued with a very strong and piercing eyesight; but when we look up to the sun, and gaze at it unveiled, the sight which did excellently well for the earth is instantly so dazzled and confounded by the refulgence, as to oblige us to confess that our acuteness in discerning terrestrial objects is mere dimness when applied to the sun. Thus too, it happens in estimating our spiritual qualities. So long as we do not look beyond the earth, we are quite pleased with our own righteousness, wisdom, and virtue; we address ourselves in the most flattering terms, and seem only less than demigods. But should we once begin to raise our thoughts to God, and reflect what kind of Being he is, and how absolute the perfection of that righteousness, and wisdom, and virtue, to which, as a standard, we are bound to be conformed, what formerly delighted us by its false show of righteousness will become polluted with the greatest iniquity; what strangely imposed upon us under the name of wisdom will disgust by its extreme folly; and what presented the appearance of virtuous energy will be condemned as the most miserable impotence. So far are those qualities in us, which seem most perfect, from corresponding to the divine purity.


For more:
Calvin on Providence 
Calvin on Treasures in Heaven 
Calvin on Fasting 
Calvin on Prayer:  Why Bother? 

Calvin on Providence

I found John Calvin's treatment on the issue of Divine Providence insightful and practical.  Found in his infamous Institutes of the Christian Religion, consider the following long sections from the Great Reformer:

Therefore, as we a little ago justly exploded the opinion of those who feign a universal providence, which does not condescend to take special care of every creature, so it is of the highest moment that we should specially recognise this care towards ourselves. Hence, our Saviour, after declaring that even a sparrow falls not to the ground without the will of his Father (Matt 10:29), immediately makes the application, that being more valuable than many sparrows, we ought to consider that God provides more carefully for us (Matt 10:31). He even extends this so far, as to assure us that the hairs of our head are all numbered (Matt 10:30). What more can we wish, if not even a hair of our head can fall, save in accordance with his will? I speak not merely of the human race in general. God having chosen the Church for his abode, there cannot be a doubt, that in governing it, he gives singular manifestations of his paternal care. -128

Only if God is completely provident do we have the hope that as our Father He loves us, protects us, and hears our prayers.  God can only care for us if he is transcendent, immanent, and providential.

Later, Calvin added:

If any thing adverse befalls him, he will forthwith raise his mind to God, whose hand is most effectual in impressing us with patience and placid moderation of mind. Had Joseph kept his thoughts fixed on the treachery of his brethren, he never could have resumed fraternal affection for them. But turning toward the Lord, he forgot the injury, and was so inclined to mildness and mercy, that he even voluntarily comforts his brethren, telling them, "Be not grieved nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life." "As for you, ye thought evil against me; but God meant it unto good," (Gen. 45:5; 50:20.) Had Job turned to the Chaldees, by whom he was plundered, he should instantly have been fired with revenge, but recognising the work of the Lord, he solaces himself with this most beautiful sentiment: "The Lord gave, and the Lord has taken away; blessed be the name of the Lord," (Job 1:21.) So when David was assailed by Shimei with stones and curses, had he immediately fixed his eyes on the man, he would have urged his people to retaliate the injury; but perceiving that he acts not without an impulse from the Lord, he rather calms them. "So let him curse," says he, "because the Lord has said unto him, Curse David." (II Sam. 16:11.) With the same bridle he elsewhere curbs the excess of his grief, "I was dumb, I opened not my mouth, because thou didst it," (Ps. 39:9.) If there is no more effectual remedy for anger and impatience, he assuredly has not made little progress who has learned so to meditate on Divine Providence, as to be able always to bring his mind to this, The Lord willed it, it must therefore be borne; not only because it is unlawful to strive with him, but because he wills nothing that is not just and befitting. The whole comes to this. When unjustly assailed by men, overlooking their malice, (which could only aggravate our grief, and whet our minds for vengeance,) let us remember to ascend to God, and learn to hold it for certain, that whatever an enemy wickedly committed against us was permitted, and sent by his righteous dispensation. -129

And then finally, Calvin applies Providence to the lost of anxiety in our lives.  If we believe in a providential God, then we need not worry about everything.

But when once the light of Divine Providence has illumined the believer's soul, he is relieved and set free, not only from the extreme fear and anxiety which formerly oppressed him, but from all care. For as he justly shudders at the idea of chance, so he can confidently commit himself to God. This, I say, is his comfort, that his heavenly Father so embraces all things under his power - so governs them at will by his nod - so regulates them by his wisdom, that nothing takes place save according to his appointment; that received into his favour, and entrusted to the care of his angels neither fire, nor water, nor sword, can do him harm, except in so far as God their master is pleased to permit. For thus sings the Psalm, "Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust; his truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday" &c. (Ps. 91: 2-6.) Hence the exulting confidence of the saints, "The Lord is on my side; I will not fear: what can man do unto me? The Lord taketh my part with them that help me." "Though an host should encamp against me, my heart shall not fear." "Yea, though I walk through the valley of the shadow of death, I will fear no evil." (Ps. 118: 6; 27: 3; 23: 4.) -131

Some great insights from Calvin.

Calvin on Treasures in Heaven

I came across several good quotes from the French Reformer John Calvin in his commentary on Matthew 6:19-24.  In particular, his discussion on treasures in heaven in contrast to treasures on earth (Matthew 6:19-21) is insightful.  Furthermore, his words regarding our slavery to our own lust for more is well worth our read:

Matthew 6:19 - "Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal." 


This deadly plague reigns everywhere throughout the world.  Men are grown mad with an insatiable desire of gain.  Christ charges them with folly, in collecting wealth with great care, and then giving up their happiness to moths and to rust, or exposing it as a prey to thieves.  What is more unreasonable than to place their property, where it may be carried off by men? Covetous men, indeed, take no thought of this.  They lock up their riches in well-secured chests, but cannot prevent them from being exposed to thieves or to moths.  They are blind and destitute of sound judgment, who give themselves so much toil and uneasiness in amassing wealth, which is liable to putrefaction, or robbery, or a thousand other accidents: particularly, when God allows us a place in heaven for laying up a treasure, and kindly invites us to enjoy riches which never perish. -332

Matthew 6:21 - "for where your treasure is, there your heart will be also." 

By this statement Christ proves that they are unhappy men who have their treasures laid up on the earth: b/c their happiness is uncertain and of short duration.  Covetous men cannot be prevented from breathing in their hearts a wish for heaven: but Christ lays down an opposite principle, that, wherever men imagine the greatest happiness to be, there they are surrounded and confined.  Hence it follows, that they who desire to be happy in the world renounce heaven. -333

Matthew 6:24 - "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other You cannot serve God and wealth." 

For the greater part of men are wont to flatter themselves with a deceitful pretense, when they imagine, that it is possible for them to be divided b/t God and their own lusts.  Christ affirms that it is impossible for any man to obey God, and, at the same time, to obey his own flesh . . . [W]here riches hold the dominion of the heart, God has lost his authority.  True, it is not impossible that those who are rich shall serve God, but whoever gives himself up as a slave to riches must abandon the service of God: for covetousness makes us the slaves of the devil. -337

Calvin on Fasting

This upcoming Sunday we will be discussing the issue of fasting (yes that is a Christian discipline).  I am convinced that this is an area we need to work on as a church and as individual believers.  As I was studying, I came across the following quote from the Great Reformation theologian John Calvin who summed up our text from Matthew 6:16-18 quit well.  He wrote:

May for want of knowing its usefulness undervalue its necessity.  And some reject it all together as superfluous, while on the other hand, where the proper use of fasting is not well understood, it easily degenerates into superstition. 

In his infamous Institutes of the Christian Religion, Calvin wrote:

fasting in itself is not of great value in the sight of God, unless accompanied with internal affection of the heart, true dissatisfaction with sin and with one's self true humiliation, and true griefs from the fear of God; nay, that fasting is useful for no other reasons than because it is added to these as an inferior help. There is nothing which God more abominates than when men endeavour to cloak themselves by substituting signs and external appearance for integrity of heart. -IV.12.19

I find myself in there.  I oftentimes "undervalue" the "necessity" of fasting and at the same time find it to be "superfluous."  As we will discuss Sunday, there are a number of biblical reasons to fast.  It should be an interesting discussion.

Calvin on Prayer: Why Bother?

I just mentioned Dr. Wayne Grudem's reasoning for why we should pray, I now want to offer John Calvin's.  Calvin raises the question, "If [God] is ready, of his own free will, to assist us, what purpose does it serve to employ our prayers which interrupt the spontaneous to employ our prayers, which interrupt the spontaneous curse of his providence?"

He offers this answer:

The very design of prayer furnishes an easy answer.  Believers do not pray, with the view of informing God about things unknown to him, or of exciting him to do his duty, or of urging him as though he were reluctant.  On the contrary, they pray, in order that they may arouse themselves to seek him, that they may exercise their faith in meditating of his promises, that they may relieve themselves from their anxieties by pouring them into his bosom; in a word that they may declare that from him alone they hope and expect, both for themselves and for others, all good things.  -314

Interesting perspective.  Prayer, according to Calvin it seems, isn't about getting goodies but about we may seek Him, exercise our faith, relieve ourselves by trusting in His Sovereignty. 


For more:
Grudem on Prayer:  Why Bother?
Is This How We Pray?