Wednesday, April 29, 2009

Imperative that the Redeemer be true God and man

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 12 - Christ had to become Man in Order to Fulfill the Office of Mediator
Sections 1-3 - Reasons why it was necessary that the Mediator should be God and should become man
Section 1 - Only he who was true God and true man could bridge the gulf between God and ourselves
God decreed this necessity, not some natural law apart from God.
No man could mediate, as all are sinners - Gen 3:8.
So God had to come down to be with us - Isa 7:14; Matt 1:23.
1 Tim 2:5; Heb 4:15.

Section 2 - The Mideator must be true God and true man
His task was to make men the children of God once again.
He took on our nature - Eph 5:29-31; Gen 2:23-24 - 
to give to us what was His: sonship with God - John 20:17; Rom 8:17.
Only the author of life could swallow up death.
Only the righteous one could conquer sin.
Only a power above worlds and principalities could defeat them.

Section 3 - Only the God-man could be obedient in our stead
He could only pay the penalty of death in human flesh;
He could only conquer that death in divine power.

Accommodating to our capacity

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 11 - The Difference between the Two Testaments
Sections 13-14 - Reply to objections regarding God's justice and consistency in these differences of administration
Section 13 -Why, in general, the differences?
Parents aren't inconsistent because they parent differently according to the age of the child. Neither is God in dealing with us.
Rather, He "accommodated Himself to men's capacity, which is varied and changeable."

Section 14 - God's freedom to deal with all men as He wills
"God has done everything wisely and justly."
It is up to Him if, where and when to reveal His salvation.
He may "deprive the world, because of its ungratefulness, of the knowledge of his name for such ages as He wills."

Engrafted into Abraham's family

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 11 - The Difference between the Two Testaments
Sections 11-12 - OT referred to 1 nation; NT to all nations
Section 11 - The wall is torn down in Christ
The covenant was at first confined to Israel.
Deut 32:8-9; 10:14-15; Acts 14:16.
All nations brought in, and the distinction removed, in Christ.
Eph 2:14-17; Gal 3:28; 6:15; Col 3:11; Ps 2:8; 72:8.

Section 12 - The calling of the Gentiles
This astonished the NT Jews, though the OT foretold it.
Even Jesus waited until later to begin this - Matt 15:24; 10:5.
Their call and ingathering shown: Phil 2:9-10; Col 1:26-27; Eph 3:8-9.
[Also Matt 28:19-20; Acts 1:8]

Tuesday, April 28, 2009

Stretching our minds to Christ

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 11 - The Difference between the Two Testaments
Sections 9-10 - Bondage of the OT and freedom of the NT
Section 9 - Paul's teaching
Romans 8:15; Heb 12:18-22; Gal 4:22-31.
"The OT struck consciences with fear and trembling, but by the benefit of the NT they are released into joy."
OT saints were still saved as we are, by faith to God's gospel promises.
But they still had to keep the ritual law, too - Gal 4:2-3.

Section 10 - Law and gospel
OT is not law, and NT gospel; the OT contains grace and mercy, too.
Children of promise in the OT lived by faith in the coming Mediator.
Romans 9:8.

Not able to change or correct our depravity of heart

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 11 - The Difference between the Two Testaments
Sections 7-8 - The OT is literal; the NT is spiritual
Section 7 - Biblical origin and meaning of this difference
Jer 31:31-34; 2 Cor 3:6-11
The OT is literal, written on stone, merely commanding and rewarding obedience (forbidding and punishing disobedience), and not able "to change or correct the depravity of heart," as the spiritual NT can.

Section 8 - The difference in detail, according to 2 Cor 3
The NT is spiritual, because God wrote it on our hearts - 2 Cor 3:6.
The cermonial law had to "die & vanish" while the NT lasts forever - 3:10-11
It was weak in itself, while the moral law's weakness was in the people's sin, not in itself.

Twinkling afar off

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 11 - The Difference between the Two Testaments
Sections 4-6 - Truth in the OT conveyed by images & ceremonies, typifying Christ
Section 4 - The meaning of this difference
Christ fulfills the OT ceremonies, as priest in a new order (Heb 7:11; Ps 110:4): eternal (Heb 7:23), established by oath (7:21), changing the covenant (8:6-13). The OT ceremonies were a shadow of the good things to come - Christ (10:1).
The covenant went from old to new when established in Christ's blood:
"This cup is the new covenant in My blood" - Luke 22:20.

Section 5 - Childhood and manhood of the church
The truth was understood unclearly, as a child understands, in the OT
Gal 3:24; 4:1-2.
The Law and Prophets pointed to Christ, the truth, "twinkling afar off."
Lk 16:16; Col 2:3.

Section 6 - Even the great men of faith remained within OT limits
It is still true that few surpass Abraham in faith, but no OT saints discerned the object of faith - Christ - clearly.
Luke 10:24; Matt 13:16; 1 Peter 1:12.

Monday, April 27, 2009

Nourishing heavenly hopes with earthly benefits

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 11 - The Difference between the Two Testaments
Sections 1-3 - Representation of spiritual blessings by temporal
Section 1 - Stress on earthly benefits which, however, were to lead to heavenly concerns

Section 2 - Earthly promises corresponded to the childhood of the church in the Old Covenant; but were not to chain hope to earthly things
Gal 4:1-2 - the child heir Israel, receiving spiritual promise in earthly form.
Gen 15:1 - God Himself is the reward, the promise.
Ps 73:26; 16:5; 142:5; 133:3.

Section 3 - Physical benefits and punishments as types (pictures)
... of spiritual blessing and judgment to come.

Hope above present calamities

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 10 - Similarity of Old and New Testaments

Section 17 - The hope of the godly rises above present calamities to the future life
God rarely, if ever, fulfilled the promises He made to the OT saints on earth.
But they "lifted up their hearts to God's sanctuary."
Ps 17:15; 52:8; 92:12-14, 5, 7; 55:22-23; 49:6-14; 30:5.

Section 18 - Their happy destiny contrasted with that of the wicked
The wicked may have a "pleasant felicity" but "they gradually slip into the whirlpool of death."
Prov 10:7; Ps 116:15; 34:21; 1 Sam 2:9; Ezek 28:10; Ps 69:28.

Section 19 - Job as witness of immortality
Job expected a future life, after death - Job 13:15; 19:25-27.
This wasn't a private insight just for him, but meant to instill hope in the whole church.

Section 20 - The witness of the prophets to immortality
The future resurrection hope "increased each day the brightness of its manifestation" in the OT prophets, from Gen 3:15 to Malachi 4.

Section 21 - The valley of dry bones in Ezekiel 37
God meant to show that He could restore not only the nation of Israel from its exilic death on earth, but do far more in the future life, by showing a physical resurrection in Ezekiel's valley.
Isa 26:19

Section 22 - Additional passages from other prophets
...showing our hope extends beyond this life.
Isaiah 66:22-24; Dan 12:1-2.

Section 23 - Summary and conclusion: 
agreement of the Testaments on eternal life
OT saints also had Christ as "pledge of their covenant," trusting Him for blessing beyond this life.
Matt 8:11; Acts 3:25; Matt 27:52-53; Acts 15:8; Eph 1:14; Matt 22:23; Act 23:8.

Tuesday, April 21, 2009

A better, heavenly country

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 10 - Similarity of Old and New Testaments

Section 12 - The faith of Isaac and Jacob
Isaac and Jacob both faced great earthly trials.
Thus, their hope was not on earthly things.

Section 13 - The patriarchs sought for everlasting life
Heb 11:9-10, 13-16 settles this.
They were stupid if they weren't pursuing something out of this world.

Section 14 - Death for the saints the entrance to life
This is clear from Gen 49:18; Num 23:10; Ps 116:15.

Section 15 - David as proclaimer of hope
"Here I am a stranger, a sojourner, like all my fathers.... My hope is in Thee!"
Psalm 39:12, 7.
He calls us to contemplate that our happiness lies not on earth.
He reminds us throughout the Psalms of "the brevity and the fleeting and transitory image of man's life."

Section 16 - Additional passages applicable to the future life
He also speaks of the "prosperity of believers" throughout the Psalms, which can only mean their state in "heavenly glory."

Sunday, April 19, 2009

Spiritual covenant common to the patriarchs

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 10 - Similarity of Old and New Testaments

Section 7 - The fathers had the Word; with it they also had eternal life
1 Peter 1:24; Isaiah 40:6.

Section 8 - In the OT, God gave His people fellowship with Himself and thus eternal life
Lev 26:11-12; Ps 144:15; Ps 33:12; Hab 1:12; Isa 33:22; Deut 33:29; Ex 6:7.

Section 9 - Even in the OT, God's goodness was stronger than death
It extends to our descendants - Gen 17:7; Ex 20:6.
He is the God of the living OT saints.
Ex 3:6; Matt :22:23-32; Luke 20:27-38.

Section 10 - Israel's blessing was not earthly
They faced enough earthly trials to prove this.
Adam heard God's curse directly; his son was murdered - Gen 3:17; 4:8.
Noah had great trial in building the ark; his family after - Gen 6:22; 9:24-25.

Section 11 - The faith of Abraham
"To be children of God, we must be reckoned as members of [Abraham's] tribe" - Gen 12:3.
He had trials like no one else.
Gen 12:1, 10-11; 20:1; 13:5-9; 14:14-16; 21:25-31; 15:2; 16:5, 15; 22:1.

The Two Covenants are really the same

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 10 - Similarity of Old and New Testaments

Section 1 - The question
It is important to know that all God's people "since the beginning of the world were covenanted to Him by the same law and by the bond of the same doctrine as obtains among us." We will examine similarities and differences between God's covenant with Israel, and His covenant with us.

Section 2 - Chief points of agreement
The covenants are so alike, they "are actually one and the same."
In 3 ways...
1. The Jews' blessings in covenant were not earthly and temporary only.
2. The Israelite covenant was not based on their works, but God's mercy.
3. They "had and knew Christ as Mediator."

Section 3 - The Old Testament looks to the future
The OT saints were looking forward to the Gospel - Rom 1:2-3.
Since the Gospel does not put our hope in this life, but the next -
Eph 1:13-14; Col 1:4-5 -the OT prophets were also concerned with the future life.

Section 4 - Even in the OT, justification is by grace alone
Again, this is taught in the NT, and the OT looked forward to this.
"Abraham rejoiced to see [Christ's] day" - John 8:56; Heb 13:8.
Christ is the fulfillment of the OT promises - Luke 1:54-55, 72-73.

Section 5 - Similar signs of the covenant
1 Cor 10:1-6.
Israel was baptized, but many fell away; same with us.
If their baptism was only fleshly, Paul's argument doesn't make sense.
We have similar signs, and the same substance - the rock was Christ.

Section 6 - Refuting an objection from John 6:49, 54
The manna was "spiritual food" - 1 Cor 10:3.
Jesus spoke as He did of manna in John 6 because the Jews were only focused on the physical aspect of it and of Christ's provision of bread. Jesus wanted to show how much greater than Moses His ministry was, not that the manna was only physical in meaning.

Thursday, April 16, 2009

Law and Gospel

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 9 - Christ clearly revealed in the Gospel,
though known under the Law

Sections 1-2 - The Grace of Christ anticipated and manifested
Section 1 - The advantage of the community of the New Covenant
God showed He was our Father in the Old Testament.
The OT pointed Christ - Mal 4:2; 1 Pet 1:10, 12; Matt 13:16-17; Luke 10:23-24; John 5:46; 8:56; Heb 1:1-3; 1 Cor 10:4.
But the OT had value in itself for Israel.

Section 2 - The gospel preaches the revealed Christ
The Gospel, generally, includes God's promises of favor and mercy He made to OT saints.
"All those promises of free remission of sins... are counted as parts of [the Gospel]."
More fully, the Gospel is the revealing of Christ - Matt 4:17, 23; 9:35; Mark 1:1; 2 Tim 1:10; 2 Cor 1:20; John 1:51.

Section 3 - The [OT] promises are not abrogated for us
Servetus says they are, but that would mean we aren't waiting for the same salvation the OT saints were waiting for - Col 3:3; Rom 8:24; 1 John 3:2; 1 Tim 4:8.
The promises are the same - 2 Cor 6:16-7:1 - but are clearer in the NT.

Section 4 - The opposition between law and gospel ought not to be exaggerated
The contrast is legit - Rom 3:21-22; Gal 3:10-11.
"But the gospel did not so supplant the entire law as to bring forward a different way of salvation." Rom 3:21: "the Law and the Prophets bear witness to [the Gospel]."
"Where the whole law is concerned, the gospel differs from it only in clarity of manifestation."

Section 5 - John the Baptist
He held an "intermediate office" between law and gospel.
He prepares the way - Matt 11:11; John 1:23; Mal 4:5; John 5:35.
He preaches the Gospel, and baptizes with water as the apostles did - John 1:33.

Tuesday, April 14, 2009

Trying to soothe sluggish consciences

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments

Sections 58-59 - Law - mortal and venial sins distinction invalid!
Section 58
Venial sin, they say, is a desire without intent, that doesn't stay long.
But it gets a foothold at all by our sin.
"There is no reason, then, for us to exempt any covetings, however light, from the judgment of death" - Rom 6:23.

Section 59 - Every sin a deadly sin!
Matt 5:19; Ezek 18:4, 20
...because it is committed against God.
If they persist in this error, "bid them farewell."
And hold that "all sin is mortal."

A burden too heavy for Christians?

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments

Sections 56-57 - Principles of the law - loving enemy
Section 56 - Evangelical counsels?
Loving and helping your enemy; not taking vengeance on him.
Prov 25:21; Ex 23:4-5; Heb 10:30; Deut 32:35; Lev 19:18.
The Medieval churchmen turned these commands into "counsels" - optional good behavior.
This is "pestilential ignorance."

Section 57 - To love our enemy is a genuine commandment
Matt 5:44-47; Luke 6:27-28, 32; Matt 18:17.
They dilute these by making them exhortations, or confining them to monks.
Augustine and Chrysostem and Gregory the Great didn't think so.
They say these are too hard, but it is harder to love God wholly.

Here is proof of our piety

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments

Sections 51-55 - Principles of the law - loving neighbor
Section 51 - The sum of the law
Its purpose is to shape us to righteousness.
It would be a mistake to think the law only gets you part way.
The whole of God's will is found there: love God and neighbor - Deut 6:5; Lev 19:18 - from the conscience and with faith - 1 Tim 1:5.

Section 52 - Why does Scripture sometimes mention only the Second Table?
Jesus does this in Matt 23:23; 19:16-19 because our deeds of love (2nd table) show our obedience to God (1st table).
Obeying the first table is done in the intent of the heart (can't see it) or in ceremonies (can be hypocritically done). Obeying the second table makes visible and plain where our heart is. The prophets convicted Israel mostly according to the second table, too - Isa 1:17.

Section 53 - Faith and love
This doesn't mean the second table is more important: it proves our piety.
Love for neighbor is the fulfillment of the law - Rom 13:8; Gal 5:14; Matt 7:12.

Section 54 - Love of neighbor
Closest conformity to God's will is to be most fruitful for others.
Loving neighbor as self doesn't concede love of self as legit - 1 Cor 13:5.

Section 55 - Who is our neighbor?
We have greater responsibility to those with whom we are more closely linked.
But it also includes even the remotest person - Luke 10:36.

Fantasies bite and strike our heart with greed

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments

Sections 49-50 - Tenth Commandment - Don't Covet

Section 49 - Meaning: forbids all desire contrary to love.
This is in addition to the intent to commit murder or adultery, as covered there; coveting is playing with the desire without committing to sin with your will.
"Wouldn't THAT be nice" = coveting.
"If I could, I would" = intent.

Section 50 - Innermost rightesouness!
When we entertain the desire, we have become greedy - focused on self rather than neighbor.
God requires a tempered heart that always loves the other.

Monday, April 13, 2009

Ferreting out and disclosing the evils of others

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments

Sections 47-48 - Ninth Commandment - 
Don't Bear False Witness against Your Neighbor

Section 47 - Interpretation: do not lie or deceive.
Slander, maligning one's reputation, backbiting, defamation.
Applies in court, and "in private conversation."
It hurts a man more to take his integrity by slander, than to take his property. But in defaming one, we often end up taking his property, too.

Section 48 - The good reputation of our neighbor
"We delight in a certain poisoned sweetness experienced in ferreting out and in disclosing the evils of others."
This doesn't mean we can't give a just rebuke or civil judgment.
The sin arises from "evil intent and wanton desire to defame."
It is still sin, with this intent, even if the charge is true!
"Eagerness to hear detractions... [and] readiness to make unfavorable judgments, are alike forbidden."

Paying our debts to others

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments

Sections 45-46 - the Eighth Commandment - don't Steal

Section 45 - Interpretation: give each what belongs to him; justice
Don't pant after the possessions of others.
It's still wrong if it's legal.
This extends to good stewardship, and duty to our neighbor,
in "money, merchandise or land."

Section 46 - This commandment obligates us to care for others' good
Seeking honest and lawful gain is all right.
Each one ought to consider what he owes his neighbor, given his station in life.
Civil government - Rom 13:1ff; 1 Pet 2:13ff; Titus 3:1; Deut 17:19; 2 Chron 19:6-7.
Churches - 2 Cor 2:17; 1 Tim 3; 2 Tim 2; 4; Titus 1:6ff; 1 Pet 5; Matt 10:10; Rom 10:15; 15:15ff; 1 Cor 9; Gal 6:6; 1 Thess 5:12; 1 Tim 5:17-18.
Families - Eph 6:4; Col 3:21.
Employers - Eph 6:5-9; Col 3:22-25; Titus 2:9-10; 1 Pet 2:18-20; Col 4:1; Philemon 16.

On wanton dress, beyond adultery

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments

Sections 41-44 - Seventh Commandment - No Adultery

Section 41 - Interpretation
Forbids all "lustful intemperance of the flesh."
"Any other union apart from marriage  is accursed in His sight."
Gen 2:18.

Section 42 - Celibacy?
By our nature and the Fall, men are "doubly subject to women's society."
Men should lean toward marriage, rather than "strive foolishly and rashly to overcome and surmount their necessities."
If God hasn't given it, don't seek it - Matt 19:11-12; 1 Cor 7:7.

Section 43 - Marriage as related to this commandment
Celibacy can't be achieved, but is granted by God.
It isn't enough to control your outward behavior if your "heart inwardly burns with lust."
"It is better to marry than to burn" - 1 Cor 7:9.

Section 44 - Modesty and chastity
The sexual relationship is good, but ought not be polluted by "uncontrolled and dissolute lust."
So, married couples can't do whatever they want, sexually.
Modesty also forbids "us to seduce the modesty of another with wanton dress and obscene gestures and foul speech."

Angry against your brother?

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments

Sections 39-40 - Sixth Commandment - Don't Murder
Section 39 - The commandment
Watch out for the physical safety of others.
Murder of the mind: harbor no anger to others.
1 John 3:15; Matt 5:22.

Section 40 - The reason for this commandment
Man is made in God's image.
He is our fellow; we share the same flesh, and so ought not destroy his.
This extends beyond physical murder, to attempting physical harm,
and to refraining from helping when you can.

Honor parents, pastors and princes

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments

Sections 35-38 - The Fifth Commandment

Section 35 - The wide scope of this commandment
This means anyone God has placed over us - 1 Tim 5:17.
Earthly fathers and lords (rulers) share the title with God,
because the office shares "a spark of His splendor."

Section 36 - The demand
It doesn't matter if the person is worthy of his office; God put him there.
Honor means reverence (Ex 21:17; Lev 20:9; Prov 20:20)
Honor means obedience for children (Deut 21:18-21; Eph 6:1-3; Col 3:20)
Honor means gratitude (Matt 15:4-6).

Section 37 - The promise
This applies to us, not just Israel - Eph 6:2.
A faithful life cut short is not God breaking His promise:
it is "a symbol of God's kindness,"
and not a good in itself, without God's favor.

Section 38 -The threat
A life cut short is the implied curse for disobedience.
Again, exceptions of long-lived rebels don't undo the command.
We should only obey superiors "in the Lord" - Eph 6:1,
not disobeying God as we do so.

Sunday, April 12, 2009

Crass and Carnal Sabbatarian Superstition

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments 

Sections 28-34 - Fourth Commandment - Sabbath
Section 28 - Interpretation
The Sabbath was a foreshadowing of Christ which is not abolished.
It continues in these respects:
1. It represents a spiritual rest for God's people
2. There should be a set day to worship
3. Servants need a day of rest.

Section 29 - The Sabbath commandment as promise
The promise of spiritual rest holds the "chief place in the Sabbath."
Num 15:32-36; Ex 31:13; 35:2; Ezek 20:12-13; 22:8; 23:38; Jer 17:21, 22, 27; Isa 56:2; Neh 9:14; Hebrews 4:9.
"We must be wholly at rest that God may work in us."
This implies we must always be so, and that Sabbath is a sign of it.

Section 30 - The seventh day
Seven means perfection in Scripture.
The Sabbath represents the "coming perfection" of the last day.
Gen 2:3; Isa 66:23.

Section 31 - In Christ the Sabbath (as spiritual rest) is fulfilled
Rom 6:4-5; Col 2:16-17
The Sabbath is not kept by physical rest alone - Is 58:13-14.
"Christians ought therefore to shun completely the superstitious observance of days."

Section 32 - How far does the 4th Commandment go beyond external regulation?
Though abrogated ceremonially, we still need to worship on stated days (Acts 2:42; 1 Cor 14:40) and give rest to laborers (Deut 5:14-15; Ex 23:12).

Section 33 - Why do we celebrate Sunday?
We do not keep Sabbath - it was abolished to put away superstition and over-scrupulousness regarding it (Col 2:17; Gal 4:10-11; Rom 14:5).
We observe the Lord's Day for church order (1 Cor 16:2).

Section 34 - Spiritual observance of the sacred day
The Lord's Day does not continue, but replaces the Sabbath day.
This was the day of Christ's resurrection, when the shadows were dispelled (Col 2:17).
It is not wrong to have "other solemn days for their meetings, provided there be no superstition."

Friday, April 10, 2009

Oaths - taking God's name in vain

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments 
Sections 22-27 - Third Commandment - His name in Vain
Section 22 - Interpretation: we must "hallow the majesty of His Name."
All we think and say of God should match the majesty of His character, Word, sacraments and works.

Section 23 - The oath as confession to God
An oath is calling God as witness to confirm the truth of our word.
You can tell a man's god by who he swears by.
Isa 19:18; 65:16; Jer 12:16; 5:7; Zeph 1:4-5.

Section 24 - The false oath as a desecration of God's name
Swearing by God's name to a lie is profaning His name - Lev 19:12.
We maintain His glorious name by swearing to the truth, by His name.
Josh 7:19; John 9:24
Other modes of swearing by God: 1 Sam 14:39; 14:44; 2 Sam 3:9; 2 Kings 6:31; Rom 1:9; 2 Cor 1:23.

Section 25 - The idle oath
Needless oaths cheapen God's name.
We do this so much today it isn't regarded as the great offense it is.
But it remains so, as men take oaths idly for selfish lust or ambition.
Swear only by God - Ex 23:13; Deut 6:13; Heb 6:16-17.

Section 26 - Doesn't Jesus forbid this kind of oath?
Jesus and James give blanket statements in Matt 5:34, 37; James 5:12.
To take it at face value would set Jesus against His Father.
The Father allows and even commands oaths - Ex 22:10-11.
The Son is one with the Father - John 10:30, 18; 7:16.
Jesus forbids not all swearing, but idle oaths, especially swearing by things other than God to escape taking His name in vain.

Section 27 - The extrajudicial oath is therefore necessarily admissible
Paul called God as witness, effectively taking an oath - Rom 1:9; 2 Cor 1:23.
Oaths in civil courts are allowed.
Private oaths with proper intent are, too.
1 Sam 24:12; Gen 31:53-54; Ruth 3:13; 1 Kings 18:10.
The purpose of an oath is to "vindicate the Lord's glory, or to further a brother's edification." (Note, it is not to vindicate one's self!)

Visiting the iniquity of the fathers on the children?

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments 
Sections 17-21 - Second Commandment - no graven images

Section 17 - Spiritual worship of the invisible God
The grossest fault here is outward idolatry, but all superstitious rites are forbidden.
Worshiping images and subjecting God to our sense perception are forbidden.

Section 18 - Threatening words in the Second Commandment
The punishment for idolatry extends to the 3rd and 4th generation.
Reward for faithfulness extends "to remote posterity."
Breaking this commandment is like committing adultery against a faithful husband, according to Scripture - Eph 5:29-32; Jer 3; Hos 2:4ff; Hos 2:19-20.

Section 19 - "Who visits the iniquity of the fathers upon the children"
How can this be, when God doesn't require a son to bear his father's sin (Ezek 18:20)?
God repeats this elsewhere - Num 14:18; Ex 34:6-7; Jer 32:18.
There are temporal, earthly consequences on children for their fathers' sins - Isa 39:6-7.
But God's curse extends "upon his whole family."

Section 20 - Does not the visitation of the sins of the fathers upon the children run counter to God's justice?
Ezekiel warned Israel against thinking they would be punished for their fathers' sins no matter what they themselves did - Ezek 18:2. God curses the 3rd-4th generation by leaving them in their sin and punishing them for their own sin, not for their fathers'.

Section 21 - "And shows mercy unto thousands"
This is a general promise made to believers, that their children will also be faithful, not an absolute promise that binds Him against electing some outside of believing families, or shows Him false when covenant children fall away.

Before His very Eyes

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments

Sections 13-50 - Detailed exposition of the 10 commandments

Section 13-16 - The First Commandment
Section 13 - Preface
God claims His authority to command, and shows His promise to bless.
Rom 11:36.

Section 14 - Preface - "I am Yahweh your God."
He is OUR God. Jer 31:33; Matt 22:32; Deut 7:6; 14:2; 26:18-19.
This calls us to holiness and reverence - Lev 11:44; Mal 1:6.

Section 15 - Preface - "Who brought you out of Egpyt"
God prevents the "crime of ingratitude" in this phrase.
God describes Himself in phrases like this to distinguish Himself from idols,
and to bind Himself to His people - Ex 3:6; Amos 1:2; Hab 2:20; Ps 80:1; 99:1; Isa 37:16.
Israel's bondage to Egypt is a type of our spiritual bondage to sin.

Section 16 - The First Commandment - "no other gods"
God shows He wants "complete authority over [us]."
We must adore, trust, call upon, and thank Him alone.
"Before Me" - any spiritual adultery we commit happens right in front of Him, "like a shameless woman who brings in an adulterer before her husband's very eyes only to vex his mind the more."

Tuesday, April 7, 2009

Loving God and Neighbor

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments

Section 11-12 - The two Tables of the Law
The first table deals with ho we are to worship Him.
The second table deals with how we are to act toward others.
Jesus confirms this in His summary of the Law - Matt 22:37-39.
It is vanity to try to be righteous among men (second table of the law)
without right worship of God (first table).

Section 12 - The distribution of the commandments in the two Tables
Some say the commandment against images (2nd) is counted under the 1st,
and that the 10th against coveting is really 2. So the first 3 commands are the first table, and the last 7 are the 2nd table, by this count.
But the first table is the 1st four commandments; the second is the last 6.
This is so partly because Jesus includes the fifth commandment in the second table - Matt 19:19.

Intro - 10 Commandments - spiritual understanding

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law:
The 10 Commandments
Sections 6-10 - The law to be spiritually understood by God's purpose
Section 6 - Since the law is God's law, it makes a total claim upon us
An earthly king's "jurisdiction extends only to outward political order,"
not to what man "merely conceives in his mind."
But God calls for "obedience of soul, mind, and will,"
because His law is spiritual - Rom 7:14.

Section 7 - Christ Himself has restored right understanding of the law
Jesus is the Law's best interpreter.
He didn't add to it to correct its defects - it had none.
"He only restored it to its integrity" from Pharisees-Matt 16:6, 11-12

Section 8 - Ways to the right meaning
"He who would confine his understanding of the law within the narrowness of the words deserves to be laughed at."
Consider "why it was given to us," and its full meaning comes clear.

Section 9 - Commandment and prohibition
When a good thing is commanded, its opposite evil is prohibited.
We often assume that abstinence from what is forbidden is sufficient,
when the opposite virtue is implicitly commanded.
[Example: do not grumble - Phil 2:14:
this calls us to rejoice, not just suppress grumbling.]

Section 10 - By its strong language, the law shocks us to detest sin
To get us to hate, and "weigh the gravity of transgressions."

Intro - 10 Commandments - obey God's will

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 8 - Explanation of the Moral Law - The 10 Commandments
Sections 1-2 - The written law a statement of the natural law
Section 1 - What are the 10 Commandments to us?
They are God's natural design/law for us written out.
We have to learn humility and abasement from the law,
being reproved for our unrighteous and our  impotence to keep it.
We need the law, for our dullness and arrogance.

Section 2 - The inexorableness of the law
"God... has toward us by right the place of Father and Lord."
We only reverence Him when we prefer His will to our own.
He is always a "friend of righteousness, the foe of iniquity."

Sections 3-5 - We learn from the Law that God is our Father;
in mercy, holiness and kindness He requires obedience
Section 3 - The severity of the law has a positive goal
It shows us we don't and can't keep it; we must look elsewhere for help.

Section 4 - Promises and threats - Lev 26; Deut 28
God attaches these to the law to move us to love good and hate evil.
Our obedience is like the inadequate payment of a debt (for our sin),
and thus deserves no reward.

Section 5 - The sufficiency of the law
"Nothing is more acceptable to Him than obedience."
We always try to "acquire righteousness apart from God's Word."
Zeal for doing good outside God's law is an "intolerable profanation."

Monday, April 6, 2009

The Law, and certain ignorant persons...

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 7 - The law was given, not to restrain the folk of the old covenant under itself, but to foster hope of salvation in Christ until his coming

Sections 12-13 - [THIRD USE OF THE LAW]
Principally it admonishes believers and urges them on in well-doing

Section 12 - Even the believers have need of the law
This use "pertains more closely to the proper purpose of the law."
Even though the law is written on our hearts (Jer 31:33; Heb 10:16),
the written law still teaches and motivates us to obedience.
Ps 19:7ff; Ps 119:5, 105.
This doesn't contradict Paul on the law, "which show not what use the law serves for the regenerate, but what it can of itself confer upon man."
But with the Spirit giving promised grace, this third use applies.

Section 13 - Whoever wants to do away with the law entirely for the faithful, understands it falsely
"Certain ignoratnt persons... rashly cast out the whole of Moses."
Don't read 2 Cor 3:7 in a way that undoes Deut 32:46-47; Ps 1:2.

Sections 14-17 - The Law's so-called abrogation

Section 14 - To what extent has the law been abrogated for believers?
The law is abrogated in one sense (Rom 7:6): it doesn't bind our conscience or condemn believers.
The law continues, in another sense (Matthew 5:17-18; 2 Tim 3:16-17).

Section 15 - The law is abrogated to the extent that it no longer condemns us
The moral law itself is still required, but it no longer binds the conscience to fear death for breaking it.

Section 16 - The ceremonial law
The ritual law is abrogated differently:
not in what they were meant to do (atonement, accomplished in Christ),
but in the actual doing of the ritual sacrifices.
Col 2:17; Matt 27:51; Heb 10:1; Luke 16:16; John 1:17
Christ's death actually "sealed their force and effect."

Section 17 - "The written bond against us" is blotted out
Col 2:13-14 - this refers to the ceremonial law, attesting to our guilt.
It is removed, as our guilt is itself blotted out with Christ's atonement.

Friday, April 3, 2009

Relieved of insane confidence in our own powers

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 7 - The law was given, not to restrain the folk of the old covenant under itself, but to foster hope of salvation in Christ until his coming

Sections 6-9 - [FIRST USE OF THE LAW]
The law shows the righteousness of God, and as a mirror discloses our sinfulness, leading us to implore divine help
Section 6 - The severity of the law takes away from us all self-deception
Without the law we are over-confident and proud of our own righteousness.
The law bursts this delusion.

Section 7 - The punitive function of the law does not diminish its worth
"The law is like a mirror." [James 1:23-25]
Without grace to obey, the law increases sin: we know our sin clearly and still don't stop.
Rom 3:20; 5:20; 2 Cor 3:7; Rom 4:15.
It is our sin, not the law, that is to blame for this.
God gives grace apart from the law, to attain the blessing set forth in the law.
He "never tires in repeatedly benefiting us and in heaping new gifts upon us."

Section 8 - The punitive function of the law in its work upon believers and unbelievers
Unbelievers are left with no excuse - Rom 3:19.
Believers receive mercy even here - Rom 11:32.
They are driven to depend completely on God.

Section 9 - The law by accusing moves us to seek grace

Section 10-11 - [SECOND USE OF THE LAW]
The law restrains malefactors/unbelievers
Section 10 - The law as protection of the community from unjust men
It does this by fear of punishment.
This doesn't result in true righteousness: they are still sinning inside.
1 Tim 1:9-10.

Section 11 - The law a deterrent to those not yet regenerate
Gal 3:24. Besides condemning unbelievers, the law also preserves through restraint those not yet regenerate.

We can't fulfill the Law in this life

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 7 - The law was given, not to restrain the folk of the old covenant under itself, but to foster hope of salvation in Christ until his coming

Sections 1-2 - The moral and ceremonial law significant as leading to Christ
Section 1 - The Mediator helps only fallen man
The sacrificial system pointed men to the Mediator, not itself.
Acts 7:44; Heb 8:5; 9:12ff; Ex 25:40.
The grace shown in the sacrificial system is fully revealed in Christ.
The nation of priests that was Israel at Sinai became the church, at the cross - 1 Peter 2:9.

Section 2 - The law contains a promise
... of Christ's fulfillment. Gla 3:24.
A single sacrifice described - Isa 53:5; Dan 9:26-27.
A different priesthood described - Psalm 110:4.
The law leads to Christ, generally.
Dan 9:24; Heb 4 & 11; Rom 10:4.
The law's righteousness is described to us in vain unless it is imputed to us freely in Christ by the Spirit of regeneration - 2 Cor 3:6, 17.

Sections 3-5 - we cannot fulfill the moral law
Section 3 - The law renders us inexcusable and drives us into despair
We would be righteousness before God if we kept the whole law - Deut 30:19
Since we don't, the law only brings curse - the promise is far off.

Section 4 - Nevertheless the promises in the law have meaning
... because their benefits can come to us by supplying a perfect obedience.

Section 5 - The fulfillment of the law is impossible for us
No one has ever done so. Concupiscence plagues us all.
Rom 7:24; Mark 12:30; Ecc 7:21; Ps 143:2.
God could give man power to be righteous, but has not.
Matt 19:25-26; 1 Cor 13:12; Rom 8:3.

Like grubs crawling upon the earth

Institutes of the Christian Religion (1559) - John Calvin
Book 2 - God the Redeemer

Chapter 6 - Fallen Man Ought to Seek Redemption in Christ

Section 3-4 - Christ essential to the covenant and to true faith
Section 3 - The faith and hope of the Old Covenant fed upon the promise
Christ is prefigured in the OT wherever solace and deliverance are promised or described.
Habakkuk 3:13; 2 Kings 8:19; Isa 7:14.
Salvation in the OT depended on the kingdom of David.
Isa 55:3-4; Jer 23:56; Ezek 34:23-25; 37:24, 26.
The hope of the godly has always rested in Christ alone.
Hosea 1:11; 3:5; Micah 2:13; Amos 9:11; Zech 9:9.

Section 4 - Faith in God is faith in Christ
We are called to trust the Mediator, Christ - Matt 21:9; John 14:1.
Without a mediator, our faith in God "will gradually disappear."
We can't attain to God's majesty, because we "are like grubs crawling upon the earth."
"Apart from Christ the saving knowledge of God does not stand."
Col 1:15; Rom 10:4; 1 John 2:23.
Jews and Muslims leave the true God, though they claim Him, since they don't have a Mediator.