Considering Calvin on The Law

The next chapter in White’s new translation of Calvin’s Institutes of the Christian Religion concerns the law. At about 40 pages it is short in comparison to the chapter on free will. It is, however, no less significant.

In part the law helps us in terms of self-knowledge. It is necessary for our humility, to discover the illusions we have about our moral courage & strength. It will lead us, properly understood, “to abandon all trust in our own righteousness.”

He begins with the notion of the inner law, written upon each person’s heart. The corruption we receive from Adam, and our own transgressions flowing from it, tend to smudge said internal law as well as dull our conscience. Therefore, God found it appropriate to give the people of Israel (and by extension us) the written law. This has an important consequence: “we are not free to follow our heart’s desires wherever they may lead, but that we are wholly reliant on our God and must keep only to what pleases him.”

He briefly interacts with the Pelagian notion (sometimes expressed by our Arminian brothers) that God would not give a law we could not keep. They have a very man-centered view of the law. It is not a measure of our ability, but of God’s glory. It reflects His character, and what ours ultimately will be. Being his creatures by creation, and children by redemption, we have a duty to obey.

“The Lord, however, is not content to teach us only to revere his righteousness. He seeks to train our hearts to love it and to hate iniquity, and thus adds both promises and threats.”

We struggle to keep God’s law. We struggle with resting in His righteousness, but keep trying to establish one of our own doing. Our standards, not simply our strength. We try to confine the law to outward action, not seeing (or wanting to see) that it is about inward desire and spiritual righteousness. So, God not only condemns murder but also the unrighteous anger and hatred from which it flows even if we don’t carry through with the act. Jesus exposes the Pharisaical externalization of the law in the Sermon on the Mount. Jesus is not a second Moses, introducing a new law. He is explaining the law He gave through Moses.

In rightly understanding the law we need to consider both command and prohibition. This means we consider the “good and necessary consequence” of the law. He explains it this way:

“… we will first look at the content of each commandment, and then, on the basis of what it says, we will attempt to formulate a contrary argument alone these lines: if this thing pleases God, the opposite must displease him; if this thing displeases him, the opposite must please him…”

This approach finds its culmination in the Westminster Larger Catechism‘s section on the law. He notes “The Lord forbids that we should injure or hurt our neighbor, because he wants our neighbor’s life to be dear and precious to us.” In this way the sin we have grown accustom to is exposed so it can be rooted out in the power of the Spirit. Your flesh will always try to evade the truth.

Calvin then enters the aforementioned process and discusses the Ten Commandments from this perspective. There are some helpful discussions, like images, the sins of the fathers, multi-generational mercy, the shift from Saturday to Sunday regarding the day of rest, etc. On the last point, many misunderstand Calvin’s view of the Sabbath since it is fairly nuanced. I recommend Gaffin’s book on the subject.

“Their claim that Christians are under the law of grace does not mean that they should lead unruly lives, free as it were of restraint. Rather they are engrafted into Christ, by whose grace they are delivered from the curse of the law, and by whose Spirit they have the law written in their hearts.”

By this last thought we see that in the New Covenant, the law is (re)written upon our hearts. This is important because it was so smudged and distorted by our sinful nature.

Each sin deserves condemnation. In this Calvin attacks the Roman view of venial and mortal sins. The fact that each sin of the saint doesn’t “kill grace” is due to God’s mercy, not on account of the nature of the particular sin. Our justification means that we continue to have peace with God even though our sins may still be many (Romans 5).

Calvin sums up the law’s curses and promises in this way:

“My answer is that the law’s promises were not given in vain, but that they are conditional, and can only be fulfilled for those who have accomplished all righteousness- a righteousness not to be found among men. Once we understand that they can do nothing for us unless in God in his goodness freely receives us apart from our works, and once we by faith embraced his goodness which he offers us in the gospel, these same promises, conditional as they are, are not in vain.”

He is beginning to introduce us to the 3 functions or uses of the law. This is a most important concept. … (to be continued)

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Considering Calvin and the Sabbath

At the beginning of his book, Calvin and the Sabbath, Richard Gaffin notes that everyone seems to make use of a quote from Calvin to support their view of the Sabbath. The subtitle helps us understand the quandary: The Controversy of Applying the Fourth Commandment.

This volume is a re-working of Gaffin’s Master of Theology thesis under John Murray at Westminster Seminary many years ago. This means it is not written at a popular level. Most of us will have to concentrate to track with Gaffin at times, and there will not be any interesting stories to help us understand a point. It is still an academic work.

Gaffin’s procedure is pretty simply. He begins with some background to the controversy before examining Calvin’s Institutes of the Christian Religion and some catechisms. Gaffin compares different editions of the Institutes as well. He then examines exegetical writings (his commentaries) and sermons. He then includes other Reformers and some of the Reformation Creeds to show a similarity of thought on the issue.

“First, widespread disagreement as persisted about what Calvin meant where he has expressed himself concerning the Sabbath.”

As you read you can see how it is that people can latch on one aspect of what Calvin says to support so many views of the Sabbath and its application to our corporate and personal lives.

In the background material Gaffin summarizes the main theories regarding the Sabbath or Lord’s Day.

1. The Antinomian View. This began with the Anabaptist movement during the Reformation which had a sharp antithesis between law and gospel. It argues that Christ fulfilled the law for us and we no longer have an obligation to keep the ten commandments. To fulfill this command would be to contradict the NT teaching regarding there being no distinction of days and seasons (Rom. 14 & Col. 2).

2. The Seventh-Day Sabbatarian View. Gaffin notes that this view also appears among 16th century Anabaptists. While Christ fulfilled the law for us, Jesus didn’t abolish the law and we keep it out of faith, love and gratitude.

3. The Ecclesiastical or Dominical View. This cluster of views hold that the Sabbath  has its origin in the Mosaic covenant and therefore was strictly for the Jews, not for Christians. The end result is the same as the Antinomian view, but the rationale is quite different. This has been the dominant view in Anglican churches.

4. The Sabbatarian View. This focuses on the Sabbath as a creation ordinance from Genesis 2. The Mosaic regulation of the Sabbath is not binding on us but was for Israel, yet the creation ordinance remains. This view was argued by many of the English Puritans.

On the eve of the Reformation the western church was overloaded with feast and fast days which were required to be celebrated as part of the sacramental system essential for salvation. The Reformers were not only dealing with the Scriptures but also their own historical context. We do best to keep this in mind. At times Calvin is arguing against the view of Rome. At other times he is arguing against the Antinomian Anabaptists. When we forget this we tend to see him as contradicting himself instead of addressing a different series of errors. This, in part, is why Gaffin wants to look at all of Calvin’s writings to get a more comprehensive understanding of Calvin’s view.

We could summarize Calvin’s view as Gaffin does in a number of places.

1. The weekly day of rest which Israel was ordered to keep by the fourth commandment fulfilled three distinct functions.

a) It was a promissory sign, typical of the spiritual rest from sin which God would one day give to his people.

b) It provided a day for public assembly, a stated time for hearing the law and offering sacrifices.

c) It provided a day of rest from toil for slaves and servants.

2. At the first advent of Christ, culminating in his death and resurrection, the Sabbath ceased to function as a type. The spiritual rest promised to Israel by the weekly day of rest, has become a full reality. Christians now enjoy that rest on every day of their lives. In this sense, as a type of spiritual rest, the Sabbath has been abrogated and should no longer be observed.

3. Although the typical character of the Sabbath no longer exists, the other two functions of the Sabbath given to Israel are still in force.

a) The fourth commandment requires the public assembly of the church … Which day of the week is set aside for this assembly, whether one or more, is a matter of indifference.

b) The fourth commandment requires that rest be given to those who in their labors are subject to the authority of others.

4. The fourth commandment must always be seen in its context, that is, as part of the Decalogue, which applies to all people in every age.

There, you got that? The commandment is still binding, but the typological function of the command has been fulfilled in Christ. What remains, basically is a spiritual rest from sin, the need for public worship and the provision of rest for those under authority. This view would be different from the way the Westminster Divines expressed our responsibility in a way very similar to its Mosaic expression. This presents a tension in denominations like my own which holds to the Westminster Confession of Faith and yet holds Calvin in high esteem with many pastors embracing his view (as they understand it).

“Here Calvin shows himself, despite undeniable and decided differences in theological rationale for observing the Lord’s Day, to be remarkably close, in practice, to later Puritan views, like those given confessional status in the Westminster Confession of Faith.”

Calvin’s view would not appear to undermine the system of doctrine in the Westminster Confession. He upholds it as part of the moral law which still abides, but differs on how to apply it.

Yet, I still experience some cognitive dissonance with Calvin’s view. I also experience some with regard to the view of the Confession (I did take an exception). In other words, neither view completely expresses my own view which even I struggle to express. This is because in some ways my views are still “cooking” or developing. I think of it like a stew that needs time for everything to come together.

Gaffin, in his evaluation of Calvin’s view, puts his finger on some of the areas of dissonance for me. First, his understanding of the Sabbath as spiritual rest for everyday seems deprive it of it’s place in the Decalogue. He quotes Edwards as one who recognized this: “And if it stands in force now only as signifying a spiritual, Christian rest, and holy behavior at all times, it doth not remain as one of the ten commandments, but as a summary of all the commands.” In other words it no longer stands alone and doesn’t really command anything in particular. It “merely” summarizes the many other commands to flee sin and pursue godliness.

Second, Calvin does not seem to fully appreciate the Sabbath as creation ordinance. Calvin sees the Sabbath within the context of sin. As a creation ordinance it has bearing on man as man, not only as sinner. He doesn’t seem to do justice to the concept that as made in the image of God I not only work, but rest as God does. I need rest as man, not only as sinner. “The meaning of the Sabbath institution prior to the fall seems not to have crossed his mind.” This is a big weakness in Calvin’s view. This also affects how he views work, or at least how he expresses his view of work. Work is good! But we cannot only work, even if we recognize work as worship.

Gaffin also notes that we lose the full eschatlogical significance of the Sabbath when we do this. Typology, Gaffin argues, is present in every aspect of creation. It points us to the new heavens and earth. We cannot enter into the rest that awaits unless we are in Christ, but also until we have completed the tasks appointed to us like Adam. We are only able to complete those tasks because we have been redeemed by Christ, and those works have been prepared for us beforehand (Eph. 2:10 for instance).

Sabbath as creation ordinance also reminds us that this regular rest, which prefigures our ultimate rest in Christ, is for all people everywhere. They suffer when they do not rest. As Gaffin, and one of my professors notes, they do deserve to suffer so since they are in rebellion. Yet, we should offer them rest as a common grace for the benefit of society.

“Faithful and joyful Sabbath-keeping, we should not forget, is among the most concrete ways for the church to witness to a world full of turmoil and unrest, as never before or at least as much as ever, that there does indeed “remain a rest for the people of God” (Heb. 4:9).”

This is an important book to read, but not always an easy book to read. Anyone wrestling with the Sabbath should include this volume as part of their study. It will be worth the investment of time and mental energy.

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Considering the Best Reads of 2013

It is that time of year to consider all the “best of lists.”

While it has been a great year for Boston sports (the Patriots nearly made the Super Bowl again to gain revenge on the 49ers, and the Bruins lost in the Stanley Cup Finals, but the Red Sox won their 3rd World Series championship of this young century) I’m thinking of the best books I’ve read this year. This is not necessarily books that came out in 2013, but what I read this year.

I’ll take them in the order in which I read them. What you will notice is that I’ve probably read less this year, and clearly blogged less. Having 4 kids will do that. As will being pastor of a church that has grown enough to have to expand it facilities to expand ministry capacity. I also read some enormous books, and that takes time.

Dangerous Calling: Confronting the Unique Challenges of Pastoral Ministry by Paul Tripp. I couldn’t identify with all the problems he talks about, and that is a good thing. Some issues are connected to how we “do” seminary and preparation for pastoral ministry. Others have to do with the manifestations of pride and sloth.

Resurrection and Redemption: A Study of Paul’s Soteriology by Richard Gaffin. This is not an easy book to read, but it is a significant book to read. As I noted in the review, for Gaffin soteriology is eschatology. This book explores the significance of the resurrection for our redemption which is a neglected area of thought.

Bloodlines: Race, Cross and Christian by John Piper. John Piper looks at his own history with questions of race and brings the gospel to bear on the question. I wish he would have co-authored it with a person of color to balance the perspective. But much of what he says is excellent

The Book of Revelation by G.K. Beale. This is a humongous commentary on Revelation but is well worth the time needed to read it. This is the one to read to understand its connection with the Old Testament. While I don’t agree with all he says (like I prefer an early date) this is excellent.

Freedom & Boundaries: A Pastoral Primer on the Role of Women in the Church by Kevin DeYoung. He is correct, it is a primer. He concisely addresses the most important texts and questions that arise. He presents a complementarian position but not an extreme one. I highly recommend it.

Mistakes Leaders Make by Dave Kraft. This little book was an excellent treatment of common mistakes church leaders make. Some I’ve made and I don’t want to make the others.

Sex & Money by Paul Tripp. He talks about the 2 things that occupy most of our time, energy and thoughts. He focuses on the tendency toward idolatry and the healing power of the gospel. Great stuff.

The Truth of the Cross by R.C. Sproul. Typical Sproul. He explains sound theology so the average person can understand. Here he’s explaining the atonement, which every Christian should understand.

Delighting in the Trinity by Tim Chester. Books on the Trinity are pretty rare these days. Helpful, interesting and accessible books on the subject are even more rare. This is a book that is all three. It isn’t very big, but it is worth reading.

Gospel Centered Leadership by Steve Timmis. This is a very helpful little book that helps us understand how the gospel should shape our leadership in the church. I gave this one to my elders and we’ll study it soon.

Modest: Men & Women Clothed in the Gospel by Tim Challies & R.W. Glenn. I haven’t read any books on the subject before. What was good about this one is that it is about both men & women, and it is about how the gospel changes the equation. It is not about rules and a moralistic spirit.

Love into Light: The Gospel, the Homosexual and the Church by Peter Hubbard. This was an excellent and challenging book. He tries to balance truth and love (I think Paul said something like that) when we speak to homosexuals. We should not back off biblical teaching, which he explains by looking at key texts. We should not treat people as lepers either and he talks about how we can love them as we communicate the gospel to them as sinners, not just homosexuals.

The Doctrine of the Christian Life by John Frame. This is another enormous book. I have not quite finished the appendices since I’ve been focusing on other projects. This book examines ethical systems and then moves into understanding and applying the ten commandments before briefly discussing sanctification. This is an excellent book even if you agree with his particular end points.

The Pastor’s Justification: Applying the Work of Christ in Your Life and Ministry by Jared Wilson. This is another very good book on ministry. His focus is the importance of the doctrine of justification on who we are and how we go about ministry. Theology applied!

Crazy Busy: A Mercifully Short Book about a (Really) Big Problem by Kevin DeYoung. It is very short. I read this during a crazy busy time that mercifully should be coming to an end. I gave this to my elders and those who have gotten to it have appreciated its message. It is not just about techniques but the heart.

Delighting in the Trinity: An Introduction to the Christian Faith by Michael Reeves. I’m not quite done with this book yet so it might end up on next year’s list too! As I preach thru the prologue of John’s Gospel this has been a great help. He really pushes the point of “God is love” as we think about the Trinity and Christianity. This is definitely a must read in that rare category of books on the Trinity. Like Chester’s of the same name this is relatively short.

Interesting-

• 2 books by Paul Tripp and Kevin DeYoung
• 2 books on the Trinity
• 5 books on ministry
• 2 books on salvation
• 2 books of over 1,000 pages

Not one book by Tim Keller (I left off the Freedom of Self-Forgetfulness). Don’t worry, I’m sure there will be at least 1 next year.

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Considering Resurrection and Redemption

I have an odd “relationship” with Richard Gaffin. While in seminary, he came to teach a one week course Studies in New Testament Eschatology. I sat in for a few, but missed at least half of them.

At some point I bought his book Resurrection and Redemption: A Study in Paul’s Soteriology. Based on the ink used to underline in it, I have been reading it at 3 different points in my pastoral ministry. Often, I suspect, just prior to Resurrection Day. I would inevitably get bogged down or distracted by some other book I needed to read.

That being said, this is a difficult book to review now that I have finally finished it. I suspect that much of what was in that class is found in this book. For Gaffin, as it was for Vos, soteriology is eschatology!

In the forward, Sinclair Ferguson notes:

“In particular, Resurrection and Redemption raises important critical questions for the traditional formulations of the ordo salutis in Reformed theology. … One of our more serious malfunctions in some contemporary evangelical teaching has been the tendency to offer the benefits of the gospel virtually separated from Jesus Christ as the Benefactor. Consequently salvation is severed from the lordship of Christ.”

This points to a few of the important threads of this book. First, taking a redemptive-historical approach Gaffin does indeed challenge the traditional views of the ordo salutis since it neglects our union with Christ in which we receive all the benefits of salvation. The absence of this union with Christ is what lies behind many of the then contemporary issues regarding the lordship of Christ.

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Considering a Cessationist Argument

The Cessationist-Continuationist debate is not one I enter into often.  You can find far too many straw man arguments.  And personal attacks.  Cooler heads rarely prevail. It is not really a position you can “proof-text” and it polarizes people.

People often have a hard time distinguishing the ordinary from extraordinary.  This distinction is made in the Westminster Confession of Faith with regard to means God uses to bring someone to saving faith (XIV, 1).  For instance, should the ordinary means of hearing the gospel not be available, God may use extraordinary means to convert a person.  Those cases are rare, and are not to be expected by us.

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