Calvin:

Calvin on the Gospel’s essential property and purpose (sample¹):

1) Now I want to consider not so much what and how Pighius speaks, as how this worthless fellow may fall and lie buried under the ruins of his desperate impudence. So pious consciences will be reassured; for, as I know, they are often disturbed because of their inexperience. So I shall select from the almost unlimited stream of his loquacity whatever is specious, so that all may perceive that with all his speaking he says nothing. That Christ, the redeemer of the whole world, commands the Gospel to be preached promiscuously to all does not seem congruent with special election. But the Gospel is an embassy of peace by which the world is reconciled to God, as Paul teaches (II Cor 5.18); and on the same authority it is announced that those who hear are saved. I answer briefly that Christ was so ordained for the salvation of the whole world that He might save those who are given to Him by the Father, that He might be their life whose head He is, and that He might receive those into participation of His benefits whom God by His gratuitous good pleasure adopted as heirs for Himself. Which of these things can be denied? So the apostle pronounces the prophecy of Isaiah to be fulfilled in Him: Behold, I and the children whom the Lord gave me (Is 8.18; Heb 2.13). Christ Himself declares: All that the Father gave Me, I keep lest any perish (Jn 6.37). We read everywhere that He diffuses life only to members of His. And whoever will not allow that to be grafted into His body is a special gift has never read attentively the Epistle to the Ephesians. From this follows also a third thing: the virtue of Christ belongs only to the sons of God. Even those opposed to me will concede that the universality of the grace of Christ is not better judged than from the preaching of the Gospel. But the solution of the difficulty lies in seeing how the doctrine of the Gospel offers salvation to all. That it is salvific for all I do not deny.² But the question is whether the Lord in His counsel here destines salvation equally for all. All are equally called to penitence and faith; the same mediator is set forth for all to reconcile them to the Father-so much is evident. But it is equally evident that nothing can be perceived except by faith, that Paul’s word should be fulfilled: the Gospel is the power of God for salvation to all that believe (Rom I. 16). But what can it be for others but a savour of death to death? as he elsewhere says (I1 Cor 2.16). John Calvin, Concerning the Eternal Predestination of God, (London: James Clarke & Co., 1961), 102-103.

2) Paul then intimates that the doctrine of the gospel is properly, and in the first place, designed for this end–to call men to the service of God. Calvin, Jeremiah, 1:9-10.

Calvin on how hardening is an accidental property and purpose of the Gospel proclamation:

1) And with the breath of his lips shall he slay the wicked. Christ is armed with the breath of his lips to slay the wicked. But perhaps this second clause was added by Isaiah for the purpose of amplification; and, indeed, to slay is much more than to strike. As it belongs to the gospel to cast down all men without exception, its effect on the reprobate may be said to be accidental, to slay them with a deadly stroke. In this way the Prophet would add a particular case to the general statement, intimating that the wicked fall under the sword of Christ to their everlasting destruction, because they are not set apart to be sacrifices. However this may be, this latter clause must undoubtedly be limited to the wicked alone; and it is added, because that efficacy does not immediately appear in the preaching

of the gospel, but, on the contrary, many ridicule, and jeer, and treat as a fable all that is said about Christ and his word. But though they do not immediately feel its power, yet they will not be able to escape it, and will at length be slain by a deadly wound. Calvin Isaiah 11:4.

2) In forbidding them to mention the word burden, it was the same thing as though he had said, “Let not this form of speaking be any longer in use among you.” He then adds, “For to every one his word shall be his burden.” By these words he shews that what is bitter in prophecies is as it were accidental; for God has nothing else in view in addressing men, but to call them to salvation. The word of God then in itself ought to be deemed sweet and delightful. Whence then is this bitterness and hatred towards it? even from the wickedness of men alone. As when a sick person, eating the most wholesome food finds it turned into poison, the cause being in himself; so it is with us, it is our own fault that the word of God becomes a burden. It was, moreover, the Prophet’s design to shew that the Jews had no reason to complain that prophecies were grievous to them, and always announced some trouble; for God wishes to address men with lenity and kindness, but he is forced by their wickedness to deal sharply with them. Calvin, Jeremiah 23:36.

3) The common people, doubtless, groan under their miseries, and that because God thus punishes the contempt of his grace, which he has again offered to us, and which is so unworthily rejected. Inasmuch, then, as so base an ingratitude on the part of men has provoked God’s wrath, it is no wonder that the sound of his scourges is everywhere heard: for the servant who knows his lord’s will and does it not, is worthy, as Christ declares, of heavier stripes, (Luke 12.) And what happens through the whole world is, that after God has shone by his gospel, after Christ has everywhere proclaimed reconciliation, they now openly fall away, and show that they prefer having God angry than propitious to them: for when the gospel is rejected, what else is it but to declare war against God, and to scorn and not to receive the reconciliation which God is ready to give, and of which he treats of his own accord with men?

It is then no wonder that the Prophet says here, that the world would be full of darkness after the appearance of Christ, who is the Sun of Righteousness, and who has shone upon us with his salvation: but it was, as it were, accidental, that God exhibited himself with so much severity to the world, when yet it was the acceptable time, when it was the day of salvation and of good-will; for the world suffered not that to be fulfilled which God had promised to us by the Prophet Joel, nor received the Spirit of adoption, when they might have safely fled to God; nay, when God was ready to cherish them in his own bosom. But since they were refractory and intractable, it was necessary for God to visit such perverseness in an unusual manner. It is no wonder then that the Prophet says, that in those days there shall be prodigies in heaven and on earth, for the sun shall be turned into darkness, etc., before it shall come–the day of Jehovah, great and terrible. Calvin, Joel, 2:30-31.

4) “Whatsoever thou shalt bind on earth.” The second metaphor, or comparison, is intended directly to point out the forgiveness of sins; for Christ, in delivering us, by his Gospel, from the condemnation of eternal death, looses the cords of the curse by which we are held bound. The doctrine of the Gospel is, therefore, declared to be appointed for loosing our bonds, that, being loosed on earth by the voice and testimony of men, we may be actually loosed in heaven. But as there are many who not only are guilty of wickedly rejecting the deliverance that is offered to them, but by their obstinacy bring down on themselves a heavier judgment, the power and authority to bind is likewise granted to the ministers of the Gospel. It must be observed, however, that this does not belong to the nature of the Gospel, but is accidental; as Paul also informs us, when, speaking of the vengeance which he tells us that he has it in his power to execute against all unbelievers and rebels, he immediately adds, When your obedience shall have been fulfilled, (2 Corinthians 10:6.) For were it not that the reprobate, through their own fault, turn life into death, the Gospel would be to all the power of God to salvation, (Romans 1:16;) but as many persons no sooner hear it than their impiety openly breaks out, and provokes against them more and more the wrath of God, to such persons its savor must be deadly, (2 Corinthians 2:16.) Calvin, Matthew 16:19.

5) That seeing, they may see, and not perceive. Here it may suffice to state briefly what has already been fully explained, that the doctrine is not, strictly speaking, or by itself, or in its own nature, but by accident, the cause of blindness. When persons of a weak sight come out into sunshine, their eyes become dimmer than before, and that defect is in no way attributed to the sun, but to their eyes. In like manner, when the word of God blinds and hardens the reprobate, as this takes place through their own depravity, it belongs truly and naturally to themselves, but is accidental, as respects the word.

“Lest at any time they should be converted.” This clause points out the advantage that is gained by seeing and understanding. It is, that men, having been converted to God, are restored to his favor, and, being reconciled to him, enjoy prosperity and happiness. The true end for which God desires that his word should be preached is, to reconcile men to himself by renewing their minds and hearts. With respect to the reprobate, on the other hand, Isaiah here declares that the stony hardness remains in them, so that they do not obtain mercy, and that the word fails to produce its effect upon them, so as to soften their minds to repentance. Calvin, Mark 4:12.

6) “For God sent not his Son into the world to condemn the world.” It is a confirmation of the preceding statement; for it was not in vain that God sent his own Son to us. He came not to destroy; and therefore it follows, that it is the peculiar office of the Son of God, that all who believe may obtain salvation by him. There is now no reason why any man should be in a state of hesitation, or of distressing anxiety, as to the manner in which he may escape death, when we believe that it was the purpose of God that Christ should deliver us from it. The word world is again repeated, that no man may think himself wholly excluded, if he only keep the road of faith. The word judge (prino) is here put for condemn, as in many other passages. When he declares that he did not come to condemn the world, he thus points out the actual design of his coming; for what need was there that Christ should come to destroy us who were utterly ruined? We ought not, therefore, to look at any thing else in Christ, than that God, out of his boundless goodness chose to extend his aid for saving us who were lost; and whenever our sins press us–whenever Satan would drive us to despair–we ought to hold out this shield, that God is unwilling that we should be overwhelmed with everlasting destruction, because he has appointed his Son to be the salvation of the world. When Christ says, in other passages, that he is come to judgment, (John 9:39;) when he is called a stone of offense, (1 Peter 2:7;) when he is said to be set for the destruction of many, (Luke 2:34:) this may be regarded as accidental, or as arising from a different cause; for they who reject the grace offered in him deserve to find him the Judge and Avenger of contempt so unworthy and base. A striking instance of this may be seen in the Gospel; for though it is strictly the power of God for salvation to every one who believeth, (Romans 1:16,) the ingratitude of many causes it to become to them death. Both have been well expressed by Paul, when he boasts of having vengeance at hand, by which he will punish all the adversaries of his doctrine after that the obedience of the godly shall have been fulfilled, (2 Corinthians 10:6) The meaning amounts to this, that the Gospel is especially, and in the first instance, appointed for believers, that it may be salvation to them; but that afterwards believers will not escape unpunished who, despising the grace of Christ, chose to have him as the Author of death rather than of life. Calvin, John 3:17.

7) “If any man hear my words.” After having spoken concerning his grace, and exhorted his disciples to steady faith, he now begins to strike the rebellious, though even here he mitigates the severity due to the wickedness of those who deliberately–as it were–reject God; for he delays to pronounce judgment on them, because, on the contrary, he has come for the salvation of all. In the first place, we ought to understand that he does not speak here of all unbelievers without distinction, but of those who, knowingly and willingly, reject the doctrine of the Gospel which has been exhibited to them. Why then does Christ not choose to condemn them? It is because he lays aside for a time the office of a judge, and offers salvation to all without reserve, and stretches out his arms to embrace all, that all may be the more encouraged to repent. And yet there is a circumstance of no small moment, by which he points out the aggravation of the crime, if they reject an invitation so kind and gracious, for it is as if he had said, “Lo, I am here to invite all, and, forgetting the character of a judge, I have this as my single object, to persuade all, and to rescue from destruction those who are already twice ruined.” No man, therefore, is condemned on account of having despised the Gospel, except he who, disdaining the lovely message of salvation, has chosen of his own accord to draw down destruction on himself.

Yet we daily see the wicked, with all their rage and pride, struck down by the voice of Christ; and, when those men fell down who had come to bind Christ, there was exhibited a visible token of that alarm which wicked men feel within themselves, whether they will or not, when Christ speaks by his ministers. Besides, as this was in some measure accidental to the voice of Christ, to whom it peculiarly belongs to raise up men who were lying in a state of death, he will undoubtedly display toward us such power as to raise us even to heaven. Calvin, John 18:8.

8) The word “judge,” as is evident from the word save, which is contrasted with it, here signifies to condemn. Now this ought to be understood as referring to the office which properly and naturally belongs to Christ; for that unbelievers are not more severely condemned on account of the Gospel is accidental, and does not arise from its nature, as we have said on former occasions. Calvin John 12:47.

9) And to those whose sins you retain. Christ adds this second clause, in order to terrify the despisers of his Gospel, that they may know that they will not escape punishment for this pride. As the embassy of salvation and of eternal life has been committed to the apostles, so, on the other hand, they have been armed with vengeance against all the ungodly, who reject the salvation offered to them, as Paul teaches, (2 Corinthians 10:6.) But this is placed last in order, because it was proper that the true and real design of preaching the Gospel should be first exhibited. That we are reconciled to God belongs to the nature of the Gospel; that believers are ad-judged to eternal life may be said to be accidentally connected with it. For this reason, Paul, in the passage which I lately quoted, when he threatens vengeance against unbelievers, immediately adds, “after that your obedience shall have been fulfilled,” (2 Corinthians 10:6;) for he means, that it belongs peculiarly to the Gospel to invite all to salvation, but that it is accidental to it that it brings destruction to any. Calvin, John 20:23.

10) Which received lively oracles. Erasmus translated it lively speech; but those which are expert in the Greek tongue, they shall know that I have more truly translated the words of Stephen. For there is greater majesty in Oracles than in Speech, I speak only of the word; for I know that whatsoever proceedeth out of the mouth of God, the same is an oracle. Moreover, he purchaseth authority for the doctrine of Moses in these words, because he uttereth nothing but that which proceeded from God, Whereupon it followeth, that they did not so much rebel against Moses as against God; whereby their stubbornness is more discovered, And this is a general way to establish doctrine, when men teach nothing but that which is commanded them by God. For what man dare make Moses inferior to him, who (as the Spirit affirmeth) ought only to be believed for this cause, because he faithfully unfolded and delivered the doctrine which he had received of God? But some men may ask this question, Why he called the law a living speech? For this title seemeth to disagree much with the words of Paul, where he saith that the law is the ministry of death, and that it worketh death, and that it is the strength of sin, (1Corinthians 3:7.) If you take lively speech for that which is effectual, and cannot be made frustrate by the contempt of men, there shall be no contrariety; but I interpret it as spoken actively, for that which maketh to live. For seeing that the law is the perfect rule of godly and holy life, and it showeth the righteousness of God, it is counted, for good causes, the doctrine of life and salvation. And to this purpose serveth that solemn protestation of Moses, when he calleth heaven and earth to witness, that he hath set before them the way of death and life. In which sense the Lord himself complaineth, that his good law is broken, and his good commandments, whereof he had said, “He which shall do these things shall live in them,” (Ezekiel 20) Therefore the law hath life in itself. Yet if any man had liefer take living for that which is full of efficacy and strength, I will not greatly stand in contention.

And whereas it is called the ministry of death, that is accidental to it, because of the corrupt nature of man; for it doth not engender sin, but it findeth it in us. It offered life, but we, which are altogether corrupt, can have nothing but death by it. Therefore, it is deadly in respect of men alone. Though Stephen had respect unto a farther thing in this place; for he doth not only speak of the bare commandments, but comprehendeth all Moses’ doctrine, wherein the free promises are included, and so consequently, Christ himself, who is the only life and health of men. We must remember with what men Stephen had to do. They were such as were preposterously zealous of the law, who stayed only in the dead and deadly letter of the law; and, in the mean season, they raged against Stephen, because he sought Christ in the law, who is, indeed, the soul thereof. Calvin, Acts 7:38.

11) The term odor is very emphatic. “Such is the influence of the Gospel in both respects, that it either quickens or kills, not merely by its taste, but by its very smell. Whatever it may be, it is never preached in vain, but has invariably an effect, either for life, or for death.” But it is asked, how this accords with the nature of the Gospel, which we shall find him, a little afterwards, calling the ministry of life? (2 Corinthians 3:6.) The answer is easy: The Gospel is preached for salvation: this is what properly belongs to it; but believers alone are partakers of that salvation. In the mean time, its being an occasion of condemnation to unbelievers–that arises from their own fault. Thus Christ came not into the world to condemn the world, (John 3:17,) for what need was there of this, inasmuch as without him we are all condemned? Yet he sends his apostles to bind, as well as to loose, and to retain sins, as well as remit them. (Matthew 18:18; John 20:23.) He is the light of the world, (John 8:12,) but he blinds unbelievers. (John 9:39.) He is a Rock, for a foundation, but he is also to many a stone of stumbling. (Isaiah 8:14.) We must always, therefore, distinguish between the proper office of the Gospel, and the accidental one (so to speak) which must be imputed to the depravity of mankind, to which it is owing, that life to them is turned into death. Calvin, 2 Corinthians, 2:15.

12) And this is especially what deserves to be noticed, lest our fault should be imputed to Christ; for, as he has been given to us as a foundation, it is as it were an accidental thing that he becomes a rock of offense. In short, his proper office is to prepare us for a spiritual temple to God; but it is the fault of men that they stumble at him, even because unbelief leads men to contend with God. Hence Peter, in order to set forth the character of the conflict, said that they were the unbelieving. Calvin, 1 Peter 2:8.

¹Many more quotations from Calvin to this same effect could be adduced. I only cite a small sample here, for the main point is Calvin’s treatment on hardening as an accidental property of the Gospel proclamation (kerugma).
²Cole translates this line as: “it is preached that those who hear might be saved,” Henry Cole, “Eternal Predestination,” in Calvin’s Calvinism, (Grand Rapids: Reformed Free Publishing, 1987?), 94.

Calvin:

The Gospel declares the favour of God:

1) Again, it is not without cause that we include all the promises in Christ, since the apostle includes the whole gospel under the knowledge of him [cf. Romans 1:17], and elsewhere teaches that “however many are the promises of God, in him they find their yea and amen” [2 Corinthians 1:20 p.]. The reason for this fact is at hand; for if God promises anything, by it he witnesses his benevolence, so that there is no promise of his which is not a testimony of his love. Nor does it make any difference that, while the wicked are plied with the huge and repeated benefits of God’s bounty, they bring upon themselves a heavier judgment. For they neither think nor recognize that these benefits come to them from the Lord’s hand; or if they do recognize it, they do not within themselves ponder his goodness. Hence, they cannot be apprised of his mercy any more than brute animals can, which, according to their condition, receive the same fruit of God’s liberality, yet perceive it not. Nothing prevents them, in habitually rejecting the promises intended for them, from thereby bringing upon themselves a greater vengeance. For although the effectiveness of the promises only appears when they have aroused faith in us, yet the force and peculiar nature of the promises are never extinguished by our unfaithfulness and ingratitude. Therefore, since the Lord, by his promises, invites man not only to receive the fruits of his kindness but also to think about them, he at the same time declares his love to man. Hence we must return to the point: that any promise whatsoever is a testimony of God’s love toward us. But it is indisputable that no one is loved by God apart from Christ: “This is the beloved Son” [Matthew 3:17; 17:5 p.], in whom dwells and rests the Father’s love. And from him it then pours itself upon us, just as Paul teaches: “We receive grace in the beloved” [Ephesians 1:6 p.], bit must therefore derive and reach us when he himself intercedes. Consequently, the apostle in one passage calls him “our peace” [Ephesians 2:14]; in another, Paul puts him forward as the bond whereby God may be found to us in fatherly faithfulness [cf. Romans 8:3 ff.]. It follows that we should turn our eyes to him as often as any promise is offered to us. And Paul rightly teaches us that all God’s promises are confirmed and fulfilled in him [Romans 15:8]. Calvin, Institutes 3.2.32.

Calvin on the free offer:

Sermons

1) For all of us have our ears stopped up, all of us have our eyes hoodwinked: yea and that more is we are death and blind, unless he have touched us, that we receive his word. And thus stands the will of God, which we have to understand after two sorts, even as holy write makes it plain unto us: not (as I said before) that God is double in himself, or that is his will is diverse and changeable. Now let us come to practice this doctrine, and let us mark first of all when the Gospel is preached unto us, that it is as much as if God reached out his hand, (as he speaks by the Prophet Isaiah) [Isai. 65:2] and said unto us, come to me. It is a matter which ought to touch us to the quick, when we see that God comes to seek us, & waits not till we come to him, but shows that he is ready to be made at one with us, although we be his deadly enemies, and seeks nothing, but to wipe out all our faults, and make us partakers of that salvation which was purchased for us by our Lord Jesus Christ… Know we moreover, that men are very faulty, when God offers them his word, and they receive it not. And surely this is partly spoken of us, to the end that all the faithful should with all humbleness glorify the grace of God towards them, and party to the end that the unbelievers and rebels should have their mouths stopped, that they might not blaspheme against God as though he had been wanting them. For we see how he calls all them to salvation, to whom his word is preached. Calvin, Sermons on 1 Timothy, Sermon 13,2:3-5, p., 158.

2) But what? We are out of taste, and beside that, we desire to be fed with filthy and loathsome meat, and instead of choosing that that God offers us, we will go and take vile and stinking meats, yea, we wittingly and willingly poison ourselves. Calvin, Sermons on 1 Timothy, Sermon 28, 4:1-2, p., 335.

3) And thus we have two degrees, the one is, that the ancient fathers showed God: yea but smally and slenderly in comparison to us, when our Lord Jesus came into the world. The son of righteousness appeared, whereby we may behold God better, and much more clearly then to the holy fathers did, for so much as he declared himself more familiarly to us. And when we say, that Jesus Christ is the lively image of God his Father, it is not in this person of man which appeared here, wherein he was conversant. He was conversant with men for a season, but it is referred to the Gospel as Saint Paul shows is in the second to the Corinthians. Therefore we must learn to behold God when it pleases him to open himself to us, which thing he does so oft as Jesus Christ is preached to us: let us know that god opens his heart to us, and shows himself there to us so far forth as is meet for our instruction. Calvin, Sermons on 1 Timothy, Sermon 52, 6:15-16, p., 629.

3) For whereas mens should have served god in peace and unity, they have been as cats and dogs together. And what was the cause of it, but only this, that the would not content themselves with the pure doctrine of the Gospel, but would needs have their own foolish lusts? God paid them for it, and to give them full measure, in the end he adds this was which Saint Paul speaks of also in this place, they were deprived of the truth. Although God had kindled the brightness of his Gospel throughout all the world, yet we see what horrible darkness the world is downed in. And who so? It is (as I said) their payment which received not the grace that was offered to them, but made themselves drunk with their own follies. Calvin, Sermons on 1 Timothy, Sermon 48, 6:3-7, p., 571.

3) Therefore woe be unto us, if we be here as venomous beasts, and come to lift up our horns against god, and say, I will not receive the good that is offered me: for what wilt thou get by it, thou cursed creature? So then Saint Paul does not here simply allege the Majesty of God, which we must be subject to, but adds this loving word beside, that God showed himself our Saviour, when he commanded his Gospel to be preached: as also he says flatly in the first to the Romans, that God would have his doctrine received with obedience. And then adds afterward, that it is with his mighty power to salvation to all that believe. Therefore when he has showed that at the beginning God sent his Apostles, & in these days has established shepherds in his Church, to procure our salvation by that means, know we, that if we are unthankful to him, and will not submit ourselves wholly to him: it will be a double condemnation to us, because we refused the good that was offered to us. Calvin… So then let us mark his word, but receive the salvation that is offered us in the gospel: for if we have this, we have an inestimable comfort, we shall not doubt but God will perfect our salvation… , Sermons on Titus, Sermon 2, 1:1-4, p., 1046 and 1047.

commentaries

1) Last of all, David confesses that it was entirely owing to the pure grace of God that he had come to possess so great a good, and that he had been made a partaker of it by faith. It would be of no advantage to us for God to offer himself freely and graciously to us, if we did not receive him by faith, seeing he invites to himself both the reprobate and the elect in common; but the former, by their ingratitude, defraud themselves of this inestimatable blessing. Let us, therefore, know that both these things proceed from the free liberality of God; first, his being our inheritance, and next, our coming to the possession of him by faith. The counsel of which David makes mention is the inward illumination of the Holy Spirit, by which we are prevented from rejecting the salvation to which he calls us, which we would otherwise certainly do, considering the blindness of our flesh. Whence we gather, that those who attribute to the free will of man the choice of accepting or rejecting the grace of God basely mangle that grace, and show as much ignorance as impiety. Calvin, Psalms 16:7.

2) “Why did I come?” This might be a reason assigned, that the people have not only brought upon themselves all immense mass of evils by provoking God’s anger, but have likewise, by their obstinacy, cut off the hope of obtaining pardon and salvation. But I think that God proceeds still further. After having explained that he had good reason for divorcing the people, because they had of their own accord given themselves up to bondage, when they might have been free, he adds that still it is not he who prevents them from being immediately set at liberty. As he shewed, in the former verse, that the whole blame rests with the Jews, so now he declares that it arises from their own fault that they grow old and rot in their distresses; for the Lord was ready to assist them, if they had not rejected his grace and kindness. In a word, he shows that both the beginning and the progress of the evil arise from the fault of the people, in order that he may free God from all blame, and may shew that the Jews act wickedly in accusing him as the author of evil, or in complaining that he will not assist them. First, then, the Lord says that he “came;” and why, but that he might stretch out his hand to the Jews? Whence it follows that they are justly deprived; for they would not receive his grace. Now, the Lord is said to “come,” when he gives any token of his presence. He approaches by the preaching of the Word, and he approaches also by various benefits which he bestows on us, and by the tokens which he employs for manifesting his fatherly kindness toward us. “Was there ever any people,” as Moses says, “that saw so many signs, and heard the voice of God speaking, like this people?” (Deuteronomy 4:33.) Constant invitation having been of no advantage to them, when he held out the hope of pardon and exhorted them to repentance, it is with good reason that he speaks of it as a monstrous thing, and asks why there was no man to meet him. They are therefore held to be convicted of ingratitude, because, while they ought to have sought God, they did not even choose to meet him when he came; for it is an instance of extreme ingratitude to refuse to accept the grace of God which is freely offered.

“Why did I call, and no one answered?” In the word call there is a repetition of the same statement in different words. When God “calls,” we ought to be ready and submissive; for this is the “answer” which, he complains, was refused to him; that is, we ought to yield implicitly to his word. But this expression applies strictly to the matter now in hand; because God, when he offered a termination to their distresses, was obstinately despised, as if he had spoken to the deaf and dumb. Hence he infers that on themselves lies the blame of not having been sooner delivered; and he supports this by former proofs, because he had formerly shewn to the fathers that he possessed abundance of power to assist them. Again, that they may not cavil and excuse themselves by saying that they had not obtained salvation, though they heartily desired it, he maintains, on the other hand, that the cause of the change ought to be sought somewhere else than in him, (for his power was not at all diminished,) and therefore that he would not have delayed to stretch out his hand to them in distress, if they had not wickedly refused his aid. Calvin, Isaiah 50:2.

3) Look unto me. Hitherto he addressed the Jews alone, as if to them alone salvation belonged, but now he extends his discourse farther. He invites the whole world to the hope of salvation, and at the same time brings a charge of ingratitude against all the nations, who, being devoted to their errors, purposely avoided, as it were, the light of life; for what could be more base than to reject deliberately their own salvation? He therefore commands all “to look to him,” and to the precept adds a promise, which gives it greater weight, and confirms it more than if he had made use of a bare command. And ye shall be saved. Thus we have a striking proof of the calling of the Gentiles; because the Lord, after having broken down “the partition-wall” ( Ephesians 2:14) which separated the Jews from the Gentiles, invites all without exception to come to him. Besides, we are here reminded also what is the true method of obtaining salvation; that is, when we “look to God,” and turn to him with our whole heart. Now, we must “look to him” with the eye of faith, so as to embrace the salvation which is exhibited to all through Christ; for “God so loved the world that he gave his only-begotten Son, that whosoever believeth in him may not perish.” ( John 3:16.) For I am God. When he exhorts all the ends of the earth, he at the same time shews that all men have hitherto wandered, and have not “looked to” the true God; for where infidelity exists, there cannot be a distinct looking towards God, so as to distinguish him from empty masks. In a word, he declares that the ruin of all has been occasioned by their being driven about by their wicked inventions, and thus revolting from the true God, from the knowledge of whom certain and eternal salvation flows. The Lord therefore stretches out his hand, in order to rescue all and point out the method of obtaining salvation. Calvin Isaiah 54:22.

4) But when God invites men to himself, and approaches near them, and offers himself to them in a peculiar manner as their Father and Teacher, if they reject so remarkable a benefit, truly their ingratitude is worthy of the utmost severity. For as often as God raises up prophets for us and faithful ministers of his doctrine, let this which has just been said come into our minds: unless we embrace such a benefit, we at length shall know that a prophet has been among us, because God will exact fearful vengeance for the contempt of his great loving-kindness. Calvin, Ezekiel 2:5.

5) But as this is not in the power or will of man, we draw this evident conclusion, that God not only offers his grace in the outward preaching, but at the same time in the renewing of our hearts. Except God then recreates us a new people to himself, there is no more stability in the covenant he makes now with us than in the old which he made formerly with the fathers under the Law; for when we compare ourselves with the Israelites, we find that we are nothing better. It is, therefore, necessary that God should work inwardly and efficaciously on our hearts, that his covenant may stand firm: nay, since the knowledge of him is the special gift of the Spirit, we may with certainty conclude, that what is said here refers not only to outward preaching, but that the grace of the Spirit is also joined, by which God renews us after his own image, as we have already proved from a passage in Jeremiah: but that we may not seem to borrow from another place, we may say that it appears evident from the words of the Prophet, that there is no other bond of stability, by which the covenant of God can be strengthened and preserved, but the knowledge he conveys to us of himself; and this he conveys not only by outward teaching, but also by the illumination of our minds by his Spirit, yea, by the renewing of our hearts. Calvin, Hosea 2:19-20.

6) Amos here again exhorts the Israelites to repentance; and it was an address common to all, though the greater part, as we have said, were altogether past recovery; but it was necessary, as long as they continued a chosen people, to call them to repentance; for they had not been as yet abdicated. We further know, that the Prophets preached in order to invite some to God, and to render others inexcusable. With regard to the end and design of public teaching, it is, that all should in common be called: but God’s purpose is different; for he intends, according to his own secret counsel, to draw to himself the elect, and he designs to take away all excuse from the reprobate, that their obstinacy may be more and more apparent. We must further bear in mind, that while the people of Israel continued, the doctrine of repentance and faith was preserved among them; and the reason was that to which I have alluded, because they remained as yet in the fold of God. It is no wonder then that the Prophet gives again to the Israelites the hope of pardon, provided they repented.

Thus saith Jehovah to the house of Israel, Seek me, and ye shall live. This sentence has two clauses. In saying, Seek me, the Prophet exhorts the Israelites to return to a sane mind: and then he offers them the mercy of God, if only they sought from the heart to reconcile themselves to him. We have elsewhere said that men cannot be led to repentance, unless they believe that God will be propitious to them; for all who think him to be implacable, ever flee away from him, and dread the mention of his name. Hence, were any one through his whole life to proclaim repentance, he could effect nothing, except he were to connect with this the doctrine of faith, that is, except he were to show that God is ready to give pardon, if men only repent from the heart. These two parts, then, which ought not to be separated, the Prophet here connects together very wisely and for the best reason, when he says, Seek me, and ye shall live; intimating that the gate of mercy was still open, provided the Israelites did not persevere in their obstinacy. But, at the same time, he lays this to their charge, that they willfully perished through their own fault; for he shows that in themselves was the only hindrance, that they were not saved; for God was not only ready to receive them into favor, but also anticipated and exhorted them, and of his own free will sought reconciliation. How then was it, that the Israelites despised the salvation offered to them? This was the madness which he now charges them with; for they preferred ruin to salvation, inasmuch as they returned not to God when he so kindly invited them, Seek me, and ye shall live. The same thing is stated in another place, where it is said, that God seeketh not the death of a sinner… Calvin, Ezekiel 18:32.

But as we have already said, the Prophets spoke thus in common to all the people, but their doctrine was not to all efficacious; for the Lord inwardly attracted his elect, and others were rendered inexcusable. But still this is true, that the whole blame, that they perished, were in the children of Israel, for they refused the salvation offered to them. What indeed was the cause of their destruction, but their own obstinacy? And the root of the evil, was it not in their own hearts? Then none of them could evade the charge made against them by the Prophet, that they were the authors of their own ruin, for each of them must have been conscious of his own perverseness. Calvin, Amos 5:4-6.

7) “And you will not come to me”. He again reproaches them that it is nothing but their own malice that hinders them from becoming partakers of the life offered in the Scriptures; for when he says that they will not, he imputes the cause of their ignorance and blindness to wickedness and obstinacy. And, indeed, since he offered himself to them so graciously, they must have been willfully blind; but when they intentionally fled from the light, and even desired to extinguish the sun by the darkness of their unbelief, Christ justly reproves them with greater severity. Calvin, John 5:40.

8) It is hence evident, how foolishly some maintain, that all are indiscriminately the elect, because the doctrine of salvation is universal, and because God invites all indiscriminately to himself. But the generality of the promises does not alone and by itself make salvation common to all: on the contrary, the peculiar revelation, mentioned by the Prophet, confines it to the elect. Calvin, Romans 10:16.

9) In the second place, He has poured out His blessing by the ministry of the Gospel in order to enlighten the minds of men by faith, and thereby also instruct them to call upon His name, by which salvation is promised to all men. He has thus declared that the Gentiles are admitted to a share of the eternal inheritance. This is a noteworthy passage on the efficacy of preaching, for Paul declares that faith is produced by preaching. He has just stated that by itself preaching is profitless, but when the Lord is pleased to work, it is the instrument of His power. Calvin Romans 10:17.⁸

10) We now perceive, that though universal calling may not bring forth fruit, yet the faithfulness of God does not fail, inasmuch as he always preserves a Church, as long as there are elect remaining; for though God invites all people indiscriminately⁹ to himself, yet he does not inwardly draw any but those whom he knows to be his people, and whom he has given to his Son, and of whom also he will be the faithful keeper to the end. Calvin, Roms 11:2.

Salvation offered to all:

1) We hold, then, that; God wills not the death of a sinner, since he calls all equally to repentance, and promises himself prepared to receive them if they only seriously repent. If any one should object then there is no election of God, by which he has predestinated a fixed number to salvation, the answer is at hand: the Prophet does not here speak of God’s secret counsel, but only recalls miserable men from despair, that they may apprehend the hope of pardon, and repent and embrace the offered salvation. Calvin, Eze 18:23.

2) God shews here that the Jews were become wholly irreclaimable, for they arrived at the highest pitch of impiety, when they were so daring as to reject the salvation offered to them; for what had the Prophet in view but, to extricate them from ruin? God himself by his Prophet wished to secure their safety. How great then was their ingratitude to reject God’s paternal care, and not to give ear to the Prophet who was to be a minister of salvation to them? Now as they were extremely deaf and stupid: God turns to the Gentiles. Calvin, Jeremiah 18:13.

3) He surely does not set forth the obedience of the faithful in receiving promptly and gladly the Gospel; but, on the contrary, (as though something monstrous terrified him) that the world would not believe the Gospel, when yet it offered to them salvation and eternal life. Calvin, Jeremiah 30:21.

4) Hence, were any one through his whole life to proclaim repentance, he could effect nothing, except he were to connect with this the doctrine of faith, that is, except he were to show that God is ready to give pardon, if men only repent from the heart. These two parts, then, which ought not to be separated, the Prophet here connects together very wisely and for the best reason, when he says, Seek me, and ye shall live; intimating that the gate of mercy was still open, provided the Israelites did not persevere in their obstinacy. But, at the same time, he lays this to their charge, that they willfully perished through their own fault; for he shows that in themselves was the only hindrance, that they were not saved; for God was not only ready to receive them into favor, but also anticipated and exhorted them, and of his own free will sought reconciliation. How then was it, that the Israelites despised the salvation offered to them? This was the madness which he now charges them with; for they preferred ruin to salvation, inasmuch as they returned not to God when he so kindly invited them, Seek me, and ye shall live. The same thing is stated in another place, where it is said, that God seeketh not the death of a sinner, (Ezekiel 18:32). Calvin, Amos 5:4-6.

5) Neither is there salvation in any other. He passeth from the species [salvation] unto the genus, [or more particular,] and he goeth from the corporal benefit unto perfect health, [or general.] And assuredly Christ had showed this one token of his grace, to the end he might be known to be the only author of life. We must consider this in all the benefits of God, to wit, that he is the fountain of salvation. And he meant to prick and sting the priests with this sentence, when as he saith that there is salvation in none other save only in Christ, whom they went about to put quite out of remembrance. As if he should say, that they are twice damned who did not only refuse the salvation offered them by God, but endeavor to bring the same to nought, and did take from all the people the fruit and use thereof. And although he seemeth to speak unto deaf men, yet doth he preach of the grace of Christ, if peradventure some can abide to hear; if not, that they may at least be deprived of all excuse by this testimony. Calvin, Acts 4:12.

The calling of the reprobate:

institutes

1) 8. GENERAL AND SPECIAL CALLING [MATTHEW 22:2 FF.]

The statement of Christ “Many are called but few are chosen” [Matthew 22:14] is, in this manner, very badly understood. Nothing will be ambiguous if we hold fast to what ought to be clear from the foregoing: that there are two kinds of call. There is the general call, by which God invites all equally to himself through the outward preaching of the word-even those to whom he holds it out as a savor of death [cf. 2 Corinthians 2:16], and as the occasion for severer condemnation. The other kind of call is special, which he deigns for the most part to give to the believers alone, while by the inward illumination of his Spirit he causes the preached Word to dwell in their hearts. Yet sometimes he also causes those whom he illumines only for a time to partake of it; then he justly forsakes them on account of their ungratefulness and strikes them with even greater blindness. Calvin, Institutes, 3.24.8.

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⁸MacKenzie translation.
⁹MacKenzie trans., “all men without distinction.”

[to be continued]

Testard, by way of Grohman:

When Testard attempts to explain the difference between universal and particular mercy, he says that although Christ died for all, he did not die equally for all. In Les véritables Sentiments et raisonnements… Testard says:

However, Christ did not die equally for all men…. But he died particularly for those he chose and elected, he gives light particularly to them, he is their Redeemer and Savior of a particular intention, so that he wanted absolutely to obtain them and obtained by his death and his illumination not only the power to be saved by the grace explained previously which is made sufficiently to all, but also even their actual salvation.¹

Source: Donald Davis Grohman, Genevan Reactions to the Saumur Doctrine of Hypothetical Universalism: 1635-1685, (Ph.D. dissertation. Knox College, Toronto. 1971), 46.

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¹Testard, Les véritables Sentiments et raisonnements….Chap. VIII, p. 21, par. 1: “Neantmoins Christ n’est pas mort également pour tous hommes….Mais il est mort particulierement pour ceux qu’il a choisis & esleuz, il leur esclaire particulierement, il est leur Redempteur & sauveur d’une intention particuliere, entant qu’il a voulu absolument leur obtenir & a obtenu par sa mort & son illumination non seulement la puissance d’estre sauvez par la grace cy devant expliquée qu’il fait suffisamment a tous, mais aussi leur salut actuel mesmes.” See also Testard, Eirenikon….thesis 95, pp. 70-71.

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[Note: Testard is sometimes referred to as Testardus.]

Turrretin:

VI, Now as this calling springs from a threefold principle, so it obtains a threefold end. (1) It springs from the authority of a legislator who has the right to prescribe to man his duty. (2) It springs from the goodness and grace of a Lord who does not cease to bless the creature (although unworthy and guilty) by showing him the way of salvation and showering upon him various blessings. (3) It springs from the justice of a Judge who wishes to convict the stubborn and rebellious and to render them without excuse. Hence a threefold end flows. The first is the prescription of duty that he may know what God demands from him and what he owes to him (namely, to believe and repent). The second is the promise of blessing on the condition that he knows what God has determined to give to believers and penitents. The third is the detection of the wickedness of the heart (Lk. 2:35) and its inexcusability (Jn. 15:22), its stubbornness being supposed, so that both the man himself in his conscience and others may really know that the vengeance of God against that servant is just (who while he knows his master’s will and ought to do it, still neither does nor wishes to do it, Lk. 12:47). Turretin, Institutes, 2:505.

C.f., Turretin on God’s desire.