John Calvin (1509-1564)
I. Institutes (all citations are from John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles, 2 vols. [Philadelphia, PA: The Westminster Press, 1960])
“For if they persist in urging the words, ‘God hath concluded all in unbelief, that he might have mercy upon all’ (Rom. 11:32), I will, on the contrary, urge what is elsewhere written, ‘Our God is in the heavens: he hath done whatsoever he hath pleased’ (Ps. 115:3). We must, therefore, expound the passage so as to reconcile it with another, I ‘will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy’ (Ex. 33:19)” (Institutes 3.14.16).
II. Commentaries (all citations are from the 22-volume Baker [repr. 1993] edition of Calvin’s Commentaries)
“And whereas Rachel died in childbirth, through the fatigue of the journey, before they reached a resting-place; this would prove no small accession to his grief. But, as to his being bereaved of his most beloved wife, this was probably the cause, that the Lord intended to correct the exorbitance of his affection for her. The Holy Spirit fixes no mark of infamy upon Leah, seeing that she was a holy woman, and endowed with greater virtue; but Jacob more highly appreciated Rachel’s beauty. This fault in the holy man was cured by a bitter medicine, when his wife was taken away from him: and the Lord often deprives the faithful of his own gifts, to correct their perverse abuse of them. The wicked, indeed, more audaciously profane the gifts of God; but if God connives longer at their misconduct, a more severe condemnation remains to them on account of his forbearance. But in taking away from his own people the occasion of sinning, he promotes their salvation. Whoever, therefore, desires the continued use of God’s gifts, let him learn not to abuse them, but to enjoy them with purity and sobriety” (Comm. on Gen. 35:16).
“Nevertheless, it can never be laid down as a general rule, that they who had a long life were thereby proved to be pleasing and acceptable to the Lord, whereas God has sometimes lengthened the life of reprobates, in aggravation of their punishment. We know that Cain survived his brother Abel many centuries … Moreover, as the miseries of the present life, which spring from the corruption of nature, do not extinguish the first and special grace of God; so, on the other hand, death, which is in itself the curse of God, is so far from doing any injury, that it tends, by a supernatural remedy, to the salvation of the elect. Especially now, from the time that the first-fruits of the resurrection in Christ have been offered, the condition of those who are quickly taken out of life is in no way deteriorated; because Christ himself is gain both for life and death. But the vengeance of God was so clear and remarkable in the death of Er, that the earth might plainly appear to have been purged as from its filthiness” (Comm. on Gen. 38:7).
“… whatever poison Satan produces, God turns it into medicine for his elect. And although in this place God is said to have ‘meant it unto good’ [Gen. 50:20], because contrary to expectation, he had educed a joyful issue out of beginnings fraught with death: yet, with perfect rectitude and justice, he turns the food of reprobates into poison, their light into darkness, their table into a snare [Ps. 69:22], and, in short, their life into death. If human minds cannot reach these depths, let them rather suppliantly adore the mysteries they do not comprehend, than, as vessels of clay, proudly exalt themselves against their Maker [cf. Rom. 9:20-21]” (Comm. on Gen. 50:20).
”The greater part of mankind being accustomed to deride the conduct of the saints as mere simplicity, and to regard their labour as entirely thrown away, it was of importance that the righteous should be confirmed in the way of holiness, by the consideration of the miserable condition of all men without the blessing of God, and the conviction that God is favourable to none but those who zealously devote themselves to the study of divine truth. Moreover, as corruption has always prevailed in the world, to such a degree, that the general character of men’s lives is nothing else but a continual departure from the law of God, the Psalmist, before asserting the blessedness of the students of the divine law, admonishes them to beware of being carried away by the ungodliness of the multitude around them. Commencing with a declaration of his abhorrence of the wicked, he teaches us how impossible it is for any one to apply his mind to meditation upon God’s laws who has not first withdrawn and separated himself from the society of the ungodly. A needful admonition surely; for we see how thoughtlessly men will throw themselves into the snares of Satan; at least, how few comparatively there are who guard against the enticements of sin. That we may be fully apprised of our danger, it is necessary to remember that the world is fraught with deadly corruption, and that the first step to living well is to renounce the company of the ungodly, otherwise it is sure to infect us with its own pollution. As the prophet, in the first place, enjoins the godly to beware of temptations to evil, we shall follow the same order. His affirmation, that they are blessed who have no fellowship with the ungodly, is what the common feeling and opinion of mankind will scarcely admit; for while all men naturally desire and seek after happiness, we see how securely they can indulge themselves in their sins, yea, that those of them who have departed farthest from righteousness, in the gratification of their lusts, are accounted happy, because they obtain the desires of their heart. The prophet, on the contrary, here teaches that no man can be duly animated to the fear and service of God, and to the study of his law, until he is firmly persuaded that all the ungodly are miserable, and that they who do not withdraw from their company shall he involved in the same destruction with them. But as it is no easy matter to shun the ungodly with whom we are mingled in the world, so as to be wholly estranged from them, the Psalmist, in order to give the greater emphasis to his exhortation, employs a multiplicity of expressions. In the first place, he forbids us to walk in their counsel; in the second place, to stand in their way; and, lastly, to sit in their seat. The sum of the whole is, that the servants of God must endeavour utterly to abhor the life of ungodly men. But as it is the policy of Satan to insinuate his deceits, in a very crafty way, the prophet, in order that none may be insensibly deceived, shows how by little and little men are ordinarily induced to turn aside from the right path. They do not, at the first step, advance so far as a proud contempt of God but having once begun to give ear to evil counsel, Satan leads them, step by step, farther astray …” (Comm. on Ps. 1:1-2).
“He obviously meant nothing more than that the children of God constantly flourish, and are always watered with the secret influences of divine grace, so that whatever may befall them is conducive to their salvation; while, on the other hand, the ungodly are carried away by the sudden tempest, or consumed by the scorching heat” (Comm. on Ps. 1:3).
“The meaning, therefore, is, although the ungodly now live prosperously, yet by and by they shall be like chaff; for when the Lord has brought them low, he shall drive them hither and thither with the blast of his wrath. Besides, by this form of speech, the Holy Spirit teaches us to contemplate with the eye of faith, what might otherwise seem incredible; for although the ungodly man rise high, and appear to great advantage, like a stately tree, we may rest assured that he will be even as chaff or refuse, whenever God chooses to cast him down from his high estate, with the breath of his mouth” (Comm. on Ps. 1:4).
“We now see how the Psalmist pronounces the ungodly to be miserable, because happiness is the inward blessing of a good conscience. He does not deny, that before they are driven to judgment, all things succeed well with them; but he denies that they are happy unless they have substantial and steadfast integrity of character to sustain them: for the true integrity of the righteous manifests itself when it comes at length to be tried … Moreover, as things appear to be here driven about at the mercy of chance, and as it is not easy for us, in the midst of the prevailing confusion, to acknowledge the truth of what the Psalmist had said, he therefore presents to our consideration the grand principle, that God is the Judge of the world. Granting this, it follows that it cannot but be well with the upright and the just, while, on the other hand, the most terrible destruction must impend over the ungodly. According to all outward appearance, the servants of God may derive no advantage from their uprightness; but as it is the peculiar office of God to defend them and take care of their safety, they must be happy under his protection. And from this we may also conclude that, as he is the certain avenger of wickedness, although, for a time, he may seem to take no notice of the ungodly, yet at length he will visit them with destruction. Instead, therefore, of allowing ourselves to be deceived with their imaginary felicity, let us, in circumstances of distress, have ever before our eyes the providence of God, to whom it belongs to settle the affairs of the world, and to bring order out of confusion” (Comm. on Ps. 1:5-6).
“These expressions are metaphorical, and they imply a desire that whatever things had been allotted to them in providence for the preservation of life, and for their welfare and convenience, might be turned by God into the occasion or instrument of their destruction. From this we gather that as things which naturally and of themselves are hurtful, become the means of furthering our welfare when we are in favour with God; so, when his anger is kindled against us, all those things which have a native tendency to produce our happiness are cursed, and become so many causes of our destruction. It is an instance of the Divine justice, which ought deeply to impress our minds with awe, when the Holy Spirit declares that all the means of preserving life are deadly to the reprobate (Titus 1:15) so that the very sun, which carries healing under his wings (Malachi 4:2) breathes only a deadly exhalation for them” (Comm. on Ps. 69:22).
“In the same way, the prosperity of the wicked is taken as an encouragement to commit sin; for we are ready to imagine, that, since God grants them so much of the good things of this life, they are the objects of his approbation and favour” (Comm. on Ps. 73:3).
“If, on the contrary, we do not perceive any punishment inflicted on them [i.e., the ungodly] in this world, let us beware of thinking that they have escaped, or that they are the objects of the Divine favour and approbation; but let us rather suspend our judgment, since the end or the last day has not yet arrived. In short, if we would profit aright, when we address ourselves to the consideration of the works of God, we must first beseech him to open our eyes, (for these are sheer fools who would of themselves be clear-sighted, and of a penetrating judgment;) and, secondly, we must also give all due respect to his word, by assigning to it that authority to which it is entitled” (Comm. on Ps. 73:16-17).
“Now, we are poor and barren, unless God bless us through Christ; for he alone, brings with him the blessing of the Father, which he bestows upon us. Wicked men, indeed, have often a great abundance of good things, but their wealth is wretched; for they have not Christ, from whom alone proceeds a true and salutary abundance of all blessings. Death unquestionably would be more desirable than that abundance of wine and of food with which we, at the same time, swallow the curse of God” (Comm. on Isa. 35:6).
“He confirms the former statement, that Christ will come in order to enrich his people with all abundance of blessings; for waters shall flow out of “dry places.” We must keep in remembrance what we mentioned a little before, that the Prophet delineates to us what may be called a picture of a happy life; for although this change was not openly visible at the coming of Christ, yet with good reason does the Prophet affirm that, during his reign, the whole earth shall be fruitful; for he had formerly said that without Christ all things are cursed to us” (Comm. on Isa. 35:7).
“Here it must also be observed that blessings of soul or of body are found only in the Kingdom of Christ, that is, in the Church, outside of which there is nothing but curse. Hence it follows that all those who are strangers to that kingdom are wretched and unhappy; and however flourishing and vigorous they may seem, they are nevertheless in the sight of God rotten and loathsome corpses” (Comm. on Isa. 65:20).
“We must at the same time observe, that the Jews had their attention directed to the first and chief ground of confidence, so that they might have some hope of a restoration; for the origin of all God’s blessings, or the fountain from which all good things flow, is the favor of God in being reconciled to us. He may, indeed, supply us bountifully with whatever we may wish, while yet he himself is alienated from us, as we see to be the case with the ungodly, who often abound in all good things; and hence they glory and boast as though they had God as it were, in a manner, bound to them. But whatever God grants and bestows on the ungodly, cannot, properly speaking, be deemed as an evidence of his favor and grace; but he thus renders them more unexcusable, while he treats them so indulgently. There is then no saving good, but what flows from the paternal love of God. We must now see how God becomes propitious to us. He becomes so, when he imputes not our sins to us. For except pardon goes before, he must necessarily be adverse to us; for as long as he looks on us as we are, he finds in us nothing but what deserves vengeance. We are therefore always accursed before God until he buries our sins” (Comm. on Jer. 33:8).
“Grant, Almighty God, that though we are continually tossed here and there by various trials, and Satan ceases not to shake our faith,—O grant, that we may yet stand firm on the promise that thou hast once given us, and which thou hast also confirmed through thine only-begotten Son, even that thou wilt ever be propitious and reconcilable to us, so that we may not despair in our greatest troubles, but relying on thy goodness may utter our groans to thee, until the ripened time of our deliverance shall come: nor let us in the meantime envy the evanescent happiness of thy enemies; but patiently wait, while thou showest that the chief object of desire is to have thee propitious to us, and that accursed is every good thing which the ungodly receive while they provoke thee and make thee angry, until Christ shall at length reveal to us the real happiness and glory of thy Church, when he shall appear at the last day for our salvation—Amen” (Prayer after Comm. on Zech. 1:16-17).
“Grant, Almighty God, that as we cannot look for temporal or eternal happiness, except through Christ alone, and as thou settest him forth to us as the only true fountain of all blessings,—O grant, that we, being content with the favour offered to us through him, may learn to renounce the whole world, and so strive against all unbelief; that we may not doubt but that thou wilt ever be one kind and gracious Father, and fully supply whatever is necessary for our support: and may we at the same time live soberly and temperately, so that we may not be under the power of earthly things; but with our hearts raised above, aspire after that heavenly bliss to which thou invitest us, and to which thou also guidest us by such helps as are earthly, so that being really united to our head, we may at length reach that glory which has been procured for us by his blood.—Amen” (Prayer after Comm. on Zech. 9:17).
“Very useful is this doctrine; for we hence first conclude that many, not only from the world, are led into perdition, but also from the bosom of the Church: for when three hundred shall profess to worship God, one hundred only, says Zechariah, will be saved. There are always among the people many hypocrites; nay, the grains lie hid in the midst of much chaff and refuse; it is therefore necessary to devote to ruin and eternal death a larger number than those who shall be saved. Let us then not envy the ungodly, though their prosperity may disturb us and cause us to grieve (Psalm 37:2). We think them happy; for while God spares and supports them, they deride us and triumph over our miseries. But under this circumstance, the Holy Spirit exhorts us to bear patiently our afflictions; for though for a time the happiness of the ungodly may goad us, yet God himself declares that they are fattened in order to be presently slain, when they shall have gathered much fatness. This is one thing” (Comm. on Zech. 13:9).
“[Christ] asks nothing but what is agreeable to the will of the Father, because he pleads with the Father in behalf of those only whom the Father himself willingly loves. He openly declares that he does not pray for the world, because he has no solicitude but about his own flock, which he received from the hand of the Father … Christ expressly declares that they who are given to him belong to the Father; and it is certain that they are given so as to believe, and that faith flows from this act of giving. If the origin of faith is this act of giving, and if election comes before it in order and time, what remains but that we acknowledge that those whom God wishes to be saved out of the world are elected by free grace? Now since Christ prays for the elect only, it is necessary for us to believe the doctrine of election …” (Comm. on John 17:9).
“Some taste of this the godly have in the present life; for how much soever they may at times be oppressed with want, yet as they partake with a peaceable conscience of those things which God has created for their use, and as they enjoy through his mercy and good-will his earthly benefits no otherwise than as pledges and earnests of eternal life, their poverty does in no degree prevent them from acknowledging heaven, and the earth, and the sea, as their own possessions. Though the ungodly swallow up the riches of the world, they can yet call nothing as their own; but they rather snatch them as it were by stealth; for they possess them under the curse of God” (Comm. on Rom. 4:13).
“In the former part of the description he condemned the whole nature of man as producing nothing but evil and worthless fruits. He now informs us that all virtues, all proper and well regulated affections, proceed from the Spirit, that is, from the grace of God, and the renewed nature which we derive from Christ. As if he had said, ‘Nothing but what is evil comes from man; nothing good comes but from the Holy Spirit.’ There have often appeared in unrenewed men remarkable instances of gentleness, integrity, temperance, and generosity; but it is certain that all were but specious disguises. Curius and Fabrieius were distinguished for courage, Cato for temperance, Scipio for kindness and generosity, Fabius for patience; but it was only in the sight of men, and as members of civil society, that they were so distinguished. In the sight of God nothing is pure but what proceeds from the fountain of all purity” (Comm. on Gal. 5:22).
“Now Paul’s doctrine proceeds on this principle, that there is no good thing, the possession of which is lawful, unless conscience testify that it is lawfully our own. And which of us would venture to claim for himself a single grain of wheat, if he were not taught by the word of God that he is the heir of the world? Common sense, indeed, pronounces, that the wealth of the world is naturally intended for our use; but, since dominion over the world was taken from us in Adam, everything that we touch of the gifts of God is defiled by our pollution; and, on the other hand, it is unclean to us, till God graciously come to our aid, and by ingrafting us into his Son, constitutes us anew to be lords of the world, that we may lawfully use as our own all the wealth with which he supplies us. Justly, therefore, does Paul connect lawful enjoyment with ‘the word,’ by which alone we regain what was lost in Adam; for we must acknowledge God as our Father, that we may be his heirs, and Christ as our Head, that those things which are his may become ours. Hence it ought to be inferred that the use of all the gifts of God is unclean, unless it be accompanied by true knowledge and calling on the name of God; and that it is a beastly way of eating, when we sit down at table without any prayer; and, when we have eaten to the full, depart in utter forgetfulness of God. And if such sanctification is demanded in regard to common food, which, together with the belly, is subject to corruption, what must we think about spiritual sacraments? If ‘the word,’ and calling on God through faith, be not there, what remains that is not profane?” (Comm. on I Tim. 4:5).
“He indeed puts forth his hand indifferently against his own people and against strangers; for we see that both are in common subjected to adversities; and if a comparison be made, he seems in a manner to spare the reprobate, and to be severe towards the elect. Hence the complaints of the godly, that the wicked pass their life in continual pleasures, and delight themselves with wine and the harp, and at length descend without pains in an instant into the grave—that fatness covers their eyes—that they are exempt from troubles—that they securely and joyfully spend their life, looking down with contempt on others, so that they dare to set their mouth against heaven (Job 21:13; Psalm 73:3-9). In short, God so regulates his judgments in this world, that he fattens the wicked for the day of slaughter. He therefore passes by their many sins, and, as it were, connives at them. In the meantime, he restores by corrections his own children, for whom he has a care, to the right way, whenever they depart from it” (Comm. on I Pet. 4:17).
“He then shews that all who are separated from the body of Christ are without life. But this seems inconsistent with reason; for history shews that there have been great men, endued with heroic virtues, who yet were wholly unacquainted with Christ; and it seems unreasonable that men of so great eminence had no honor. To this I answer, that we are greatly mistaken if we think that whatever is eminent in our eyes is approved by God; for, as it is said in Luke 16:15, ‘What is highly esteemed by men is an abomination with God.’ For as the filthiness of the heart is hid from us, we are satisfied with the external appearance; but God sees that under this is concealed the foulest filth. It is, therefore, no wonder if specious virtues, flowing from an impure heart, and tending to no right end, have an ill odor to him. Besides, whence comes purity, whence a genuine regard for religion, except from the Spirit of Christ? There is, then, nothing worthy of praise except in Christ. There is, further, another reason which removes every doubt; for the righteousness of men is in the remission of sins. If you take away this, the sure curse of God and eternal death awaits all. Christ alone is he who reconciles the Father to us, as he has once for all pacified him by the sacrifice of the cross. It hence follows, that God is propitious to none but in Christ, nor is there righteousness but in him” (Comm. on I John 5:12).
III. Others
“But here he speaketh not only of the land of Canaan: but he goeth farther, and saith That he loved Jacob, and hated Esau. And this love which he bare unto Jacob, from whence proceeded it? It is certain that Jacob could not be accepted of him (as we have said) being considered in himself. For behold him the child of wrath, and bringing nothing from the womb of his mother, but this horrible curse, which was cast upon all mankind: notwithstanding God did love him. Now God loveth not iniquity, he hateth sin as we know. How then loved he Jacob? This was for that he drew him from that perdition, wherein he was. And why did he hate Esau? Now it is very true that there is just cause why God should hate all mankind: For as we have said, there is nothing in us but vice and iniquity: but yet when we will go farther, and that we will demand, why God before he created the world, and before the fall of Adam, why this should be, that he would hate or love? here we must hold ourselves mute and still: Here we must not lift up our horns. For what shall we gain, when we will enter into debate and question with God? … Thus, let us content ourselves with that which God hath pronounced, that is to say: that he hath hated Esau and loved Jacob” (John Calvin, Sermons on Election and Reprobation [Willowstreet, PA: Old Paths Publications, 1996], pp. 44-45).
These quotations touch on various aspects of the common grace controversy and are not designed to imply that Calvin never made erroneous statements on this subject or that all his writings are always entirely consistent on this point.
