He looks at us in our suffering as he would have looked at Jesus had our sin not been imputed to him

I’ve written about this before HERE and HERE, but here’s another angle on it. Calvin on 2 Corinthians 1:5:

Verse 5

2 Corinthians 1:5 For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too.

For as the sufferings of Christ abound This statement may be explained in two ways — actively and passively. If you take it actively, the meaning will be this: “The more I am tried with various afflictions, so much the more resources have I for comforting others.” I am, however, more inclined to take it in a passive sense, as meaning that God multiplied his consolations according to the measure of his tribulations. David also acknowledges that it had been thus with him:

According to the multitude, says he, of my anxieties within me,
thy consolations have delighted my soul. (Psalms 94:19.)

In Paul’s words, however, there is a fuller statement of doctrine; for the afflictions of the pious he calls the sufferings of Christ, as he says elsewhere, that he fills up in his body what is wanting in the sufferings of Christ. (Colossians 1:24.)

The miseries and vexations, it is true, of the present life are common to good and bad alike, but when they befall the wicked, they are tokens of the curse of God, because they arise from sin, and nothing appears in them except the anger of God and participation with Adam, which cannot but depress the mind. But in the mean time believers are conformed to Christ, and bear about with them in their body his dying, that the life of Christ may one day be manifested in them. (2 Corinthians 4:10).

Samuel Bolton states a similar idea in The True Bounds of Christian Freedom:

…God has mercy for ‘can-nots’, but none for ‘will-nots’. God can distinguish between weakness and wickedness. While you are under the law, this weakness is your wickedness, a sinful weakness, and therefore God hates it. Under the Gospel He looks not upon the weakness of the saints as their wickedness, and therefore He pities them. Sin makes those who are under the law the objects of God’s hatred. Sin in a believer makes him the object of God’s pity. Men, you know, hate poison in a toad, but pity it in a man. In the one it is their nature, in the other their disease. Sin in a wicked man is as poison in a toad; God hates it and him; it is the man’s nature. But sin in a child of God is like poison in a man; God pities him. He pities the saints for sins and infirmities, but hates the wicked. It is the nature of the one, the disease of the other.

The main take-away I got from Calvin today is that God the Father somehow views the sufferings of his people as their share in the sufferings of Christ. In other words, the Father poured his wrath out upon Jesus in his suffering so that he could sympathize with us in our suffering. He looks at us in our suffering as he would have looked at Jesus had our sin not been imputed to him. He sees our failings and pains as weakness, not as wickedness. In doing so, he is the “God of all comfort.”

Should Christians Read and Quote Non-Christians?

John Calvin on Paul’s reference to a Cretan author in Titus 1:12:

12 One of themselves, a prophet of their own
I have no doubt that he who is here spoken of is Epimenides, who was a native of Crete; for, when the Apostle says that this author was “one of themselves,” and was “a prophet of their own,” he undoubtedly means that he belonged to the nation of the Cretans. Why he calls him a Prophet–is doubtful. Some think that the reason is, that the book from which Paul borrowed this passage bears the title Περὶ Χρησμῶν “concerning oracles.” Others are of opinion that Paul speaks ironically, by saying that they have such a Prophet — a Prophet worthy of a nation which refuses to listen to the servants of God. But as poets are sometimes called by the Greeks ( προφὢται) “prophets,” and as the Latin authors call them Vates , I consider it to denote simply a teacher. The reason why they were so called appears to have been, that they were always reckoned to be ( γένος θεῖον καὶ ἐνθουσιαστικόν)a divine race and moved by divine inspiration.” Thus also Adimantus, in the Second Book of Plato’s treatise Περὶ Πολιτείας after having called the poets υἵους Θεῶν “sons of the gods,” adds, that they also became their prophets. For this reason I think that Paul accommodates his style to the ordinary practice. Nor is it of any importance to inquire on what occasion Epimenides calls his countrymen liars, namely, because they boast of having the sepulcher of Jupiter; but seeing that the poet takes it from an ancient and well-known report, the Apostle quotes it as a proverbial saying. (228)

From this passage we may infer that those persons are superstitious, who do not venture to borrow anything from heathen authors. All truth is from God; and consequently, if wicked men have said anything that is true and just, we ought not to reject it; for it has come from God. Besides, all things are of God; and, therefore, why should it not be lawful to dedicate to his glory everything that can properly be employed for such a purpose? But on this subject the reader may consult Basil’s discourse (229) πρὸς τοὺς νέους, ὅπως ἂν ἐξ ἑλλ κ.τ.λ

Read the whole thing HERE. I came across this quote in an article by the Calvinist International a while back.

Calvin’s answer (to ‘Should we read and quote non-Christians’) is obviously ‘Yes.’

This is interesting to me for a number of reasons:

1) I like reading non-Christians and quote them regularly. It’s nice when Calvin has your back. (I decided to post this today because I am going to meet one of my own favorite ‘heathen’ authors today at a book reading).

2) It acknowledges common grace in non-Christian authors, which implicitly endorses the reading of non-Christian authors as a source of learning (rather than simply reading with a view toward critique).

3) Calvin explicitly says superstition is the only thing that keeps us from reading such.

4) Paul calls the Cretan a “prophet.” Calvin has no great explanation for this. But if you take G.K. Chesterton’s idea that a prophet is essentially someone who sees the world (under the sun) as it actually is, then there should be no quibbles about some non-Christians having a quasi-prophetic perception of the world. Chesterton put it this way:

…If we see what is the real trend of humanity, we shall feel it most probable that he was stoned for saying that the grass was green and that the birds sang in spring; for the mission of all the prophets from the beginning has not been so much the pointing out of heavens or hells as primarily the pointing out of the earth.

Religion has had to provide that longest and strangest telescope – the telescope through which we could see the star upon which we dwelt…

So then, a worldly prophet is someone who sees the world, particularly the age, with insight, and therefore can accurately describe the state of the fallen world. We are called to learn from such.

This doesn’t bode well for those who would tell us we should only read books from ‘trusted sources’ that will surely never lead us astray. Holding such a position, Calvin says above, is from nothing other than superstition.

Praying by Faith and Not by Sight

My father was a Christian who believed in prayer but I knew and understood little of his praying until after my own conversion at the age of seventeen. From that time as I listened to my father’s petitions I concurred with them all – all, that is, except one, and this one had to do with a subject which was so much a part of his praying that I could not miss the divergence in our thought. Our difference concerned the extent to which the success of the kingdom of Christ is to be expected in the earth. My father would pray for its universal spread and global triumph, for the day when ‘nation shall not lift up sword against nation, neither shall they learn war any more’, and when great multitudes in all lands will be found numbered among the travail of Christ’s soul…

-Iain Murray, The Puritan Hope, p. xv

I was deeply convicted by this paragraph. My prayer life, public and private, has already changed as a result of it.

The fact of the matter is that we too often pray by sight, basing all petitions on what we see, rather than laying ahold of the promises of God. Our pessimism leads us to forget the promises of Christ that his kingdom will not only endure, but flourish. Can you imagine that  Americans, to whom the gospel traveled so far to reach, are pessimistic about God’s ability to lengthen its arm?

In the context of the latest headlines, I remember Abraham, who pleaded with God for Sodom, for the sake of ten righteous men who might be there. There weren’t ten righteous to be found. But today we surely know that there is one righteous Man for whose sake we can plead. We can plead the name of Jesus, and plead the cause of Jesus, and plead the love of Jesus, and plead the death and resurrection of Jesus. Should we not be more optimistic than Abraham, who had only seen the shadow of Christ’s righteousness?

Plead with God that his kingdom would increase – not that he would crush his enemies, but that he would win his enemies; that he would spare them for the sake of his righteous Son, and for the sake of his kingdom. That he would see the travail of his soul and be satisfied to increase the number of his kingdom and family.

Matthew Henry once wrote, based on Zechariah 12:10, that when God wants to move in this world, he sets his people to praying. Surely this is the sort of prayer he inspires – the type of prayer Calvin had in mind when he wrote in the Institutes, that “we dig up by prayer the treasures that were pointed out by the Lord’s Gospel, and which our faith has gazed upon.”

Law and Liturgy

Liturgies of the Western Church, by Bard Thompson, has been invaluable to me over the past few years as I consider the worship of the church. One of the more interesting things I gleaned from this book, with the help of a professor, comes from the liturgy of John Calvin’s churches in Strasbourg and Geneva.

Calvin, following Bucer, emphasized what has come to be known as the ‘third use’ of the law in worship:

In the main, however, as one can see in the liturgy of Grund und Ursach, Bucer used the law as Calvin also used it in worship: not to accuse sinners, but to bring the faithful to true piety by teaching them the divine will and exhorting them to obedience (p. 164).


In his Strassburg text, Calvin appointed the Ten Commandments be sung after Confession, even as Bucer had suggested in Grund und Ursach. Here he employed the Law according to its ‘third and principle use’; not to accuse and convict the sinner (in which case the Commandments would likely precede Confession) but to bring the penitents to true piety by teaching them the will of God and exhorting them to obey. ‘In this way the saints must press on’ (Institutes 2:7:12) (p. 191).

This seems like an insignificant point, but it had a marvelous effect on me. My home-church, for years, had a practice which has recently been changed. I really wish it hadn’t been changed; and I fear the reason it was changed was out of ignorance to this point. Let me explain.

During a service that involved the Lord’s Supper, we would recite the Apostles’ Creed followed by the Ten Commandments. Having learned the intentionality of Calvin’s liturgy, this bore a certain weight with me. I would reflect each service on the glory of faith before obedience, of accepting the gospel as the sole enabling for the keeping of the law, and as the sole source of forgiveness in my constant failure to do so.

The problem lies in the fact that many only see the law as either a) condemning and pointing us to Christ or b) something we can keep in our own strength. The Creed before the Law emphasizes that it is faith in Christ that leads to sanctification; that the gospel enables us to keep the law; that all our power for obedience is derived from what Christ has done for us. It drives us to Christ for forgiveness to be sure, but it also drives us to him to gain strength for obedience.

Calvin’s liturgy began with a confession of sin, yet the creed was sung before the law. This reflects a note that is missing in the modern church: the law condemns us and drives us to Christ, but once it has done so, faith in Christ now empowers us to new obedience. As John Flavel, Samuel Bolton, and others have said: the law sends us to Christ to be justified, and then Christ sends us back to the law to frame our way of life. But he never bids us keep the law under our own power. It is only Holy Spirit-wrought faith in him, living, dying, rising, that will empower us.

This is the indicative before the imperative played out in worship: to confess the faith before reciting the law; to confess our sins, to confess our faith, and then to confess the law anew as believers in Christ. Reciting the law before faith and reciting the law after faith are two totally different things.

Meaning and Application 2: Timeless Truth?

I ended my previous post with these words:

In summary, sharp distinctions between meaning and application are difficult to make at best. I fear that the making of such distinctions comes out of a desire to seek ‘scientific objectivity’ in interpretation. Such objectivity is impossible. And even if it is possible (and I don’t think it is), it is still undesirable. My argument is that objective detachment in biblical interpretation is impossible and/or undesirable for at least two reasons: 1)Interpretation (even in determining the original context of portions of Scripture) necessarily involves asking questions of the text, and questions cannot be neutral and 2) the best biblical interpretation is also the most applicable and vice versa (the worst is the least applicable).

I will now pursue those two points.

First, interpretation necessarily involves asking questions of the text of Scripture, and questions cannot be neutral. Back when I was blogging through Technopoly, by Neil Postman, I wrote a post entitled Questions Cannot Be Neutral. I referenced this quote by Postman:

A question, even of the simplest kind, is not and can never be unbiased…My purpose is to say that the structure of any question is as devoid of neutrality as its content. The form of a question may ease our way or pose obstacles. Or, when even slightly altered, it may generate antithetical answers, as in the case of the two priests who, being unsure if it was permissible to smoke and pray at the same time wrote to the Pope for a definitive answer. One priest phrased the question ‘Is it permissible to smoke while praying?’ and was told it is not, since prayer should be the focus of one’s whole attention; the other priest asked if it is permissible to pray while smoking and was told that it is, since it is always appropriate to pray (pp. 125-126).

From there, I made this observation:

First, in my thinking, I applied this quote to the study of the Scriptures. As a student of the Bible, and as a preacher, I think this is sound wisdom for dealing with the Scriptures. Martyn Lloyd-Jones makes the point in Preaching and Preachers that a student of the Scriptures must constantly be asking questions of the text if he is to find answers; and the kind of questions we ask will largely determine the answers that we receive. John Frame makes much the same point in  The Doctrine of the Knowledge of God (and in his general points about Perspectivalism; if you don’t know what it is then by all means click the link). He argues, and he is absolutely right, that we cannot come to the Scriptures, or any book for that matter, as blank slates. We come with all sorts of baggage, which leads us to ask certain kinds of questions and seek certain kinds of answers. What this means practically is that we have to train ourselves to ask the right sorts of questions.

Someone may contend that our goal is to make our questions as ‘objective’ as possible. This would lead back to the road of interpreter as historical exegete looking primarily for the illusive ‘original meaning’ of the text. But there’s a problem with this. Perfect objectivity is a myth of Scientism. As long as we are personal beings with personal histories, personal presuppositions, and personal beliefs, we will never achieve the gnostic idea of setting those things aside for detached objectivity. Michael Polanyi dealt with this question at great length in more than one book. For instance, in Personal Knowledge, he writes,

When we accept a certain set of pre-suppositions and use them as our interpretative framework, we may be said to dwell in them as we do in our body…They are not asserted and cannot be asserted, for assertion can be made only within a framework with which we have identified ourselves for the time being; as they are themselves our ultimate framework, they are essentially inarticulable (p. 60).

Postman says that questions cannot be neutral. Polanyi says that the reason questions cannot be neutral is that the people who ask them cannot be neutral – they have inarticulate presuppositions that they are likely not aware of, not to mention overt presuppositions that they are aware of. This means, for our discussion, that the idea of biblical interpreter as detached exegete is a myth. And that’s a good thing.

Let me share an anecdote. A few years ago I took several classes on homiletics (preaching). During a discussion on the subject of ‘application,’ one of the students made this point to our professor: ‘What if there is no application of the passage? I just don’t see any application in the passage I’ve been working on, so why should I worry about it?’ I raised my hand an responded, ‘But you are a person, and you are preaching to people! You are not preaching in a vacuum!’ What followed was the chirping of crickets for about 20 seconds. It seems obvious enough. We should not be afraid to ask our ‘modern’ questions of the sacred text. How does this affect me? How does it affect my church? How does it affect my society?

‘Rabbi’ John Duncan once wrote of Jonathan Edwards that his ‘doctrine is all application, and his application is all doctrine.’ This is an interesting quote for a couple of reasons. First, Edwards is famous for the habitual structure of his sermons. He nearly always follows the same pattern: exegesis, statement of the main doctrine, application. He studied a text to find a primary teaching. After demonstrating that teaching in the text, he would go on to apply it to his congregation. Thus his sermons were divided into two main parts: doctrine and application. But, says Duncan, his ‘doctrine is all application, and his application is all doctrine.’ If you’ve read much of Edwards, you likely understand what Duncan means. He was never interested in detached exegesis, exposition, or theology. He was always aiming the truth right at you.

Doctrine cannot be expounded in a vacuum. The incarnation of Christ is the ultimate proof that doctrine must touch the ground and get dirty. This is what separates theology from so much philosophy. Christians are not primarily concerned with theoretical questions. When we ask questions, we are looking for answers that apply to actual lives lived in this actual world. This is why a Puritan father like William Perkins defined theology as “the science of living blessedly forever,” and why his disciple Williams Ames called theology “the doctrine or teaching of living to God.” This is why, during the Reformation, John Calvin claimed, as the central thesis of Book I of the Institutes of the Christian Religion, that the knowledge of God and the knowledge of man are inseparable if we are to properly live the Christian life. He writes,

Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as these are connected together by many ties, it is not easy to determine which of the two precedes and gives birth to the other.

And this is why, centuries before, Francis of Assisi (and Thomas Aquinas) were so concerned with the things of this world:

St. Francis was becoming more like Christ, and not merely more like Buddha, when he considered the lilies of the field or the fowls of the air; and St. Thomas was becoming more of a Christian, and not merely more of an Aristotelian, when he insisted that God and the image of God had come in contact through matter with a material world. These saints were, in the most exact sense of the term, Humanists; because they were insisting on the immense importance of the human being in the theological scheme of things. But they were not Humanists marching along a path of progress that leads to Modernism and general scepticism; for in their very Humanism they were affirming a dogma now often regarded as the most superstitious Superhumanism. They were strengthening that staggering doctrine of Incarnation, which sceptics find it hardest to believe (G.K. Chesterton, St. Thomas Aquinas, pp. 16-17).

All of these men (though Edwards was on the edge) lived before the days of the popularization of so-called Scientific-detachment. And all of these men, in many ways, were better exegetes and theologians than what the church is producing today.

Let me return for a moment to Calvin’s words (quoted above). What he says of knowledge in general is true of knowledge in particular. If we take his argument that knowledge of God and knowledge of self are intimately related, to the point that we can’t tell where one stops and the other starts, and apply it to the study of individual passages of the Bible, what we might get is this: I cannot try to take off my own skin as I study the Bible. I cannot be detached. To detach myself from me is to detach myself from God. This does not mean that I am God. But it does mean that I am a Christian, indwelt by the Holy Spirit, living in a particular place at a particular time. And this means that, not only can I not know God as though he or I were in a vacuum, I cannot know him as someone living in a different place or different time. True theology and exegesis is personal and timely.

I have a pet peeve about using the word ‘timeless.’ God’s truths are not timeless. They transcend time; they are for all time; but they are not timeless. Rather, they are always timely. The incarnation is always true, no matter the age. But that truth is timely. It has ramifications for us (in the Muddle Ages) that may not be the same as the ramifications for someone who lived in the Middle Ages. This does not mean that the truth has changed. It simply means that the truth reaches out and fills up the corners of whatever time it finds itself.

Let me lay out a few ramifications of this line of thought. First, if what we have said is true, then you must not be afraid to bring your whole self to your reading of the Scripture. You do not need to ‘get out of the way.’ I’ve heard this said of preachers: they need to get out of the way and let the Bible speak. If God wanted to get us out of the way he has means of accomplishing that. He calls particular men, with particular personalities, and particular strengths and weaknesses to speak to particular generations. Let them be faithful to the Scriptures, but let them speak. Bring your baggage to your Bible study. Don’t be afraid to let God’s Word speak to you as a particular person in a particular time. Do not be content to read Scripture as a textbook, or history book. Come to it expecting every word to shake up your world. Second, do not sit in authority over the Scriptures, but do allow the Scriptures to sit in authority over you. Let the Bible have its way with you – with you, in your present context. Don’t be so concerned with the context of a given book of the Bible that you do not allow it to speak to your context.

That is the great takeaway from this subject. If your Bible study does not touch down into your world, then you are not only missing applications, you are actually missing the very meaning of Scripture. And if your study is leading you to miss how the Scriptures apply to your given situation, then you are liable, in the future, to be asked, “Have you not read?…” Of course your read it, but you didn’t live it. Of course you knew the truth, but you didn’t allow it to touch down and get dirty, as it was always meant to be.

I will conclude this series with a post about the application of Law and Gospel.

What To Do When You Don’t Feel Like Praying

If you find your heart so very dry and unaffected with the things of religion that you can say nothing at all to God in prayer, that no divine content occurs to your thoughts, go and fall down humbly before God and tell him with a grievous complaint that you can say nothing to him, that you can do nothing but groan and cry before him. Go and tell him that without, his Spirit you cannot speak one expression, that without immediate assistance from his grace you cannot proceed in this worship.Tell him humbly that he must lose a morning or an evening sacrifice if he does not condescend to send down fire from heaven upon the altar.

– Isaac Watts, A Guide to Prayer

Profess your powerlessness. Admit your inability. Plead your prayerlessness. You will find that you are praying.

John Calvin writes,

It is, therefore, by the benefit of prayer that we reach those riches which are laid up for us with the Heavenly Father. For there is a communion of men with God by which, having entered the heavenly sanctuary, they appeal to him in person concerning his promises in order to experience, where necessity so demands, that what they believed was not vain, although he had promised it in word alone. Therefore we see that to us nothing is promised to be expected from the Lord, which we are not also bidden to ask of him in prayers. So true is it that we dig up by prayer the treasures that were pointed out by the Lord’s gospel, and which our faith has gazed upon (Institutes 3.20.1).

In other words, to my point, it is by pleading our inability that we dig up the riches of prayer itself. It is by pleading our prayerlessness that we call down the blessing of prayer. For God promises, “I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn” (Zech. 12:10). The Spirit is the Spirit of supplication. And we plead with him therefore, to give us the grace of prayer. And as we do so, he is already at work, for in our pleading about prayerlessness, we are already praying.

A Few Resources I Recommend

It dawned on me today that, since I devote most of my posts on the blog to particular things I’m reading, I don’t actually share links and resources that often. I thought I would post links to a few resources that you may find helpful (or at least that I’ve found helpful).


First, I’ve meant to share this before, but my absolute favorite audio recording of the Bible is available HERE. The translation is actually the World English Bible, which isn’t too bad and is available for free because it’s in the public domain. The only downside with this site is that you have to listen to each chapter of the Bible individually and click a link for each new chapter. But I actually like that feature until you get to Psalms. I use this audio Bible literally every day.

If you don’t care for that one, you can use my number two choice HERE. You can pick the translation and from various readers. I like to listen to Max McLean personally. The reason I prefer the David Field audio to this one is the speed. Field reads a bit faster. I generally use this version for the psalms and if I want to hear how McLean pronounces a word.t


Next, I want to recommend (again) a recording of some of the pastoral prayers of Martyn Lloyd-Jones. While we have many of the great sermons of the great preachers left in print, we do not have many of their prayers. Here we have the blessing of hearing the Doctor pray in his own voice. You can listen to them HERE.

You can also read a good number of Charles Spurgeon’s prayers HERE. I also have a little book of prayers by John Calvin that I read fairly regularly, and have for years. The closest thing to it I’ve found online is HERE. A great overall site for prayer, based on Matthew Henry’s Method for Prayer, can be found HERE.


As far as commentaries, I have Calvin’s commentaries in my library, but I often use the easily accessible online version found HERE. I also frequent the online version of Matthew Henry’s commentary HERE (you can choose from a number of classic commentaries on the page).


As far as reading sermons, for printed sermons I usually go HERE for Spurgeon and HERE for others. The second site linked here is Monergism, which I highly recommend. Another great resource is Yale’s Jonathan Edwards page HERE.

For audio sermons I frequent the MLJ Trust (Martyn Lloyd-Jones’ audio sermon archive) HERE, Redeemer’s free audio page HERE (sermons by Tim Keller), and Desiring God (John Piper) HERE. I also occasionally visit HERE to search for audio readings of the sermons of Spurgeon, Jonathan Edwards, George Whitefield, and others.


Finally, for free audio books I frequent Books Should Be Free, which can be found HERE. I’ve listened to several G.K. Chesterton books via this site, as well as some John Owen and John Calvin. In addition to that, I have listened to several fairy story books with my children.


I highly recommend Mars Hill Audio. I can’t imagine what my life would be like had I never been introduced to their audio reports and conversations. There is some free content on the site, but most of it isn’t free. Everything I have ever purchased from them has been well worth the price. Ken Myers is about as thoughtful a Christian as we have these days, and he speaks with people who have thought deeply about the various topics they discuss. There are many great resources available on C.S. Lewis, reading, philosophy, culture, and all sorts of other things. You can create an account to get a free sample of their audio journal HERE.


I usually read poetry from a few massive volumes I have bought at library book sales. There is, however, a great online source HERE.


Speaking of library book sales, let me encourage avid readers to find out if their libraries have such sales. Our local library has one the first weekend of every month, and other libraries in our area have similar sales from time to time. You can usually get paperbacks for a quarter. If you live in a metropolitan area, thrift stores like Goodwill or Salvation Army are a great resource for cheap books. I have found some of the greatest books that I’ve every read at so-called junk stores.

As a matter of fact, just a couple of months ago I was at one such store and discovered that, apparently, a large chunk of a minister’s library had been donated. There were books on Hebrew and Greek and all sorts of other books on sale for a quarter each. I bought a whole collection (8 volumes) of G. Campell Morgan sermons, two Francis Schaeffer books, some C.S. Lewis, and several other books as well, for less than 5 dollars.

That’s all for now, happy reading.

Calvin: Prayer for Promises and Presence

From the Institutes:

It is, therefore, by the benefit of prayer that we reach those riches which are laid up for us with the Heavenly Father…to us nothing is promised to be expected from the Lord, which we are not also bidden to ask of him in prayers. So true is it that we dig up by prayer the treasures that were pointed out by the Lord’s gospel, and which our faith has gazed upon.

In sort, it is by prayer that we call him to reveal himself as wholly present to us.

(Institutes III.X.2)

We reach, ask, dig up, call on him. He lays up treasure, promises, reveals his presence.

We Have Hope, But Hope Is Not In What We Have

[The Apostle] means simply to teach us, that since hope regards some future and not present good, it can never be connected with what we have in possession.

-from Calvin’s Commentary on Romans 8:24-25

  • Romans 8:24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience.



Calvin: Recipe For Bad Preaching

Recipe for a bad sermon: whimsies, spiritual mistiness, sweet stories, speculations, and a dash of the Word for credibility.

…What sermons in Europe then exhibited that simplicity with which Paul wishes christian people to be always occupied? Nay, what one sermon was there from which old wives might not carry off more whimsies than they could devise at their own fireside in a month? For, as sermons were then usually divided, the first half was devoted to those misty questions of the schools which might astonish the rude populace, while the second contained sweet stories, or not unamusing speculations, by which the hearers might be kept on the alert. Only a few expressions were thrown in from the Word of God, that by their majesty they might procure credit for these frivolities. (Selected Works of John Calvin, ed. & Trans. by H. Bevridge, vol. l, p.40).

Sound like anything you’ve heard on TV lately?