One
of the leading lights of the Reformation in
Europe, John Calvin (1509-1564)
was born in Noyon,
Picardy
in
France. What Martin Luther had
begun by God’s mighty power, John Calvin carried on, teaching the doctrine
and application of justification by faith alone in the Christ revealed in
Scripture alone; and endeavouring to apply Scriptural teaching to every area
of life. Pressed by a friend named William Farel to stay in
Geneva to preach (that city
being a
haven for persecuted Christians), Calvin at length complied, and the
Genevan
Church
became a centre of the Protestant Reformation. The
Scottish Reformer John Knox spoke of the Church in
Geneva
as “the most perfect
school
of
Christ
since the days of the apostles”.
1
Timothy 2:1-4:
1.
I exhort therefore, that, first of all, supplications, prayers, intercessions,
and giving of thanks, be made for all men;
2.
For kings, and for all that are in authority; that we may lead a quiet
and peaceable life in all godliness and honesty.
3.
For this is good and acceptable in the sight of God our Saviour;
4.
Who will have all men to be saved, and to come unto the knowledge of the
truth.
4.
Who wishes that all men may be saved. Here follows a confirmation of the
second argument; and what is more reasonable than that all our prayers should
be in conformity with this decree of God?
And
may come to the acknowledgement of the truth. Lastly, he demonstrates that
God has at heart the salvation of all, because he invites all to the
acknowledgement of his truth. This belongs to that kind of argument in which
the cause is proved from the effect; for, if "the gospel is the power of
God for salvation to every one that believeth," (Rom. i. 16,) it is
certain that all those to whom the gospel is addressed are invited to the hope
of eternal life. In short, as the calling is a proof of the secret election,
so they whom God makes partakers of his gospel are admitted by him to possess
salvation; because the gospel reveals to us the righteousness of God, which is
a sure entrance into life.
Hence
we see the childish folly of those who represent this passage to be opposed to
predestination. "If God," say they, "wishes all men
indiscriminately to be saved, it is false that some are predestined by his
eternal purpose to salvation, and others to perdition." They might have
had some ground for saying this, if Paul were speaking here about individual
men; although even then we should not have wanted the means of replying to
their argument; for, although the will of God ought not to be judged from his
secret decrees, when he reveals them to us by outward signs, yet it does not
therefore follow that he has not determined with himself what he intends to do
as to every individual man.
But
I say nothing on that subject, because it has nothing to do with this passage;
for the Apostle simply means, that there is no people and no rank in the world
that is excluded from salvation; because God wishes that the gospel should be
proclaimed to all without exception. Now the preaching of the gospel gives
life; and hence he justly concludes that God invites all equally to partake
salvation. But the present discourse relates to classes of men, and not to
individual persons; for his sole object is, to include in this number princes
and foreign nations. That God wishes the doctrine of salvation to be enjoyed
by them as well as others, is evident from the passages already quoted, and
from other passages of a similar nature. Not without good reason was it said,
"Now, kings, understand," and again, in the same Psalm, "I will
give thee the Gentiles for an inheritance, and the ends of the earth for a
possession." (Ps. ii. 8, 10.)
With
the same view does he call God our Saviour; for whence do we obtain
salvation but from the undeserved kindness of God? Now the same God who has
already made us partakers of salvation may sometime extend his grace to them
also. He who hath already drawn us to him may draw them along with us. The
Apostle takes for granted that God will do so, because it had been thus
foretold by the predictions of the prophets, concerning all ranks and nations.
1
Timothy 2:5-6:
5.
For there is one God, and one mediator between God and men, the man
Christ Jesus;
6.
Who gave himself a ransom for all, to be testified in due time.
5.
For there is one God. This argument might, at first sight, appear to be
not very strong, that God wishes all men to be saved, because he is one; if a
transition had not been made from God to men. Chrysostom –
and, after him, others – view it in this sense, that there are not many
gods, as idolaters imagine. But I think that Paul's design was different, and
that there is here an implied comparison of one God with the whole world and
with various nations, out of which comparison arises a view of both, as they
mutually regard each other. In like manner the Apostle says, "Is he the
God of the Jews only? Is he not also of the Gentiles? Yea, it is one God who
justifieth the circumcision by faith, and the uncircumcision through
faith." (Rom. iii. 29.) Accordingly, whatever diversity might at that
time exist among men, because many ranks and many nations were strangers to
faith, Paul brings to the remembrance of believers the unity of God, that they
may know that they are connected with all, because there is one God of all –
that they may know that they who are under the power of the same God are not
excluded for ever from the hope of salvation.
And
one Mediator between God and men. This clause is of a similar import with
the former; for, as there is one God, the Creator and Father of all, so he
says that there is but one Mediator,
through
whom we have access to the Father; and that this Mediator was given, not only
to one nation, or to a small number of persons of some particular rank, but to
all; because the fruit of the sacrifice, by which he made atonement for sins,
extends to all. More especially because a large portion of the world was at
that time alienated from God, he expressly mentions the Mediator, through whom
they that were afar off now approach.
The
universal term all must always be referred to classes of man, and not
to persons; as if he had said, that not only Jews, but Gentiles also, not only
persons of humble rank, but princes also, were redeemed by the death of
Christ. Since, therefore, he wishes the benefit of his death to be common to
all, an insult if offered to him by those who, by their opinion, shut out any
person from the hope of salvation.
The
man Christ Jesus. When he declares that he is "a man," the
Apostle does not deny that the Mediator is God, but, intending to point out
the bond of our union with God, he mentions the human nature rather than the
divine. This ought to be carefully observed. From the beginning, men, by
contriving for themselves this or that mediator, departed farther from God;
and the reason was, that, being prejudiced in favour of this error, that God
was at a great distance from them, they knew not to what hand to turn. Paul
remedies this evil, when he represents God as present with us; for he has
descended even to us, so that we do not need to seek him above the clouds. The
same thing is said in Heb. iv. 15, "We have not a high priest who cannot
sympathize with our infirmities, for in all things he was tempted."
And,
indeed, if this were deeply impressed on the hearts of all, that the Son of
God holds out to us the hand of a brother, and that we are united to him by
the fellowship of our nature, in order that, out of our low condition, he may
raise us to heaven; who would not choose to keep by this straight road,
instead of wandering in uncertain and stormy paths! Accordingly, whenever we
ought to pray to God, if we call to remembrance that exalted and
inapproachable majesty, that we may not be driven back by the dread of it, let
us, at the same time, remember "the man Christ," who gently invites
us, and takes us, as it were, by the hand, in order that the Father, who had
been the object of terror and alarm, may be reconciled by him and rendered
friendly to us. This is the only key to open for us the gate of the heavenly
kingdom, that we may appear in the presence of God with confidence.
Hence
we see, that Satan has, in all ages, followed this course, for the purpose of
leading men astray from the right path. I say nothing of the various devices
by which, before the coming of Christ, he alienated the minds of men, to
contrive methods of approaching to God. At the very commencement of the
Christian Church, when Christ, with so excellent a pledge, was fresh in their
remembrance, and while the earth was still ringing with that delightfully
sweet word from his mouth, "Come to me, all ye that labour and are heavy
laden, and I will give you rest," (Matt. xi. 28,) there were,
nevertheless, some persons skilled in deception, who thrust angels into his
room as mediators; which is evident from Col. ii. 18. But what Satan, at that
time, contrived secretly, he carried to such a pitch, during the times of
Popery, that scarcely one person in a thousand acknowledged Christ, even in
words, to be the Mediator. And while the name was buried, still more was the
reality unknown.
Now
that God has raised up good and faithful teachers, who have laboured to
restore and bring to the remembrance of men what ought to have been one of the
best-known principles of our faith, the sophists of the Church of Rome have
resorted to every contrivance for darkening a point so clear. First, the name
is so hateful to them, that, if any one mentions Christ as Mediator, without
taking notice of the saints, he instantly falls under a suspicion of heresy.
But, because they do not venture to reject altogether what Paul teaches in
this passage, they evade it by a foolish exposition, that he is called
"one Mediator," not "the only Mediator." As if the Apostle
had mentioned god as one out of a vast multitude of gods; for the two clauses
are closely connected, that "there is one God and one Mediator;" and
therefore they who make Christ one out of many mediators must apply the same
interpretation in speaking of God. Would they rise to such a height of
impudence, if they were not impelled by blind rage to crush the glory of
Christ?
–
Stephen Charnock.
Reference
“Commentary
upon the Acts of the Apostles,” by John Calvin. Translated by the Rev.
William Pringle.
