Calvin on the Pastoral Value of God's Providence

This is a beautiful and powerful passage in John Calvin's Institutes of the Christian Religion, in which brother John paints a sobering picture of the world if God wasn't in control versus the world in which He is. To Calvin, the fact that God was in control of all things wasn't a cold, hard doctrine that one needed to swallow painfully, but a wonderful, comforting truth to be embraced and enjoyed by reverent (pious) minds. This is, most of all, a doctrine of incalculable pastoral value.

-----------

"Here we are forcibly reminded of the inestimable felicity of a pious mind. Innumerable are the ills which beset human life, and present death in as many different forms. Not to go beyond ourselves, since the body is a receptacle, nay the nurse, of a thousand diseases, a man cannot move without carrying along with him many forms of destruction. His life is in a manner interwoven with death. For what else can be said where heat and cold bring equal danger? Then, in what direction soever you turn, all surrounding objects not only may do harm, but almost openly threaten and seem to present immediate death. Go on board a ship, you are but a plank’s breadth from death. Mount a horse, the stumbling of a foot endangers your life. Walk along the streets, every tile upon the roofs is a source of danger. If a sharp instrument is in your own hand, or that of a friend, the possible harm is manifest. All the savage beasts you see are so many beings armed for your destruction. Even within a high walled garden, where everything ministers to delight, a serpent will sometimes lurk. Your house, constantly exposed to fire, threatens you with poverty by day, with destruction by night. Your fields, subject to hail, mildew, drought, and other injuries, denounce barrenness, and thereby famine. I say nothing of poison, treachery, robbery, some of which beset us at home, others follow us abroad. Amid these perils, must not man be very miserable, as one who, more dead than alive, with difficulty draws an anxious and feeble breath, just as if a drawn sword were constantly suspended over his neck? It may be said that these things happen seldom, at least not always, or to all, certainly never all at once. I admit it; but since we are reminded by the example of others, that they may also happen to us, and that our life is not an exception any more than theirs, it is impossible not to fear and dread as if they were to befall us. What can you imagine more grievous than such trepidation? Add that there is something like an insult to God when it is said, that man, the noblest of the creatures, stands exposed to every blind and random stroke of fortune. Here, however, we were only referring to the misery which man should feel, were he placed under the dominion of chance.

But when once the light of Divine Providence has illumined the believer’s soul, he is relieved and set free, not only from the extreme fear and anxiety which formerly oppressed him, but from all care. For as he justly shudders at the idea of chance, so he can confidently commit himself to God. This, I say, is his comfort, that his heavenly Father so embraces all things under his power—so governs them at will by his nod—so regulates them by his wisdom, that nothing takes place save according to his appointment; that received into his favour, and entrusted to the care of his angels neither fire, nor water, nor sword, can do him harm, except in so far as God their master is pleased to permit. For thus sings the Psalm, “Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust; his truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday” &c. (Ps. 91:2-6). Hence the exulting confidence of the saints, “The Lord is on my side; I will not fear: what can man do unto me? The Lord taketh my part with them that help me.” “Though an host should encamp against me, my heart shall not fear.” “Yea, though I walk through the valley of the shadow of death, I will fear no evil.” (Ps. 118:6; 27:3; 23:4)."

-- John Calvin

Samuel Tregelles on Prophecy Concerning Israel

"The dealings of God in the latter day with the Jews and Jerusalem, possess an exceeding interest to all those who see the importance which God attaches to that place and people. A degree of prominence, which might at first seem strange, is given in the prophetic word to those scenes; but it is our place to sit as learners, having our ears open to receive the instruction of God, even when we are most at a loss to perceive the bearing of that instruction. Whatever is important in God's eyes ought to be so in ours, as being made the children of God:—He has said of Jerusalem, " My eyes and my heart shall be there perpetually." He has said of Israel, that if his covenant with the day and night cannot be broken, then He will not cast off his ancient people; Jesus died for that nation; they are still "beloved for the fathers' sakes": no marvel then that our eyes are directed again and again to the closing scenes of the period of God's indignation, and the dawn of that day in which God has said, " In those days and at that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve." What soul is there that has tasted the mercy of God, and rejoices in the grace which has been shown in the precious blood of Christ, that does not feel joy in the contemplation of this great and surpassing display of the same grace? It is, indeed, a privilege to be allowed to know what God is going to perform; and, knowing what the result is, we cannot judge any of the details to be unimportant."

-- Samuel P. Tregelles

Book Review: "Apology" by Plato

Plato’s Apology is a Socratic dialogue that records Socrates’ defense (hence “Apology”) of himself before an Athenian court. He is being charged with the crime of corrupting the youth of Athens with speculative and preposterous ideas, as well as for atheism and/or disbelief in the state gods. Most of the dialogue features Socrates speaking in which he defends himself against these charges and seeks for acquittal. However, the main point of the dialogue is that obedience is to be rendered to God rather than to men no matter the cost, and that doing what is right is more important than the preservation of life itself. Or to put it as Socrates puts it, men ought to fear unrighteousness more than they fear death. Socrates flips the charges on its head and argues that, far from corrupting the youth of Athens, he has actually done the greatest good possible to the state by his philosophy, and claims that he was even given this mission by God to help the state. In the end Socrates is condemned to death.

In seeking to clear his name Socrates argues that the real reason he is hated and being charged is not because he has done anything wrong but precisely because he has been doing something right. He understands the hatred directed toward him as proof of his rightness, and explains that the real reason people hate him is because he exposes their alleged wisdom to be no wisdom at all. Socrates repeatedly states that he does not know more than anyone else, except for this: that he knows that he does not know, whereas others think they know when in fact they don’t know. It is because he exposes the truth that they don’t know (and presumably embarrasses them) that they hate him and wish him to nuisance them no more. Socrates also argues that far from being an atheist he actually has a higher regard for the gods than his fellow countrymen, because he is willing to obey God regardless of the cost. He repeatedly states that if he were to capitulate to their demands to stop teaching, or if he were to fear death more than obedience to God, he would prove himself to be an atheist. This he will not do, thus proving his exceptional piety. As stated above, Socrates argued that unrighteousness is to be feared more than death, for death is not necessarily a bad thing and may even be a good thing provided that one has lived a good life, but unrighteousness is undoubtedly destructive to one’s soul. Socrates makes it perfectly clear that he will never quit his mission for God; he would rather die again and again than alter his ways.

I agree wholeheartedly with Socrates on basically every point he makes in the Apology. As a campus preacher I encounter similar situations in which people hate me, not because I have committed any evil against them but rather because I do them the good of exposing the error in their ways of thinking and living. I also believe that reverence to God and righteousness are more important than life and death itself; in fact, there is nothing more important. The only point in which I disagree with Socrates in the Apology is that he gives the impression that he has actually done righteousness himself, and therefore he faces death with confidence. As a Christian I believe that man has never done righteousness, but that “all have sinned and fall short of the glory of God.” (Romans 3:23) I believe the only way to have confidence in the face of death and the judgment of God is by taking hope in the sacrifice of Jesus Christ, who provides blamelessness for us through His death.

This dialogue has infinite value for the world. If only more people would read such works and talk about them together! I often think that providing inmates in prison with Plato’s works would do wonders, as inmates have lots of time to read and meditate as well as sensitive consciences to listen attentively to the content. We all need to think more seriously about the issues of our souls, of righteousness and of God. There is simply nothing more important than these things.

Book Review: "Power from on High" by Charles Finney

Many people are unaware that Charles Finney was actually a very dangerous heretic. Today he remains a little popular in Pentecostal/Charismatic circles; I think because these circles are easily attracted to passionate individuals. But as Paul the apostle warned, there is a zeal without knowledge that is deadly (Romans 10:1-4).

Charles Finney did not understand and did not preach the gospel of Jesus Christ. He created his own systematic theology that was based on the wisdom of man and was not based on the Scriptures. Finney knew nothing of the righteousness that is ours through faith in Jesus Christ apart from the works of law (Romans 1:17, 3:21-26). To Finney, a person could only be saved if they stopped sinning and obeyed the law of God. Righteousness was based upon works, not the death of Christ and faith alone in Him. Such is human, natural wisdom that seems to make sense but is actually death, because the Scriptures teach us that no one can be justified before God by their works (Rom. 3:19-20, Gal. 3:10), and our own experience shows us this is true. The law of God can only condemn us. While it seems to make sense that we should obey God's law in order to be right with Him, such a path leads to destruction. The wisdom of God is Christ. As guilty sinners we look away from ourselves and from our works and put our trust completely in another for our righteousness and our salvation. Finney sadly did not understand this.

This book is filled with that human wisdom which says: if you want God's blessings you need to obey God's law. If you want power, you need to work for it. Finney lays down all sorts of rules which have an appearance of wisdom but will ultimately not help and will only harm a person who follows his advice. It reminds me exactly of Paul's saying in Colossians 2:23:

"These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh."

Everyone who has followed Finney's advice has experienced what Paul has said. Even in Finney's day, the young men who followed him got burned out and many eventually fell away from the faith. Please beware of this false teacher. Satan sends his ministers as "ministers of righteousness" but they are not true ministers of righteousness (2 Cor. 11:15).

Let me strongly encourage you to read Horatius Bonar's book "God's Way of Peace." This is one of the greatest books on the gospel one can read. Reading it will be one of the best things in life you've ever done.

https://www.goodreads.com/book/show/8... 

Beware of Charles Finney

A reply to someone who asked me about Charles Finney's book "Power from on High".

Greetings T----,

Many people are unaware that Charles Finney was actually a very dangerous heretic. Today he remains a little popular in Pentecostal/Charismatic circles; I think because these circles are easily attracted to passionate individuals. But as Paul the apostle warned, there is a zeal without knowledge that is deadly (Romans 10:1-4).

Charles Finney did not understand and did not preach the gospel of Jesus Christ. He created his own systematic theology that was based on the wisdom of man and was not based on the Scriptures. Finney knew nothing of the righteousness that is ours through faith in Jesus Christ apart from the works of law (Romans 1:17, 3:21-26). To Finney, a person could only be saved if he stopped sinning and obeyed the law of God. Righteousness was based upon works, not the death of Christ and faith alone in Him. Such is human, natural wisdom that seems to make sense but is actually death, because the Scriptures teach us that no one can be justified before God by their works (Rom. 3:19-20, Gal. 3:10), and our own experience shows us this is true. The law of God can only condemn us. While it seems to make sense that we should obey God's law in order to be right with Him, such a path leads to destruction. The wisdom of God is Christ crucified. As guilty sinners we look away from ourselves and from our works and put our trust completely in another for our righteousness and our salvation. Finney sadly did not understand this.

This book is filled with that human wisdom which says: if you want God's blessings you need to obey God's law. If you want power, you need to work for it. Finney lays down all sorts of rules which have an appearance of wisdom but will ultimately not help and will only harm a person who follows his advice. It reminds me exactly of Paul's saying in Colossians 2:23:

"These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh."

Everyone who has followed Finney's advice has experienced what Paul has said. Even in Finney's day, the young men who followed him got burned out and many eventually fell away from the faith. Please beware of this false teacher. Satan sends his ministers as "ministers of righteousness" but they are not true ministers of righteousness (2 Cor. 11:15).

Let me strongly encourage you to read Horatius Bonar's book "God's Way of Peace." This is one of the greatest books on the gospel one can read. Reading it will be one of the best things in life you've ever done.

https://www.goodreads.com/book/show/8...