Book 1, Chapter 13, Section 26 to Book 1, Chapter 14, Section 22

[Alex, Moderator]

We will complete our study of the Trinity today, and proceed to the next section on God’s creation.

13. IN SCRIPTURE, FROM THE CREATION ONWARD, WE ARE TAUGHT ONE ESSENCE OF GOD, WHICH CONTAINS THREE PERSONS

26. to 29. During our last session, we looked at Calvin’s responses to various antitrinitarian teachings, and this is where we pick up again. Certain antitrinitarians have pointed out the subordination of the incarnate Word to the Father as evidence against the Trinity. In response, Calvin states that “For even though [Christ] emptied himself [Philippians 2:7], he lost not his glory with the Father which was hidden to the world” (p. 155). When Jesus said, “‘It is expedient that I go up to the Father’ [John 16:7; cf. ch. 20:17] ‘because the Father is greater than I’ [ch. 14:28], he does not attribute to himself merely a secondary deity so that he is inferior to the Father with respect to eternal essence... He places the Father in the higher rank, seeing that the bright perfection of splendor that appears in heaven differs from that measure of glory which was seen in him when he was clothed with flesh” (p. 155). Therefore, “On this account, also, John indeed declares [Jesus] to be the true God [John 1:1; 1 John 5:20] lest anyone think of placing him in a second rank of deity beneath the Father” (p. 155).

To conclude this section, Calvin draws support for the doctrine of the Trinity from a number of church fathers, such as Irenaeus, Tertullian, Justin, Hilary, Ignatius, and Augustine. For example, Irenaeus wrote “that he who in Scripture is called God in an absolute and undifferentiated sense is in truth the only God, and that Christ indeed is called God in an absolute sense” (p. 156). Calvin also summarizes Tertullian: “There are thus three, not in status, but in degree; not in substance, but in form; not in power, but in its manifestation. He says, indeed, that he retains the Son as second to the Father, but he understands him to be not different except by way of distinction” (p. 157). Calvin rests his case on the Council of Nicaea where “the agreement of the ancients is clearly seen” and the doctrine of the Trinity was clearly articulated (p. 158).

14. EVEN IN THE CREATION OF THE UNIVERSE AND OF ALL THINGS, SCRIPTURE BY UNMISTAKABLE MARKS DISTINGUISHES THE TRUE GOD FROM FALSE GODS

Chapter 14 describes God’s creation with a focus on the angels. The creation of the physical realm is addressed in a more cursory fashion. The creation of humans is further explored in chapter 15.

1. Creation declares to us who God is. We should avoid speculation and look to Scripture for instruction about creation. “For just as eyes, when dimmed with age or weakness or by some other defect, unless aided by spectacles, discern nothing distinctly; so, such is our feebleness, unless Scripture guides us in seeking God, we are immediately confused” (pp. 160-161). We would do best to avoid asking foolish questions as to why God created the world apart from his sovereign will. “Augustine rightly complains that wrong is done to God when a higher cause of things than his will is demanded” (p. 161). We should rest upon what is revealed to us in the Word. “Therefore let us willingly remain enclosed within these bounds to which God has willed to confine us, and as it were, to pen up our minds that they may not, through their very freedom to wander, go astray” (p. 161).

2. God completed the work of creation in six days and in so doing, he demonstrated his goodness towards humans. “But we ought in the very order of things diligently to contemplate God’s fatherly love toward mankind in that he did not create Adam until he had lavished upon the universe all manner of good things. For if he had put him in an earth as yet sterile and empty, if he had given him life before light, he would have seemed to provide insufficiently for his welfare. Now when he disposed the movements of the sun and stars to human uses, filled the earth, waters, and air with living things, and brought forth an abundance of fruits to suffice as foods, in thus assuming the responsibility of a foreseeing and diligent father of the family he shows his wonderful goodness toward us” (pp. 161-162).

3. Angels are part of God’s creation. Humans have often erroneously attributed greater glory to angels than they ought to receive. “The pre-eminence of the angelic nature has so overwhelmed the minds of many... For this reason, divinity was falsely attributed to them” (p. 162).

This type of error was advanced by Manichaeism, a form of Gnosticism (invented by a Persian named Mani). Mani “[fashioned] for himself two principles: God and the devil. To God he attributed the origin of good things, but evil natures he referred to the devil as their author” (pp. 162-163). The grave error of Manichaeism is that it attributes to the devil “eternity and self-existence” (p. 163). For Manichaeism, evil has always existed and is natural. However, Calvin (quoting Augustine) responds by saying that “the evil in man is not from nature but from its corruption” (p. 163; footnote 11). Therefore, what we can be sure of is this: angels were created by God; Scripture is intentionally silent about the fall of the devils, but the origin of evil was due to a corruption of the created order, and it did not come from God.

4. Calvin warns us to refrain from wild speculations when it comes to the doctrine of angels, as is typical of Roman Catholicism. “For this reason, if we would be duly wise, we must leave those empty speculations which idle men have taught apart from God’s Word concerning the nature, orders, and number of angel” (p. 164). Calvin reminds us that “Paul, who had been caught up beyond the third heaven [2 Corinthians 12:2], not only said nothing about it, but also testified that it is unlawful for any man to speak of the secret things that he has seen [2 Corinthians 12:4]. Therefore, bidding farewell to that foolish wisdom, let us examine in the simple teaching of Scripture what the Lord would have us know of his angels.”

“Let us remember here, as in all religious doctrine, that we ought to hold to one rule of modesty and sobriety: not to speak, or guess, or even to seek to know, concerning obscure matters anything except what has been imparted to us by God’s Word. Furthermore, in the reading of Scripture we ought ceaselessly to endeavor to seek out and meditate upon those things which make for edification. Let us not indulge in curiosity or in the investigation of unprofitable things” (p. 164). Related to this, as modern readers, we should also take caution not to heed so-called “testimonials of heaven” written by those who claim to have been revived from the dead.

5. & 6. Angels were created by God to serve him. “Angels are celestial spirits whose ministry and service God uses to carry out all things he has decreed [e.g., Psalm 103:20-21]… Like soldiers they are ever intent upon their leader’s standard, and thus are ready and able to carry out his commands” (p. 165). “Because [God] exercises and administers his authority in the world through [angels], they are sometimes called principalities, sometimes powers, sometimes dominions [Colossians 1:16; Ephesians 1:21; 1 Corinthians 15:24]” (p. 165). Astonishingly, “they are more than once called gods [e.g., Psalm 138:1], because in their ministry as in a mirror they in some respect exhibit his divinity to us” (p. 165).

Angels were created by God to also help his people. “Angels are dispensers and administrators of God’s beneficence toward us. For this reason, Scripture recalls that they keep vigil for our safety, take upon themselves our defense, direct our ways, and take care that some harm may not befall us” (p. 166). “To fulfill the task of protecting us… angels fight against the devil and all our enemies, and carry out God’s vengeance against those who harm us. As we read, the angel of God, to lift the siege of Jerusalem, slew 185,000 in the camp of the King of Assyria in a single night [2 Kings 19:35; Isaiah 37:36]” (pp. 166-167). Calvin provides numerous other examples of angels coming to the aid of God’s people in Scripture.

7. While it is true that angels are often tasked with protecting us, Calvin casts doubt on the Roman Catholic teaching of “guardian angels” where it is supposed that there is one angel assigned to each person. “We ought to hold as a fact that the care of each one of us is not the task of one angel only, but all with one consent watch over our salvation” (p. 167). After all, Scripture often lists a multitude of angels involved in our welfare. “For it is said of all the angels together that they rejoice more over the turning of one sinner to repentance than over ninety-nine righteous men who have stood fast in righteousness [Luke 15:7]. Also, it is said of a number of angels that ‘they bore Lazarus’ soul to Abraham’s bosom’ [Luke 16:22]. And Elisha does not in vain show to his servant so many fiery chariots which had been destined especially for him [2 Kings 6:17]” (p. 167). Calvin concludes this section by saying that it is with a false sense of assurance that some people look to their so-called guardian angels for security. “For if the fact that all the heavenly host are keeping watch for his safety will not satisfy a man, I do not see what benefit he could derive from knowing that one angel has been given to him as his especial guardian” (p 167). We should look to the Lord to be our help and strength.

8. We are told very little about the hierarchy, number, and form of the angels. In terms of specific names, there are only “two names that exist in Scripture, Michael [Daniel 10:21] and Gabriel [Daniel 8:16; Luke 1:19, 26]” (p. 168). Michael is called “the archangel” (Jude 9). Apart from that, we do not know much about their order. We are not given the number of angels, but are only told that a great multitude exists. “As to number, we hear from Christ’s mouth ‘many legions’ [Matthew 26:53], [and] from Daniel ‘many myriads’ [Daniel 7:10]” (p. 168). With respect to form, “it is certain that spirits lack bodily form, and yet Scripture, matching the measure of our comprehension, usefully depicts for us winged angels under the names of cherubim and seraphim, that we may not doubt that they are ever ready to bring help to us with incredible swiftness, should circumstance require it” (p. 168). Calvin wisely advises us again, “Whatever besides can be sought of both their number and order, let us hold it among those mysteries whose full revelation is delayed until the Last Day. Therefore let us remember not to probe too curiously or talk too confidently” (p. 169).

[Alex, Moderator]

9. Angels are actual beings, not mere ideas. “Indeed, it was the opinion of the Sadducees of old [Acts 23:8] that by angels nothing was meant but either the impulses that God inspires in men or those examples of his power which he puts forth” (p. 169). No—we can be sure that angels are real. “Angels are ‘ministering spirits’ [Hebrews 1:14], whose service God uses for the protection of his own, and through whom he both dispenses his benefits among men and also carries out his remaining works” (p. 169).

10. to 12. Angels are not to be worshiped. “Surely, since the splendor of the divine majesty shines in them, nothing is easier for us than to fall down, stupefied, in adoration of them, and then to attribute to them everything that is owed to God alone. Even John in Revelation confesses that this happened to him, but at the same time he adds that this answer came to him [chs. 19:10; 22:8-9]: ‘You must not do that! I am a fellow servant with you … Worship God’” (p. 170).

God employs angels as messengers not because he needs to (as if God is lacking), but rather for our comfort and benefit. “One thing, indeed, ought to be quite enough for us: that the Lord declares himself to be our protector. But when we see ourselves beset by so many perils, so many harmful things, so many kinds of enemies… we would sometimes be filled with trepidation or yield to despair if the Lord did not make us realize the presence of his grace according to our capacity. For this reason, he not only promises to take care of us, but tells us he has innumerable guardians whom he has bidden to look after our safety; that so long as we are hedged about by their defense and keeping, whatever perils may threaten, we have been placed beyond all chance of evil” (p. 171). Here, Calvin uses the example of Elisha’s servant who was strengthened by the vision of angels surrounding them in encampment when they were besieged by the Syrian army (2 Kings 6:17).

The function of angels is intended to draw us closer to God, not to divert our attention away from him. “For as God does not make them ministers of his power and goodness to share his glory with them, so he does not promise us his help through their ministry in order that we should divide our trust between them and him” (p. 172).

13. & 14. We are engaged in a real battle against a dangerous enemy. “All that Scripture teaches concerning devils aims at arousing us to take precaution against their stratagems and contrivances… We have been forewarned that an enemy relentlessly threatens us, an enemy who is the very embodiment of rash boldness, of military prowess, of crafty wiles, of untiring zeal and haste, of every conceivable weapon and of skill in the science of warfare. .. We should not let ourselves be overwhelmed by carelessness or faintheartedness, but on the contrary, with courage rekindled stand our ground in combat. Since this military service ends only at death, let us urge ourselves to perseverance. Indeed, conscious of our weakness and ignorance, let us especially call upon God’s help, relying upon him alone in whatever we attempt, since it is he alone who can supply us with counsel and strength, courage and armor” (pp. 172-173).

The enemy is numerous. “Scripture makes known that there are not one, not two, nor a few foes, but great armies, which wage war against us” (p. 173). The troops of darkness are led by Satan. “For as the church and fellowship of the saints has Christ as Head, so the faction of the impious and impiety itself are depicted for us together with their prince who holds supreme sway over them” (p. 174).

15. & 16. Satan is forever opposed to God. “The fact that the devil is everywhere called God’s adversary and ours also ought to fire us to an unceasing struggle against him. For if we have God’s glory at heart, as we should have, we ought with all our strength to contend against him who is trying to extinguish it. If we are minded to affirm Christ’s Kingdom as we ought, we must wage irreconcilable war with him who is plotting its ruin. Again, if we care about our salvation at all, we ought to have neither peace nor truce with him who continually lays traps to destroy it” (p. 174). “Christ testifies concerning him, that ‘from the beginning he was a murderer … and a liar’ [John 8:44]… From this it appears that he is in nature depraved, evil, and malicious… [He is] the author, leader, and architect of all malice and iniquity” (p. 174).

In terms of the origin of Satan, all we know is that he was a good creature who went astray. “Since the devil was created by God, let us remember that this malice, which we attribute to his nature, came not from his creation but from his perversion. For, whatever he has that is to be condemned he has derived from his revolt and fall” (p. 175). We are not told much about Satan’s fall because it is not necessary for us to know. “And we see that the Lord’s purpose was to teach nothing in his sacred oracles except what we should learn to our edification… Let us be content with this brief summary of the nature of devils: they were when first created angels of God, but by degeneration they ruined themselves, and became the instruments of ruin for others” (p. 175).

17. Satan is under God’s sovereign control. “As for the discord and strife that we say exists between Satan and God, we ought to accept as a fixed certainty the fact that he can do nothing unless God wills and assents to it” (p. 175). Calvin reminds us of God’s sovereignty in the story of Job, Saul’s torment, etc. “Therefore Satan is clearly under God’s power, and is so ruled by his bidding as to be compelled to render him service. Indeed, when we say that Satan resists God, and that Satan’s works disagree with Gods works, we at the same time assert that this resistance and this opposition are dependent upon God’s sufferance… But because with the bridle of his power God holds him bound and restrained, he carries out only those things which have been divinely permitted to him” (p. 176).

18. & 19. Though Satan may cause us to fall from time to time, final victory is guaranteed for God’s people. “But because that promise to crush Satan’s head [Genesis 3:15] pertains to Christ and all his members in common, I deny that believers can ever be conquered or overwhelmed by him. Often, indeed, are they distressed, but not so deprived of life as not to recover; they fall under violent blows, but afterward they are raised up; they are wounded, but not fatally; in short, they so toil throughout life that at the last they obtain the victory” (p. 177).

“To the extent that Christ’s Kingdom is upbuilt, Satan with his power falls… Christ, by dying, conquered Satan, who had ‘the power of death” [Hebrews 2:14], and triumphed over all his forces, to the end that they might not harm the church… Therefore God does not allow Satan to rule over the souls of believers… For the devil is said to occupy this world unchallenged until he is cast out by Christ [cf. Luke 11:21]. Likewise, [Satan] is said to blind all those who do not believe in the gospel [2 Corinthians 4:4]… [Unbelievers] are said to be of their father the devil [John 8:44]; for, as believers are recognized as the children of God because they bear his image, so are those rightly recognized to be the children of Satan from his image, into which they have degenerated [1 John 3:8-10]” (pp. 177-178).

Calvin concludes this section on demons by reminding us that angels and devils are real. They are not mere ideas or thoughts, but actual beings. The spiritual combat we are involved in is real. The punishment reserved for the devils and unbelievers is real.

20. Calvin takes great delight in God’s creation. “Let us not be ashamed to take pious delight in the works of God open and manifest in this most beautiful theater... [We should] be mindful that wherever we cast our eyes, all things they meet are works of God, and at the same time to ponder with pious meditation to what end God created them” (p. 179).

God created all things and preserves them. Speaking of creation (ex nihilo), Calvin reminds us that “God by the power of his Word and Spirit created heaven and earth out of nothing” (p. 180). On providence, Calvin teaches that “although all were subject to corruption, [God] nevertheless provided for the preservation of each species until the Last Day” (p. 180).

21. & 22. How should be understand God’s creation? Calvin gives a two-part rule: “Let all readers know that they have with true faith apprehended what it is for God to be Creator of heaven and earth, if they first of all follow the universal rule, not to pass over in ungrateful thoughtlessness or forgetfulness those [conspicuous] powers which God shows forth in his creatures, and then learn so to apply it to themselves that their very hearts are touched” (p. 181).

“The first part of the rule is exemplified when we reflect upon the greatness of the Artificer who stationed, arranged, and fitted together the starry host of heaven in such wonderful order… who so adjusted the motion of all that days and nights, months, years, and seasons of the year are measured off... [etc.]… For these few examples make sufficiently clear what it is to recognize God’s powers in the creation of the universe” (p. 181).

“There remains the second part of the rule, more closely related to faith. It is to recognize that God has destined all things for our good and salvation but at the same time to feel his power and grace in ourselves and in the great benefits he has conferred upon us, and so bestir ourselves to trust, invoke, praise, and love him” (p. 181).

God is worthy of our trust. Just like section 2, above, Calvin reminds us that “God himself has shown by the order of Creation that he created all things for man’s sake. For it is not without significance that he divided the making of the universe into six days [Genesis 1:31], even though it would have been no more difficult for him to have completed in one moment the whole work… But he willed to commend his providence and fatherly solicitude toward us in that, before he fashioned man, he prepared everything he foresaw would be useful and salutary for him… Therefore nothing that is needful for our welfare will ever be lacking to us… So, invited by the great sweetness of his beneficence and goodness, let us study to love and serve him with all our heart” (p. 182).

We now conclude Calvin’s first section on creation. Next time, we will continue our study on creation with a focus on humanity.