THE POWER OF JUSTIFICATION IN ROMANS 5:12-17

The Apostle Paul letter to the Romans has been considered one of the staple monuments of the New Testament church. Nestled within its pages are some of the greatest theological concepts that have baffled man for centuries. William H. Griffith Thomas writes, “The peculiar position of the apostle at the time of writing, as he reviews the past and anticipates the future, enables us to understand the absence of controversy in this epistle, the conciliatory attitude, and the didactic and apologetic elements which are all found combined herein.”[1] William Tyndale states,

“For as much as this epistle is the principle and most excellent part of the New Testament, and most pure evangel, that is to say glad tidings, and that we call gospel, and also a light and a way into the whole Scripture, I think it meet that every Christian not only know it by rote and without the Book, but also exercise himself therein ever more continually as with the daily bread of the soul. No person, verily, can read it too oft or study it too well.” [2]

F.F. Bruce restates the same premise as he asserts, “No man verily can read it too oft or study it too well; for the more it is studied the easier it is, the more it is chewed the pleasanter it is, and the more groundly [sic] it is searched the preciouser [sic] things are found in it, so great treasures of spiritual things lieth hid therein.”[3] Martin Luther lends his literary prowess as he states,

“Romans is worthy not only that every Christian should know it word forward, by heart, but occupy himself with it every day, as the daily bread ofthe soul. It can never be read or pondered too much, and the more it isdealt with the more precious it becomes, and the better it tastes.”[4]

From the vantage point of these great theologians, you begin to see the genius that is captured in Paul’s letter to the Romans. He deals with the false teachings of his day with the unadulterated truth. As you get to Chapter 5, Paul enters into the realm of justification that has many questioning the sanity of his faith. Paul has explained the righteousness that was given to man through the work of Jesus on the cross.[5] He references back to Abraham[6] and his righteousness being counted back to him by faith. This sets the stage for a contentious event against some of the devote Hebrews that operated by the deeds of the Law. The purpose of this paper is to discuss the power of justification in contrast with the Law, in the life of a believer by examining Romans 5:12-17.

The Apostle Paul: Best of Both Worlds

The contrast that the Apostle Paul brings to the table rests upon the fact that he was a man that understood many people from many different areas. He was a devote Jew that went through all of the ritual to be called so and he was also a Roman.[7] He was trained by some of the finest institutions of his time.[8] By being the benefactor of a great education the Apostle Paul flourished in the area of theology as well as history.  Through his education Paul was able to be taught as well as discipled by one of the great rabbis, Gamaliel. Unlike many of his times Paul was also a traveler and through his travels he began to spread the Gospel.

It was not usual for the Apostle Paul to be able to identify with many from many different walks of life. In 1 Corinthians 9:22 the Apostle Paul highlights this characteristics with “I have become all things to all people.” Some have viewed this as a place of inconsistency with Paul. Charles Barret asserts, “This is one of the most difficult sentences in the epistle, and also one of the most important, for in it Paul shows how the new relation to God which he has in Christ expresses his debt of obedience to God.”[9] This obedience to God is one of the main characteristics that put Paul in contention with many others. He main thrust was to share the gospel by any means necessary.

In the 17^th chapter of Acts, the Apostle Paul seeks to display a model for evangelism that appears to be most effective. You find the Apostle Paul in Aeropagus or Mars Hill, in the midst of cultural intelligence and philosophical dogmas. He salutes the Epicureans and Stoics with a sense of respect for their insightfulness to being “very religious.”[10] As Campbell Morgan suggests “nothing calculated to offend, or drive away the men whom he was trying to gain.” [11] Paul’s main objective was to share the message of Christ to those who may have believed differently but still deserved to hear the Gospel. Paul, being in this major city, adapted to the scenery and culture of the natives in order to share the message of Christ. Now this was not an unusual thing for Paul because he was accustomed to meeting others where they were with the Gospel.[12] His concise attention to the culture proved extremely valuable while in Mars Hill as well as other cities. He engages the philosophers with a sense of purpose to win them to Christ.

You begin to see the genius of the Apostle Paul and the paradigm he establishes through this encounter at Mars Hill. Eric Dolce asserts, “See the Skill of Paul! He took what he found in that Culture of the people in that city and flipped it. In sort of a theological remix, Paul takes what has been presented to him in the architecture, poetry and perhaps song of the day and presents it with Jesus flavor. He is not preaching some quasi-gospel here. He accomplishes all of this without disrespecting…he only calls them to something higher.”[13]

Paul’s ability to mesh with many cultures proves invaluable when it comes to his life in ministry. He sustained focus upon the church was always at the top of his agenda and whatever he needed to do to accomplish the task he was game for it. The understanding of Paul as a man and as cultural figure can bring clarity to understanding his writings. The seriousness that he approaches the church with is measured by his willingness to give his life and his close attention to detail. [14] The intention of Paul’s life becomes imperative as you begin to check the letters that he has wrote.

The fact that the Apostle Paul has the ability to move within two cultures creditably plays very importantly upon the nature of his writings. Though he was born a Jew, he is also a Roman citizen. In Acts 16, the Apostle Paul and Silas are jailed and beaten for exorcising a demon out of a woman. They were later released because it was found that Paul was actually a Roman citizen. It was against the law for a Roman citizen to jailed and beaten without a trial. So the Bible gives evidence of Paul’s citizenship in Rome. This begins to paint the picture of how Paul was able to vacillate between the different cultures with such ease.

Literary Context of Romans 5:12-17

The literary context from which Paul writes highlights the sin of Adam against the justification of Christ. The accountability factor of Adam was shaky which caused man to enter into a sin nature. Because “Adam was not powerless to resist sin” [15] he as well as all mankind is held accountable for his sin. The justification of man “is the actual redeeming work of God in taking sinners from idolatry and sin and in to the position of fellowship with God…”[16] The battle ensues between which one is greater and who deserves justification or not.

The Apostle Paul has already given examples of justification with a close examination of Abraham. William Newell states,

“Christ being raised up, God announces to me, ‘Not only were your sins put away by Christ’s blood, so that you are justified from all things; but I have also raised up Christ; and you shall have your standing in Him. I have given you this faith in a Risen Christ, and announce to you that in Him alone now is your place and standing. Judgment is forever past for you, both as concerns your sin, and as concerns My demand that you have a standing of holiness and righteousness of your own before Me. All this is past. Christ is now your standing! He is your life and your righteousness; and you need nothing of your own forever. I made Christ to become sin on your behalf, identified Him with all that you were, in order that you might become the righteousness of God in Him.”[17]

From his example in Romans 1-4, Paul begins to lay the benefits of justification in a world riddled by sin. John Witmer sums up a conversation on Abraham and justification:

“In chapter 4, Paul presented several irrefutable reasons why justificationis by faith: (1) Since justification is a gift, it cannot be earned by works (vv. 1-8). (2) Since Abraham was justified before he was circumcised, circumcision has no relationship to justification (vv. 9-12). (3) Since Abraham was justified centuries before the Law, justification is not based on the Law (vv. 13-17). (4) Abraham was justified because of his faith in God, not because of his works (vv. 18-25).”[18]

Paul has delivered a magnificent dialogue that has started to really dig deep into the benefits of justification. As he comes to verse 12, he has displayed the characteristics of justification with elegant speech and terms. Newell states, “In the first eleven verses we have the blessed results of justification by faith, along with the most comprehensive statement in the Bible of the pure love and grace of God, in giving Christ for us sinners.”[19] This is the beginning of what is considered to be the most important part of Paul letter to the Romans.

Analysis of Romans 5:12-17

Analysis of the text will take place in five different sections. The analysis is based upon the necessary effort to unpack the scripture to identify the direct message it is trying to establish. Though the scripture may be denuded from the others the points will always stay connected.  Some sections may be brief due to the nature of the verse while others may require more intense comments.

The Passing or Carrying of the Sin Nature (Romans 5:12)

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—[20]

Paul has just finished discussing that man has been reconciled back to God by no means of his own work. Now Paul makes a move into the impact that Adam’s sin played upon man. A. Andrew Das writes, “all people from Adam experience death because of sin.”[21] Adam becomes the conduit for sin which has entered in the life of man. He introduces the sin nature to the life of mankind. Paul addresses the imputed sin in much of the same fashion as he has previously addresses justification. Though he never called the names of the conspirators of the sin, in this verse we still are able to see the impact that this one deed had on mankind. Dr. Thomas Constable writes, “Adam’s sin had a more direct and powerful effect than that of a bad example (v. 15). It resulted in his descendants inheriting a sinful human nature that accounts in part for our sinfulness. “[22]

The King James Version (KJV) uses “as by one man” instead of “just as” to identify sin that came into the world.  Hodges submits that this does violence to the text.[23] The As (ὥσπερ) is an indication of a comparison. Hodge suggest that the mistake is made when and so (οὕτως) is meant to imply so also (οὕτω καί).[24] The comparison is no longer placed upon Adam and Christ but Adam toward man. This places man in an inescapable predicament that he is unable to escape. The comparison would place man in the same death as Adam; As he sinned and died so they sinned and died.[25]

The KJV introduces sin as a characteristic of the “one man” of the scripture. The English Standard Version (ESV) and New Revised Standard Version (NRSV) choose to use the word through instead of entered. This denotes more of a conduit for sin rather than a carrier of sin, thus highlighting the complaint of Hodge. John MacArthur asserts, “Since his sin transformed his inner nature and brought spiritual death and depravity, that sinful nature would be passed on seminally to his posterity as well. (Ps. 5:15).”[26] Once again it places the emphasis on passing and not being the carrier. If isolated the sentence would spell disaster for the body of Christ and would be totally inconsistent with the text.

The objective is to pinpoint the conduit of sin so that its prevalence and power can be identified. Paul introduces the carrier of the sin nature as a formula of that which will soon follow for those who have been chosen of Christ. The difference looms in the fact there is a rescue that is possible outside of Adam. Though man is held responsible for a sin that he did not commit he is also redeemed from an act that he did not commit as well. Douglas Moo states, “Death, then, is due immediately to the sinning of each individual but ultimately to the sin of Adam; for it was Adam’s sin that corrupted human nature and made individual sinning an inevitability.”[27] So through this imputed sin man is convicted but not sentence. Man as is not punished in similar fashion as Adam but is allowed the opportunity to be redeemed from what was delivered to him by the conduit of sin, Adam.

Sin and the Law (Romans 5:13-14)

for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

Instead of Paul continuing the conversation he introduced in verse twelve, he now switches the theme; to sin and the Law.[28] The comparison between the two sparks another debate based upon accountability. How can a person be held accountable for something where no law has been established? The answer lies in the embodiment of Adam. Because of the imputed sin that man obtained due to Adam’s error man was connected to the sin nature by Adam. Newell states, “Every little white coffin,—yea, every coffin, should remind us of the universal effect of that sin of Adam, for it was thus and thus only that ‘death passed to all men.”[29]

Yet the scripture is very clear that “death reigned from Adam to Moses.” Now the Law was given to Moses but death was still present. This almost contradicts what the bible asserts. The Apostle Paul could have easily alluded back to his previous statements in Romans 2:14-15. This would have addressed the statements with clarity of the natural law of men that is written on their hearts. Dr. Constable writes,

“Adam was a “type” or “pattern” (Gr. tupos) of one who would follow him, namely, Jesus Christ. Adam’s act had universal impact and prefigured Christ’s act, which also had universal impact. The point of similarity between Adam and Christ is that what each did affected many others. Each communicated what belonged to him to those he represented.”[30]

Because of Adam’s disobedience mankind is born in condemnation. The universality of sin condemns man from the womb[31] but does not cut him off from redemption. Hodges replies that God sees “all men, from the first moment of their existence, as out of fellowship with himself, as having forfeited his favour.”[32] Paul concludes verse fourteen by introducing a new paradigm to the equation that would have the same effect for man but through the arms of redemption.

The Contrast of Adam and Jesus (Romans 5:15)

But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many.

With verse fifteen, Paul now begins to counteract the effects of Adam’s disobedience with acts of Christ. His comparison of the offense of Adam with the gift of Christ sets the tone for the rest of the chapter. The KJV use of so also (οὕτω καί) indicates that the two are directly related.[33] The conjunction displays direct correlation between the two actions from each party. The process for one will be duplicated for the other. So the same way that sin was imputed to all those in Adam, grace will be imputed to all those in Christ. The ESV chooses to report that there are no similarities between the gift and the trespass. Though in nature they are different but as far as the effect upon man they are similar. The similarities rest in the fact that they both will affect people who had nothing to do with either action.

The interesting point comes when Paul denotes that many died through one man’s sin and many will benefit from God’s grace.  The English fails to deliver the proper meaning that is implied from these words.  The many (πολλοὶ)[34] implied from Adam’s standpoint relates to everyone that is living on the face of the Earth. While many (πολλοὺς)[35] in relationship to Christ is given to all those who have experienced the saving grace of Christ. Paul also concludes that the effects of Jesus grace will supersede that of Adam. The end result produces a counteraction that will eradicate the effects of Adam’s sin.

The Continuation (Romans 5:16)

And the free gift is not like the result of that one man’s sin. For the judgment    following one trespass brought condemnation, but the free gift following many trespasses brought justification.

Paul continues to explain the benefits of receiving the free gift of God. Unlike the results of sin, the free gift produced justification for the believer. You begin to see that as one act of sin brought condemnation to all, one act of righteousness brought justification to many. The contrast is based upon the deed of judgment that brings about condemnation from one trespass while the free gift provides an escape from many trespasses. The scale is tipped when one is brought under the redemptive power of Christ.

The Benefit of Justification (Romans 5:17)

For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

Paul continues to display the benefits of being connected to Jesus Christ through grace. It is as if Paul is trying to really drive home the point that in comparison of the two, what Christ did trumps that of Adam.  Though similar to verse fifteen it is important to notice the “reign in life” that the scripture proclaims. The NASB chooses to use the word dominion instead of reign which highlights a continual abiding in Christ.

Paul also highlights that the grace and the gift of righteousness is received by a particular group. While the trespass of Adam was inevitably given to all that entered into the world. MacArthur states, “unlike Adam’s act, Christ act has -and will- accomplish exactly what He intended.” [36]

Readers can rest in the fact that Christ, endured hardship for the sake of the believers. Paul lays out the contrast between the first and second Adam in such an antiphonal style that makes it hard not notice which is greater. Having experience with many of the episodes that he discussed, he becomes an eye witness of the story. The final result of the matter serves as more evidence that what God speaks to Satan in Genesis is extremely important to the life of the believer[37].

---

[1] W. H. Griffith Thomas. St Paul’s Epistle to the Romans. (Grand Rapids: Wm. B. Eerdmans Publishing Co.1946.) p.20

 

[2] William Tyndale .Prologue to the Book of Romans

[3] Quoted by F. F. Bruce, The Letter of Paul to the Romans, p. 9

[4]Douglas J. Moo. The Epistle to the Romans. New International Commentary on the New Testament series. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1996.) p22

[5] Romans 3:21-5:21

[6] Genesis 15:5-6

[7] See Philippians 3 for scriptural references.

[8] Acts 22:3

[9] Charles Kingsley Barrett. A Commentary on the First Epistle to the Corinthians.

Harper’s New Testament Commentaries series.( New York: Harper & Row, 1968.) p212

[10] Acts 17:22

[11] Campbell G. Morgan. The Acts of the Apostles. (New York: Fleming H. Revell Co., 1924;

reprint ed., London: Pickering and Ingli., 1965.)p.327

[12] See 1 Cor. 9:22

[13] Eric Dolce. Jesus & Jigga: Where Hip Hop meets Scripture.(United States: Crown Oak Press,2007)p16

[14] The changing of his name to Paul instead of Saul in order to reach the Gentile nations.

[15] Robert H. Gundry. “The Moral Frustration of Paul Before His Conversion: Sexual Lust In Romans 7:7-25.” in Pauline s Studies: Essays Presented to Professors F.F. Bruce on his 70thBirhtday ( Grand Rapids: Eerdmans, 1980) p228-245

[16] John Piper. The Future of Justification. (Wheaton Illinois: Crossway, 2007) p95

[17] William R. Newell. Romans Verse by Verse. (Chicago: Moody Press, 1970.) p157-158

[18] John A. Witmer, “Romans.” In The Bible Knowledge Commentary: New Testament, p. 435-503.

Edited by John F. Walvoord and Roy B. Zuck. (Wheaton, Ill.: Scripture Press Publications, Victor Books, 1983.) p455

[19] Newell, p162

[20] All quotations of Scripture have been taken from the ESV unless otherwise noted.

[21] A. Andrew Das. Solving the Roman Debate.(Minneapolis: Fortress Press, 2007) p215

[22] Thomas Constable. Notes on Romans.(available from www.soniclight.com) p57

[23] Charles Hodge. Commentary on the Epistle of the Romans.(Grand Rapids:Eerdmans, 1947)p145

[24] Ibid.p145

[25] Ibid. p145

[26] John MacArthur. The MacArthur Bible Commentary. (Nashville: Thomas Nelson Publishers,2005) p1520

[27] Moo.p325

[28] The Interpreter’s Bible Commentary calls this a grammatical construction which is characteristic of Paul’s writing. p463

[29] Newell, p. 183.

[30] Constable, p58

[31] See Psalms 51:5

[32] Hodges, p156

[33] See note 24.

[34] Many is used in as an Adjective in the Nominative Plural Masculine form

[35] Many is used as an Adjective in Accusative Plural Masculine form.

[36] MacArthur p1521

[37] Genesis 3:15

Just Ruminating

 

I wonder what life would resemble if we went all out in everything that we do. If at our job we really worked 8 hours a day. At home, if we loved our spouse with fiery love. If we treated our children with parental oversight that made them brag about their parents. I could go on and on but you get the picture. I wonder if we really lived a life that was a true reflection of Christ how would our evangelism blossom.

So when I look at the entire process of being missional I must first do some introspection upon my life. If I was unable to speak would my life be able to represent the gospel in HD (high definition). Would my life present a true representation of the redemptive history of Christ? It is amazing that we know what to do but find such trouble with actually applying the truth. It is not a problem with comprehension but a problem with application.  Or it is a problem with the fact that we really do not trust the word to uphold what it says. It is like buying a car and then purchasing the warranty. You would not buy the warranty unless you were assured that they warranty was valid. Well when it comes to the gospel we get a free warranty but we fail to actually use the warrant because we deep down are wondering if God will do what he said.

Our finite minds cannot fathom the love that God has for us. I remember reading the scripture when it said that while we were still chilling in our sins Christ went to the cross for us. So he gave his all for us but we are so slothful in doing the same.   I just wonder what would happen if we really got the mind of Christ, how our community would look. Service would be the key element and love would abound….

just my thoughts

John Calvin: Genius or Lunatic

       The theological genius of John Calvin is an anomaly too many that have studied his writings. His keen insight and religious piety was mirrored by few. His dedication to the preached word was heralded by many of the great theologians of the 20^th century. In spite of his many feats, in the realm of the expository teaching, his reputation is stilled marred by some of his acts among the people of Geneva. The intent of this paper is to display the genius and the lunacy of John Calvin.      

The Drive to be a Theologian

        John Calvin was born in Noyon, France a small town sixty miles outside of Paris.[1] Calvin was born in the midst of the reformation which would be a springboard to his life. Groomed to go into the priesthood, he gained his chaplaincy at the Noyon Cathedral.[2] He entered the University of Paris at 14 and graduated with a master of art at 17. Because of conflicts between his father and the bishop, Calvin would enter the University of Orleans to study law. It was during this time that he learned Greek, powers of analytical thinking and persuasive argument.[3] These particular attributes would prove to be great assets in the expository teaching of Calvin.

            After the death of his father, Calvin would start to flourish in his studies with a newfound freedom that was afforded to him. He would finish his law degree and write his first book, De Clementia (On Mercy). It was through these pages that Calvin’s genius for understanding languages and intent would be revealed. It was during this time that Calvin came face to face with his own sin. He would later go on to state,

“God, by a sudden conversion, subdued and brought my mind to a teachable frame, which was more hardened in such matters than might have been expected from one at my early period of life. Having thus received some taste and knowledge of true godliness, I was immediately inflamed with so intense a desire to make progress therein, that although I did not altogether leave off other studies, yet I pursued them with less ardour. ”[4]

 Much like the Apostle Paul after his experience on the road to Damascus, Calvin changed his connection from the Catholic Church and adjoined himself to the Protestant movement.

               Not long after his “sudden conversion,” Calvin meets his first of many oppositions. His friend Nicolas Cop preached the opening address for the University of Paris which was a “plea for a reformation on the basis of the New Testament, and a bold attack on the scholastic theologians of the day.” [5] Calvin was accused of actually writing the speech that identified with the reformation views and was forced to flee Paris. After being imprisoned for a while he found refuge on the estate of Louis du Tillet. Tillet’s estate afforded Calvin a place of quiet and access to his extensive theological library. It was here where he found the teachings of Augustine.

             C. Gregg Singer says, “The main features of Calvin’s theology are found in the writings of St. Augustine to such an extent that many theologians regard Calvinism as a more fully developed form of Augustinianism.”[6]Henry H. Milman states “Augustinianism was worked up into a still more rigid and uncompromising system by the severe intellect of Calvin.”[7] Calvin’s was studying of Augustine’s writings become tremendously evident as you read the Institutes. John Calvin himself states,

“Augustine is so wholly with me, that if I wished to write a confession of my faith, I could do so with all fullness and satisfaction to myself out of his writings.”[8]

 Calvin’s love for the work and life of Augustine is so expressed in his writings that it is impossible not to notice the impact. Will Durant classifies John Calvin as the “most medieval thinker between Augustine and Dante.”[9] Calvin owes much to the teaching of Augustine and many of his doctrines were greatly connected with those of Augustine. After five months of intense studying in Tillet’s library, Calvin renounced the Catholic Church and fully aligned with the Reformation.

Institutes of Christian Religion

            Institutes of Christian Religion is considered to be the magnum opus of John Calvin. Considered by some to be one of the most important Christian works since Luther’s, Bondage of the Will. Tony Lane states, “His Institutes constitutes the most important single work of Reformed theology ever written.”[10] The focus of the work is based upon biblical interpretation where Calvin has the opportunity to flex his expository genius.

            The Institutes also serve as an apology to Francis I in his repression during the French Protestants. His writings served as a literary pastor because they had no pastor, to teach or defend them.[11] Though theological in context, his writings were far from cold and impersonal. Jean Calvin writes, “He knew the cost of giving up his earthly home to keep faith with the eternal one, and he knew the power of God’s speaking through human voices.”[12]

            The Institute also served as an introduction to the bible. Because Calvin wrote commentaries it was not unusual to see how aligned they were to the Institutes. The compatibility between the two were impeccable because of Calvin’s genius. This lead to a speculation of Calvin as he “required of all doctrine that it be scriptural and that it be useful for Christian living.”[13]In the Institutes it is plain to see that Calvin highlights the doctrine of Predestination.

Doctrine of Predestination

          The Doctrine of Predestination[14] stems upon the fact that God, to “suit his own pleasure” choose some “men to be predestined to salvation and others to destruction. “[15] This definition alone has stirred controversy about a God that operates under the doctrine of Predestination. The concept that God would choose some and not others appears to be an unfair judgment from a loving God to those who oppose this doctrine. John Calvin asserts, “Paul clearly states that it is only when salvation is attributed to undeserved election that we can know God saves whom he wills of his own good pleasure.”[16] To accentuate the point we can refer to A.W. Pink in The Sovereignty of God,” A true recognition of God’s sovereignty will avow God’s perfect right to do with us as He wills. The one who bows to the pleasure of the Almighty will acknowledge His absolute right to do with us as he wills.”[17]

Scripture gives evidence that the election of God was in operation prior to the existence of man. Ephesians 1:4, Paul writes,” even as he chose us in him before the foundation of the world, that we should be holy and blameless before him.” The scriptural text displays an election that was operating from the creation of the Earth. Mankind had nothing to contribute to this election of God. But they remained primary beneficiaries of the election but their assistance was nowhere to be seen.  The fact that there was no insight given by man highlights the fact that the election rested solely on the choice of God.

The Doctrine of Predestination simply stated puts God in totally control of the salvation of man. Johan von Staupitz[18] writes, “Because mercy and justice contributes equally to the praise of the Almighty it has been decreed that some should be elected and predestined to conformation with the image of the Son of God…”[19] Romans 8:28 echoes the sentiments of Staupitz, that man has been predestined to be conformed to the similitude of Christ. The Doctrine of Predestination provides the chasm for those chosen versus those who are not chosen.

It is in the doctrine of Predestination where Calvin legacy becomes a staple. Stephen Thompson writes, “If this doctrine does not meet rational human standards, Calvin replies that God, not puny human reason, is sovereign. God has revealed his will in his inspired Word, which only a few people, like Calvin, with the aid of the Holy Spirit, truly understand.”[20] It was through the doctrine of Predestination that Calvin is best known for his theological genius.

Calvinism

The linchpin of John Calvin is Calvinism. Calvinism is centered upon emphasizing the omnipotence of God and the salvation of the elect by God’s grace alone. Calvinism has a common mnemonics aid that supports its meaning: TULIP (total depravity, unconditional election, limited atonement, irresistible grace and perseverance of the saints). These five points were the result of particular points brought to the Synod of Dort by Joseph Arminius. Considered to be the some of the most controversial subjects the five points of Calvinism are lionized statements.

The concept of total depravity is the first point of Calvinism. Total depravity deals with the fact that man does not have the moral capability to choose God without God first choosing man. RC Sproul defines total depravity in the sense that “sin affects every aspect of our being: the body, the soul, the mind the will, and so forth.” [21]Due to sin having this control, man is ultimately enslaved by sin.

The second point in Calvinism is unconditional election. This point shows that God from the foundation of the world predetermined those sinners whom he would redeem through the atonement of Christ. The unconditional election highlights that God knowing what man would do still made sovereign decisions with no conditions attached. His choice to choose man for salvation was based upon his own will and no foreseen thing that one would ever do in their life.

The third part of the TULIP is limited atonement. Limited atonement shows that the sacrificial work that Christ did on the cross was for the believers only. Anthony Carter writes,    

“The atonement was designed so that those who were elected by God unto salvation would be saved. The work of Christ is not to be thought of as only making salvation possible, but as actually accomplishing the salvation of all those appointed unto salvation.”[22]

The atonement is sealed when one hears the effectual calling of God and accepts. This is the place where justification starts to come into place.

            The fourth point is irresistible grace. This point indentifies that all whom God have appointed will received the effectual call of God. By the work o the Holy Spirit they are drawn to God not forced or coerced but drawn supernaturally. Due to the sheer nature of the attribute of God the believer is imparted with a grace they can’t resist.[23]

            The fifth point of the TULIP is perseverance of the saints. Within this point is the concept that God will maintain the redemption of his chosen until he returns. The hope rests in the promise that God makes in Matthew 24:13. Sproul states, “There is a past, present, and future dimension to salvation.” [24] Simply stated Calvinism sees salvation constantly being workout by the grace of God until he returns for his chosen people.

            The five points of Calvinism are considered by those of the reformed faith to be the most consistent identifiers of the scriptures. Because of its understanding of soteriology, Calvinism was codified by the Synod of Dort. Calvinist[25] hold true to these statement and constantly stand in opposition of those who disagree. Much in the same regards as John Calvin himself they defend their apologetic with intense vigor.

The Piety of John Calvin

            John Calvin was a man that had a piety for Christ unlike no other. It was not uncommon for him to have laborious schedule to accomplish all that he had endeavored to do. J. H. Merle D’Aubugne wrote:

On Sundays [Calvin] conducted divine service, and had daily service every other week. He devoted three hours in each week to theological teaching; he visited the sick, and administered private reproof. He received strangers; attended the consistory on Thursday, and directed its deliberations; on Friday was present ate conference on Scriptures, called the congregation; and, after the minister in office for the day had presented his views on some passage of Scripture, and the other pastors had made their remarks, Calvin added some observations, which were a kind of lecture…The week in which he did not preach was filled up with other duties; and he had duties of every kind. In particular, he devoted much attention to the refugees who flocked to Geneva, driven by persecution out of France and Italy; he taught and exhorted them. He consoled, by letters, “those who were still in the jaws of the lion”; he interceded for them. In his study he threw light on the sacred writings by admirable commentaries, and confuted the writings of the enemies of the gospel.[26]

Because of his intense dedication to the preached word it was not unusual for Calvin to place extreme importance upon sermons.

            Calvin’s dedication was one of the characteristics that separated him from other theologians and pastors. John Piper Writes, “I think this would be a fitting banner over all of John Calvin’s life and work – zeal to illustrate the glory of God. The essential meaning of John Calvin’s life and preaching is that he recovered and embodied a passion for the absolute reality and majesty of God.” [27]Miller quotes Calvin as he asserts that pastors “ought to be prepared by long study for giving to the people, as out of a storehouse, a variety of instruction concerning the Word of God.”[28] His level of study was paralleled by few and could be heard through his sermons. It is reported that he would sustain himself to one meal a day, while working tirelessly upon preparing sermons.[29] Calvin writes, “Apart from the sermons and the lectures, there is a month gone by in which I have scarce done anything, in such wise I am almost ashamed to live thus useless.”[30]

            Jean Calvin asserts, “Calvin’s piety can be characterized as intensely activist, a devotion to God lived out in the practical present daily life. The love and service of God, taught in the first table of the law and summarized in the great commandment.”[31] This sums up the lifestyle and commitment to the faith that Calvin works so diligently to preserve. Throughout his life his dedication to study was prevalent to all that encountered his teachings. It is also clear that Calvin’s piety fueled his drive to help people. His understanding of the role of pastor was so embedded in his makeup that he gave his life to continual study in the scripture. Living a life of exile for the gospel, Calvin’s piety would be a mark that can never be erased by some of his misdeeds.

A World, Misunderstood

            Calvin’s piety could at times be deemed a bit out of the norm. Some could even declare that he was a lunatic of sorts. He claims and ways were at times highly unusual for what could be called civil. But placed in the context of the times, Calvin actions may seem to be a warranted or at best understood.

            He was man like many others that had to deal with many forms of sickness that had no cures during that time. Calvin states in a letter:

A conspiracy of men and women has lately been discovered who, for the space of three years, had [intentionally] spread the plague through the city, by what mischievous device I know not.” The upshot of this was that fifteen women were burned at the stake. “Some men,” he said, “have even been punished more severely; some have committed suicide in prison, and while twenty-five are still kept prisoners, the conspirators do not cease . . . to smear the door-locks of the dwelling-houses with their poisonous ointment.”[32]

 It was not unusual to find people that were out to kill him. The time was chaotic and unruly to say the least. Calvin tried to answer the mishaps through his writings of the Institutes of the Christian Religion. Though the Institutes he would be establish him as one of the great theologian of his time and it was the chaotic surroundings that would ultimately become part of the demise of his life.

            It is a fair assumption to say that Calvin became a product of his surroundings. When it came time to separate his beliefs and actions from those of his time, he failed the test. Case and point would be in the death of Michael Servetus. Servetus was a doctor, lawyer and a theologian who had an unorthodox perspective about the trinity. In his works, Errors of the Trinity and Restoration of Christianity he lays out his beliefs about the trinity that would become the stairways to his death. He would be arrested for his beliefs in France but would escape and find his way to Geneva. Once again arrested he would then have to meet the genius of John Calvin who would argue against him about the central truth.

            Upon being declared a heretic, it was left for the council to decide what to do with Servetus: banish him or execute him. They choose to execute him and he was burned at the stake. Interestingly, Calvin intervenes for a more merciful way of execution but is denied.[33] Though Calvin made no decision himself to have him killed he will be forever be connected to the death of Servetus.  T. H. L. Parker states, “he should never have fought the battle of faith with the world’s weapons.” [34] As his life comes to completion it is he calls for the leaders of his city to come to his bed and he speaks:

 “With my whole soul I embrace the mercy which [God] has exercised towards me through Jesus Christ, atoning for my sins with the merits of his death and passion, that in this way he might satisfy for all my crimes and faults, and blot them from his remembrance. . . . I confess I have failed innumerable times to execute my office properly, and had not He, of His boundless goodness, assisted me, all that zeal had been fleeting and vain. . . . For all these reasons, I testify and declare that I trust to no other security for my salvation than this, and this only, viz., that as God is the Father of mercy, he will show himself such a Father to me, who acknowledge myself to be a miserable sinner.”[35]  

 Conclusion

               John Calvin’s legacy is truly sealed in the world of theology due in part to his commitment to the scriptures. Whether through his commentaries or his classic work, Institutes of the Christian Religion it is clear to see that a theological genius was at work. Unlike some of his previous reformers Calvin created “a completely new generation and a world utterly different from that of Luther …a precision, which Calvin owed to his Gallic background and legal training, an ability to think and theorize with extreme logic and cogency, a gift for organizing and creating an institution, as he called his basic work.”[36]  

              Calvin had a work ethic within the context of the scriptures that many of the pastors of today need to take heed to. He anchored himself in the arduous task on knowing the scriptures. His engagement of the pulpit was one that he held with sacred reverence. Calvin stated, “The majesty of God is . . . indissolubly connected with the public preaching of His truth. . . . If His Word is not allowed to have authority, it is the same as though its despisers attempted to thrust God from heaven.”[37]  If others had the sense of urgency for the message of scriptures the impact would be enormous.

             It is so apparent to see that the similarities that surround the Apostle Paul’s life are similar to those of Calvin.[38]You begin to see that Calvin had an approach to scripture through the eyes of the Apostle Paul as he engaged text throughout the bible. His pulpit demeanor and exegetical skills are simply outstanding. Though he was not a charismatic teacher he had such profound understanding of the scriptures that which would set the tone for his messages. This is such a quality that is to be admired by the church at large. With that said I do believe that there is something to be gained from understanding cultural containers of different environments. In Calvin’s case I believe he lived his before people instead of trying to relate them to people through a biblical context. Because his time was so barbaric, it would not be feasible to try to relate such times to a holy perfect God. In so doing, it caused him to lose footing because many have refused to engage his work because of the misunderstanding that has accord due to the death of Michael Servetus.

             So to address the question that was set established from the beginning of this paper of whether Calvin was a genius or lunatic; I have to say genius. It is my belief that if Calvin is labeled as a lunatic than you must label some of the other reformers for their mishaps as well. I have identified that he lived in a time that was not riddle with chaos but ripe for reformation. Being included in such a time had its effects upon his decision much in the same as some of the reformers being held hostage by the acceptance of slavery. So to cast this theological giant to the side for his work you must do the same with the others.

             What must be looked upon is the solidness of his work. His work has shown the sovereignty of God in its highest form. You can see the importance laid upon the soteriology of the believer. Calvin Institutes still continues to bring enlightenment to the theological world even to this day. His work and writings are benchmarks for the faith and have been critiqued by many throughout time. Whether you agree with his work or not, the genius that is hidden within his writings are self evident. So I would have to conclude that Calvin genius is what should be his staple. Though some of his tactics were brutal and abrupt at time it is clear that his understanding that he was a miserable sinner was at the core of his heart when he died.

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[1] Steven Lawson. The Expository Genius of John Calvin. (Orlando: Reformation Trust Publishing,2007),6.

[2] Calvin’s father was a financial administrator for the Catholic Bishop of the Noyon diocese and used his influence to get his son into the program.

[3] Ibid.,7.

[4] John Calvin. Commentary on the Book of Psalm. (Calvin Translation Society, 1845), 1:xl.

[5] Phillip Schaff. History of the Christian Church, Vol. III.(Grand Rapids: Eerdmans PuiblishingCo.,1984),318.

[6] C. Gregg Singer. John Calvin: His Roots and Fruits. (A Press, 1989), pg. vii.

[7] Henry H. Milman, History of Christianity (A.C. Armstrong and Son, 1886) ,176.

[8] John Calvin, “A Treatise on the Eternal Predestination of God,” in John Calvin, Calvin’s

Calvinism, trans. Henry Cole (Reformed Free Publishing Association, 1987) ,38

[9] Will Durant. The Reformation. (New York: Simon and Schuster,1957),465

[10] John Calvin. Institutes of Christian Religion.(Grand Rapids: Baker Book House, 1987),12

[11] Jean Calvin. John Calvin : Writings on Pastoral Piety.(New York: Paulist Press,2001),1

[12] Ibid.,1

[13] John Calvin. Ibid.,13

[14] Wayne Grudem defines predestination or election as an act of God before creation in which he chooses some people to be saved, not on account of any foreseen merit in them, but only because of his sovereign good pleasure.

[15] John Calvin. The Institutes of Christian Religion. ( Grand Raids: Baker Book House,1987) ,213

[16] Ibid.,214

[17] A.W. Pink. The Sovereignty of God. (Grand Rapids: Baker Book House, 1961),128

[18] Johan von Staupitz was an Augustinian Monk that mentored Martin Luther.

[19] Heiko Oberman. Forerunners of the Reformation.(Philadelphia: Fortress, 1981) ,179

[20] Stephen Thompson. The Reformation. (San Diego: Greenhaven Press,1999),97

[21] RC Sproul. What is Reformed Theology. (Grand Rapids: Baker Books,1997),118

[22] Anthony J. Carter. On Being Black and Reformed. (New Jersey: P&R Publishing,2003),21

[23] Ibid.,21

[24] Sproul.Ibid.,198

[25] Calvinist is the name that is given to those who believe in the five points of Calvinism.

[26] J.H. Merle D’Aubigne. History of the Reformation in Europe in the time of Calvin, Vol. VII( Harrisburg, VA: Sprinkle Publications,2000),82.

[27] John Piper. : The Divine Majesty of the Word: John Calvin, The Man and His Preaching, “Southern Baptist Journal of Theology, 3/2 (Summer 1999),4.

[28]Calvin, as quoted in J. Graham Miller. Calvin’s Wisdom: An Anthology Arranged Alphabetically by a Grateful Reader (Carlisle, PA: Banner of Truth Trust, 1992),256

[29] T. H. L. Parker. John Calvin, A Biography, (Philadelphia: Westminster Press, 1975), 104.

[30] Ibid., 103-104

[31] Calvin,Ibid.,249

[32] Henry F. Henderson. Calvin in His Letters, (London: J. M. Dent and Co., 1909), 63.

[33] T. H. L. Parker. Portrait of Calvin, (Philadelphia: Westminster Press, 1954), 29.

[34] Ibid.,103

[35] John Dillenberger. John Calvin, Selections from His writings, (Scholars Press, 1975),35

[36] Richard Friedenthal. Luther: His Life and Times.(New York: Harcourt Brace Jovanovich,1967),495

[37] Lawson, Ibid.,50

[38] See note 4.

Does hermeneutics really matter?

As I reflect, upon the messages that I have heard over the past few months, I ask myself does hermeneutics matter.  Everyone presents a message that appears to make an impact upon the hearers of the particular word. I hear the people getting excited about the word as if it was the best thing that they ever heard in their life. Some respond back in an antiphonal mode as if to suggest their agreement with the pastor. The pastor continues to dissect the text with their “spiritual revelation” that is considered to be a rhema word.

But it appears that as long as it appears to have a spiritual connotation then it is fine. Some of the messages though they may have some truth to them, they are not necessary reflective of the scripture that is being taught. I am finding that many times pastors use Old Testament scriptures to try to describe something that is taken place in society today. Though I do not think that this is a blatant attempt to beguile it is textual abuse in operation. Many try to tailor the scriptures to meet their topic instead of allowing the scripture to speak for itself.

This where I start to ask the question of whether hermeneutics matter. A simple definition of hermeneutics is the process of interpretating scriptures. There is no sure fire way to accomplish the task but there must be some consistency in the process. You can’t make part of a passage be true but then relinquish the other parts. (See 1 Corinthians) Here is where I find that many times pastors have falling prey to culture instead of staying the course with scripture. They are so consumed with preaching a relevant message that they butcher the scripture in doing so.

So what we get then is a good message that inherently can be true but has no scriptural validity whatsoever. Though the message moved the crowd it failed to stay true to the text. As I grapple, with this I ponder, upon whether it evens matter in the big scheme of things. I see people still getting saved, giving, serving and worshipping in these very same churches. While I am scrutinizing over the text, everyone else is in a festive, joyous mode because they just received a word from on high that changed their situation. So I wonder am I the one that missed the message because I was looking for the depth and insight that was interwoven in the text but wanting it to be coherent with what the author was saying…

My Worldview Awakened

It has been some months since I wrote anything outside of papers for class. I have done a lot of growing and thinking during this time.  I have watched as God has made some great strides and changes in my life. During this time I have come to realize the importance of prayer. i have struggled for years with the concept of prayer. As I wrestle with the scriptures and  others in Christ I cane across a profound but yet simple scripture, John 17:9. Here we find Jesus make a declaration that he has prayed for the disciples. This opened my eyes and after many years of wrestle with the concept.

In prayer I have seen God really develop me and my error prone life. I have been humbled by the love of Christ and the depravity of men. His love has brought about such a remarkable enlightenment to me. Through prayer I am finding that God works such marvelous things out on our behalf. I am by far nowhere near perfect but I am also not the same person I was just 4 months ago either. I have embraced the grace of God with a radical passion. My worldview has been rocked and Christ has reestablished himself as the center of my life.