G'day,
I will try this one more time. I have taken the quotations I posted yesterday with 1 new one, and I will simply underline the words that I think are relevant.
Calvin:
"If any man hear my words." After having spoken concerning his grace, and exhorted his disciples to steady faith, he now begins to strike the rebellious, though even here he mitigates the severity due to the wickedness of those who deliberately--as it were--reject God; for he delays to pronounce judgment on them, because, on the contrary, he has come for the salvation of all. In the first place, we ought to understand that he does not speak here of all unbelievers without distinction, but of those who,
knowingly and willingly, reject the doctrine of the Gospelwhich has been exhibited to them. Why then does Christ not choose to condemn them? It is because he
lays aside for a time the office of a judge, and
offers salvation to
all without reserve, and
stretches out his arms to embrace all, that all may be the more
encouraged to repent. And yet there is a circumstance of no small moment, by which he points out the aggravation of the crime, if they reject an invitation so
kind and gracious, for it is as if he had said, “Lo, I am here to
invite all, and, forgetting the character of a judge, I have this as my single object, to
persuade all, and to
rescue from destruction those who are already twice ruined.” No man, therefore, is condemned on account of having despised the Gospel, except he who, disdaining the lovely message of salvation, has chosen of his own accord to draw down destruction on himself. The word judge, as is evident from the word save, which is contrasted with it, here signifies to condemn. Now this ought to be understood as referring to the office which properly and naturally belongs to Christ; for that unbelievers are not more severely condemned on account of the Gospel is accidental, and does not arise from its nature, as we have said on former occasions. Calvin, John 12:47
"He who rejecteth me." That wicked men may not flatter themselves as if their unbounded disobedience to Christ would pass unpunished, he, adds here a dreadful threatening, that though he were to do nothing in this matter, yet his doctrine alone would be sufficient to condemn them, as he says elsewhere, that there would be no need of any other judge than Moses, in whom they boasted, (John 5:45.) The meaning, therefore, is: “
Burning with ardent desire to promote your salvation,
I do indeed abstain from exercising my right to condemn you, and am entirely employed in
saving what is lost; but do not think that you have escaped out of the hands of God; for though I should altogether hold my peace, the word alone, which you have despised, is sufficient to judge you. Calvin, John 12:48.
"But go rather to the lost sheep." The first rank, as we have said, is assigned to the Jews, because they were the firstborn; or rather, because at that time they alone were acknowledged by God to belong to his family, while others were excluded. He calls them lost
sheep, partly that the apostles, moved by compassion, may more readily and with warmer affection run to their assistance, and partly to inform them that there is at present abundant occasion for their labors. At the same time, under the figure of this
nation, Christ taught what is the condition of the whole
human race. The Jews, who were near to God, and in covenant with him, and therefore were the lawful heirs of eternal life, are nevertheless pronounced to be lost, till they regain salvation through Christ. What then remains for us who are inferior to them in honor? Again, the word
sheep is applied even to the
reprobate, who, properly speaking, did not belong to the flock of God, because the
adoption extended to the
whole nation; as those who deserved to be rejected, on account of their treachery, are elsewhere called the children of the kingdom, Matthew 8:12.) In a word, by the term sheep, Christ recommends the Jews to the apostles, that they may dedicate their labors to them, because they could recognize as the flock of God none but those who had been gathered into the fold. Calvin Matt 10:6.
"To the lost sheep of the house of Israel." He bestows the designation of
sheep of the house of Israel
not on the elect only, but on
all who were descended from the holy fathers; for the Lord had included all in the covenant, and was
promised indiscriminately
to all as a Redeemer, as he also revealed and offered himself to all without exception. It is worthy of observation, that he declares himself to have been sent to
LOST sheep, as he assures us in another passage that he came to save that which was lost, (Matthew 18:11.) Now as we enjoy this favor, at the present day, in common with the Jews, we learn what our condition is till he appear as our Savior. Calvin Matt 15:24.
“And wept over it.” As there was nothing which
Christ more ardently desired than to execute the office which the Father had committed to him, and as he knew that the end of his calling was to gather the
lost sheep of the house of Israel, (Matthew 15:24,) he wished that his coming might bring
salvation to all. This was the reason why he was moved with compassion, and wept over the approaching destruction of the city of Jerusalem. For while he reflected that this was the sacred abode which God had chosen, in which the covenant of eternal salvation should dwell-- the sanctuary from which salvation would go forth to the whole world, it was impossible that he should not deeply deplore its ruin. And when he saw the people, who had been adopted to the hope of eternal life, perish miserably through their ingratitude and wickedness, we need not wonder if he could not refrain from tears. Calvin, Luke 19:41.
Simon’s mistake lies only in this: Not considering that Christ came to save what was
lost, he rashly concludes that Christ does not distinguish between the worthy and the unworthy. That we may not share in this dislike, let us learn, first, that Christ was given as a Deliverer to miserable and lost men, and to restore them from death to life. Translator's footnote: “Que Christ a este donne pour liberateur au genre humain, miserable et perdu;”--that Christ was given as a deliverer to the
human race, miserable and lost.” Calvin, Luke 7:36. [David: in that last, the French version of this work, as this added comment, not in the Latin. The translator is giving us this extra information as a footnote.]
Christ doth not only declare his power, but also his goodness; to the end he may
allure men unto himself with the
sweetness of his
grace. For he came to
save the world, and not to condemn it. Calvin, Acts 5:12. [David, Calvin is referencing John 12:47-48 here]
For supporting documentation from Calvin, see
Calvin on 2 Corinthians 5:20
And:
Calvin on Matthew 23:37
David: Calvin died about 60 years before Amyraut was even born, so making that sort of connection is anachronistic. These are Calvin's own words. He speaks for himself. Calvin held to both a high predestinarian theology
and to common grace, general love and the well-meant offer. For him, there was no contradiction. And there was no contradiction because he placed the revealed will of God on its rightful foundation.
Take care,
David