In conclusion, this book benefits the reader by supplying ethical specifics, mobilizing us from idleness caused by ignorance; and by supplying the Lord’s specifics, driving away uncertainty and giving peace to our troubled souls. A third benefit, as said previously, is it provides an expedited ethics education. For since God’s Law covers the whole of righteous ethics, and since the Mosaic Law is the most detailed and concentrated formulation of God’s Law, and since Calvin (one of the best theologians God has ever given his church) has beneficially organized the Mosaic Law, this summary of Calvin gives moral instructions on the whole of our duty. Indeed, “it is an inestimable benefit when God shows us His will,”140 but as God’s will is meaty, this book, in a way, “cuts up the meat” for Christ’s little ones.
The Reformed faith is renowned for its moral concerns: “From [Calvin’s] time to the present Calvinism has meant a peculiar seriousness about Christianity and its ethical implications.”141 As loyal subjects of the King, we wish to see his rule duly recognized over all the earth. But let us not entertain the foolish thought that this can come without knowledge of God’s Law. As the King informs us, his kingdom will not come apart from his will being done on earth as it is in heaven (Matt 6:10). “So then do not be foolish,” dear reader, but read on to “understand what the will of the Lord is” (Eph 5:17, NASB). A confused and broken world awaits divine direction.
GOD’S WILL BE DONE
1. Gary North, Publisher’s Preface to Covenant Enforced, xi.
2. Calvin, Institutes, 2.8.5.
3. Calvin, Institutes, 2.8.4.
4. Fisher, History, 329.
5. In addition to Fisher’s book, see: Douglas F. Kelly, The Emergence of Liberty in the Modern World: The Influence of Calvin on Five Governments from the 16th Through 18th Centuries (Phillipsburg, NJ: P & R, 1992); Nathaniel S. McFetridge, Calvinism in History: A Political, Moral and Evangelizing Force (Presbyterian Board of Publication, 1882; reprint, Birmingham, AL: Solid Ground Christian Books, 2004); A. Mervyn Davies, Foundation of American Freedom (New York: Abingdon, 1955); Rev. W.P. Breed, D.D., Presbyterians and the Revolution (Trustees of the Presbyterian Board of Publication, 1876; new ed., Powder Springs, GA: American Vision, 2008).
6. Encyclopedia Britannica, s.v. “Calvin and Calvinism,” 15:450.
7. Ryrie, Dispensationalism, 57.
8. Meacham, “End of Christian America.”
9. God reveals his will through his Word, even that portion written by Moses. David and Paul clearly equate the Law with God’s will (Ps 40:8; Rom 2:18). Though God has a secret will whereby he providentially causes all things (Eph 1:11), he also has a revealed will that he expects us to follow: “The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law” (Deut 29:29). Here Moses equates God’s Law to his revealed will—the revelation of his moral will for our lives. Calvin did the same: “it is the perfection of a good and holy life, when we live in obedience to his will. . . . that will which is made known in the Law” (Commentaries, Heb 13:21). Elsewhere God’s will is equated with Paul’s commandments (1 Thess 4:2–3) and with good works (Col 1:9–10; Heb 13:21), and contrasted with fleshly and lustful living (1 Pet 4:2; 1 John 2:17).
10. Calvin, Commentaries on the Four Last Books of Moses.
11. Though Calvin does not include General Principle headers in his commentaries, they have been added to assist the reader.
12. Calvin, Institutes, 2.8.10.
13. Calvin, Commentaries, Exod 20:13; Deut 5:17.
14. Calvin, Institutes, 2.8.9.
15. Calvin, Institutes, 4.8.6.
16. Calvin, Commentaries, 2 Tim 3:17.
17. Calvin, “Preface of John Calvin to the Four Last Books of Moses,” xvii.
18. God’s Law includes all of God’s Word from Genesis to Revelation. “The Law” sometimes refers to the five books of Moses (Matt 5:17; Luke 16:16; 24:44; Rom 3:21b), sometimes to the entire Old Testament (Matt 5:18; John 10:34; 15:25; Rom 3:19; 1 Cor 14:21), and sometimes to the entire Bible (Isa 2:3; Jas 1:22–25). Accordingly, all of Scripture is useful for ethical instruction (Rom 15:4; 1 Cor 10:11; 2 Tim 3:16–17), every single word (Deut 8:3; Matt 4:4).
19. Other passages used are 2 Cor 3; Phil 3:7–9.
20. Grudem, Politics, 84; cf. 27, 66, 192. See my review of Grudem’s book at www.annodomini.co.
21. Strickland, Five Views, 163; cf. 276.
22. Moo, Five Views, 343; cf. 346.
23. Morey, Relate, 144.
24. Moo, Five Views, 376; cf. 172.
25. Morey, Relate, 42.
26. Bahnsen, By This Standard, 299. “This form of antinomianism is called ‘dispensational’ because it stands opposed to the law of the previous dispensation (the Old Covenant law of Moses),” 299–300.
27. Bahnsen, By This Standard, 301. Though the word “antinomian” sometimes carries a pejorative connotation, nothing accusatory is meant here; it is simply a con-venient label for these schools of thought. I suppose Calvin and I would be “antinomian” to Orthodox Jews for not holding to Old Covenant ceremonial laws (according to Col 2:17; Heb 10:1 et al.).
28. Murray, Principles of Conduct, 15.