14. It now remains to see why the Lord acts in the manner in which it is plain that he does. If the answer be given, that it is because men deserve this by their impiety, wickedness, and ingratitude, it is indeed well and truly said; but still, because it does not yet appear what the cause of the difference is, why some are turned to obedience, and others remain obdurate we must, in discussing it, pass to the passage from Moses, on which Paul has commented, namely, "Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth," (Rom. 9:17). The refusal of the reprobate to obey the word of God when manifested to them, will be properly ascribed to the malice and depravity of their hearts, provided it be at the same time added that they were adjudged to this depravity, because they were raised up by the just but inscrutable judgment of God, to show forth his glory by their condemnation. In like manner, when it is said of the sons of Eli, that they would not listen to salutary admonitions "because the Lord would slay them," (1 Sam. 2:25), it is not denied that their stubbornness was the result of their own iniquity; but it is at the same time stated why they were left to their stubbornness, when the Lord might have softened their hearts: namely, because his immutable decree had once for all doomed them to destruction. Hence the words of John, "Though he had done so many miracles before them, yet they believed not on him; that the saying of Esaias the prophet might be fulfilled which he spake, Lord, who has believed our report?" (John 12:37, 38); for though he does not exculpate their perverseness, he is satisfied with the reason that the grace of God is insipid to men, until the Holy Spirit gives it its savor. And Christ, in quoting the prophecy of Isaiah, "They shall be all taught of God," (John 6:45), designs only to show that the Jews were reprobates and aliens from the Church, because they would not be taught: and gives no other reason than that the promise of God does not belong to them. Confirmatory of this are the words of Paul, "Christ crucified" was "unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God," (1 Cor. 1:23). For after mentioning the usual result wherever the gospel is preached, that it exasperates some, and is despised by others, he says, that it is precious to them only who are called. A little before he had given them the name of believers, but he was unwilling to refuse the proper rank to divine grace, which precedes faith; or rather, he added the second term by way of correction, that those who had embraced the gospel might ascribe the merit of their faith to the calling of God. Thus, also, he shortly after shows that they were elected by God. When the wicked hear these things, they complain that God abuses his inordinate power; to make cruel sport with the miseries of his creatures. But let us, who know that all men are liable on so many grounds to the judgment of God, that they cannot answer for one in a thousand of their transgressions (Job 9:3), confess that the reprobate suffer nothing which is not accordant with the most perfect justice. When unable clearly to ascertain the reason, let us not decline to be somewhat in ignorance in regard to the depths of the divine wisdom.I still can't seem to find any idea of how the Reprobate "accept" the Gospel in a meaningful way. Throughout the chapter, it seems that the only value in preaching to the Reprobate that Calvin distinguishes is in how God glorifies Himself and in how the Reprobate are predestined without having any cause since both Elect and Reprobate cannot excuse even one transgression in a thousand. There is also some mention that such preaching increases the damnation of the Reprobate nad hardens their hearts still further though God's purpose in this seems unscrutable since it seems that such hardening would inevitably lead to greater acts of evil than if their reprobation had not been increased by God's will.
Romans 12I had always understood these verses to apply to the conduct of Christians toward both brethren and toward non-Christians, spelling out the requirement to forsake vengeance for the Lord's sake. As you're aware, the Institutes do expound this teaching at length and buttress the argument with others to make the injunction even more absolute. Precisely how do we apply this to the necessity of Preaching to the Reprobate?
- 16
- Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
- 17
- Recompense to no man evil for evil. Provide things honest in the sight of all men.
- 18
- If it be possible, as much as lieth in you, live peaceably with all men.
- 19
- Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
- 20
- Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
- 21
- Be not overcome of evil, but overcome evil with good.
Christian duty. Always present truth.
I still cannot find your earlier quote. The use of the word "thy" makes it obvoius that it is from the King James. Can you cite the source of your quote "his blood be on thy hands"?
No, not your fault; I apologize for the bad citation. I was quoting Ezekiel 3 from memory, but the actual wording is, "When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand." Mea maxima culpa for the mis-quote.
What a theology! God's purpose in this seems inscrutable
Calvinism in a nutshell-we don't know!