Glimpses of Christian History Presents Pastwords #47: Commentary on the Epistle to the Hebrews by John Calvin ©2007

CALVIN, JOHN (1509-64), French reformer and theologian. Born at Noyon in Picardy, he was intended for an ecclesiastical career, and obtained his first benefice at the age of 12. On this occasion he received the tonsure, the only order ever conferred on him. From 1523 to 1528 he studied theology at *Paris, but from 1527 he seems to have had doubts on his priestly vocation and probably also on matters of faith. From 1528 he studied law at Orleans and later at Bourges, where he came under the influence of Melchior Wolmar and a circle of Protestants. In 1532 he issued a Latin commentary on Seneca’s 'De Clementia'. His final break with the RC Church appears to have taken place in 1533 after a religious experience in which he believed he had received a mission to restore the Church to its original purityIn 1534 he went to Noyon, where he resigned his benefices and seems to have been imprisoned for a short time. Danger from an outbreak of persecution under Francis I led to his flight to Basle in 1535, where he intended to devote his life to study. The first edition of the *Institutes (in Latin; q.v.), which were to be rewritten and improved throughout his life, followed in March 1536. On a passing visit to Geneva in July 1536 he reluctantly relinquished his plans for a scholar’s life and yielded to G. *Farel’s urgent appeals to become his coadjutor in organizing the Reformation at Geneva. He was appointed preacher and professor of theology and in 1536 published his Articuli de Regimine Eclesiae. They contained severe regulations concerning admission to the Lord's Supper and required from all Genevan citizens a profession of faith approved by the town council, the refusal of which was to be punished by exile. Despite strong resistance all citizens had accepted the oath by 1538; but his next step, the discipline of excommunication, together with his refusal to conform the usages of the Church at Geneva to those of the more powerful city of Berne, led to the expulsion of both Farel and Calvin later in that yearFor the next three years Calvin was minister of the French congregation and lecturer in the theological school at Strassburg. Here he became a close friend of M. *Bucer, whose influence is visible in the fresh edition, in 1539, of his Institutes. He also published a commentary on Romans (1539) and wrote his famous Epistle to Cardinal *Sadoleto, then endeavouring to bring Geneva back to the RC Church, in which he defended the principles of the Reformation with great vigour. In 1539 he attended the Conference of Frankfurt and in 1540 represented Strassburg at *Hagenau and in 1541 at *Worms. At the Diet of *Ratisbon (1541) he formed a friendship with P. *MelanchthonIn 1541 Calvin returned to Geneva, where his party had gained the upper hand, and during the next 14 years he devoted himself to establishing a theocratic regime on OT lines. This was effected by a series of 'Ordinances' which placed the government of the new Church in the hands of four classes of men, called pastors, doctors, elders, and deacons. They were assisted by a '*consistory' of ministers and laymen which, under Calvin, was chiefly a tribunal of morals. It wielded the power of excommunication and had far-reaching powers over the private lives of the citizens. These were enforced by new legislation, which inflicted severe punishments even for purely religious offences and prohibited all pleasures such as dancing and games. This regime was resisted by a party incorrectly described as 'Libertines', which Calvin succeeded in overcoming by force. Among the opponents executed after torture were Jacques Gruet (1547), Raoul Monnet (1549), and, best known, Michael *Servetus (1553). By 1555, however, all resistance had ceased and Calvin was the uncontested master of the city. At the same time he also took the lead in the affairs of other Protestant communities. In 1548 he addressed a letter to the Protector *Somerset indicating the changes which he wished to see introduced in England; in 1555 he gave shelter to English Protestant refugees; and he actively supported the French Protestants. All his NT commentaries appeared during this period, as well as a number of writings on the Reformation and his treatise on Predestination (1552).From 1555 to his death he was the unopposed dictator of Geneva, which, through him, had become a city of the strictest morality. He continued his literary activities, commented on most of the OT books, and in 1559 founded the Academy of Geneva to continue his teaching. Oxford Dictionary of the Christian Church, pg. 222-223.

Calvin's Commentary on Hebrews, First English Edition, London 1605. Translated out of French [by Clement Cotton]. The lawe was given by Moses, but grace and truth came by Jesus Christ. John 1.17. [small woodcut printer’s device] Imprinted at London by Felix Kyngston, for Arthur Johnson, and are to be sold at his shop neere the great North doore of Pauls, at the signe of the white Horse. 1605. Octavo.

CHAP. VI.

 Therefore, leaving the doctrine of the beginning of Christ, let us be led forward unto perfection, not laying againe the foundation of Repentance from dead workes, and of faith towards God.
2 Of the doctrine of Baptismes, and laying on of hands, etc. of the resurrection from the dead, and of eternall judgment.

Verse 1. Wherefore leaving, etc.] After he hath sharpely reprooved them, he exhorteth them that in leaving the beginnings, they goe on forward ayming to the marke. For he calles the doctrine of beginning, the rudiments by which the ignorant are to begin, when they be received into the Church. Now in that he commands them to leave such rudiments, or beginnings, his meaning is, not that the faithfull should forget them, but that they should not sticke fast, as it were, in them: the which is better known by the similitude of laying the foundation, which by and by followeth. For when an house is to be builded, men must never shrinke away from the foundation: and yet notwithstanding it were a mockerie to be alwaies about that, and to goe no further. For howsoever the foundation of the building is to be laid, yet he which shall alwaies busie himselfe about that, never fitting or preparing matter wherewithall to raise up the building; shall he not busie himselfe foolishly, and in vaine? In a word, as we are to beginne by the foundation, so the labour of the master builder is to hasten that the house also be raised up in due season. The like is it in Christianitie. For the foundation is laid in us by learning the rudiments: but by and by after a more highe doctrine ought to follow, which may finish up the whole building. Wherefore those who alwaies sticke in the first rudiments, goe forward but ill; because they propound no end unto themselves. As if the master workman imploying his whole labour about laying the foundation, should utterly neglect to build any thing upon it. And therefore he would have our faith so laid in the beginnings, that it should still rise higher and higher, untill at the last it bee perfected by continuall increases.

Of repentance from dead works.] He had respect here to the forme used in the Catechisme. From whence wee may draw a probable conjecture that this Epistle was not written by and by after the publishing of the Gospel, but rather after there was some forme of government used in the Churches. The forme was, that he which was newly instructed in religion, made a confession of his faith, before hee was baptized. Now there were certaine articles, the which the Pastor demanded of them: as may be seene by many testimonies of the ancient Fathers: and the examination was chiefly upon the confession of faith, which wee commonly call the Symbole or Creede of the Apostles. This was as the first entrance into the Church, for those who being alreadie of age, meant to become Christians; as those who before were strangers from the faith in Christ. The Apostle makes mention of this custome, because no long time was given to such new converts to be taught in the first grounds of the Christian religion. For a schoolmaster teacheth children their A, B, C: because they might foorthwith come to know greater things.

The points of catechisme used in the Primative Church.
But let us consider what the Apostle saith. He names repentance and faith, wherein consists the whole perfection of the Gospell. For what other thing doth Christ command to his Apostles, but that they should preach faith and repentance? Luk. 24.47. And therefore when S. Paul meant to protest that he had faithfully discharged his dutie, he alleageth for himselfe that he had diligently and continually taught them from house to house, to imprint these two things in the hearts of his Auditors, to wit, Repentance towards God, and faith towards our Lord Jesus Christ, Act. 20.20.21. May it not seeme absurd then that the Apostle should command them here to leave faith and repentance, wherein they were to persevere the whole course of their lives? But in adding from dead workes, he shewes that he speakes of the first repentance, when men began first to be Christians. For although every sinne be a dead worke, because it begets death, or, because it proceedes from the spirituall death of the soule; yet notwithstanding all the faithfull which are alreadie regenerate by the Spirit of God, are not properly said to repent themselves of dead workes. True it is, that regeneration is but begun in them; but how little soever this seede of the new life be in them, yet that is the cause why they are no more reputed dead in his sight. Wherefore the Apostle comprehends not all repentance in generall, wherein we ought carefully to meditate, and to exercise our selves day and night: but he onely meanes that beginning of repentance, by which those who being even newly converted to the faith, did enter into the way of newnes of life. Also the word faith, signifies that briefe summe of the doctrine of godlines, which is commonly called the Articles of the Faith. Hereunto also appertaines, The resurrection from the dead, and eternall judgment. For these two things are the greatest secrets of the heavenly wisedome: yea even the very marke of all our religion, whereat wee ought to aime all our whole life. But because one and the same thing is taught otherwise to the rude and ignorant, than to those that have profited somewhat alreadie; the Apostle notes the common forme of questioning; Doest thou believe the resurrection of the dead? Doest thou believe there is an eternall life? These are things fit for children, and onely for once: wherefore to come and demaund the same things againe, were but to go backward.

Verse 2. Of the doctrine of Baptismes:] Some reade these two members of Baptismes and doctrine apart: but I had rather reade them together; of the doctrine of Baptismes: although I expound it otherwise than others doe: to wit, that it is a forme of speech by way of apposition, as the Grammarians call it: as thus, not laying againe the foundation of repentance, of faith toward God, of the resurrection from the dead: which is the doctrine of Baptismes, and the imposition of hands. Therefore if these two members, The doctrine of Baptismes, and the laying on of hands, be inclosed by a parenthesis, it will agree best with the order of the text. For if wee reade them not by way of apposition, there will an absurditie follow, in that one and the same thing is twice repeated. For what doctrine is there in Baptisme, but that which he here recites of faith towards God, of repentance, of eternall judgment, and such like? Moreover, Chrysastome thinkes the Apostle puts Baptismes here in the plurall number, because they did in a manner abolish the first Baptisme by returning to the first rudiments. To which opinion I agree not: for this doctrine is not appointed to many Baptismes. But hee calles Baptismes, the ceremonies and forme which they used in publike Baptisme, or the daies appointed to baptise.

The institution of laying on of hands is to be retained: but the superstition must be corrected.
He joyneth the laying on of hands with Baptisme, because as there were two orders of those which were newly instructed, so was there also a double ceremonie. For those who were strangers came not to Baptisme, till they had made confession of their faith: therefore, as touching these, the order of instruction and catechising went before Baptisme. But the children of the faithfull, in as much as they were adopted from their mothers wombe, and appertained to the bodie of the Church, by the right of the promise, they were baptized from their infancie: and after they were growne to some discretion, and had been instructed in the faith, they also presented them to be publikely catechised. Thus it was done to these after Baptisme: but then an other signe was added, to wit, the imposition of hands. This onely place witnesseth sufficiently that the originall of this ceremonie came from the Apostles: which notwithstanding hath since been turned to superstition: which the world hath almost alwaies been accustomed to doe with good and holy ordinances, erring and degenerating still to corruptions. For some have made us believe it is a Sacrament, whereby the spirit of regeneration is conferred. By which fancie they have dismembred Baptisme: for they have transported that which is proper unto it, to the imposition of hands. Know we then that this ceremonie was instituted by the first authors, to the end it might be a solemne manner of prayer, as S. Augustine calles it. True it is that by this signe they approoved of the faith of those who were alreadie out of the state of infancie: but they meant nothing lesse than thereby to rent and teare in pieces the vertue of Baptisme. Wherefore wee are at this day to keepe the pure institution, and to correct the superstition. Besides, this place serveth us to proove the Baptisme of little children. For to what purpose should one selfsame doctrine be called, to some the doctrine of Baptismes, and to others the laying on of hands: unlesse that the latter sort were instructed in the faith, after they had alreadie received Baptisme, so as there remained no more unto them, but the imposition of hands?

3 And this will we doe if God permit.
4 For it is impossible that they which were once lightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost.
5 And have tasted of the good word of God, and of the powers of the world to come:
6 If they fall away [or, fall again], should be renued againe by repentance: seeing they crucifie againe to themselves the Sonne of God, and make a mocke of him.

Verse 3. And this will we do, etc.] Behold here a terrible and fearfull threatning: but the Apostle thus thunders, to the end the Jewes should not flatter themselves too much in their carelesnes, by despising the grace of God. As if he should say, there is no staying till tomorrow, because this opportunitie of going forward will not last alwaies. For it is not in the power of man to passe from the entrance unto the marke, as oft as pleaseth him, but the finishing of our course is a particular gift of God.

Verse 4. That those which were once inlightened,] This place hath given many occasion to reject this Epistle, and especially because the Nouatians armed themselves therewith to denie pardon to those that had falne. Those therefore of the West especially, have doubted whether this Epistle were to be believed, because they were pressed with the Nouatian sect, and had not knowledge enough to refute their arguments. But when we have skanned the Apostles meaning, we shall by and by see there is nothing here that doth any way favour so absurd an errour. Others who acknowledge the authoritie of this Epistle, and allow it for holy; willing to avoid the absurditie, doe winde themselves out from it, onely by way of cauill. For some there are who take this word impossible, for difficult, or, for a thing that very rarely comes to passe: the which is farre wide from the signification of the word. There are some others, howbeit more in number; who restraine to that repentance, whereby newe Converts were wont to be prepared unto baptisme in the ancient Church. A like matter; as if the Apostle had injoyned them that were converted to fast, or to doe some such like thing. Moreover what great thing should the Apostle have said, if he had denied that that kind of repentance which is but a dependance of Baptisme, might be renued againe? He threatens an horrible vengeance of God to fall upon all those that reject the grace of God which they have once received. What grauitie or waight were then I pray you in this sentence, and what terrible thunderbolt were there in it to feare those who were foolishly become secure and carelesse, if so be it did only admonish us that there were no place left for the first repentance? For so this would stretch it selfe to all kinde of sinne. What shall we say then? for seeing the Lord offereth mercie to all without exception: what reason is there that any (by such an absurditie) should be debarred of it for any cause whatsoever.

The knot then of this question is in these words, if they fall againe. So then whosoever shall understand the force thereof, shall easily winde himselfe out of all difficultie. Now it must be noted, that there is a double falling: the one particular, the other generall: He which hath failed in one kind, here be it that he hath failed in many kinds, such a one is fallen from the state of a Christian man. Thus all sinnes are so many falls. But the Apostle disputes not here of theft, perjurie, murder, drunkennes, adulterie, or of some such like vice; but he speakes of a finall falling away from the gospel, so as the sinner offends not God onely in one kinde, but wholly renounceth his grace. And to the ende this may be the better understood, there must be an antithesis supplied betweene the graces of God which he had recited, and this fall. For he falles away, who revolts from the word of God, who quencheth the light of it, who deprives himselfe of the taste of the heavenly gift, who forsakes his participation of the holy Spirit. This is wholy to renounce God. We see now then, who they be whom hee excludeth from the hope of pardon: to wit, those Apostatates, who runne away from the knowledge of the Gospel of Christ, which before they had received; and from the grace of God; which cannot befall any, but such a one as sinneth against the holy Ghost. For he which violates the second Table of the lawe, or transgresseth the first table by ignorance, is not yet guiltie of such a revolting: neither doth God so deprive any of his grace (the Reprobate excepted) as that he leaves them without any hope of pardon.
Satan drawes not the wicked into this fearefull sinne at the first push, but by degrees: we are therefore to prevent great faults by avoiding the lesse. After a long neglect of holy duties, followes an alienation of the minde and affections.

If any demand why the Apostle maketh mention here of such an Apostasie, seeing he writ to the faithfull, who were farre enough off from so wicked a disloyalty? I answer, he shewes them the daunger thereof betimes, that beeing warned; they might be armed against it. And let us observe it well; for when we erre from the right way, we are not onely readie to excuse our faults to others, but are as ready to beguile our selves. Satan then steales in upon us, and by subtile fleights drawes us away: so as we are fallen, whilest we thinke we stand. Thus wee fall by degrees, till at the last we runne headlong into destruction. And it is a thing which common experience doth daily teach us in very many. Therefore it is not without cause that the Apostle forwarneth all the Disciples of Christ to looke unto themselves in time. For long negligence growes easily more and more upon us as a Lethargie; and after that followes an alienation of minde and affections. Now wee are yet to note by the way with what titles and commendations hee adornes the knowledge of the Gospell. He calles it an inlightning: from whence it followes, that men are blinde till Christ, which is the light of the world, doe inlighten them. He calls it the taste of the heavenly gift: thereby signifying, that the gifts which are conferred unto us in Christ, are farre above nature, or the world: and yet notwithstanding that they are tasted by faith. He calles it the partaking of the holy Ghost: because it is he that distributes to every one (according as he wil) al that light and understanding, without which none can say, that Jesus is the Lord, 1.Cor. 12.3. as also that hee opens the eyes of our understanding, and reveales Gods secrets unto us. He calles it the taste of the good word of God: thereby signifying, that Gods will is not manifested unto us in the same hand over head, but that it brings therewithall unto us a sweet delectation. In a word, by this epistle hee shewes what difference there is betweene the Law and the Gospell: because the Law containes in it nothing but severitie and judgement: but the Gospell is a sweete and gracious testimony of the love of God, and of his fatherly kindnes towards us. Lastly, he calles it the taste of the powers of the world to come: whereby he signifies, that by faith we are received into the heavenly kingdome, that in spirit wee might behold that blessed immortalitie, which otherwise is hidden from our mindes.

Let us assure our selves then that the Gospell is not knowne of us to any purpose, but by the illumination of the holy Ghost: and that in such wise, that being carried above the world, wee be raised up into heaven: and having once knowne the goodnes of God, we rest our selves in his word. But here ariseth a new question, how it can be that he which hath once attained all this, should yet afterward fall away? For the Lord calles none effectually by this elect: and Saint Paul witnesseth Rom. 8.14. that those are truly his children, who are led by the Spirit: and he teacheth that it is a certain pledge of our adoption, when Christ hath once made us partakers of his Spirit. For the elect are out of danger to fall finally, or to death. Why? Because the Father who hath given them to Christ his custodie is greater than all: and Christ promiseth that he will be carefull over them all, that none of them shall perish, Joh. 17.12. I answere, that all this is very true: first, that God onely doth the elect the honour to give them the spirit of Regeneration, and that they are descerned from the reprobate, because by meanes thereof they are reformed according to his image. Secondly, that they receive the earnest of the Spirit in hope of the heavenly inheritance, and have the Gospell sealed up in their hearts by the same Spirit. But I say that this hinders not that hee should not sprinkle the reprobate also with the taste of his grace, or that hee should not illuminate their mindes with some sparkles of his light, or, as if he should not cause them to feele his goodnes, here in some sort to ingrane his word in their hearts. Otherwise where were then that temporarie faith, whereof S. Marke speakes in his fourth chapter, 17. verse? There is even in the reprobates then a certaine kinde of knowledge, which afterward vanisheth away; either because it had not taken such deepe roote in their hearts as it should or els suffering the same to be choked, they degenerate. Now the experience and consideration of these things is a bridle by which the Lord holds us in feare and in humilitie: and in very deede without this, wee see how men are naturally inclined to retchlesnes, and foolish confidence. Although our care ought to be such, that it should no way trouble the peace of our conscience. For the Lord at one instant doth both comfort faith, and beate downe the flesh: and therefore would hee that faith should remaine as in a sure port, and should quietly stand fast: but hee exerciseth the flesh with divers combates, least being idle and as ease, it should fall to follie.

The faithfull are sanctified effectually by the spirit of regeneration: but the reprobaters are only sprinkled with some taste of grace.

These terrible thunderbolts are only to beat down the pride of the flesh; and not to trouble the peace of our consciences.
Verse 6. That they should be renued, etc.] Although this seeme very hard, yet notwithstanding hee that is thus punished for his Apostasie, hath none occasion to accuse God of crueltie. Neither is this repugnant to other places of scripture, where the mercie of God is offered to sinners, as soone as they turne, Ezech. 18.27. for there repentance is required: wherewith he that hath once revolted from the Gospell, was never truely touched. For such being deprived of the spirit of God, as they have well deserved, are cast off into a reprobate sense: that so being under the power of the Divell, they might never cease till they bee falne into perdition. By this meanes it comes to passe that they heape sinne upon sinne, till at the last being senseless, they despise God; or els hate him as people utterly desperate. This is the end of all Apostataes; to wit, that first being smitte with a senseless blockishnes, they feare nothing: or els in terror they apprehend God as an angrie Judge, because they cannot escape him. To bee short, the Apostle admonisheth that repentance is not in the will of man, but that God onely giveth it to those who are not utterly fallen away from the faith. Which admonition is very profitable for us, least by delaies from day to day, we thrust our selves more and more further off from God. True it is that the wicked have these scoffes and jests roulling in their mouthes, Tush, it is enough for us if wee repent of our wickednes when wee are at the last gaspe: but when they are come thither, then they shew by those horrible tortures which they endure in their consciences, that the conversion of a sinner is not so common and easie a worke as they make themselves and others believe it is.

If the Lord then onely promiseth pardon but to those that doe truely repent of their iniquities, we neede not marveile if they perish who by despaire, or despising of repentance, doe obstinately runne into their owne destruction. But if any having fallen doe againe recover himselfe, wee may say that such a one came not so farre as to an utter revolt, howbeit otherwise he had committed grievous sinnes. Seeing they crucifie againe to themselves the Sonne of God. He addeth this also to defend Gods severitie against the slaunders of men. For if God should pardon Apostataes, he must needes give his Sonne as a mocking stocke unto them: unworthie they are then that God should pardon them. Moreover, the reason why he saith that Christ is crucified againe, ourselves continually in newnes of life. Those then which fall back againe into death, have need of a second sacrifice: as we shall see in the tenth chapter. Crucifie to themselves: that is to say, as much as is in them is. For so they endevour to doe. And Christ should bee brought againe in triumph by mockage, and dishonour, if men could returne to him when they list, after they have let loose the bridle unto themselves to Apostatie and revolting.