John Calvin on Faith, Part V
Faith Based on the Word of God
Calvin rightly argues that God "so often affirms that he will give to each one according to his faith." He is accurate. The Scriptures do place the onus upon the faith of the person in need, but this suggestion takes us too close to Word of Faith teaching, so we tend to back away from it.
The Westminster Shorter Catechism asks the question, "What do the Scriptures principally teach?" (Q.5), to which we are to respond, "The Scriptures principally teach, what man is to believe concerning God, and what duty God requires of man." The next question elaborates on the first clause by asking, "What do the Scriptures make known of God?" (Q.6), and the knowledge of God revealed in the Scriptures consist of making known "what God is, the persons in the Godhead, his decrees, and the execution of his decrees."
After this, the Catechism moves quickly--by Question 21--into man's fall and sinful state. However, leading up to this are questions regarding the decrees of God and the relationship of creation, angels, and man to His providence. By the time the Catechism does address prayer, the idea of caution and depravity is put forward much more than faith. All that the Catechism teaches is true, but I do feel that it downplays an important subject regarding our concept of God--a concept that Calvin boldly addresses:
Faith Goes Beyond the Senses
Faith is usually not our first response because faith deals with the impossible. Without a knowledge of "the exceeding greatness of His power to us-ward who believe" (Eph. 1:19), we would be no different than the beasts of the field, and the birds of the air, that receive from God only what is required for their survival. But man is different. Man is given the great calling of dominion; he is the ambassador of Christ that should expect God's abundant supply in order to advance the rule of God in every area of life. Therefore, man must be informed by God as to what his expectations of God should be:
Hyper-faith teaching suggests that we can have a perfect faith that never doubts, and receives a response immediately upon request. This teaching is simply nonsense. The Biblical examples of faith often involve longsuffering and patience. This is especially true in the life of Abraham--our model for faith:
1. John Calvin: The Institutes of the Christian Religion in Two Volumes, Trans. Ford Lewis Battles (Philadelphia, PA: The Westminster Press, 1960), 3.20.11.
2. Ibid., 3.2.6.
3. Ibid., 3.2.14.
4. Ibid., 3.2.6.
5. Ibid., 3.2.18.
6. Ibid., 3.2.18.
[S]ince God so often affirms that he will give to each one according to his faith [Matt. 8:13; 9:29; Mark 11:24], he implies that we can obtain nothing apart from faith.[1]Some may find it difficult to harmonize Calvin's concept of "obtaining from God by faith" with his doctrine of total depravity. We find it difficult to have expectations of God based upon His Word because we do not want to presume upon the Lord. A cautious sense of humility can often hamstring the strength of one's faith when that faith is most needed.
Calvin rightly argues that God "so often affirms that he will give to each one according to his faith." He is accurate. The Scriptures do place the onus upon the faith of the person in need, but this suggestion takes us too close to Word of Faith teaching, so we tend to back away from it.
The Westminster Shorter Catechism asks the question, "What do the Scriptures principally teach?" (Q.5), to which we are to respond, "The Scriptures principally teach, what man is to believe concerning God, and what duty God requires of man." The next question elaborates on the first clause by asking, "What do the Scriptures make known of God?" (Q.6), and the knowledge of God revealed in the Scriptures consist of making known "what God is, the persons in the Godhead, his decrees, and the execution of his decrees."
After this, the Catechism moves quickly--by Question 21--into man's fall and sinful state. However, leading up to this are questions regarding the decrees of God and the relationship of creation, angels, and man to His providence. By the time the Catechism does address prayer, the idea of caution and depravity is put forward much more than faith. All that the Catechism teaches is true, but I do feel that it downplays an important subject regarding our concept of God--a concept that Calvin boldly addresses:
In understanding faith it is not merely a question of knowing that God exists, but also--and this especially--of knowing what what is his will toward us. For it is not so much our concern to know who he is in himself, as what he wills to be toward us. Now, therefore, we hold faith to be a knowledge of God's will toward us, perceived from his Word.[2]Consider that statement again: "For it is NOT so much our concern to know he is in himself, AS WHAT HE WILLS TO BE TOWARD US." Calvin views faith as knowing God's attitude towards us, and deriving that knowledge from the illumination of the Scriptures. We must do more than simply know God exists. We must know His promises toward us and strengthen our faith in terms of them. Otherwise, what's the purpose of prayer? And why do the great saints of Scripture pray so boldly?
Faith Goes Beyond the Senses
Faith is usually not our first response because faith deals with the impossible. Without a knowledge of "the exceeding greatness of His power to us-ward who believe" (Eph. 1:19), we would be no different than the beasts of the field, and the birds of the air, that receive from God only what is required for their survival. But man is different. Man is given the great calling of dominion; he is the ambassador of Christ that should expect God's abundant supply in order to advance the rule of God in every area of life. Therefore, man must be informed by God as to what his expectations of God should be:
For faith is so far above sense that man's mind has to go beyond and rise above itself in order to attain it.[3]Going beyond our mind means relying upon the information provided to us by the Scriptures-- information that encourages and strengthens faith. Too much of the doctrine of total depravity can lead to a man-centered outlook that is as equally damaging as that of any Word of Faith doctrine. If our concept of depravity leads to doubt and a weakened faith, we are out of balance. On other hand, a lack of balance can also lead to "little god" doctrines where Christians are snapping their fingers at God as if He were some sort of heavenly butler. We should be well able to avoid both extremes, if we follow the Scriptures closely. Faith is strong when it's established on God's Word, and it is weak when it neglects it:
The same Word is the basis whereby faith is supported and sustained; if it turns away from the Word, it falls. Therefore, take away the Word and no faith will then remain.[4]The Power of Patience
Hyper-faith teaching suggests that we can have a perfect faith that never doubts, and receives a response immediately upon request. This teaching is simply nonsense. The Biblical examples of faith often involve longsuffering and patience. This is especially true in the life of Abraham--our model for faith:
That ye be not slothful, but followers of them who through faith and patience inherit the promises. For when God made promise to Abraham, because he could swear by no greater, he sware by himself, saying, Sure blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. Heb. 6:12-15Faith and patience are two sides of one coin. Patience means "constancy," and constancy means endurance. Abraham "patiently endured" and then "obtained the promise." But the process was one of a constant battle with impossible circumstances that tried to challenge his "persuasion" regarding God's promises:
Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that he had promised, he was able also to perform. Rom. 4:18-21Our faith is not perfect, but we are blessed if we persevere. No doubt, a great many of us are beset with intimidating circumstances that cause us to question and doubt God's promises. We must not allow ourselves to be condemned for having such struggles. We can never perfect faith in this lifetime:
This variation arises from imperfection of faith, since in the course of the present life it never goes well with us that we are wholly cured of the disease of unbelief and entirely filled with and possessed by faith.[5]But it is in the midst of those great struggles of faith that we must again appeal to the Scriptural promises to be reminded of how God was faithful to preserve His faithful ones. We must push beyond the limited understanding of our minds and take hold again of the covenant promises of our Maker. Calvin recommends such an approach:
Indeed, when it seems that he has deserted us we must stretch our thoughts farther, that his former benefits may revive us, as is said in another psalm: "I remember the days of old, I have meditated on all thy deeds..."[6]Meditation is unavoidable. We muse throughout the day without fail. The issue is WHAT occupies our mind. Do we have control over what we will meditate upon?
Oh how I love thy law! It is my meditation all the day. Ps. 119:97We choose what will occupy our thoughts. If it is God's Word--both law and commandment--then the result will be obedience and faith. Living the life of faith begins in the mind of man as he goes beyond the information brought to him by this life in order to consult with God's revelation in Scripture.
1. John Calvin: The Institutes of the Christian Religion in Two Volumes, Trans. Ford Lewis Battles (Philadelphia, PA: The Westminster Press, 1960), 3.20.11.
2. Ibid., 3.2.6.
3. Ibid., 3.2.14.
4. Ibid., 3.2.6.
5. Ibid., 3.2.18.
6. Ibid., 3.2.18.
