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Discussion of George Gillespie's Wholesome Severity Reconciled with Christian Liberty
Calvin on Scripture Example 
Subject: Calvin on Scripture Example
From: Richard Bacon 
Date: Mon, 26 May 1997 10:25:36 -0500

In light of GG's assertion regarding Scripture example of kings,
I thought some of you might be interested in what Calvin has to
say about some of these same examples.  This is from the Henry
Beveridge translation of the Institutes:

                 BOOK IV  CHAPTER 20  SECTION 9
               CONCERN FOR BOTH TABLES OF THE LAW

The duty of magistrates, its nature, as described by the word of God, and
the things in which it consists, I will here indicate in passing. That it
extends to both tables of the law, did Scripture not teach, we might learn
from profane writers, for no man has discoursed of the duty of magistrates,
the enacting of laws, and the common weal, without beginning with religion
and divine worship. Thus all have confessed that no polity can be
successfully established unless piety be its first care, and that those
laws are absurd which disregard the rights of God, and consult only for
men. Seeing then that among philosophers religion holds the first place,
and that the same thing has always been observed with the universal consent
of nations, Christian princes and magistrates may be ashamed of their
heartlessness if they make it not their care. We have already shown that
this office is specially assigned them by God, and indeed it is right that
they exert themselves in asserting and defending the honor of Him whose
vicegerents they are, and by whose favor they rule.=20

Hence in Scripture holy kings are especially praised for restoring the
worship of God when corrupted or overthrown, or for taking care that
religion flourished under them in purity and safety. On the other hand, the
sacred history sets down anarchy among the vices, when it states that there
was no king in Israel, and, therefore, every one did as he pleased, (Judges
21: 25.) This rebukes the folly of those who would neglect the care of
divine things, and devote themselves merely to the administration of
justice among men; as if God had appointed rulers in his own name to decide
earthly controversies, and omitted what was of far greater moment, his own
pure worship as prescribed by his law. Such views are adopted by turbulent
men, who, in their eagerness to make all kinds of innovations with
impunity, would fain get rid of all the vindicators of violated piety. In
regard to the second table of the law, Jeremiah addresses rulers, "Thus
saith the Lord, Execute ye judgment and righteousness, and deliver the
spoiled out of the hand of the oppressor: and do no wrong, do no violence
to the stranger, the fatherless, nor the widow, neither shed innocent
blood," (Jer. 22: 3.) To the same effect is the exhortation in the Psalm,
"Defend the poor and fatherless; do justice to the afflicted and needy.
Deliver the poor and needy; rid them out of the hand of the wicked," (Psalm
82: 3, 4.) Moses also declared to the princes whom he had substituted for
himself, "Hear the causes between your brethren, and judge righteously
between every man and his brother, and the stranger that is with him. Ye
shall not respect persons in judgment; but ye shall hear the small as well
as the great: ye shall not be afraid of the face of man, for the judgment
is God's," (Deut. 1: 16.) I say nothing as to such passages as these, "He
shall not multiply horses to himself, nor cause the people to return to
Egypt;" "neither shall he multiply wives to himself; neither shall he
greatly multiply to himself silver and gold;" "he shall write him a copy of
this law in a book;" "and it shall be with him and he shall read therein
all the days of his life, that he may learn to fear the Lord his God;"
"that his heart be not lifted up above his brethren," (Deut. 17: 16-20.) In
here explaining the duties of magistrates, my exposition is intended not so
much for the instruction of magistrates themselves, as to teach others why
there are magistrates, and to what end they have been appointed by God. We
say, therefore, that they are the ordained guardians and vindicators of
public innocence, modesty, honor, and tranquillity, so that it should be
their only study to provide for the common peace and safety. Of these
things David declares that he will set an example when he shall have
ascended the throne. "A froward heart shall depart from me: I will not know
a wicked person. Whoso privily slandereth his neighbour, him will I cut
off: him that has an high look and a proud heart will not I suffer. Mine
eyes shall be upon the faithful of the land, that they may dwell with me:
he that walketh in a perfect way, he shall serve me," (Psalm 101: 4-6.) But
as rulers cannot do this unless they protect the good against the injuries
of the bad, and give aid and protection to the oppressed, they are armed
with power to curb manifest evildoers and criminals, by whose misconduct
the public tranquillity is disturbed or harassed. For we have full
experience of the truth of Solon's saying, that all public matters depend
on reward and punishment; that where these are wanting, the whole
discipline of states totters and falls to pieces. For in the minds of many
the love of equity and justice grows cold, if due honor be not paid to
virtue, and the licentiousness of the wicked cannot be restrained, without
strict discipline and the infliction of punishment. The two things are
comprehended by the prophet when he enjoins kings and other rulers to
execute "judgment and righteousness," (Jer. 21: 12; 22: 3.) It is
righteousness (justice) to take charge at the innocent, to defend and
avenge them, and set them free: it is judgment to withstand the audacity of
the wicked, to repress their violence and punish their faults.

Hypertext =A91997 Blue Banner Ministries.  Used by Permission


Dick Bacon
Poster of the text and keeper of the order.