John Calvin (1509–1564): God Gives Men Time to Repent

1)

Moreover, the Lord here commends his own long-suffering. Even then the Amorites had become unworthy to occupy the land, yet the Lord not only bore with them for a short time, but granted them four centuries for repentance. And hence it appears, that he does not, without reason, so frequently declare how slow he is to anger. But the more graciously he waits for men, if, at length, instead of repenting they remain obstinate, the more severely does he avenge such great ingratitude. Therefore Paul says, that they who indulge themselves in sin, while the goodness and clemency of God invite them to repentance, heap up for themselves a treasure of wrath, (Rom. 2:4;) and thus they reap no advantage from delay, seeing that the severity of the punishment is doubled; just as it happened to the Amorites, whom, at length, the Lord commanded to be so entirely cut off, that not even infants were spared. Therefore, when we hear that God out of heaven is silently waiting until iniquities shall fill up their measure; let us know, that this is no time for torpor, but rather let every one of us stir himself up, that we may be beforehand with the celestial judgment. It was formerly said by a heathen, that the anger of God proceeds with a slow step to avenge itself, but that it compensates for its tardiness by the severity of its punishment. Hence there is no reason why reprobates should flatter themselves, when he seems to let them pass unobserved,¹ since he does not so repose in heaven, as to cease to be the Judge of the world; nor will he be unmindful of the execution of his office, in due time.² We infer, however, from the words of Moses, that though space for repentance is given to the reprobate, they are still devoted to destruction. Some take the word עון, (ayon,) for punishment, as if it had been said that punishment was not yet matured for them. But the former exposition is more suitable; namely, that they will set no bound to their wickedness, until they bring upon themselves final destruction.
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1 “Eo dissimulante.”
2 “Nec officii sui in tempore obliviscatur.” The sense given in the translation would perhaps scarcely have been elicited from these words, without the aid of Calvin’s own French translation, which thus renders the passage, ‘Et ne s’oublie point de faire son office en temps due.’ The Old English version, by adhering to a barely literal rendering, deprives the sentence of all meaning; “neither doth he in time forget his duty.”—Ed.

John Calvin, “Commentaries on the First Book of Moses Called Genesis,” trans. John King, in Calvin’s Commentaries, 22 vols. (Grand Rapids: Baker, 1996), 1:419–20 (Gen 15:16); italics original.

2)

18. And if ye will not yet for all this hearken. The gradation of punishments, which is here mentioned, shews that they are so tempered by God’s kindness, that He only lightly chastises those whose stupidity or hardness of heart He has not yet proved; but when obstinacy in sin is superadded, the severity of the punishments is likewise increased; and justly so, because those who, being admonished, care not to repent, wage open war with God. Hence the more moderately He deals with us, the more attentive we ought to be to His corrections, in order that even the gentle strokes, which He in His kindness softens and tempers, may be enough. Paul says that hypocrites heap up to themselves a treasure of greater vengeance, if they take occasion from His forbearance to continue unmoved, (Rom. 2:4, 5;) for those who do not repent, when admonished by light chastisements, are the less excusable. Wherefore let us give heed to that exhortation of David, that we “be not as the horse, or as the mule, which have no understanding, whose mouth must be held in with bit and bridle;” because “many sorrows shall be to the wicked.” (Ps. 32:9, 10.)

John Calvin, “Commentaries on the Four Last Books of Moses Arranged in the Form of a Harmony,” trans. Charles William Bingham, in Calvin’s Commentaries, 22 vols. (Grand Rapids: Baker, 1984), 3:233 (Lev 26:18); italics original.

3)

Seven years, then, shall pass away, says he, until thou shalt know that there is a lofty ruler in the kingdoms of men. This is the end of the punishment, as we have previously said, for I need not repeat my former remarks. But we must remember this—God mitigates the bitterness of the penalty by making it temporary. Then he proposed this end to induce Nebuchadnezzar to repent, as he required many blows for this purpose, according to the old proverb about the fool who can never be recalled to a sound mind without suffering calamity.

John Calvin, “Commentaries on the Book of the Prophet Daniel,” trans. Thomas Myers, in Calvin’s Commentaries, 22 vols. (Grand Rapids: Baker, 1981), 12:290–91 (Dan 4:28–32); italics original.

4)

Now let us see what is the application of this doctrine as to both people. When the Israelites and the Jews lived in exile, it was of great benefit for them to have this testified, that God was hiding his face for a time, that he might afford them time to repent; this is one thing.

John Calvin, “Commentaries on the Twelve Minor Prophets,” trans. John Owen, in Calvin’s Commentaries, 22 vols. (Grand Rapids: Baker, 1996), 13:213 (Hos 5:15).

5)

Before them, he says, the fire will devour, and after them the flame will burn. He means that the vengeance of God would be such as would consume the whole people: for God had in various ways begun to chastise the people, but, as we have seen, without any advantage. The Prophet then says here that the last stroke remained, and that the Lord would wholly destroy men so refractory, and whom he could not hitherto restore to a sound mind by moderate punishments. For he had in a measure spared them, though he had treated them sharply and severely, and given them time to repent. Hence, when the Prophet saw that they were wholly irreclaimable, he says, that it now only remained that the Lord should at once utterly consume them.

John Calvin, “Commentaries on the Twelve Minor Prophets,” trans. John Owen, in Calvin’s Commentaries, 22 vols. (Grand Rapids: Baker, 1994), 47 (Joel 2:3 [1–11]); italics original.

6)

And as to the duration of the whole world, we must think exactly the same as of the life of every individual; for God by prolonging time to each, sustains him that he may repent. In the like manner he does not hasten the end of the world, in order to give to all time to repent. This is a very necessary admonition, so that we may learn to employ time aright, as we shall otherwise suffer a just punishment for our idleness.

John Calvin, “Commentaries on the Catholic Epistles,” trans. John Owen, in Calvin’s Commentaries, 22 vols. (Grand Rapids: Baker, 1984), 22:419 (2 Pet 3:9).

The Torrance Edition:

We must think in the same way about the duration of the whole world as of any single human life. God sustains men by prolonging each man’s life for him to repent. Likewise He refrains from bringing forward the end of the world, so as to give everyone time for repentance. This is a very useful admonition, so that we may learn to use time properly, otherwise we shall justly pay the penalty of our laziness.

John Calvin, “The Epistle of Paul the Apostle to the Hebrews and The First and Second Epistles of St Peter,” trans. William B. Johnston, in Calvin’s New Testament Commentaries, ed. David W. Torrance and Thomas F. Torrance, 12 vols. (Grand Rapids: Eerdmans, 1994), 12:364 (2 Pet 3:9).

Original post here (click).

Revisiting John 17 and Jesus’s Prayer for the World

Revisiting John 17 and Jesus’s Prayer for the World
Regarding Jesus’s prayer in John 17, these 5 claims are always alleged, assumed, and asserted, even though they are never supported by any confirming evidence:

1. That this is a specific and effectual high priestly prayer on the part of Jesus.
2. That the “world” of 17:9 respects the world of the reprobate.
3. That those “given” in verse 9 represent the totality of the elect.
4. That the extent of the high priestly intercession delimits the scope of the satisfaction.
5. That the two parallel clauses in verses 21 and 23 are systemically overlooked or misread.

This short essay will not attempt to answer 1–4, specifically, but will rather focus on claim 5: that the two parallel clauses in verses 21 and 23 are systemically overlooked or misread.

The verses read:

17:21: that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe [πιστευω] that You sent Me

17:23: I in them and You in Me, that they may be perfected in unity, so that the world may know [γινωσκω] that You sent Me, and loved them, even as You have loved Me.

Or in short:

21 so that the world may believe [πιστευω] that You sent Me.

23 so that the world may know [γινωσκω] that You sent Me.

Some writers, like John Calvin and John Gill, attempt to divert the import of believe and know, in verses 21 and 23. It is interesting that Calvin notes that “world” in vs 21 and 13 must be the world of the reprobate, given its usage throughout the chapter. But yet, when it comes to πιστευω and γινωσκω he drops this rule and makes them refer to something other than true saving faith. Calvin said:

The verb, to believe, has been inaccurately [imprecisely; Parker translation] used by the Evangelist for the verb, to know; that is, when unbelievers, convinced by their own experience, perceive the heavenly and Divine glory of Christ. The consequence is, that, believing, they do not believe, because this conviction does not penetrate into the inward feeling of the heart. And it is a just vengeance of God, that the splendor of Divine glory dazzles the eyes of the reprobate, because they do not deserve to have a clear and pure view of it. He afterwards uses the verb, to know, in the same sense.¹

Gill did something similar. After saying that “world” in v. 21 may mean the rest of the elect, he preferred that it means the remaining Jews and Deists who will be forced to acknowledge Jesus as Messiah at the last day.² That has to be a very eccentric and strained reading of the text.

I do not believe that they are warranted to change the normal meanings of believe and know, as used by John in his gospel, such that they mean something other than saving or salvific belief and knowledge.³ That is, anything other than that they should really believe and know, and this for themselves.

It is interesting that there is actually a parallel usage right in the text itself.

17:8 for the words which You gave Me I have given to them; and they received them and truly understood [γινωσκω] that I came forth from You, and they believed [πιστευω] that You sent Me.

Or simply:

8b truly understood [γινωσκω] that I came forth from You . . .

8c and they believed [πιστευω] that You sent Me

Jesus uses the two verbs believe and know as respecting the same reference. The 11 apostles (at least) had come to know and believe that Jesus had been sent from the Father.

In verses 21 and 23, we see the exact same sentiment repeated but now applied to the world. The order may be reversed but the sentiment is the same, and repeated for emphasis, as with the first instance.

We also see the same exact sentiment in the summary statement of v. 25:

O righteous Father, although the world has not known You, yet I have known You; and these have known [γινωσκω] that You sent Me.

In short:

25 and these have known [γινωσκω] that You sent Me

What is more, if we look outside of John chapter 17, we find other examples of the same sentiment, with the same verbs, as we find in John 17:8, 21, 23, and 25.

John 6:69 And we have believed and have come to know that You are the Holy One of God.

John 16:27 for the Father Himself loves you, because you have loved Me, and have believed that I came forth from the Father.

John 16:30 Now we know that You know all things, and have no need for anyone to question You; by this we believe that You came from God.

Given these verses,⁴ it is likely that this expression had a thematic or formulaic meaning for John. To believe and to know that Jesus has been sent from the Father is the same as to believe in him for salvation. Indeed, what we see here is the language of personal confession. As the John 17 comments are part of a wider or general thematic intent in John, it is more likely that the comments in John 17 fit into that theme, rather than just asserting, rather atextually, that with regard to John 17:21 and 23, either that John incorrectly used the word “believe” (Calvin), or that his intent was to jump to the final eschaton, where it is, alleged, that the “world” (namely Jews and Deists) will finally come to know and believe, against the desire of their hearts, that Jesus was the Messiah after all (Gill).

Both Calvin and Gill have trapped themselves at this point because they have bought into the idea that kosmos in verse 9 denotes the non-elect, rather than the world of mankind, alive, and living in rebellion and opposition to God and his church. The sort of equivocation Calvin and Gill call for is not derived from the text but from something outside of the text of scripture altogether. Certain false lexical and theological constraints have, as it were, hijacked what should have been their correct exegesis and biblical theology.

However, once the meaning of kosmos throughout the chapter is allowed to assume its normal meaning, and once the meanings of the verbs believe and know are allowed to be read consistently (as defined by context and usage rather than atextual interpolations), then according the standard rules of hermeneutics, the strict particularist reading of this passage really has no footing in this chapter. For without doubt, if Christ prays for the world, that they should know and believe, then he has most assuredly died for the world. For how could Christ pray for a man for whom he has not died?

Given that meaning is determined by context and usage, it’s clear that the there is here a prayer that the world truly believe and know that Jesus has been sent from the Father, just as the Apostles now believe and know that Jesus is sent from the Father. This cannot mean bare knowledge of facts or “historical belief” or “historical knowledge,” or a belief in terror or dread at the last judgment, but true and proper saving belief. Furthermore, we know that this is a prayer for the world’s salvation because of the clear presence of the subjunctives (v. 21, ἵνα ὁ κόσμος πιστεύη, and v. 23, ἵνα γινώσκη ὁ κόσμος). Christ prays that future believers be one for the purpose that the world may believe and know that Jesus has been sent from the Father. And having recognized this, we can discern in what sense he does and does not pray for the world. While it is true that Jesus in this prayer does not pray in behalf of the world, as he prays in behalf of present and future believers, nonetheless, his prayer does have regard for the world in that it is a prayer for the benefit of the world, namely their salvation.

Lastly, given the two clauses in John 17, it becomes more doubtful that the prayer of John 17 should be considered specifically as an effectual “high priestly” prayer. Rather it is a personal prayer of the Son as general mediator between God and mankind.
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1. John Calvin, Commentary on the Gospel according to John, trans. William Pringle (Bellingham, WA: Logos Bible Software, 2010), 184. The Parker translation reads: “The verb to believe was imprecisely used by the Evangelist for ‘to know’; that is, when unbelievers, convicted by their own experience, perceive the heavenly and divine glory of Christ. Hence, believing they do not believe; for this feeling does not penetrate into the inward attitude of the heart. And it is a just vengeance from God that the splendour of the divine glory dazzles the eyes of the reprobate, because they are unworthy of a genuine and clear view of it. Afterwards He uses the verb to know in the same sense.” John Calvin, “The Gospel According to Saint John 11–21 and The First Epistle of John,” trans. T. H. L. Parker, in Calvin’s New Testament Commentaries, ed. D. W. Torrance and T. F. Torrance, 12 vols. (Grand Rapids: Eerdmans, 1994), 5:148–49.

2. “that the world may believe that thou hast sent me; either the rest of God’s chosen people in the world, not yet called; or rather the wicked and reprobate part of the world, particularly Jews and Deists: they shall see the concord and agreement of the saints in doctrine, worship, and affection in the latter day; and when all the elect shall be gathered together, and not only their union to each other, but to the divine persons, shall clearly appear; they will then believe, and be obliged to own, that Jesus is the true Messiah, was sent of God, and is no impostor.” John Gill, An Exposition of the New Testament, vol. 2 of The Baptist Commentary Series (London: Mathews and Leigh, 1809), 89.

3. Needless to be said, by this I do not mean that all will be saved (Universalism) but that the aim of Christian unity, in this prayer, is that the world similarly come to a true and living faith in Christ.

4. Another verse of interest is John 13:35 “By this all men will know that you are My disciples, if you have love for one another. I do not think that either Calvin’s or Gill’s lines of interpretation would do justice to this verse. More likely the meaning is that “all men” know that Christians are the followers of Jesus in marvel and wonder (not in fear and dread), and that the aim of “loving one another” is the conversion of all men.

Original post here (click).

Revisiting John 17 and Jesus’s Prayer for the World

Revisiting John 17 and Jesus’s Prayer for the World
Regarding Jesus’s prayer in John 17, the following claims are always alleged, assumed, and asserted, even though they are never supported by any confirming evidence:

1. That this is a specific and effectual high priestly prayer on the part of Jesus.
2. That the “world” of 17:9 respects the world of the reprobate.
3. That those “given” in verse 9 represent the totality of the elect.
4. That the extent of the high priestly intercession delimits the scope of the satisfaction.
5. That the two parallel clauses in verses 21 and 23 are systemically overlooked or misread.

This short essay will not attempt to answer 1–4, specifically, but will rather focus on point 5: That the two parallel clauses in verses 21 and 23 are systemically overlooked or misread.

The verses read:

17:21: that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe [πιστευω] that You sent Me

17:23 I in them and You in Me, that they may be perfected in unity, so that the world may know [γινωσκω] that You sent Me, and loved them, even as You have loved Me.

Or in short:

21 so that the world may believe [πιστευω] that You sent Me.

23 so that the world may know [γινωσκω] that You sent Me.

Some writers, like John Calvin and John Gill, attempt to divert the import of believe and know, in verses 21 and 23. It is interesting that Calvin notes that “world” in v. 21 and v. 23 must be the world of the reprobate, given its usage throughout the chapter. But yet, when it comes to πιστευω and γινωσκω, he drops this rule and makes them refer to something other than true saving faith. He said:

The verb, to believe, has been inaccurately [imprecisely; Parker translation] used by the Evangelist for the verb, to know; that is, when unbelievers, convinced by their own experience, perceive the heavenly and Divine glory of Christ. The consequence is, that, believing, they do not believe, because this conviction does not penetrate into the inward feeling of the heart. And it is just vengeance of God, that the splendor of Divine glory dazzles the eyes of the reprobate, because they do not deserve to have a clear and pure view of it. He afterward uses the verb, to know, in the same sense. [John Calvin, Commentary on the Gospel according to John, 2:184.]

Gill does something similar (See John Gill, An Exposition of the New Testament, vol. 2, The Baptist Commentary Series [London: Mathews and Leigh, 1809], 89; John 17:21). After saying that “world” in v. 21 may mean the rest of the elect, he prefers that it means the remaining Jews and Deists who will be forced to acknowledge Jesus as Messiah at the last day. That has to be a very eccentric and strained reading of the text.

I do not believe that they are warranted to change the normal meanings of believe and know, as used by John in his gospel, such that they mean something other than saving or salvific belief and knowledge.¹ That is, anything other than that they should really believe and know, and this for themselves.

It is interesting that there is actually a parallel usage right in the text itself.

17:8 for the words which You gave Me I have given to them; and they received them and truly understood [γινωσκω] that I came forth from You, and they believed [πιστευω] that You sent Me.

Or simply:

8b truly understood [γινωσκω] that I came forth from You …

8c and they believed [πιστευω] that You sent Me

Jesus uses the two verbs believe and know as respecting the same reference. The 11 apostles (at least) had come to know and believe that Jesus had been sent from the Father.

In verses 21 and 23, we see the exact same sentiment repeated but now applied to the world. The order may be reversed but the sentiment is the same, and repeated for emphasis, as with the first instance.

We also see the same exact sentiment in the summary statement of v. 25:

O righteous Father, although the world has not known You, yet I have known You; and these have known [γινωσκω] that You sent Me.

In short:

25 and these have known [γινωσκω] that You sent Me

What is more, if we look outside of John chapter 17, we find other examples of the same sentiment, with the same verbs, as we find in John 17:8, 21, 23, and 25.

John 6:69 And we have believed and have come to know that You are the Holy One of God.”

John 16:27 for the Father Himself loves you, because you have loved Me, and have believed that I came forth from the Father.

John 16:30 Now we know that You know all things, and have no need for anyone to question You; by this we believe that You came from God.²

Given these verses, it is likely that this expression had a thematic or formulaic meaning for John. To believe and to know that Jesus has been sent from the Father is the same as to believe in him for salvation. Indeed, what we see here is the language of personal confession. As the John 17 comments are part of a wider or general thematic intent in John, it is more likely that the comments in John 17 fit into that theme, rather than just asserting, rather atextually, that with regard to John 17:21 and 23, either that John incorrectly used the word “believe” (Calvin), or that his intent was to jump to the final eschaton, where it is alleged, that the “world” (namely Jews and Deists) will finally come to know and believe, against the desire of their hearts, that Jesus was the Messiah after all (Gill).

Both Calvin and Gill have trapped themselves at this point because they have bought into the idea that kosmos in verse 9 denotes the non-elect, rather than the world of mankind, alive, living in rebellion and opposition to God and his church. The sort of equivocation Calvin and Gill call for is not derived from the text but from something outside of the text of Scripture altogether. Certain false lexical and theological constraints have, as it were, hijacked what should have been their correct exegesis and biblical theology.

However, once the meaning of kosmos throughout the chapter is allowed to assume its normal Johannine meaning, and once the meanings of the verbs believe and know are allowed to be read consistently (as defined by context and usage rather than atextual interpolations), then according the standard rules of hermeneutics, the strict particularist reading of this passage really has no footing in this chapter. For without doubt, if Christ prays for the world, that they should know and believe, then he has most assuredly died for the world. For how could Christ pray for a man for whom he has not died?

Given that meaning is determined by context and usage, it’s clear that there is here a prayer that the world truly believe and know that Jesus has been sent from the Father, just as the Apostles now believe and know that Jesus is sent from the Father. This cannot mean bare knowledge of facts or “historical belief” or “historical knowledge,” or a belief in terror or dread at the last judgment, but true and proper saving belief. Furthermore, we know that this is a prayer for the world’s salvation because of the clear presence of the subjunctives (v. 21, ἵνα ὁ κόσμος πιστεύη; and v. 23, ἵνα γινώσκη ὁ κόσμος). Christ prays that future believers be one for the purpose that the world may believe and know that Jesus has been sent from the Father. And having recognized this, we can discern in what sense he does and does not pray for the world. While it is true that Jesus in this prayer does not pray in behalf of the world as he prays in behalf of present and future believers, nonetheless, his prayer does have regard for the world in that it is a prayer for the benefit of the world, namely their salvation.

Lastly, given the two clauses in John 17, it becomes more doubtful that the prayer of John 17 should considered specifically an effectual “high priestly” prayer. Rather it is a personal prayer of the Son as general mediator between God and mankind.
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1. Needless to be said, by this I do not mean that all will be saved (Universalism) but that the aim of Christian unity, in this prayer, is that the world similarly come to a true and living faith in Christ.

2. Another verse of interest is John 13:35: “By this all men will know that you are My disciples, if you have love for one another.” I do not think that either Calvin or Gill’s lines of interpretation would do justice to this verse. More likely the meaning is that “all men” know that Christians are the followers of Jesus in marvel and wonder (not in fear and dread), and that the aim of “loving one another” is the conversion of all men.

Original post here (click).

John Calvin (1509–1564) on 2 Peter 3:9

Commentary

1a. Baker edition:

But the Lord is not slack, or, delays not. He checks extreme and unreasonable haste by another reason, that is, that the Lord defers his coming, that he might invite all mankind to repentance. For our minds are always prurient, and a doubt often creeps in, why he does not come sooner. But when we hear that the Lord, in delaying, shews a concern for our salvation, and that he defers the time because he has a care for us, there is no reason why we should any longer complain of tardiness. He is tardy who allows an occasion to pass by through slothfulness: there is nothing like this in God, who in the best manner regulates time to promote our salvation. And as to the duration of the whole world, we must think exactly the same as of the life of every individual; for God by prolonging time to each, sustains him that he may repent. In the like manner he does not hasten the end of the world, in order to give to all time to repent.

This is a very necessary admonition, so that we may learn to employ time aright, as we shall otherwise suffer a just punishment for our idleness.

Not willing that any should perish. So wonderful is his love towards mankind, that he would have them all to be saved, and is of his own self prepared to bestow salvation on the lost. But the order is to be noticed, that God is ready to receive all to repentance, so that none may perish; for in these words the way and manner of obtaining salvation is pointed out. Every one of us, therefore, who is desirous of salvation, must learn to enter in by this way.

But it may be asked, If God wishes none to perish, why is it that so many do perish? To this my answer is, that no mention is here made of the hidden purpose of God, according to which the reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For God there stretches forth his hand without a difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world.

But as the verb χωρῆσαι is often taken passively by the Greeks, no less suitable to this passage is the verb which I have put in the margin, that God would have all, who had been before wandering and scattered, to be gathered or come together to repentance.

John Calvin, “Commentaries on the Catholic Epistles,” in Calvin’s Commentaries, ed. J. Owen, 22 vols. (Grand Rapids: Baker, 1984), 22:419–420; 2 Peter 3:9.

1b. Torrance edition:

The Lord is not slack. He checks haste that is overmuch and unreasonable by this other line of argument, that God puts off His advent so as to call the whole human race to repentance. Our minds are always itching, and there often creeps in the doubt why He does not come more quickly. But when we hear that, when He delays, God is having regard for our salvation, and delays because He is concerned for us, there is no ground for further questioning His tardiness. He is said to be slack who allows opportunity to slip by his laziness, but there is nothing like this in God, who knows best how to accommodate the pattern of time to our salvation. We must think in the same way about the duration of the whole world as of any single human life. God sustains men by prolonging each man’s time for him to repent. Likewise He refrains from bringing forward the end of the world, so as to give everyone time for repentance. This is a very useful admonition, so that we may learn to use time properly, otherwise we shall justly pay the penalty of our laziness.

Not wishing that any should perish. This is His wondrous love towards the human race, that He desires all men to be saved, and is prepared to bring even the perishing to safety. We must notice the order, that God is prepared to receive all men into repentance, so that none may perish. These words indicate the means of obtaining salvation, and whoever of us seeks salvation must learn to follow in this way.

It could be asked here, if God does not want any to perish, why do so many in fact perish? My reply is that no mention is made here of the secret decree of God by which the wicked are doomed to their own ruin, but only of His loving-kindness as it is made known to us in the Gospel. There God stretches out His hand to all alike, but He only grasps those (in such a way as to lead to Himself) whom He has chosen before the foundation of the world.

Since the verb χωρῆσαι is often taken as middle in Greek, what I have put in parenthesis in this passage will be equally apt, in that God desires all who had formerly been wandering and scattered to come together in repentance.

John Calvin, “The Epistle of Paul to the Hebrews and First and Second Epistles of St. Peter,” in Calvin’s New Testament Commentaries, trans. W. B. Johnston, ed. D. W. Torrance and T. F. Torrance, 12 vols. (Grand Rapids, MI: Eerdmans, 1994), 12:364; 2 Peter 3:9.

Institutes

2a. Battles edition:

They seem to raise a stronger objection on the basis of a passage in Peter: “God does not will that any should perish but that he should receive all to repentance” [2 Peter 3:9 p.]. But the solution of the difficulty occurs immediately in the second phrase, because the will to receive to repentance can only be understood in the sense generally taught. Conversion is obviously in God’s hand: when he promises that he will give a certain few a heart of flesh but leave the rest with a heart of stone [Ezek. 36:26], let him be asked whether he wills to convert all. It is indeed true that unless he were ready to receive those who call upon his mercy, this statement would be out of place: “Be converted to me … and I shall be converted to you” [Zech. 1:3]. But I assert that no mortal man approaches God unless God anticipates him. And, if repentance had been man’s to choose, Paul would not have said: “In case God may grant them repentance” [2 Tim. 2:25]. Indeed, unless the same God who urges all to repentance with his own voice also drew the elect to himself by the secret moving of his spirit, Jeremiah would not have said: “Convert me, O Lord, and I will be converted.… For when thou didst convert me, I repented” [Jer. 31:18–19, cf. Vg.].

John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles, 2 vols. The Library of Christian Classics XXI (Philadelphia, 1960; repr., Louisville, KY: Westminster John Knox Press, 2011), 1:984–985; 3.24.16.

2b. Beveridge edition:

A stronger objection seems to be founded on the passage in Peter; the Lord is “not willing that any should perish, but that all should come to repentance,” (2 Pet. 3:9). But the solution of the difficulty is to be found in the second branch of the sentence, for his will that they should come to repentance cannot be used in any other sense than that which is uniformly employed. Conversion is undoubtedly in the hand of God, whether he designs to convert all can be learned from himself, when he promises that he will give some a heart of flesh, and leave to others a heart of stone (Ezek. 36:26). It is true, that if he were not disposed to receive those who implore his mercy, it could not have been said, “Turn ye unto me, saith the Lord of Hosts, and I will turn unto you, saith the Lord of Hosts,” (Zech. 1:3); but I hold that no man approaches God unless previously influenced from above. And if repentance were placed at the will of man, Paul would not say, “If God per adventure will give them repentance,” (2 Tim. 2:25). Nay, did not God at the very time when he is verbally exhorting all to repentance, influence the elect by the secret movement of his Spirit, Jeremiah would not say, “Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repented,” (Jer. 31:18).

John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, 2 vols. (Grand Rapids, MI: Eerdmans, 1979), 2:255–56; 3.24.16.

2c. Latin edition:

Videntur fortius urgere obiecto Petri loco, Deum neminem velle perire, sed omnes recipere ad poenitentiam (2 Pet. 3:9.). Verum nodi solutio iam mox in secundo verbo occurrit: quia voluntas recipiendi ad poenitentiam non alia intelligi potest nisi quae passim traditur. Sane conversio in Dei manu est: an velit omnes convertere, interrogetur ipse: dum paucis quibusdam se daturum promittit cor carneum, aliis cor lapideum relinquendo (Ezech. 36:26.). Verum quidem est, nisi recipere paratus esset qui eius misericordiam implorant, concidere illam sententiam (Zach. 1:3.): “Convertimini ad me, et convertar ad vos:” sed dico neminem mortalium ad Deum accedere, nisi qui divinitus praevenitur. Ac, si in hominis arbitrio esset poenitentia, non diceret Paulus (2 Tim. 2:25.): “Si forte det illis poenitentiam.” Imo nisi idem Deus, qui ad poenitentiam omnes voce hortatur, arcano Spiritus motu electos adduceret, non diceret Ieremias (31:18.): “Converte me, Domine, et convertar: ubi enim convertisti me, egi poenitentiam.”

John Calvin, Institutio Christianae Religionis, 2 vols. (Berolini: Gustavum Eichler, 1834–35), 2:170.

2d. French edition:

Il sembleroit bien de prime face, que le passage de sainct Pierre nous fust contraire: c’est que Dieu ne veut point que personne perisse, mais qu’il reçoit tous à penitence (2 Pierre 3:9): sinon qu’en ce dernier mot le nœud est solu, veu qu’on ne peut dire que Dieu veuille recevoir à repentance, sinon à la façon qui est monstrée par toute l’Escriture. Certes la conversion des hommes est en sa main. Qn’on l’interrogue s’il les veut tous convertir, veu qu’il promet seulement à un petit nombre de leur donner un cœur de chair, laissant les autres avec leur cœur de pierre (Ezech. 36:26). Vray est que s’ils n’estoit prest et appareillé de recevoir ceux qui ont leur refuge à sa misericorde, ceste sentence ne consisteroit pas, Convertissezvous à moy, et je me convertiray à vous (Zach. 1:3). Mais je dy que nul n’approche jamais de Dieu, sans estre prevenu et attiré de luy. Et de fait, si la penitence estoit au propre mouvement et arbitre de l’homme, sainct Paul ne diroit pas qu’il faut essayer si Dieu donnera repentance à ceux qui ont esté endurcis (2 Tim. 2:25)? Mesme si ce n’estoit Dieu qui attirast par secrete inspiration ses esleus à repentance, à laquelle il convie tout le monde, Jeremie ne diroit pas, Seigneur, converti-moy, et je seray converti. Car depuis que tu m’as converti, je me suis amendé (Jer. 31:18).

Jean Calvin, Institution de La Religion Chrétienne (Genève: E. Beroud & C., 1888), 456.

Secret Providence

3a. Lillie edition:

There is perhaps more color in the words of Peter, that “God is not willing that any should perish, but that all should come to repentance;” if, however, there is any ambiguity in the former clause, it is removed by the explanation, which is immediately subjoined. Certainly in so far as God would receive all to repentance, he would have no one perish. But in order to be received they must come. Now, the Spirit every where proclaims, that divine grace first comes to men, who till they are drawn remain the willing slaves of carnal contumacy. If had the smallest judgment remaining, would you not perceive the wide difference between these two: that the stony hearts of men, become hearts of flesh, so as to lose all self-complacency, and suppliantly entreat for pardon; then, when they are thus changed, that pardon is received. God declares that the these are the gifts of his kindness, the new heart for repentance and the gracious pardon of the suppliants. Unless God were ready to receive all who truly implore his mercy, he would not say, “return unto me, and I will return unto you.” But if repentance were the effect of the will of man, Paul would not say. “if peradventure God may give them repentance.” Nay, unless the same God, who with his own voice calls all to repentance, drew his elect by the secret influences of his Spirit, Jeremiah would not say, “Turn me, Oh Lord, and I shall be turned; for when thou turned me, I repented.”

John Calvin, The Secret Providence of God, trans. John Lillie (New York: Carter Brothers, 1840), 29–30.

3b. Cole edition:

There is, perhaps, a stronger colour in some of the words of Peter, which might have better suited your purposes, where he says that God is “not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). And if there be anything in the first member of the passage that seems difficult of comprehension at first sight, it is made perfectly plain by the explanation which follows. For, in as far as God “willeth that all should come unto repentance,” in so far He willeth that no one should perish; but, in order that they may thus be received of God, they must “come.” But the Scripture everywhere affirms, that in order that they may “come,” they must be prevented of God; that is, God must come first to them to draw them; for until they are drawn of God, they will remain where they are, given up to the obstinacy of the flesh. Now if there were one single particle of right judgment in you, you would, in a moment, acknowledge that there is a wide and wonderful difference between these two things—that the hearts of men are made of God “fleshly” out of “stony” hearts, and that it is thus that they are made to be displeased and dissatisfied with themselves, and are brought, as suppliants, to beg of God mercy and pardon; and that after they are thus changed, they are received into all grace.

Now God declares that both these things are of His pure goodness and mercy; that He gives us hearts that we may repent, and then pardons us graciously upon our repentance and supplication. For if God were not ready to receive us when we do truly implore His mercy, He would not say, “Turn ye unto Me, and I will turn unto you” (Zech. 1:3). But if repentance were in the power of the free-will of man, Paul would not say, “If peradventure God will give them repentance to the acknowledging of the truth” (2 Tim. 2:26). Nay, if God Himself, who exhorts all men to repentance by His voice—if God Himself, I repeat, who thus exhorts, did not draw His elect by the secret operation of His Spirit, Jeremiah would not thus describe those who do return: “Turn Thou me, and I shall be turned; for Thou art the Lord my God. Surely after that I was turned, I repented” (Jer. 31:19).

John Calvin, Calvin’s Calvinism. Part Second. A Defence of the Secret Providence of God […], trans. Henry Cole (Wertheim and Macintosh, 1857), 56–57; repr., Calvin’s Calvinism: Treatises on the Eternal Predestination of God and the Secret Providence of God (Grand Rapid, MI: Reformed Free Publishing Association, n.d. [1987?]), 276. See also, Calvin’s Calvinism: God’s Eternal Predestination and Secret Providence together with A Brief Reply and Reply to the Slanderous Reports, ed. Russell J. Dykstra, 2nd ed. (Jenison, MI: Reformed Free Publishing Association, 2009), 246–47.

3c. Goad edition:

Perhaps more to the point are the words of Peter, “God does not wish that any should perish, but that all should reach repentance” (2 Pet. 3:9). If there was any ambiguity in the first clause, it is clarified by the explanation in the second clause. Of course, to the extent that God wills all to be received by repentance, he wills that no one perishes. But it is necessary to come in order to be received. Throughout Scripture the Spirit of God proclaims that this first comes from God, that until men are drawn by God they will remain enslaved to their carnal disobedience. If the smallest amount of judgment remained in you, you might at least realize that there is a difference between these two—hearts of men are made from stone into flesh so that they are to be displeased with themselves and to ask God for his favor and to pray for his mercy; and after which they are changed and are received into grace. God declares that both of these things are gifts from his kindness; he gives us hearts that we might repent and he graciously forgives those who ask. Unless God were prepared to receive those who truly ask for his mercy, he would not declare, “Return to me, says the Lord of Hosts, and I will return to you” (Zech. 1:3). Truly, if repenting was in the power of man’s will, Paul would not have said, “God may perhaps grant them repentance” (2 Tim. 2:25). Indeed, unless God himself exhorts all men to repentance by his own voice, and leads the elect by the secret stirring of his Spirit, Jeremiah would not have said, “Bring me back that I may be restored, for you are the Lord my God. For after I had turned away, I relented” (Jer. 31:18–19).

John Calvin, The Secret Providence of God, trans. Kieth Goad, ed. Paul Helm (Wheaton, IL: Crossway, 2010), 72–73.

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John Calvin (1509–1564) on 2 Peter 2:1 and Jude 4

2 Peter 2:1

Baker edition:

Even denying the Lord that bought them. Though Christ may be denied in various ways, yet Peter, as I think, refers here to what is expressed by Jude, that is, when the grace of God is turned into lasciviousness; for Christ redeemed us, that he might have a people separated from all the pollutions of the world, and devoted to holiness and innocency. They, then, who throw off the bridle, and give themselves up to all kinds of licentiousness, are not unjustly said to deny Christ by whom they have been redeemed.

John Calvin, “Commentaries on the Catholic Epistles,” in Calvin’s Commentaries, ed. J. Owen, 22 vols. (Grand Rapids: Baker, 1984), 22:393; 2 Peter 2:1. Italics original.

Torrance edition:

Even the Master that bought them. Though Christ is denied in all kinds of ways, Peter is here referring (in my opinion) to that which is expressed by Jude when he refers to the grace of God being turned into lasciviousness. Christ redeemed us to have us as a people separated from all the iniquities of the world, devoted to holiness and purity. Those who throw over the traces and plunge themselves into every kind of licence are not unjustly said to deny Christ, by whom they were redeemed.

John Calvin, “The Epistle of Paul to the Hebrews and First and Second Epistles of St. Peter,” in Calvin’s New Testament Commentaries, trans. W. B. Johnston, ed. D. W. Torrance and T. F. Torrance, 12 vols. (Grand Rapids, MI: Eerdmans, 1994), 12:346; 2 Peter 2:1. Italics original.

Jude 4

Baker edition:

The only Lord God, or, God who alone is Lord. Some old copies have, “Christ, who alone is God and Lord.” And, indeed, in the Second Epistle of Peter, Christ alone is mentioned, and there he is called Lord. But he means that Christ is denied, when they who had been redeemed by his blood, become again the vassals of the Devil, and thus render void as far as they can that incomparable price.

Calvin, “Commentary on the Catholic Epistles,” in Calvin’s Commentaries, 22:433–34; Jude 4. Italics original.

Torrance edition:

God … the only Master [RV mg]. Some old texts read, ‘Christ, who is the only God and Master’. Certainly, in II Pet. 2.1, there is reference only to Christ, and He is called Master [RV, ‘Lord’] there. Denying … Christ, he says, of those who have been redeemed by His blood, and now enslave themselves again to the devil, frustrating (as best they may) that incomparable boon.

John Calvin, “A Harmony of the Gospels Matthew, Mark and Luke and The Epistles of James and Jude,” in Calvin’s New Testament Commentaries, trans. W. B. Johnston, ed. D. W. Torrance and T. F. Torrance, 12 vols. (Grand Rapids, MI: Eerdmans, 1995), 3:325. Italics original.

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