Saturday, August 17, 2019

John Calvin on Amos 5:26 and Baptism



But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves. (Amos 5:26)

In his commentary on Amos 5:26, John Calvin wrote the following:

Have ye then caused sacrifices, victims, or an oblation to come before me in the desert for forty years? He addresses them as though they had perverted God’s worship in the desert, and yet they were born many ages after; what does he mean? Even this, —the Prophet includes the whole body of the people from their first beginning, as though he said, "It is right to inclose you in the same bundle with your fathers; for you are the same with your fathers in your ways and dispositions." We hence see that the Israelites were regarded guilty, not only because they vitiated God’s worship in one age by their superstitions, but also from the beginning. And he asks whether they offered victims to him: it is certain that such was their intention; for they at no time dared to deny God, by whom they had been not long before delivered; and we know that though they made for themselves many things condemned by the law, they ever adhered to this principle, "The God, who hath redeemed us, is to be worshipped by us:" yea, they always proudly boasted of their father Abraham. They had never then willingly alienated themselves from God, who had chosen Abraham their father and themselves to be his people: and indeed the Prophet shortly before had said, ‘Take away from me,’ etc.; and then, ‘when ye offer to me sacrifices and a gift of flour, I will not count them acceptable.’ There seems to be an inconsistency in this—that God should deny that victims been offered to him—and yet say that they were offered to him by the people of Israel, when, as we have stated, they had presumptuously built a profane and spurious altar. The solution is easy, and it is even this, —that the people had ever offered sacrifices to God, if we regard what they pretended to do: for good intention, as it is commonly called, so blinds the superstitious, that with great presumption they trifle with God. Hence with respect to them we may say that they sacrificed to God; but as to God, he denies that what was not purely offered was offered to him. We now then see why God says now that sacrifices were not offered to him in the wilderness: he says so, because the people blended with his worship the leaven of idolatry: and God abhorred this depravation. This is the meaning.

But another objection may be again proposed. This defection did not prevail long, and the whole people did not give their consent to idolatry; and still more, we know what the impostor Balaam said, that Jacob had no idol; and speaking in the twentieth chapter of Numbers,  by the prophetic spirit, he testifies that the only true God reigned in Jacob, and that there were among them no false gods. How then does the Prophet say now that idolatry prevailed among them? The answer is ready: The greater part went astray: hence the whole people are justly condemned; and though this sin was reproved, yet they relapsed continually, as it is well known, into superstitions; and still more, they worshipped strange gods to please strumpets. Since it was so, it is no wonder that they are accused here by the Prophet of not having offered victims to God, inasmuch as they were contaminated with impure superstitions: it could not then be, that they brought anything to God. At the same time God’s worship, required by his law, was of such importance, that he declared that he was worshipped by Jacob, as also Christ says,

          "We know what we worship," (John 4:22);

and yet not one in a hundred among the Jews cherished the hope of eternal life in his heart. They were all Epicureans or profane; nay, the Sadducees prevailed openly among them: the whole of religion was fallen, or was at least so decayed, that there was no holiness and no integrity among them; and yet Christ says, "We know what we worship;" and this was true with regard to the law.

Now then we see that the Prophets speak in various ways of Israel: when they regard the people, they say, that they were perfidious, that they were apostates, who had immediately from the beginning departed from the true and legitimate worship of God: but when they commend the grace of God, they say, that the true worship of God shone among them, that though the whole multitude had become perverted, yet the Lord approved of what he had commanded. So it is with Baptism; it is a sacred and immutable testimony of the grace of God, though it were administered by the devil, though all who may partake of it were ungodly and polluted as to their own persons. Baptism ever retains its own character, and is never contaminated by the vices of men. The same must be said of sacrifices.

For Calvin, and the vast majority of Reformed authors until 1845, Roman Catholic baptism was seen as valid contra Anabaptists and others, even arguing that if Satan performed a baptism using the correct (Trinitarian) form and matter (water), it would be valid. Such also evidences a very high view of the sacramental nature of water baptism in Calvin's theology.

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