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I The Bible

1. THE WORD OF GOD

I spake not unto your fathers. . . concerning burnt offerings or sacrifices. But this thing I commanded them, saying, Obey my voice.Jer.7:22-23.

We know that from the beginning God desired spiritual worship, and that he has not changed his nature. Today he approves nothing but spiritual worship, for he is Spirit. But equally under the law, he wished to be worshiped with a sincere heart. . . . That is why the prophets speak harshly of sacrifice. This clear statement removes all ambiguity: God sets obedience against sacrifice (even though sacrifice was a part of obedience).

Now we can continue with the content of the teaching, holding firmly to the principle that true religion is founded upon obedience. Unless God sheds light for us from his Word, there is among us not true religion, but mere sham and superstition. This is how we can distinguish true religion from superstition: when the Word of God directs us, there is true religion; but when each man follows his own opinion, or when men join together to follow an opinion they hold in common, the result is always concocted superstition.

After we grasp the principle that God cannot be worshiped unless we listen to his voice, we must consider, as I said, what God's voice prescribes to us. Since he is Spirit, he demands the sincere love of the heart. And we know also how he has revealed to us that he desires us to put our confidence in his free kindness; that he wishes us to depend wholly on his Fatherly compassion; that he wishes us to call upon him for help, and to offer to him the sacrifice of praise.

But his delight is in the law of the Lord; and in his law doth he meditate day and night. Ps. 1:2.

This verse does not simply declare (as I have said elsewhere) that those who fear God are blessed; it equates religion with the study of the law. It teaches that God is rightly worshiped only if his Word is obeyed. Therefore, men are not free to model a religion, each after his own idea. The standard for religion must be taken from God's Word.

The law only is mentioned here: but we are not to suppose that the rest of Scripture is ignored, since all of it is really an interpretation of the law and so is included under that title. The prophet is commending the law with its supplement. Indeed, as I just said, the faithful are here urged to read The Psalms.

But the first thing required of the faithful isdelight in the law of the Lord. These words show us that compulsory or slavish worship is not at all acceptable to God. Only those who come happily to the study of the law, who enjoy its teaching, who think nothing more worthwhile or pleasanter than to make progress in it, are qualified students of the law.

From this love of the law comes constant meditation on it, as the prophet immediately adds. Only those inspired by this love can devote themselves to its constant study.

He will teach us of his ways, and we will walk in his paths. Micah 4:2.

Here in a few words the prophet defines true worship of God. For it would not be enough for the nations to come together to one place to confess that they are worshipers of one God if they did not also show real obedience. True obedience depends on faith, as faith depends on the Word. It is, therefore, especially worthy of note that the prophet here sets God's Word in the center to show us that religion is founded on obedience in faith, and that God can be worshiped only when he himself teaches his people and tells them what they ought to do. When God's will is revealed to us, we can truly adore him. When the Word is taken away, some form of worship of God remains, but there is no real religion which could please God.

Hence we conclude that the church of God can be established only where the Word of God rules, where God shows by his voice the way of salvation. Therefore, until true doctrine sheds its light, men cannot be gathered in one place to constitute the true body of the church. Clearly, then, where the teaching is corrupt or is despised, there is no religion approved by God.

Men can, indeed, take God's name boastfully on their lips; but before God, there is no religion except what is measured by the rule of the Word. It follows then that there is no church which is not subject to God's Word and is not ruled by it. The prophet here defines both true religion and the way in which God gathers his church.

He twill teach us of his ways. Here we have a third point. God is robbed of his right and honor when men usurp the power of teaching. For it belongs to God alone to teach his people. There were at that time priests and prophets. But Micah here reduces both to their proper place and shows that the right and the office of teaching belong to God alone. It is clear that God claims this work for himself, to prevent us from wavering and from being pulled around by different teachers; to keep us in simple obedience to his Word, so that he alone may rule over us. In a word, God is not God and head of the church, if he is not the chief and only teacher.

Now when the prophet says that God willteachushis ways, this must mean that he will show the nature of his ways; he means, " The perfect wisdom of the people is to know what pleases God and what his will is." This is all I need to say.

There follows:Let us walk in his ways. By this clause we are warned that God's teaching is not theoretical, as they say, but full of energizing power. When God speaks, he does not only intend men to know that what is announced by him is true; he also requires their obedience. We shall be truly taught by God only if wewalk in his ways.

For it is silly for us to wag our ears like assess and confess God with mouth and lips only. Men truly progress in God's school when they form their lives by his teaching, when they have their feet ready to walk, to follow wherever he calls.

If ye will not hearken to me to walk in my law, which I have set before you, to hearken to the words of my servants the prophets whom I sent unto you. Jer. 26:4-5.

The prophet here sums up briefly the teaching which he was commanded to bring to the people. There is no doubt that he used many words whenever it was necessary; but here he holds a few words to be enough to state what he has been told. He declares that unless the Jews begin to listen and to follow the law, and unless they obey the prophets, the final destruction of the Temple and the city is at hand. This is the sum of what he teaches here. But we should note the details.

By the wordsunless you hear and walk in my law, God shows that his chief demand is for obedience. . . . We see that the one and only specific rule for living devoutly, rightly, holily, and perfectly is to surrender ourselves to God's piloting. This is his only command.

But what follows should also be noted:that you walk in my law. For here God testifies that his will is not ambiguous, for in his law he has stated what is right. If God should descend from heaven a hundred times, he would reveal nothing we need to know in addition to what he has said. His law is perfect wisdom. If he had said onlyhear me, men could evade by declaring themselves ready to be taught by him. God checks these hypocrites by saying that there will be no word from him other than that they should follow his law. And for the same purpose he addswhich I have set before your eyes. This phrase means that there is nothing obscure or uncertain about the teaching of the law. As Moses said (Deut. 30:19),I call to witness today heaven and earth that I have set before your eyes life and death;and in another place (Deut. 30:14),The word is in your heart and your mouth-- that is, God takes every excuse away from you. There is no reason for uncertainty after he has spoken plainly to you and explained fully what is necessary.

Here is the refutation of that impious popish blasphemy which prattles that not only the law but even the gospel is obscure. But Paul claims that the gospel is plainexcept to those who are perishing(2 Cor. 4:3); over them a veil is thrown because they deserve to be blind (2 Cor. 3:14-15). But, as we see, Jeremiah here affirms that the law, even though it is less clear than the gospel, is set plainly before the eyes of all, and that all may learn from it exactly what pleases God and what is right.

Now we must consider carefully the statement which follows in the next verse; for it unquestionably belongs with the previous one. God demands nothing except that men obey his laws, and yet he wishes his servants, the prophets, to be heard:That you may hear the words of my prophets whom I send to you(he uses the second person, you). Here there seems to be a kind of inconsistency. For if the law of God is sufficient, why is hearing the prophets added to it? But the two commands are really in perfect agreement. The law alone must be heard, and with it the prophets who continually interpret it. For God did not send his prophets to correct the law, to change something in it, to add to it or subtract from it. There was an inviolable decreeneither to add nor take away(Deut. 12:32). What then was the purpose of prophecy? Truly, it was to explain the law more and more fully, and also to fit it to the immediate need of the people. Since, then, the prophets do not invent any new teaching, but are faithful interpreters of the law, God is not combining here two separate commands. He wishes his law and his prophets to be heard simultaneously. The majesty of the law does not lessen the authority of the prophets. For the prophets uphold the law; they in no way subtract anything from it.

So this passage teaches that all those who reject the daily exercise of learning the Scriptures are godless men and quench, so far as it is within their power, the grace of the Spirit. In our day there are many of the Anabaptists[68]who act in this way, rejecting all teaching. They say this [Scripture] is " the letter," and they dream that the Holy Spirit is injured when men attend to " the letter." And some dare to utter uglier blasphemies. They say that all the Scripture we need is the two commands, " Fear God" and " Love your neighbor."

But as I have already said, we must consider how it is that God has spoken through the law, and whether [it is not true that] our way to him would have been blocked had he not explained his will more clearly through the prophets; for it is through the prophets that God adapts to our need whatever might seem to us remote and of no concern to us. Surely since God gave his law and then added to it his prophets, it is obvious that anyone who rejects God's prophets puts no real confidence in God's law. So today those who scorn to go to school to Christ and to train themselves in listening to the Word, really mock God himself and judge both the law and the prophets -- and even the gospel itself -- as without value.

Therefore, this passage is of the highest importance. God wishes his law to be our guide and rule, and he binds it to his prophets.

But the word of the Lord endured forever. And this is the word which by the gospel is preached unto you.1 Peter 1:25.

The prophet teaches us, not what the Word of God is in itself, but how we are to think of it. Since man has emptied himself of life, he must look for it outside of himself. And Peter tells us on the authority of the prophet, that God's Word alone possesses the energy and efficacy to bestow upon us whatever is solid and eternal. For the prophet knew that our lives have no stability except in God, and except as he communicates it to us by his Word. Since man's nature is in itself perishing, the Word himself invests it with eternal life, and restores it by a new creation.

And this is the word declared to you. Peter first warns us that when the Word of God is mentioned, we do wrong to imagine something far away, up in the air or in heaven beyond; for the Lord himself has shown it to us. What then is the Word of God which gives us life; what but the law, the prophets, and the gospel? Anyone who wanders away from this revelation will find, instead of God's Word, nothing but Satan's impostures and madness. Therefore, we must keep carefully in mind that godless and devilish men have a crafty way of pretending to honor God's Word, when they turn us away from the Scriptures; like that dirty dog Agrippa,[69]who praised the eternity of God's Word to high heaven, and at the same time heaped mockery on the prophets and the apostles; in his deceitful way, he covered the Word of God with derision.

In short, as I have already told you, nothing is said here of a Word shut up in God's bosom. We have to do with the Word which came forth from God's mouth and was given to us. So once again, we are to acknowledge that God's will is to speak to us by the mouths of the apostles and prophets, and that their mouths are to us as the mouth of the only true God.

Therefore, when Peter says,the word which has been declared to you, he means that we must not look for the Word of God anywhere except in the preaching of the gospel; and that we cannot know the power of its eternity except by faith. But we do not believe unless we know that the Word was destined for us.

And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father and the God of Isaac. Gen. 28:13.

Here is the third point which I said must be noted. Silent visions are cold, and the Word of God is the breath which gives them life. The symbol of the ladder is a less important adjunct, with which the Word of God illustrates and embellishes itself for the sake of greater clarity -- not for greater authority. Hence we judge the papal sacraments to be frivolous, since in them the voice of God is not heard for the upbuilding of souls.

We should note, therefore, that whenever God showed himself to the patriarchs, hespoke; for a silent vision would have left them dangling in uncertainty.

By the nameYHWH, Jehovah, God proclaims that he alone is the maker of the world, and that Jacob must seek for himself no other gods. But because in itself God's majesty is incomprehensible, he adds immediately, adapting himself to the capacity of his servant, that he is the God of Abraham and Isaac. It is necessary to believe that the God whom we worship is he who alone is God; but when our minds seek to attain his height, they faint at the very start. We need to cultivate moderation and sobriety, and we should not attempt to know more of him than he reveals to us. He himself, in his great kindness, accommodates himself to our little mold, and he leaves out nothing which helps toward our salvation.

When he says that he had made a special covenant with Abraham and Isaac, and proclaims himself as their God, he calls his servant Jacob back to the real beginning of faith and keeps him within the eternal covenant. This is the holy bond of faithfulness by which all the sons of God are bound together. They hear the same promise of salvation, from the first to the last, and they agree together in one hope.

All Scripture is given by the inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works. 2 Tim. 3:16-17.

All Scripture, or the whole of it; both phrases mean the same. He now continues with his praise of Scripture which had been much too brief. He commends first its authority, and then the usefulness which proceeds from it. He asserts its authority by teaching that it is inspired by God. If this is the case, men should receive it reverently and without further argument. Our religion is distinguished from all others in that the prophets have spoken not of themselves, but as instruments of the Holy Spirit; and what they have brought to us, they received by heavenly commission. Any man then who would profit by the Scriptures, must hold first of all and firmly that the teaching of the law and the prophets came to us not by the will of man, but as dictated by the Holy Spirit.

Somebody may object: But how do we know all this? I answer, the self-same Spirit revealed both to the disciples and to the teachers (doctorem) that the author of the Scriptures is God. Neither Moses nor the prophets brought to us by chance the things we have received at their hands; they spoke as moved by God, and testified with confidence and courage that God's very mouth had spoken. The same Spirit who made Moses and the prophets certain of their calling, has now testified to our own hearts that he used them as his servants for our instruction. It is not surprising that many have doubts as to the author of Scripture. For, even though the majesty of God is displayed by it, only those illumined by the Spirit have the eyes to see what should be evident to all men, but in fact is seen only by the elect. So, the first point is that we treat Scripture with the same reverence that we do God, because it is from God alone, and unmixed with anything human.

And is profitable. The second part of this praise of Scripture follows from the first; that it contains the perfect rule of a good and happy life. He means that Scripture is useful because it is free from the kind of corruption which comes with the abuse of God's Word by sinful men. Thus he indirectly rebukes those woolly-headed men who feed the people with empty speculations as with wind. For this reason, today, we ought to condemn all those who make it their business not to build up the people but to arouse them with questions which are as childish as they are clever. Whenever men come to us with such clever trifles, we must repel them with the principle that the Scripture is for upbuilding. Consequently, it is unlawful to handle it as a useless thing. God gave us Scripture for our good, and not to satisfy our curiosity, or to indulge our desire for showing off, or to give us material for babble and fable. Therefore, to use Scripture rightly is at all times to profit by it. . . .

That the man of God may be whole.Wholemeans perfect, in the sense of unmutilated. He asserts simply that Scripture is adequate and sufficient for our perfecting. Therefore, anyone who is not satisfied with Scripture, hopes to know more than he needs or than is good for him. But now comes a serious objection. Since Paul means by Scripture the Old Testament, how are we to believe that it makes us perfect? If the Old Testament makes us perfect, then the apostolic additions are superfluous. I answer that, as to substance, the apostles added nothing. The writings of the apostles contain nothing that is not simply a natural explanation of the law and the prophets, together with a straightforward presentation of what they contain. Therefore, Paul's praise of the Old Testament was not wrong. And since its teaching is understood more fully and shines more brightly now that the gospel has been added to it, must we not hope that the value of Scripture, of which Paul speaks, shall be all the more displayed, if only we will try living by it and take hold of it?

Beloved, believe not every spirit, but try spirits whether they are of God; because many false prophets are gone out into the world. 1 John 4:1.

Many, as I said before, are so troubled by the discords and wranglings in the church that, in their dismay, they run away from the gospel. But the Spirit prescribes an altogether different way: that believers be watchful not to accept any doctrine lightly and without judgment. We should be careful not to be offended by the variety of opinion in the church; we should rather discriminate between teachers, with the Word of God as our only norm. It is enough to make it our rule not to listen indiscriminately to everyone that comes along.

I take the wordspiritas a metaphor, as meaning a man who claims the gift of the Spirit, so that he may assume the office of a prophet. Since nobody ought to speak in his own name, we must not trust those who do not speak as instruments of the Spirit. The prophets spoke with authority because God himself honored them with this title, and in so doing, set them apart from all other men. These men were called spirit because they gave utterance to the oracles of the Spirit, and by their ministry represented God's own person. They offered nothing out of their own heads, neither did they come forth among the people in their own names. They were given this high title, in order that their own insignificance might not take away from the reverence that is due to the Word of God. God has willed it that we always receive his Word from the lips of men, as though he himself had appeared from heaven.

But now Satan interferes. He not only places false teachers among the people, so as to corrupt the Word of God, but he also calls them prophets, so that the people fall [into error] all the more easily. These arrogant pseudoprophetic windbags are in the habit of snatching an honor which God bestowed upon his own servants. The apostle uses the wordspiritspurposely, to keep us from being deceived by those who pretend falsely to speak in God's name; for in our own day we see many who are stupid enough to be so overcome by the mere title of " the church," that they take sides with the pope, and would be damned forever rather than raise a finger against his authority.

It should be noticed that the apostle did not deny outright the claim of these men to be prophets. He might have said simply that they ought not to be believed. When these false teachers lyingly claimed that they had the Spirit, he let them have their way; only he warned that their claim was both fictitious and foolish unless they could come forth with the reality of prophecy. It is silly to be so taken in by a high-sounding title that one does not even dare to see if there be anything behind it.

Try the spirits. Since not everyone who calls himself a prophet is one, the apostle says here that he should be put to a test; not only by the church at large, but also by individual believers. But the question arises, Where do we get our discernment? When some say that we should judge men's words by the Word of God, they are right so far; but that does not settle the matter. I admit readily that men's teachings should be tested by the Word of God. But the truth is that without the good sense we receive from the Spirit, it helps us little or nothing to have the Word of God in our hands; for its meaning is bound to escape us. For instance, gold is tested with fire or touchstone; but only by those who know how to do it. What use is fire or touchstone to the ignorant? In the same way, we are fit to judge only when we receive discretion from the Spirit and are guided by him. Since we could not follow the apostle's precept, unless the power of judging were added to it, certainly the godly shall not be left without the Spirit of sound judgment, provided they seek him from the Lord. But it is also true that the Spirit will lead us to true discretion only when we bring all our thoughts under subjection to the Word of God; for, as we said above, it is, so to speak, our touchstone, which should be most precious to us, since it is the only source of sound teaching.

But here comes a difficult question. If everyone has a right to be a judge and arbiter in this matter, nothing can be set down as certain; and our whole religion will be full of uncertainty. I reply that we must test doctrines in a twofold way: private and public. By private testing, each one establishes his own faith, and accepts only the teaching which he knows to be from God. For our conscience cannot find security and peace except in God. Public testing of doctrine has to do with the common consent and polity of the church. Since there is a danger that fanatical men may rise up and boast rashly that they have the Spirit of God, believers should seek a remedy by coming together and reasoning their way to an honest and godly agreement. The old proverb is right when it says, " So many heads, so many minds." Therefore, it is a marvelous work of God that, overcoming all our perversity, he makes us of one mind, and unites us together in a pure unity of faith.

Knowing this first, that no prophecy of Scripture is of any private interpretation. 2 Peter 1:20.

Here Peter begins to teach how our minds must be prepared if we would make proper progress in Scripture. There is in this verse a word which may mean one of two things. If you read it e) phlu) sewV, as some do, it means an impulsion. But if you read it e) pilu) sewV, as I do, it means interpretation. In either case, almost all agree that we should not rush at reading Scripture rashly, trusting our own wits; because the Spirit who has spoken by the prophets is his own interpreter.

This explanation contains a true, godly, and useful doctrine. The only way to read the prophets to advantage is to set aside the mind of the flesh and to submit to the authority of the Holy Spirit. It is godless profanity to set up our own acumen as capable of understanding Scripture, which contains mysteries of God hidden to our flesh and sublime treasures of life which are far beyond our powers. This is why we say that the light which shines in it comes only to the lowly.

But the papists are foolish when they conclude that no private interpretation by an individual is valid. They abuse Peter's testimony, in order to give their councils alone the right to interpret Scripture. But this is childish. When Peter speaks of private interpretation, he does not refer to individuals; neither does he forbid them to interpret Scripture. He means that it is not godly for them to come out with something out of their own heads. Even if all men in the world were to agree and be of one mind, the outcome would still beprivate, of their own. The wordprivateis here set against divine revelation; for the believers, illumined inwardly by the Holy Spirit, know as truth only what God says by his Word.

However, I think the simpler meaning of Peter's statement is that Scripture is not of men, or by the initiative of men. You will never come to it well prepared to read it, unless you bring reverence, obedience, and teachableness with you. But reverence comes from the knowledge that it is God who speaks to us and not mortal men. Therefore, Peter in the first place urges us to believe without doubting that the prophecies are God's oracles; which means that they were not set in motion by men's own action.

What comes next means the same thing. The holy men spoke as they were moved by the Spirit of God; that is, they did not babble out fables, moved by their own impulse and as they willed. In short, the first step in right understanding is that we believe the holy prophets of God as we do him. The apostle calls themholy men of Godbecause they performed faithfully the task which was laid upon them; and in this service, they were surrogates for the person of God. Peter says they weremoved, not because they were bereft of their own minds (as the Gentiles imagined their prophets to have been during their " enthusiasm" ), but because they did not dare to say anything of their own. They followed the Spirit as their guide and obeyed him to such an extent that their mouths became his temple, and he ruled in them.

The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. John 19:7.

The Jews explain that they are pursuing Christ out of regard for the law, and not from passion or hatred. For they realize that they are being indirectly held in check by Pilate. Knowing that Pilate is ignorant of the law, they as much as say to him: " We have a right to live according to our customs. Our religion does not suffer a man to give himself airs as the Son of God." Besides, this accusation was not groundless; but they were altogether wrong in the deduction they made [from the law]. The general thesis was, of course, correct. It was not right for any man to assume divine honor; and anyone who took for himself what is God's alone, was worthy of death. Their error was that they applied the law to Christ; for they did not consider with what praise Scripture itself had predicted the Messiah. If they had done so, they would have inferred readily that he was the Son of God. Thus it is evident that having started with a true principle, they were led by bad reasoning to a false conclusion.

Let us be warned by this example to distinguish carefully between general doctrine and the particular inferences we make from it. This we should do for the sake of inexperienced and simple people who, when deceived by some pretended truth, reject even the fundamental doctrines of Scripture; and there is too much of this kind of thing going on in our world today. Let us, therefore, be careful to shun fallacies, so that truth may remain inviolate and faith in Scripture may be not overthrown.

If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?John 3:12.

Christ concludes that if Nicodemus and his like do not make progress in the knowledge of the gospel, it is their fault. He shows that since he has come down to earth itself, he is not to be blamed if not everybody learns his doctrine properly. It is too common a vice among men that they want to be taught in a subtle and ingenious way: hence most of them are very happy with deep and abstruse speculations; for the same reason, many do not think much of the gospel: in it they do not find the kind of pompous discourse with which they like to fill their ears. They do not care to sink so low as to waste their time with the rude and lowly teaching of the gospel. But, it is most stupid not to honor the Word of God, because he has lowered himself to the level of our ignorance. When we find God prattling to us in the Bible in an uncultivated and vulgar style, let us remember that he does it for our sake. Anyone who presumes or pretends to be offended by the condescension of God so that he will not submit to God's Word, is a liar. Anyone who cannot bear to lay hold of God as he comes down to him will still less soar up to him beyond the clouds.

Some explainearthlythings as the ABC of spiritual truth, and speak of self-denial as the first step in godliness. But I prefer the view of those who think this phrase has to do with Christ's way of teaching. For even though Christ's discourse as a whole was heavenly, he spoke plainly, as it were in anearthlyway. Furthermore, this is not true of one discourse only. In this verse, Christ's habitually simple and popular way of teaching is contrasted with ambitious men's addiction to speech that is full of pomp and splendor.

And thou, Bethlehem, in the land of Juda, art not the least among the princes of Juda; for out of thee shall come a governor, that shall rule my people Israel. Matt. 2:6.

There is no doubt that the scribes quoted the words of this passage (Micah 5:2) in their own tongue, faithfully, as found in the prophet. But Matthew was satisfied to refer to it. Because he wrote in Greek, he followed the commonly accepted reading of it. From this place and others like it, we can readily gather that Matthew did not compose his Gospel in Hebrew. Moreover, one must always notice that when the apostles quote a Scriptural testimony, they do not give it word for word, and sometimes depart quite far from its language; they nevertheless accommodate it (accommodare) in a fitting and proper way to their own purpose. Let the readers always keep in mind the purpose of the Evangelists in bringing forward passages of Scripture, so that they will not insist upon dwelling upon mere words, but will be content with the fact that the Evangelists never torture Scripture into a false meaning, and apply (aptare) it properly to a genuine use. Since the latter intended to feed infants and novices in the faith with milk, because these were as yet incapable of taking solid food, there is no reason why the children of God should have scruples against a diligent and exact inquiry into the contents of Scripture, so that the taste offered them by the apostles may lead them to the fountain [of God's Word].

[68]Anabaptists is a loose and derogatory term applied to radical sects of the Reformation era. Calvin was especially opposed to them; not so much because they opposed infant baptism as because they claimed revelation beyond Scripture and because they advocated a complete separation of church and state.

[69]Heinrich Cornelius Agrippa von Nettesheim of Cologne (1486-1535). A man in the stereotype Renaissance style. He was a Neoplatonist and worked at " occult philosophy." His unorthodoxy and skepticism aroused the ire of the Catholics, and the Protestant Reformers regarded him as a heretic and a charlatan.

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