Book Review: Calvin on the Christian Life: Glorifying and Enjoying God Forever by Michael Horton

For a discerning and insightful review of Michael Horton's book, Calvin on the Christian Life: Glorifying and Enjoying God Forever, head over to the Gospel Coalition's website.As the reviewer notes, Horton's work is a good combination of history, theology and commentary on Calvin's life without hagiography. I never tire of reading Calvin or about Calvin and I look forward to delving into this book.

On Anxiety

But when once the light of Divine Providence has illumined the believer's soul, he is relieved and set free, not only from the extreme fear and anxiety which formerly oppressed him, but from all care. For as he justly shudders at the idea of chance, so he can confidently commit himself to God. This, I say, is his comfort, that his heavenly Father so embraces all things under his power—so governs them at will by his nod—so regulates them by his wisdom, that nothing takes place save according to his appointment; that received into his favour, and entrusted to the care of his angels neither fire, nor water, nor sword, can do him harm, except in so far as God their master is pleased to permit. (John Calvin, Institues of the Christian Religion, 1.17.11.)

Calvin on Psalm 32 part 4

Psalm 32:8-11
I will instruct thee, and teach thee in the way that thou mayest walk: I will counsel thee with
mine eye. Be not like the horse or mule, which have no understanding: thou shalt bind his
jaw with bit and bridle, lest they kick against [or become obstreperous against or obstinately
disobey] thee. Many sorrows shall be to the wicked: but the man who hopeth in Jehovah, mercy shall surround him. Be glad in Jehovah, and rejoice, ye righteous: sing all ye that are upright in heart.

"I will instruct thee, and teach thee." That his exhortation may have the greater force, the divine speaker directs his discourse to every man individually; for the doctrine which is spoken penetrates the mind more readily, when every man applies it particularlyto himself. When the way of salvation is here shown to the children of God, the greatest care must be taken that no man depart from it in the slightest degree. We may also learn from this place, that we are reconciled to God upon condition that every man endeavor to make his brethren partakers of the same benefit. David, the more strongly to mark his care about them, describes it by the sight of the eye. By the way it should be observed, that those who are solicitous about our welfare are appointed by the Lord as guides of our way, from which it appears how great is the paternal solicitude which he has about us.

"Be not like the horse or mule." David now briefly explains the amount of the counsel which he formerly said he would give. He exhorts all to learn with quietness, to lay aside stubbornness, and to put on the spirit of meekness. There is much wisdom, too, in the advice which he gives to the godly to correct their hardihood; for if we were as attentive to God’s corrections as we ought, every one would eagerly hasten to seek his favor. Whence is so much slowness to be found in all, but that we are either stupid or refractory? By likening the refractory, therefore, to brute beasts, David puts them to shame, and at the same time declares that it will avail them nothing to “kick against the pricks.” Men, says he, know how to tame the fierceness of horses by bridles and bits; what then do they think God will do when he finds them intractable?

..."Be glad in Jehovah." After teaching how ready and accessible true happiness is to all the godly, David, with much reason, exhorts them to gladness. He commands them to rejoice in the Lord, as if he had said, There is nothing to prevent them from assuring themselves of God’s favor, seeing he so liberally and so kindly offers to be reconciled to them. In the meantime, we may observe that this is the incomparable fruit of faith which Paul likewise commends, namely, when the consciences of the godly being quiet and cheerful, enjoy peace and spiritual joy. Wherever faith is lively, this holy rejoicing will follow. But since the world’s own impiety prevents it from participating in this joy, David, therefore, addresses the righteous alone, whom he denominates the upright in heart, to teach us that the external appearance of righteousness which pleases men is of no avail in the sight of God. But how does he call those righteous, whose whole happiness consists in the free mercy of God not imputing their sins to them? I answer, that none others are received into favor but those who are dissatisfied with themselves for their sins, and repent with their whole heart; not that this repentance merits pardon, but because faith can never be separated from the spirit of regeneration. When they have begun to devote themselves to God, he accepts the upright disposition of their hearts equally as if it were pure and perfect; for faith not only reconciles a man to God, but also sanctifies whatever is imperfect in him, so that by the free grace of God, he becomes righteous who could never have obtained so great a blessing by any merit of his own.

Calvin on Psalm 32 part 3

Psalm 32:5-7
5. I have acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess
against myself to Jehovah my wickedness; and thou didst remit the guilt of my sin. Selah. 6.
Therefore shall every one that is meek pray unto thee in the time of finding thee; so that in a flood of many waters, they shall not come nigh unto him. 7. Thou art my hiding-place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.

I have acknowledged my sin unto thee. The prophet now describes the issue of his misery,
in order to show to all the ready way of obtaining the happiness of which he makes mention. When his feeling of divine wrath sorely vexed and tormented him, his only relief was unfeignedly to condemn himself before God, and humbly to flee to him to crave his forgiveness. ...

The phrase, "upon myself," or "against myself," intimates that David put away from him all the excuses and pretences by which men are accustomed to unburden themselves, transferring their fault, or tracing it to other people. David, therefore, determined to submit himself entirely to God’s judgment, and to make known his own guilt, that being self-condemned, he might as a suppliant obtain pardon.

"And thou didst remit the guilt of my sin." This clause is set in opposition to the grievous and
direful agitations by which he says he was harassed before he approached by faith the grace of God. But the words also teach, that as often as the sinner presents himself at the throne of mercy, with ingenuous confession, he will find reconciliation with God awaiting him. ...

In the flood of many waters. This expression agrees with that prophecy of Joel, “Whosoever shall call on the name of the Lord, shall be delivered.” (Joel 2:32) The meaning is, that although the deep whirlpools of death may compass us round on every side, we ought not to fear that they shall swallow us up; but rather believe that we shall be safe and unhurt, if we only betake ourselves to the mercy of God. We are thus emphatically taught that the godly shall have certain salvation even in death, provided they betake themselves to the sanctuary
of God’s grace. Under the term flood are denoted all those dangers from which there appears no means of escape.

At last the Psalmist gives himself to thanksgiving, and although he uses but few words to
celebrate the divine favor, there is, notwithstanding, much force in his brevity. In the first place, he denies that there is any other haven of safety but in God himself. Secondly, he assures himself that God will be his faithful keeper hereafter; for I willingly retain the future tense of the verb, though some, without any reason, translate it into the past. He is not, however, to be understood as meaning that he conceived himself safe from future tribulations, but he sets God’s guardianship over against them. Lastly, whatever adversity may befall him, he is persuaded that God will be his deliverer. By the word compass, he means manifold and various kinds of deliverance; as if he had said, that he should be under obligation to God in innumerable ways, and that he should, on every side, have most abundant matter for praising him. We may observe in the meantime, how he offers his service of gratitude to God, according to his usual method, putting songs of deliverance instead of help.

Calvin's summing up here is simply great as he explicates the Psalmist situation. Do we also recognize God's guardianship over future trials and embrace the fact that He is our Deliverer?
Let us pause today as we start our week in this sinful world to remember these gracious promises.

Calvin on Psalm 32 part 2

Calvin's commentary on Psalm 32 is most thoughtful and refreshing. Below is another encouraging portion:

Psalm 32:3-4
3. When I kept silence, my bones wasted away, and when I cried out all the day. 4. For day
and night thy hand was heavy upon me; and my greenness was turned into the drought of summer.

"When I kept silence, my bones wasted away." Here David confirms, by his own experience,
the doctrine which he had laid down; namely, that when humbled under the hand of God, he felt that nothing was so miserable as to be deprived of his favor: by which he intimates, that this truth cannot be rightly understood until God has tried us with a feeling of his anger. Nor does he speak of a mere ordinary trial, but declares that he was entirely subdued with the extremest rigour. And certainly, the sluggishness of our flesh, in this matter, is no less wonderful than its hardihood. If we are not drawn by forcible means, we will never hasten to seek reconciliation to God so earnestly as we ought. In fine, the inspired writer teaches us by his own example, that we never perceive how great a happiness it is to enjoy the favor of God, until we have thoroughly felt from grievous conflicts with inward temptations, how terrible the anger of God is. ...

"For day and night thy hand was heavy upon me." In this verse he explains more fully whence
such heavy grief arose; namely, because he felt the hand of God to be sore against him. The greatest of all afflictions is to be so heavily pressed with the hand of God, that the sinner feels he has to do with a Judge whose indignation and severity involve in them many deaths, besides eternal death....

The Psalmist, moreover, tells us, that it was no common chastisement by which he had been
taught truly to fear the divine wrath; for the hand of the Lord ceased not to be heavy upon him both day and night. From a child, indeed, he had been inspired with the fear of God, by the secret influence of the Holy Spirit, and had been taught in true religion and godliness by sound doctrine and instruction. And yet so insufficient was this instruction for his attainment of this wisdom, that he had to be taught again like a new beginner in the very midst of his course. Yea, although he had now been long accustomed to mourn over his sins, he was every day anew reduced to this exercise, which teaches us, how long it is ere men recover themselves when once they have fallen; and also how slow they are to obey until God, from time to time, redouble their stripes, and increase them from day to day. Should any one ask concerning David, whether he had become callous under the stripes which he well knew were inflicted on him by the hand of God, the context furnishes the answer; namely, that he was kept down and fettered by perplexing griefs, and distracted with lingering torments, until he was well subdued and made meek, which is the first sign of seeking a remedy. And this again teaches us, that it is not without cause that the chastisements by which God seems to deal cruelly with us are repeated, and his hand made heavy against us, until our fierce pride, which we know to be un-tameable, unless subdued with the heaviest stripes, is humbled.

For those of us who struggle with the humbleness that Calvin speaks of here, we should take note. God works in us to bring about the person, who though mired in sin, that He wants us to be. May our Lord be praised that He does not leave us in our awful condition but rather, has supplied the means for our salvation.

Calvin on Psalm 32

John Calvin's exposition on the Psalms cannot be outclassed. One must read and absorb as he brings out the truths in the writings. One enlightening portion is his commentary on Psalm 32. Below is an excerpt:

Psalm 32:1-2
1. Blessed are they whose iniquity is forgiven, and whose transgression is covered. 2. Blessed
is the man to whom Jehovah imputeth no sin, and in whose spirit there is no guile.

Blessed are they whose iniquity is forgiven. This exclamation springs from the fervent affection of the Psalmist’s heart as well as from serious consideration. Since almost the whole world turning away their thoughts from God’s judgment, bring upon themselves a fatal forgetfulness, and intoxicate themselves with deceitful pleasures; David, as if he had been stricken with the fear of God’s wrath, that he might betake himself to Divine mercy, awakens others also to the same exercise, by declaring distinctly and loudly that those only are blessed to whom God is reconciled, so as to acknowledge those for his children whom he might justly treat as his enemies. Some are so blinded with hypocrisy and pride, and some with such gross contempt of God, that they are not at all anxious in seeking forgiveness, but all acknowledge that they need forgiveness; nor is there a man in existence whose conscience does not accuse him at God’s judgment-seat, and gall him with many stings. This confession, accordingly, that all need forgiveness, because no man is perfect, and that then only is it well with us when God pardons our sins, nature herself extorts even from wicked men. ...

It is now proper to weigh the particular force of the expressions here employed. Certainly the remission which is here treated of does not agree with satisfactions. God, in lifting off or taking away sins, and likewise in covering and not imputing them, freely pardons them. On this account the Papists, by thrusting in their satisfactions and works of supererogation as they call them, bereave themselves of this blessedness. Besides, David applies these words to complete forgiveness. The distinction, therefore, which the Papists here make between the remission of the punishment and of the fault, by which they make only half a pardon, is not at all to the purpose. Now, it is necessary to consider to whom this happiness belongs, which may be easily gathered from the circumstance of the time. When David was taught that he was blessed through the mercy of God alone, he was not an alien from the church of God; on the contrary, he had profited above many in the fear and service of God, and in holiness of life, and had exercised himself in all the duties of godliness. And even after making these advances in religion, God so exercised him, that he placed the alpha and omega of his salvation in his gratuitous reconciliation to God. Nor is it without reason that Zacharias, in his song, represents “the knowledge of salvation” as consisting in knowing “the remission of sins,” (Luke 1:77.) The more eminently that any one excels in holiness, the farther he feels himself from perfect righteousness, and the more clearly he perceives that he can trust in nothing but the mercy of God alone. Hence it appears, that those are grossly mistaken who conceive that the pardon of sin is necessary only to the beginning of righteousness. As believers are every day involved in many faults, it will profit them nothing that they have once entered the way of righteousness, unless the same grace which brought them into it accompany them to the last step of their life. Does any one object, that they are elsewhere said to be blessed “who fear the Lord,” “who walk in his ways,” “who are upright in heart,” etc., the answer is easy, namely, that as the perfect fear of the Lord, the perfect observance of his law, and perfect uprightness of heart, are nowhere to be found, all that the Scripture anywhere says, concerning blessedness, is founded upon the free favor of God, by which he reconciles us to himself.

Calvin on Prayer V

Let's journey one more time into Calvin's thoughts on prayer:

One of the requisites of legitimate prayer is repentance. Hence the common declaration of Scripture, that God does not listen to the wicked; that their prayers, as well as their sacrifices, are an abomination to him. For it is right that those who seal up their hearts should find the ears of God closed against them, that those who, by their hardheartedness, provoke his severity should find him inflexible. In Isaiah he thus threatens: "When ye make many prayers, I will not hear: your hands are full of blood" (Isaiah 1:15). In like manner, in Jeremiah, "Though they shall cry unto me, I will not hearken unto them" (Jer. 11:7, 8, 11Jer. 11:7, 8, 11); because he regards it as the highest insult for the wicked to boast of his covenant while profaning his sacred name by their whole lives. Hence he complains in Isaiah: "This people draw near to me with their mouth, and with their lips do honour me; but have removed their heart far from men" (Isaiah 29:13). Indeed, he does not confine this to prayers alone, but declares that he abominates pretense in every part of his service. Hence the words of James, "Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts" (James 4:3). It is true, indeed (as we shall again see in a little), that the pious, in the prayers which they utter, trust not to their own worth; still the admonition of John is not superfluous: "Whatsoever we ask, we receive of him, because we keep his commandments" (1 John 3:22); an evil conscience shuts the door against us. Hence it follows, that none but the sincere worshippers of God pray aright, or are listened to. Let every one, therefore, who prepares to pray feel dissatisfied with what is wrong in his condition, and assume, which he cannot do without repentance, the character and feelings of a poor suppliant. (From Of Prayer--A Perpetual Exercise of Faith. The Daily Benefits Derived from It by John Calvin.)

Calvin on Prayer IV

Let's return again to Calvin on prayer:

Another rule of prayer is, that in asking we must always truly feel our wants, and seriously considering that we need all the things which we ask, accompany the prayer with a sincere, nay, ardent desire of obtaining them. Many repeat prayers in a perfunctory manner from a set form, as if they were performing a task to God, and though they confess that this is a necessary remedy for the evils of their condition, because it were fatal to be left without the divine aid which they implore, it still appears that they perform the duty from custom, because their minds are meanwhile cold, and they ponder not what they ask. A general and confused feeling of their necessity leads them to pray, but it does not make them solicitous as in a matter of present consequence, that they may obtain the supply of their need...Believers ought to be specially on their guard never to appear in the presence of God with the intention of presenting a request unless they are under some serious impression, and are, at the same time, desirous to obtain it. Nay, although in these things which we ask only for the glory of God, we seem not at first sight to consult for our necessity, yet we ought not to ask with less fervour and vehemency of desire. For instance, when we pray that his name be hallowed -- that hallowing must, so to speak, be earnestly hungered and thirsted after. (From Of Prayer--A Perpetual Exercise of Faith. The Daily Benefits Derived from It by John Calvin.)

Calvin on Prayer III

Let's have a mid-week look at what Calvin has for us on prayer. The following to taken from Of Prayer--A Perpetual Exercise of Faith. The Daily Benefits Derived from It:

...[L]et every one in professing to pray turn thither all his thoughts and feelings, and be not (as is usual) distracted by wandering thoughts; because nothing is more contrary to the reverence due to God than that levity which bespeaks a mind too much given to license and devoid of fear. In this matter we ought to labour the more earnestly the more difficult we experience it to be; for no man is so intent on prayer as not to feel many thoughts creeping in, and either breaking off the tenor of his prayer, or retarding it by some turning or digression. Here let us consider how unbecoming it is when God admits us to familiar intercourse to abuse his great condescension by mingling things sacred and profane, reverence for him not keeping our minds under restraint; but just as if in prayer we were conversing with one like ourselves forgetting him, and allowing our thoughts to run to and fro. Let us know, then, that none duly prepare themselves for prayer but those who are so impressed with the majesty of God that they engage in it free from all earthly cares and affections. The ceremony of lifting up our hands in prayer is designed to remind us that we are far removed from God, unless our thoughts rise upward: as it is said in the psalm, "Unto thee, O Lord, do I lift up my soul" (Psalm 25:1Psalm 25:1). And Scripture repeatedly uses the expression to raise our prayers meaning that those who would be heard by God must not grovel in the mire. The sum is, that the more liberally God deals with us, condescendingly inviting us to disburden our cares into his bosom, the less excusable we are if this admirable and incomparable blessing does not in our estimation outweigh all other things, and win our affection, that prayer may seriously engage our every thought and feeling. This cannot be unless our mind, strenuously exerting itself against all impediments, rise upward.

Calvin on Prayer II

As we start our week today, let us be mindful of the importance of prayer. Let's look to Calvin again for more insight:

Let the first rule of right prayer then be, to have our heart and mind framed as becomes those who are entering into converse with God. This we shall accomplish in regard to the mind, if, laying aside carnal thoughts and cares which might interfere with the direct and pure contemplation of God, it not only be wholly intent on prayer, but also, as far as possible, be borne and raised above itself. I do not here insist on a mind so disengaged as to feel none of the gnawings of anxiety; on the contrary, it is by much anxiety that the fervour of prayer is inflamed. Thus we see that the holy servants of God betray great anguish, not to say solicitude, when they cause the voice of complaint to ascend to the Lord from the deep abyss and the jaws of death. What I say is, that all foreign and extraneous cares must be dispelled by which the mind might be driven to and fro in vague suspense, be drawn down from heaven, and kept grovelling on the earth. When I say it must be raised above itself, I mean that it must not bring into the presence of God any of those things which our blind and stupid reason is wont to devise, nor keep itself confined within the little measure of its own vanity, but rise to a purity worthy of God. (From Of Prayer--A Perpetual Exercise of Faith. The Daily Benefits Derived from It by John Calvin.

Calvin on Psalm 46

I have found Calvin's commentary, especially on verse 9, instructive and comforting:

Lord, all my desire is before thee; and my groaning is not hid from thee. Psalm 38:9

O Lord! thou knowest all my desire. He adds this, not so much in respect of God, as to strengthen himself in the hope of obtaining some alleviation of his trouble, and thus to animate himself to persevering prayer. It may be explained in a twofold sense, either as denoting his confident assurance that his prayers and groanings were heard by the Lord, or a simple declaration that he had poured out before God all his cares and troubles; but the meaning is substantially the same: for as long as men entertain any doubt whether their groanings have come up before God, they are kept in constant disquietude and dread, which so fetters and holds captive their minds, that they cannot elevate their souls to God. On the contrary, a firm persuasion that our groanings do not vanish away in their ascent to God, but that he graciously hears them, and familiarly listens to them, produces promptitude and alacrity in engaging in prayer. It might, therefore, prove no small ground of encouragement to David, that he approached God, not with a doubting and trembling heart, but strengthened and encouraged by the assurance of which we have spoken, and of which he himself speaks in another place, that his tears were laid up in God's bottle, (Psalm 56:8.) In order that we may obtain access to God, we must believe that he is rewarder of them that diligently seek him, as the apostle states in his Epistle to the Hebrews, (Hebrews 11:6.) But I rather approve of the other interpretation, That David here declares that he had disburdened all his sorrows into the bosom of God. The reason why the greater part of men derive no profit from complaining grievously in their sorrow is, that they direct not their prayers and sighs to God. David, then, in order to encourage himself in the assured conviction that God will be his deliverer, says, that he had always been a witness of his sorrows, and was well acquainted with them, because he had neither indulged in a fretful spirit, nor poured out into the air his complaints and howlings as the unbelieving are wont to do, but had spread out before God himself all the desires of his heart.

Calvin on Prayer

No one could have said it any better than John Calvin:

To prayer, then, are we indebted for penetrating to those riches which are treasured up for us with our heavenly Father. For there is a kind of intercourse between God and men, by which, having entered the upper sanctuary, they appear before Him and appeal to his promises, that when necessity requires they may learn by experiences that what they believed merely on the authority of his word was not in vain. Accordingly, we see that nothing is set before us as an object of expectation from the Lord which we are not enjoined to ask of Him in prayer, so true it is that prayer digs up those treasures which the Gospel of our Lord discovers to the eye of faith. The necessity and utility of this exercise of prayer no words can sufficiently express. Assuredly it is not without cause our heavenly Father declares that our only safety is in calling upon his name, since by it we invoke the presence of his providence to watch over our interests, of his power to sustain us when weak and almost fainting, of his goodness to receive us into favour, though miserably loaded with sin; in fine, call upon him to manifest himself to us in all his perfections. Hence, admirable peace and tranquillity are given to our consciences; for the straits by which we were pressed being laid before the Lord, we rest fully satisfied with the assurance that none of our evils are unknown to him, and that he is both able and willing to make the best provision for us. (Taken from Of Prayer--A Perpetual Exercise of Faith. The Daily Benefits Derived from It.)