Church Discipline According To John Calvin

CHURCH DISCIPLINE ACCORDING TO JOHN CALVIN __________________ A Paper Presented to Dr. James Lee Williams The College at Southwestern

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In Partial Fulfillment of the Requirements for IDE 2203

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by Wes Terry April 30, 2008

CHURCH DISCIPLINE ACCORDING TO JOHN CALVIN John Calvin is most notably known for his theology. Calvin wrote in a way that deep truths could be understood thoroughly and accepted readily because his claims were supported by the authoritative texts of the Bible. His writing has a way of creatively explaining many of the relational and practical aspects of Christian doctrine. To Calvin, “Doctrine is not a matter of talk but of life. It is not grasped by intellect alone, like other branches of learning. It is received only when it fills the soul and finds a home in the inmost recesses of the heart.”1 Because Calvin’s writing is so practical, his ecclesiology, most notably that of church discipline, is particularly interesting. In the Institutes, Calvin presents a logical and systematic case for church discipline. But, as is the case for all theological doctrines, church discipline under the umbrella of Calvin’s ecclesiology should be weighed with the standard of Scripture because doing so will reveal the strengths and weaknesses of his argument as well as its usefulnessfor the Church. Calvin’s Ecclesiology Calvin begins his ecclesiology by defining what an authentic church looks like. He submits, “Wherever the Word of God is sincerely preached and listened to and wherever the sacraments are administered according to Christ’s institution, we can be sure the Church of God exists.”2 Calvin believed the sacraments to be an “outward sign 1

John Calvin, The Institutes of Christian Religion, ed. Tony Lane & Hilary Osborne (Grand Rapids: Baker Academic, 1987), 162. 2

John Calvin, The Institutes of Christian Religion, ed. Tony Lane & Hilary Osborne (Grand Rapids: Baker Academic, 1987), 234. 2

3 by which the Lord assures us inwardly of his loving promises.”3 Calvin’s view of the nature of Scripture was that it was inerrant and without flaw. A simple glance at Calvin’s commentaries will demonstrate how seriously the Reformer applied his rigid doctrine of verbal inerrancy to his exegesis of Scripture.4 Because Calvin clearly defined what constituted a church, he was able to be both apologetic in his defense and polemic in his attack on other forms of church structure. Calvin went on to write that if an institution declares itself as a church but does not maintain the practices instituted by the Lord (preaching of the Word and the sacraments) then it should be regarded as a sham.5 From this skeleton, Calvin is able to be specific and practical in his instruction about church discipline. Calvin submitted that the nature of the visible church was one of imperfection. According to Ephesians 5:25-27, Christ so loved the Church that by dying for her she would be sanctified by the washing of the water with the word and be presented to him blameless, holy, and without blemish. However, in the rawness of Geneva, Calvin resolved that the visible church was one that consisted of both “wheat and weeds.” 6 Thus, until the return of Christ, and the purification of his bride, there was a need for church discipline. Church Discipline: Its Authority The first question that needs to be answered is whether or not the church has the authority to discipline those under her leadership. Calvin writes that the church 3

Ibid., Pg. 253.

4

John Murray, Calvin on Scripture and Divine Sovereignty (Grand Rapids: Baker Book House, 1960), 11. 5

John Calvin, The Institutes of Christian Religion, ed. Tony Lane & Hilary Osborne (Grand Rapids: Baker Academic, 1987), 236. 6

This is a reference to Matthew 13:24--30; 36-43.

4 receives the mandate of church discipline straight from the mouth of Jesus. Concerning this he states, “It depends to a large extent on the power of the keys and on spiritual authority.”7 Calvin’s reference of “the keys” can be found in Matthew 16:13-19. Upon Peter’s confession that “Jesus is the Christ, the Son of the living God,” Jesus replies with, “You are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.” The next verse describes the keys that Calvin is referencing. “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” Calvin interprets this to mean that the church (in his definition of the word) has the authority to declare the Gospel in such a way that the rejection of it by men would result in their eternal separation from God. However, to receive the Gospel by faith would result in their spending of eternity in Heaven. The keys of the kingdom symbolize authority and the application here seems to relate primarily to teaching. 8 The words binding and loosing are rabbinical terms for forbidding and permitting. 9 In both Matthew 16 and 18 the terms seem to be interpreted by Calvin as referring to church discipline.10 Church Discipline: It’s Necessity Having clarified the authority of the Church to enforce discipline, Calvin then goes on to explain the necessity of it. Calvin, understanding that there would be people 7

John Calvin, The Institutes of Christian Religion, ed. Tony Lane & Hilary Osborne (Grand Rapids: Baker Academic, 1987), 246. 8

Henry E. Turlington, The Broadman Bible Commentary, ed. Clifton J. Allen, General Articles: Matthew-Mark (Nashville: Broadman Press, 1969), 175. 9

Ibid.

10

It is important to note something if one wishes to remain consistent with Calvin’s theology. If the force of the future-perfect tense holds here, it suggests that the action on earth would not be ratified in heaven but instead anticipated.

5 who hated even the word discipline, maintained that it was necessary for every household and therefore mandatory for the Church. Calvin taught that the Church should be run with such excellence that those who look to it can find encouragement and instruction on how to order their own households.11 Calvin presents discipline as absolutely crucial for the overall health of the Church. “As the saving doctrine of Christ is the life of the Church, so discipline is like sinews which hold the parts together in the correct position. All who want to get rid of discipline will bring about the downfall of the Church.”12 On the surface it seems as though Calvin may feel too strongly about the necessity of discipline in the Church. However, his claims are scripturally supported. Each of Calvin’s three claims will be presented and then supported with biblical texts that this author believes validate his assertions. To Sustain Orthodoxy in the Church One of Calvin’s claims is that discipline serves as a curb to restrain those who attack the teachings of Christ.13 The New Testament is full of admonitions which warn against false teaching in the Church. For example, in Galatians 1:6-9 Paul rebuked the church for deserting the true Gospel for one which was laced with legalism. The necessity and mandate for church discipline is most notably seen in verse nine. “As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received [by me] let him be accursed.”14 These are extremely strong words from Paul. 11

John Calvin, The Institues of Christian Religion, ed. Tony Lane & Hilary Osborne (Grand Rapids: Baker Academic, 1987), 246. 12

Ibid., Pg. 247.

13

Ibid.

14

All Scripture quotations will be from the English Standard Version.

6 Notice that Paul’s discipline is never aimed at a personality but instead at his concern for the truth.15 One can see the same concern from Calvin. His rebuke was never aimed at a particular personality or person. Instead, it was rooted in a firm conviction for the truth. Calvin, like Paul, would not hesitate to institute church discipline if those under his care were fleeing from the true Gospel and clinging to another. To Challenge the Uncommitted Calvin also claims that discipline can serve as a stimulus by which the uncommitted are challenged. The New Testament is pregnant with passages that exhort churches to raise their level of commitment. In support of Calvin’s claim two passages will be given. Each one will demonstrate a different type of rebuke. In Romans 12:1-2 Paul “encourages” his readers to renew their mind in such a way that their lives are distinctly different from the world. This verse is not a hash statement. In fact, it is one of the most tender expressions in all of the Bible. The word encourage in that passage is the verb form (παρακαλω) of the noun (παρακλητον) translated “Comforter” in John 14:16.16 “It carries the idea of a brother who lovingly and pleadingly goes up by the side of another brother and places his arm around the brother’s shoulders to comfort, to bless, or to plead.”17 In 1st Corinthians 3, Paul rebuked the church with a sharper tone than what is found in Romans 12. He accuses the church at Corinth of being people of the flesh and infants in Christ. Their lack of maturity allowed only for spiritual milk and not solid food. 15

James Montgomery Boice, The Expositors Bible Commentary, ed. Frank E. Gaebelein, Romans-Galatians (Grand Rapids: Zondervan Publishing House, 1976), 428. 16

Paul R. McReynolds, ed., Word Study Greek-English New Testament (Carol Stream: Tyndale House Publishers, 1999), 391. 17

J.P. McBeth, Exegetical and Practical Commentary on Romans (Dallas: Crescendo Book Publications, 1937), 229.

7 The Corinthian’s struggle with “jealousy and strife” proved that they were living after the flesh and were behaving like ordinary men.18 Paul’s rebuke behooves the Corinthian church to rise up out of their complacency, become rooted in the ministry that is founded on Christ, and place a higher priority on growing in the Word. To pursue that thought further, Calvin would argue that these rebukes can be communicated publically through the faithful preaching of the Word. “It must become a word that reaches and singles out each individual with particular relevance to the problems and circumstances that beset each individual within the Church.”19 Likewise, Calvin would argue that the preaching of the Word should not be presented as take-it-orleave-it but rather that the congregation be emphatically urged to accept what has been spoken by God and walk in obedience. “Moreover, let us learn that God does not intend for there to be churches as places for people to make merry and laugh in, as if a comedy were being acted. There must be majesty in his Word, by which we may be moved and affected.”20 As a Fatherly Rod Lastly, Calvin claims that discipline can serve as a fatherly rod by which a believer who has sinned can be lovingly punished. Scripturally, this is most clearly seen in passages such as 1st Corinthians 5. Calvin, referencing this incident in Corinth, writes, “Perhaps now we begin to see how the spiritual judgment of the church, which condemns

18

Fred D. Howard, 1 Corinthians: Guidelines for God's People (Nashville: Convention Press, 1983), 35. 19

Wallace is referring to a sermon preached by Calvin here. Ronald S. Wallace, Calvin's Doctrine of the Christian Life (Tyler: Geneva Divinity School Press, 1959), 213. 20

T.H.L. Parker, Calvin's Preaching (Louisville: Westminster/John Knox Press,

1992), 115.

8 sins according to God’s Word, is the best support of sound doctrine, the best basis of order and the best bond of unity.”21 The Corinthian church had a man in their fellowship that was involved in a type of sexual promiscuity that even the Gentile culture considered taboo. The church in Corinth not only allowed this man in their church but they were bragging about their indifference to the situation. The man was most likely sexually active with his mother inlaw.22 Paul declares his own judgment in verse three, instructs the Church to discipline the brother in verse five and thirteen, and then gives his rebuke and reasoning for such discipline in verses six through twelve. The discipline called for at Corinth was one that would expel the man from the fellowship of the church so that he might repent of his sins. Verses nine through twelve need special attention because Paul makes a specific distinction about church discipline that is often overlooked. “I wrote to you in my letter not to associate with sexually immoral people – not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler – not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. Purge the evil person from among you.” (1st Corinthians 5:9-12 emphasis added) Notice the distinction made between those within the church and those outside of it. Paul states clearly that it is neither his nor the church’s job to judge outsiders. Paul also makes clear (v12) that it is the church’s job (not his) to judge those inside the fellowship. “Paul does not say that he should judge them, but ye, the Corinthians. It was 21

[emphasis added] John Calvin, The Institues of Christian Religion, ed. Tony Lane & Hilary Osborne (Grand Rapids: Baker Academic, 1987), 248. 22

Paul does not describe the act as adultery or incest so it could be inferred that this may be the man's step-mother and there was either a death or divorce in the family system. C.K. Barrett, Harper's New Testament Commentaries, ed. Henry Chadwick, The First Epistle To The Corinthians (New York: Harper & Row), 121.

9 their responsibility to take action in connection with their own members. The question form, do not ye…? Is a way of making their duty in the matter even more plain.”23 Church Discipline: It’s Nature Paul’s imperative to expel the immoral brother opens up the discussion over the nature of church discipline. The authority, need, and scriptural basis have all been presented. However Calvin explains, and Scripture instructs, that there is a certain way in which the church should execute its discipline. Church discipline should never be carried out with haste or hatefulness toward the individual who is being corrected. Persistent sin is inexcusable but it must be corrected lovingly. Consider this quote by Calvin, “O course, we do not excuse shallow Christian living: it is far too common and the Lord has to correct it, especially if weaker consciences are offended. But it is also a sin to be unloving and unnecessarily sever.”24 Judgment that is given by the Church should not only be carried out with the authority given from Jesus but also with the prerequisites he gives in Matthew seven. Doing so will ensure that those who judge will see with the kind of eyes that Jesus requires of all men: eyes that are clear of obstructions. “Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” (Matthew 7:1-5)

23

Leon Morris, Tyndale Bible Commentaries: New Testament Series, ed. R.V.G. Tasker, The First Epistle of Paul to the Corinthians: An Introduction and Commentary (Grand Rapids: Eerdmans Publishing Company, 1970), 92. 24

John Calvin, The Institues of Christian Religion, ed. Tony Lane & Hilary Osborne (Grand Rapids: Baker Academic, 1987), 237.

10 Calvin does not exhaustively address this specific area of church discipline. However, this preventative teaching of Jesus is necessary for any judgment that is given by men: whether inside or outside the church. If, according to Calvin, when “judging the Church, God’s opinion is far more important than man’s,” one must first see the one who sits in the seat of the judged with clear sightedness.25 These words of Jesus should cause all those who judge to first look in the mirror. If their heart is free of guilt, then they may point out the fault in someone else. Because, it is only then that they would be judgingwith a heart free of anger and driven by love. Church Discipline: Its Process Having clarified the nature of church discipline, it is now appropriate to discuss the actual process of it. Calvin divides the church in to two groups: clergy and people. Clergy are those who carry out a public ministry inside the Church. The second group consists of those who make up the congregation outside of the clergy.26 For this discussion only those outside of church clergy will be discussed. Calvin does a good job of biblically demonstrating how church discipline should be carried out by using Matthew 18:15-18. This entire passage will be given in its entirety for referencing purposes. “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained you brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you lose on earth shall be loosed in heaven.” (Mat 18:15-18)

25

John Calvin, The Institutes of Christian Religion, ed. Tony Lane & Hilary Osborne (Grand Rapids: Baker Academic, 1987), 239. 26

Ibid., Pg. 246.

11 This is a three step process instituted by Jesus (four if one counts Matthew seven as a precursor to the first confrontation.) The first response is a private response. The second response, though still private, adds credibility to the rebuke because there are witnesses present who can testify to the sin. This is why Calvin makes the distinction between private and public sins. Each needs a different response. “As to the former [private sins], Christ tells us to ‘go and show him his fault, just between the two of you.’ As to the latter [public sins], Paul says to Timothy, ‘Those who sin are to be rebuked publicly, so that others may take warning.’”27 Calvin submits that it is always right to correct private sins privately. However, public sins, due to their open nature, should be dealt with publically and by the church. This leads to the third response given by Jesus which is the public response by the church. The hope of this last response is that the public authority of the church may generate reverence in the sinning brother and lead him to submission, repentance, and obedience. However, if the person refuses to listen to even the church, he or she is to be cast out of the fellowship of believers. Calvin writes, “If he is not even subdued by this but perseveres in his wickedness, then Christ commands that, as a despiser of the church, he be removed from the believers’ fellowship.”28

27

Private rebuke can be seen in Matthew 18:15. Public rebuke can be seen in 1 Timothy 5:20 and Galatians 2:14. John Calvin, The Institues of Christian Religion, ed. Tony Lane & Hilary Osborne (Grand Rapids: Baker Academic, 1987), 248. 28

Benjamin A. Reist, A Reading of Calvin's Institues (Louisville: Westminster/John Knox Press, 1991), 103.

12 It needs to be understood that, for Calvin, excommunication is a positive thing. This whole purpose of excommunication is so that a brother, punished for his sinfulness, might recognize the consequence of his sin and wish to be restored back into the fellowship of the church. “Although excommunication also punishes the man, it does so in such a way that, by forewarning him of his future condemnation, it may call him back to salvation. But if that be obtained, reconciliation and restoration to communion await him. Moreover, anathema is very rarely or never used. Accordingly, though ecclesiastical discipline does not permit us to live familiarly or have intimate contact with excommunicated persons, we ought nevertheless to strive by whatever means we can in order that they may turn to a more virtuous life and may return to the society and unity of the church. Unless this gentleness is maintained in both private and public censures, there is danger lest we soon slide down from discipline to butchery.”29 Again, it can be seen that the nature of church discipline always has truth as its conviction and restoration as its end. Never should the church punish a person’s personality nor should it cut ties with an individual eternally. The purpose of church discipline, both in its beginning and its end, is for the repentance of sin and the unity of the church. This was the case with the immoral brother at the church in Corinth. Paul writes these words in 2 Corinthians 2:5-10. “Now if anyone has caused pain, he has caused it not to me, but in some measure – not to put it too severely – to all of you. For such a one, this punishment by the majority is enough, so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow. So I beg you to reaffirm your love for him. For this is why I wrote, that I might test you and know whether you are obedient in everything. Anyone whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ, so that we would not be outwitted by Satan; for we are not ignorant of his designs.” (2 Corinthians 2:5-11)

29

Ibid., Pg. 104.

13 “In the Christian Church there must always be room for repentance and restoration, no matter how grievously a member may have sinned.”30 Jesus, Paul, and Calvin all validate that restoration is God’s will at every step of the church discipline process. Ignorance of this would be to align oneself with the design of Satan to destroy the Christ-exalting love between believers. The pseudo-pious31 pit of self-righteousness, pride, legalism, and grace-starved rebukes are all a ploy by the evil one to move the foundation of the church off of Christ and on to man. May these words serve as a timely reminder of how the church was created to operate. “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.” (Galatians 6:1 emphases added) Church discipline should, at every level, contain a spirit of gentleness to complement a firm conviction for truth and piety. There should never be a hint of self-righteous superiority and action that is taken should always be redemptive: never punitive.32 Church Discipline: Implications for the Church Having established, and biblically supported, the authority, necessity, nature, and process of Calvin’s argument for church discipline, it is now appropriate to explain the practical implications of instituting such a doctrine in the church today. There are 30

Philip E. Hughes, The New International Commentary on the New Testament, ed. F. F. Bruce, The Second Epistle to the Corinthians (Grand Rapids: Eerdmans Publishing Company, 1962), 63. 31

This is an adjective which denotes a person who, feeling as though he is acting on behalf of God, is really living in opposition of how God would have his children love one another. 32

Paul’s use of the word “gentleness” was not calling for the kind of leniency that overlooks the transgression committed or precludes any kind of penitential act on the part of the transgressor. Timothy George, The New American Commentary, ed. E. Ray Clendenen, Galatians (Nashville: Broadman and Holman Publishers, 1994), 411.

14 many reasons to not institute such a practice. However, none of those can be supported biblically and so they will not be discussed. Calvin’s implications of church discipline for the church still hold true for today and so two of the three will be explained and supported biblically. To Preserve the Name of Christian “The first is so that God may not be insulted by the term ‘Christian’ being used of those who lead corrupt lives, as if his holy Church were a conspiracy of wicked people.”33 The Christian community is not absent of people who claim the name of Christian and live hostile to the essential teachings of Christianity. They may claim to be “enlightened” or “free-thinking” Christians but in reality they are an insult to the name of Christ. Though many of these individuals profess the Christian faith outside of membership in a legitimate church, the presence of such individuals are not all together absent in the local body. This is largely due to the presence of unbelievers in the mist of those who have been regenerated. When the true believers in a church are outnumbered by unsaved church members, the church begins to suffer. This is not to say that unbelievers are not welcome in the local body. However, when unbelievers claim to know Christ but live lives that are void of Christian fruit, they must be rebuked and disciplined. Doing so will maintain that those who bear the name of Christian will bear it truthfully and unashamedly. A clear definition of what it means to be Christian must be established and maintained. Neglect will result in heresy.

33

John Calvin, The Institutes of Christian Religion, ed. Tony Lane & Hilary Osborne (Grand Rapids: Baker Academic, 1987), 249.

15 Prevents Regular Contact with the Wicked “The second purpose of discipline is so that good people may not be affected by regular contact with the wicked. We have such a tendency to go wrong anyway that bad examples soon lead us astray.”34 This is one reason why Paul urged the Corinthians to expel the immoral brother from their mist. The excommunication was not only for disciplinary purposes but also to prevent further corruption of the church. The heart is naturally prone to enslave itself to sin. Robert Robinson describes it this way. “Prone to wander, Lord, I feel it. Prone to leave the God I love. Here’s my heart, Lord, take and seal it. Seal it for Thy courts above.”35 With such a condition it would be wise to make the church a place where such temptations are overcome: not encouraged. This practically plays out in the overall atmosphere of the church. If one has a church full of lost people it will naturally be a place that resists the glorification of Jesus Christ as Lord and instead glorifies sin and self. Many claim that now is the time for the church to be culturally relevant. However, it is important to understand that the church cannot become a culture of sin in its efforts to be relevant. This author suggests that believers, instead of striving to make the church relevant, should invest all their energies in establishing a church that transforms the culture it is placed in. With that stated, transformation will only take place if the church is authentically Christian. The church’s atmosphere must be one that bleeds the superiority of Christ above all else. Lastly, authentic Christian culture will only be created and sustained when the majority of the people in the congregation are fully-devoted followers of Jesus Christ. 34

Ibid.

35

The Baptist Hymnal, Come, Thou Fount of Every Blessing, by Robert

Robinson.

16 Conclusion Church discipline may be something that is rarely practiced anymore but it is biblically true and culturally timeless. No household will stand without some form of discipline. Authority has been granted by Jesus for the church to use church discipline but often such means have been misused. However, the misuse of such authority should not be grounds for disregarding the necessity of it. If true believers want their churches to be distinctively Christian, they must institute church discipline. If true believers really care about the lost people who are members of their church, they must institute church discipline. If true believers really hold that the Bible is sufficient for all matters pertaining life, they must institute church discipline. Church discipline may not be essential for a church to be authentic, but it is essential for an authentic church to survive for any length of time. May the church, like Calvin, make doctrine not only a matter of talk: but of life.

BIBLIOGRAPHY The Baptist Hymnal. Come, Thou Fount of Every Blessing, by Robert Robinson. Barclay, William. The Daily Study Bible. Edited by William Barclay. The Gospel of Matthew. Philadelphia: The Westminster Press, 1958. Barrett, C.K. Harper's New Testament Commentaries. Edited by Henry Chadwick. The First Epistle To The Corinthians. New York: Harper & Row. Boice, James Montgomery. The Expositors Bible Commentary. Edited by Frank E. Gaebelein. Romans-Galatians. Grand Rapids: Zondervan Publishing House, 1976. Calvin, John. The Institues of Christian Religion. Edited by Tony Lane & Hilary Osborne. Grand Rapids: Baker Academic, 1987. Fred D. Howard. 1 Corinthians: Guidelines for God's People. Nashville: Convention Press, 1983. George, Timothy. The New American Commentary. Edited by E. Ray Clendenen. Galatians. Nashville: Broadman and Holman Publishers, 1994. Hughes, Philip E. The New International Commentary on the New Testament. Edited by F. F. Bruce. The Second Epistle to the Corinthinans. Grand Rapids: Eerdmans Publishing Company, 1962. Leith, John H. Calvin's Doctrine of the Proclamation of the Word and Its Significance for Today. Edited by Timothy George. John Calvin and the Church. Louisville: Westminster/John Knox Press, 1990. McBeth, J.P. Exegetical and Practical Commentary on Romans. Dallas: Crescendo Book Publications, 1937. McReynolds, Paul R. Word Study Greek-English New Testament. Carol Stream: Tyndale House Publishers, 1999. Morris, Leon. Tyndale Bible Commentaries: New Testament Series. Edited by R.V.G. Tasker. The First Epistle of Paul to the Corinthians: An Introduction and Commentary. Grand Rapids: Eerdmans Publishing Company, 1970. Murray, John. Calvin on Scripture and Divine Sovereignty. Grand Rapids: Baker Book House, 1960. Parker, T.H.L. Calvin's Preaching. Louisville: Westminster/John Knox Press, 1992. 17

18 Reist, Benjamin A. A Reading of Calvin's Institues. Louisville: Westminster/John Knox Press, 1991. Turlington, Henry E. The Broadman Bible Commentary. Edited by Clifton J. Allen. General Articles: Matthew-Mark. Nashville: Broadman Press, 1969. Wallace, Ronald S. Calvin's Doctrine of the Christian Life. Tyler: Geneva Divinity School Press, 1959.