Born in France, John Calvin was a leader of the Protestant Reformation and one of its most eloquent advocates. Because of his religious views, he was banished from Paris in 1533 and from Geneva in 1538. He was allowed to return to Geneva in 1341, from which point he carried on his labors for the spread of his faith.
The apostle says, “Let us go forth from the city after the Lord Jesus, bearing His reproach.” In the first place he reminds us, altho the swords should not be drawn over us nor the fires kindled to burn us, that we can not be truly united to the Son of God while we are rooted in this world. Wherefore, a Christian, even in repose, must always have one foot lifted to march to battle, and not only so, but he must have his affections withdrawn from the world altho his body is dwelling in it. Grant that this at first sight seems to us hard, still we must be satisfied with the words of St. Paul, “We are called and appointed to suffer.” As if he had said, Such is our condition as Christians; this is the road by which we must go if we would follow Christ.
Meanwhile, to solace our infirmity and mitigate the vexation and sorrow which persecution might cause us, a good reward is held forth: In suffering for the cause of God we are walking step by step after the Son of God and have Him for our guide. Were it simply said that to be Christians we must pass through all the insults of the world boldly, to meet death at all times and in whatever way God may be pleased to appoint, we might apparently have some pretext for replying, It is a strange road to go at a peradventure. But when we are commanded to follow the Lord Jesus, His guidance is too good and honorable to be refused.
Are we so delicate as to be unwilling to endure anything? Then we must renounce the grace of God by which He has called us to the hope of salvation. For there are two things which can not be separated—to be members of Christ, and to be tried by many afflictions. We certainly ought to prize such a conformity to the Son of God much more than we do. It is true that in the world’s judgment there is disgrace in suffering for the Gospel. But since we know that unbelievers are blind, ought we not to have better eyes than they? It is ignominy to suffer from those who occupy the seat of justice, but St. Paul shows us by his example that we have to glory in scourgings for Jesus Christ, as marks by which God recognizes us and avows us for His own. And we know what St. Luke narrates of Peter and John; namely, that they rejoiced to have been “counted worthy to suffer infamy and reproach for the name of the Lord Jesus.”
Ignominy and dignity are two opposites: so says the world which, being infatuated, judges against all reason, and in this way converts the glory of God into dishonor. But, on our part, let us not refuse to be vilified as concerns the world, in order to be honored before God and His angels. We see what pains the ambitious take to receive the commands of a king, and what a boast they make of it. The Son of God presents His commands to us, and every one stands back! Tell me, pray, whether in so doing are we worthy of having anything in common with Him? There is nothing here to attract our sensual nature, but such, notwithstanding, are the true escutcheons of nobility in the heavens. Imprisonment, exile, evil report, imply in men’s imagination whatever is to be vituperated; but what hinders us from viewing things as God judges and declares them, save our unbelief? Wherefore let the name of the Son of God have all the weight with us which it deserves, that we may learn to count it honor when He stamps His marks upon us. If we act otherwise our ingratitude is insupportable.
Were God to deal with us according to our deserts, would He not have just cause to chastise us daily in a thousand ways? Nay, more, a hundred thousand deaths would not suffice for a small portion of our misdeeds! Now, if in His infinite goodness He puts all our faults under His foot and abolishes them, and, instead of punishing us according to our demerit, devises an admirable means to convert our afflictions into honor and a special privilege, inasmuch as through them we are taken into partnership with His Son, must it not be said, when we disdain such a happy state, that we have indeed made little progress in Christian doctrine?
It were easy indeed for God to crown us at once without requiring us to sustain any combats; but as it is His pleasure that until the end of the world Christ shall reign in the midst of His enemies, so it is also His pleasure that we, being placed in the midst of them, shall suffer their oppression and violence till He deliver us. I know, indeed, that the flesh kicks when it is to be brought to this point, but still the will of God must have the mastery. If we feel some repugnance in ourselves it need not surprise us; for it is only too natural for us to shun the cross. Still let us not fail to surmount it, knowing that God accepts our obedience, provided we bring all our feelings and wishes into captivity and make them subject to Him.
In ancient times vast numbers of people, to obtain a simple crown of leaves, refused no toil, no pain, no trouble; nay, it even cost them nothing to die, and yet every one of them fought for a peradventure, not knowing whether he was to gain or lose the prize. God holds forth to us the immortal crown by which we may become partakers of His glory. He does not mean us to fight a haphazard, but all of us have a promise of the prize for which we strive. Have we any cause, then, to decline the struggle? Do we think it has been said in vain, “If we die with Jesus Christ we shall also live with him?” Our triumph is prepared, and yet we do all we can to shun the combat.
The apostle says, “Let us go forth from the city after the Lord Jesus, bearing His reproach.” In the first place he reminds us, altho the swords should not be drawn over us nor the fires kindled to burn us, that we can not be truly united to the Son of God while we are rooted in this world. Wherefore, a Christian, even in repose, must always have one foot lifted to march to battle, and not only so, but he must have his affections withdrawn from the world altho his body is dwelling in it. Grant that this at first sight seems to us hard, still we must be satisfied with the words of St. Paul, “We are called and appointed to suffer.” As if he had said, Such is our condition as Christians; this is the road by which we must go if we would follow Christ.
Meanwhile, to solace our infirmity and mitigate the vexation and sorrow which persecution might cause us, a good reward is held forth: In suffering for the cause of God we are walking step by step after the Son of God and have Him for our guide. Were it simply said that to be Christians we must pass through all the insults of the world boldly, to meet death at all times and in whatever way God may be pleased to appoint, we might apparently have some pretext for replying, It is a strange road to go at a peradventure. But when we are commanded to follow the Lord Jesus, His guidance is too good and honorable to be refused.
Are we so delicate as to be unwilling to endure anything? Then we must renounce the grace of God by which He has called us to the hope of salvation. For there are two things which can not be separated—to be members of Christ, and to be tried by many afflictions. We certainly ought to prize such a conformity to the Son of God much more than we do. It is true that in the world’s judgment there is disgrace in suffering for the Gospel. But since we know that unbelievers are blind, ought we not to have better eyes than they? It is ignominy to suffer from those who occupy the seat of justice, but St. Paul shows us by his example that we have to glory in scourgings for Jesus Christ, as marks by which God recognizes us and avows us for His own. And we know what St. Luke narrates of Peter and John; namely, that they rejoiced to have been “counted worthy to suffer infamy and reproach for the name of the Lord Jesus.”
Ignominy and dignity are two opposites: so says the world which, being infatuated, judges against all reason, and in this way converts the glory of God into dishonor. But, on our part, let us not refuse to be vilified as concerns the world, in order to be honored before God and His angels. We see what pains the ambitious take to receive the commands of a king, and what a boast they make of it. The Son of God presents His commands to us, and every one stands back! Tell me, pray, whether in so doing are we worthy of having anything in common with Him? There is nothing here to attract our sensual nature, but such, notwithstanding, are the true escutcheons of nobility in the heavens. Imprisonment, exile, evil report, imply in men’s imagination whatever is to be vituperated; but what hinders us from viewing things as God judges and declares them, save our unbelief? Wherefore let the name of the Son of God have all the weight with us which it deserves, that we may learn to count it honor when He stamps His marks upon us. If we act otherwise our ingratitude is insupportable.
Were God to deal with us according to our deserts, would He not have just cause to chastise us daily in a thousand ways? Nay, more, a hundred thousand deaths would not suffice for a small portion of our misdeeds! Now, if in His infinite goodness He puts all our faults under His foot and abolishes them, and, instead of punishing us according to our demerit, devises an admirable means to convert our afflictions into honor and a special privilege, inasmuch as through them we are taken into partnership with His Son, must it not be said, when we disdain such a happy state, that we have indeed made little progress in Christian doctrine?
It were easy indeed for God to crown us at once without requiring us to sustain any combats; but as it is His pleasure that until the end of the world Christ shall reign in the midst of His enemies, so it is also His pleasure that we, being placed in the midst of them, shall suffer their oppression and violence till He deliver us. I know, indeed, that the flesh kicks when it is to be brought to this point, but still the will of God must have the mastery. If we feel some repugnance in ourselves it need not surprise us; for it is only too natural for us to shun the cross. Still let us not fail to surmount it, knowing that God accepts our obedience, provided we bring all our feelings and wishes into captivity and make them subject to Him.
In ancient times vast numbers of people, to obtain a simple crown of leaves, refused no toil, no pain, no trouble; nay, it even cost them nothing to die, and yet every one of them fought for a peradventure, not knowing whether he was to gain or lose the prize. God holds forth to us the immortal crown by which we may become partakers of His glory. He does not mean us to fight a haphazard, but all of us have a promise of the prize for which we strive. Have we any cause, then, to decline the struggle? Do we think it has been said in vain, “If we die with Jesus Christ we shall also live with him?” Our triumph is prepared, and yet we do all we can to shun the combat.
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