I don’t know what kind of person pays to read a blog that is available free of charge, but since some do, I’ve made this blog available on Kindle. To my surprise, a few subscriptions have actually been purchased. I can’t say how many. Most likely, the five reviews posted on Amazon represent the entire list of subscribers. The other day, I was for the first time made aware of those reviews, and I got a kick out of reading them. Three are positive and two negative. Both of the negative reviews said I was too political. This post is for them.

Suppose I say the moon is made of cheese. You say it’s not. I then ask, what, if not cheese, is it made of? You say you don’t know, but you know it’s not cheese. I say, “Well, unless you can propose another theory, you’ll have to accept mine.”

Or, suppose I look out my window and see the neighbor’s dog knock over my garbage cans and scatter trash all over my yard and across the street. I respond by grabbing my shotgun, stuffing my pockets full of 00 buck, and heading for the door. Then, suppose my wife gets nervous and asks me what in tarnation I’m up too. I explain that I intend to storm the neighbor’s house and blast everything that moves, including the neighbors.

“You can’t do that!” she says.

“Oh, yeah?” say I, “Well that’s exactly what I’m going to do, unless you’ve got a better idea.”

I’m not schooled in rhetoric well enough to know what to call that line of reasoning, but there must be a name for it. I’m going to call it argumentum stupidum for now. It states that if you don’t have an answer, my answer must be right. I encountered the example in my first paragraph in a recent discussion of John 2:4. My second example is a close approximation of one of the health-care fascists’ answers to objections to government regulation of the medical industry.

Take that for what it’s worth, which is, according to one of the positive Amazon reviews declaring this blog to be “Definitely worth the price!”, 99¢.

Hymn XXVI.
Dagon before the ark. I. Samuel v. 4, 5.
John Newton (1725–1807)

When first to make my heart his own,
The Lord reveal’d his mighty grace;
Self reign’d, like Dagon, on the throne,
But could not long maintain its place.

It fell, and own’d the pow’r divine,
(Grace can with ease the vict’ry gain)
But soon this wretched heart of mine,
Contriv’d to set it up again.

Again the Lord his name proclaim’d,
And brought the hateful idol low;
Then self, like Dagon, broken, maim’d,
Seem’d to receive a mortal blow.

Yet self is not of life bereft,
Nor ceases to oppose his will;
Tho’ but a maimed stump be left,
’Tis Dagon, ’tis an idol still.

Lord! must I always guilty prove,
And idols in my heart have room?
Oh! let the, fire of heavenly love,
The very stump of self consume.

—from Olney Hymns. Book I: On select Passages of Scripture.

John 8:37–47

I know that you are Abraham’s descendants; yet you seek to kill Me, because My word has no place in you. 38 I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father.”
   39 They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you are Abraham’s children, do the deeds of Abraham. 40 But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. 41 You are doing the deeds of your father.” They said to Him, “We were not born of fornication; we have one Father: God.” 42 Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. 43 Why do you not understand what I am saying? It is because you cannot hear My word. 44 You are of your father the devil, and you want to do the desires of your father He was a murderer from the beginning, and does not stand in the truth because there is no truth in him Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. 45 But because I speak the truth, you do not believe Me. 46 Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? 47 He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.”

There are things taught in this passage of Scripture which are peculiarly truth for the times. Well would it be for the Churches if all Christians would ponder carefully the matter which it contains.
   We are taught for one thing the ignorant self-righteousness of the natural man. We find the Jews pluming themselves on their natural descent from Abraham, as if that must of necessity, cover all deficiencies: “Abraham is our father.” We find them going even further than this, and claiming to be God’s special favourites and God’s own family: “We have one Father, even God.” They forgot that fleshly relationship to Abraham was useless, unless they shared Abraham’s grace. They forgot that God’s choice of their father to be head of a favoured nation was never meant to carry salvation to the children, unless they walked in their father’s footsteps. All this in their blind self-conceit they refused to see. “We are Jews. We are God’s children. We are the true Church. We are in the covenant. We must be all right.” This was their whole argument!
   Strange as it may seem, there are multitudes of so-called Christians who are exactly like these Jews. Their whole religion consist of a few notions neither wiser nor better than those propounded by the enemies of our Lord. They will tell you “that they are regular Church people; they have been baptized; they go to the Lord’s table;”—but they can tell you no more. Of all the essential doctrines of the Gospel they are totally ignorant. Of faith, and grace, and repentance, and holiness, and spiritual mindedness they know nothing at all. But, forsooth! they are Churchmen, and so they hope to go to heaven! There are myriads in this condition. It sounds sad, but unhappily it is only too true.
   Let us settle firmly in our minds that connection with a good Church and good ancestors is no proof whatever that we ourselves are in a way to be saved. We need something more than this. We must be joined to Christ himself by a living faith. We must know something experimentally of the work of the Spirit in our hearts. “Church principles,” and “sound Churchmanship,” are fine words and excellent party cries. But they will not deliver our souls from the wrath to come, or give us boldness in the day of judgment.
   We are taught for another thing the true marks of spiritual sonship. Our Lord makes this point most plain by two mighty sayings. Did the Jews say, “We have Abraham to our father”? He replies, “If ye were Abraham’s children ye would do the work of Abraham.”—Did the Jews say, “We have one Father, even God”? He replies, “If God were your Father ye would love Me.”
   Let these two sayings of Christ sink down into our hearts. They supply an answer to two of the most mischievous, yet most common, errors of the present day. What more common, on one side, than vague talk about the universal Fatherhood of God? “All men,” we are told, “are God’s children, whatever be their creed or religion; all are finally to have a place in the Father’s house, “where there are many mansions.”—What more common, on another side, than high-sounding statements about the effect of baptism and the privileges of Church-membership? “By baptism,” we are confidently told, “all baptized people are made children of God; all members of the Church, without distinction, have a right to be addressed as sons and daughters of the Lord Almighty.”
   Statements like these can never be reconciled with the plain language of our Lord in the passage before us. If words mean anything, no man is really a child of God, who does not love Jesus Christ. The charitable judgment of a baptismal service, or the hopeful estimate of a catechism, may call him by the name of a son, and reckon him among God’s children. But the reality of sonship to God, and all its blessings, no one possesses who does not love the Lord Jesus Christ in sincerity. (Ephes. vi. 24.) In matters like these we need not be shaken by mere assertions. We may well afford to despise the charge of undervaluing the sacraments. We have only to ask one question: “What is written? What saith the Lord?” And with this saying before us, we can only come to one conclusion: “Where there is no love to Christ, there is no sonship to God.”
   We are taught, lastly, in these verses, the reality and character of the devil. Our Lord speaks of him as one whose personality and existence are beyond dispute. In solemn words of stern rebuke He says to His unbelieving enemies, “You are of your father the devil,”—led by him, doing his will, and showing unhappily that you are like him. And then He paints his picture in dark colors, describing him as a “murderer” from the beginning, as a “liar” and the father of lies.
   There is a devil! We have a mighty invisible enemy always near us,—one who never slumbers and never sleeps,—one who is about our path and about our bed, and spies out all our ways, and will never leave us until we die.—He is a murderer! His great aim and object is, to ruin us forever and kill our souls. To destroy, to rob us of eternal life, to bring us down to the second death in hell, are the things for which he is unceasingly working. He is ever going about, seeking whom he may devour.—He is a liar! He is continually trying to deceive us by false representations, just as he deceived Eve at the beginning. He is always telling us that good is evil and evil good,—truth is falsehood and falsehood truth,—the broad way good and the narrow way bad. Millions are led captive by his deceit, and follow him, both rich and poor, both high and low, both learned and unlearned. Lies are his chosen weapons. By lies he slays many.
   These are awful things; but they are true. Let us live as if we believed them. Let us not be like many who mock, and sneer, and scoff, and deny the existence of the very being who is invisibly leading them to hell. Let us believe there is a devil, and watch, and pray, and fight hard against his temptations. Strong as he is, there is One stronger than him, who said to Peter, “I have prayed for thee, that thy faith fail not,” and who still intercedes at God’s right hand. Let us commit our souls to Him. (Luke xxii. 32.) With such a being as the devil going to and fro in the world, we never need wonder to see evil abounding. But with Christ on our side, we need not be afraid. Greater is He that is for us than he that is against us. It is written, “Resist the devil, and he shall flee from you.”—“The God of peace shall bruise Satan under your feet shortly.” (James iv. 7; Rom. xvi. 20.)

—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007).

Grace to you and peace from God our Father and the Lord Jesus Christ.

Considering the seriousness of yesterday’s post, I suppose it’s a poor reflection on my maturity that it left me thinking of this.

Accumulated error is what you get when you measure from anything but your original starting point. For example, let’s look at the walls in your house. Beneath the sheetrock (or other wall paneling) is the wood frame of the wall. That frame is made up of vertical studs connected at top and bottom by horizontal plates. The studs are positioned on sixteen inch centers. For a number of reasons, it is important that that spacing be maintained fairly accurately. Therefore, when laying out the wall, the carpenter marks the stud positions on the plates, measuring each from the same point at one end of the wall. What would happen if he didn’t do that? Suppose he marked the first stud position, and then measured sixteen inches from that point to mark the next, and sixteen inches from that point to mark the next, and so on. Suppose then, in his haste, his marks were off just a little (as is often the case). If each mark was off only one sixteenth of an inch, the inaccuracy would accumulate with each new measurement until the studs were completely out of place. If, however, the carpenter measures all from the same point, he can make even larger errors without throwing the whole wall out of whack.

Now consider the reference in law to precedent. When judges refer to precedent in their rulings, they are, as it were, measuring from the previous stud rather that the beginning of the wall. They are piling one possible error on top of another. When the Supreme Court — the guardians of the standard of measurement — does this, the consequences are much more serious than in the lower courts. The Supreme Court, more than any other, should ignore precedent. Hear Should-have-been-Justice Robert Bork on the subject:

Robert Bork on Constitutional Precedent

It’s official: I am an idiot. As you may know, I joined Facebook yesterday. You can read my thoughts and intents on that here. As it turns out, I didn’t know what I was doing.

I knew what I wanted. I just wanted a Facebook presence that would feed this blog. I didn’t want to go through all that phony phriend nonsense, so I declared right from the start that I wasn’t going to do that. Then, after setting up my page and seeing how things worked, I realized that, even though it was open to everyone, only “friends” could get my notifications. I therefore relented and began accepting “friends.” Then, a reader advised me that a “fan page” might suit me better. I looked into that and discovered that he was right; that was exactly what I wanted, so I set up a page for The Thirsty Theologian. It was perfect . . .

Except for one thing. See, when you create a fan page, you have to put it in a category according to its purpose. Looking over the available categories, the one that seemed to fit closest was “writer.” It was either that, or “religious organization.” Anyway, I thought, “blogger/writer, close enough.” But then, in the search results, I saw that I was listed as an author. “Writer” can mean a lot of things, but “author” implies legitimate published work. I’m no author, and I was embarrassed to have anyone catch me misrepresenting myself. Having already acquired a few “fans,” and having already apologized to my “friends” for dumping them in favor of a fan page, I looked for a way to change the category to anything that wouldn’t be a bald-faced lie, but to no avail. Someone will probably now inform me of an easy, obvious way to do that, but I couldn’t find it. In the process, I discovered the category I had overlooked: “website.” Duh. I decided I had to start over, but it was late, so I simply deactivated my account to avoid accumulating any more fans, and went to bed.

This morning (which, to my frustration, came at 3:15), I wiped the slate clean and started over. This time, I can say with a reasonable measure of confidence that I am finished, and that you can find my new Facebook page here.

Again, I want to apologize to everyone who paid me the compliment of becoming my “friend” or “fan,” and hope you will give me a chance to redeem myself.

Finally, I’m still uncomfortable with the idea of having “fans.” If there was a way to avoid it, I would, so please, if you know how that can be done, and it involves redoing anything, keep it to yourself.

You already know what I think of Twitter. I’ve already insulted a multitude of “tweeters” on that score. Yet I opened a Twitter account more than six months ago, and continue posting there for the reason given at the time. I consider myself a missionary to the grammatically impaired.

Well, today I’m here to tell you that slippery slopes really do exist, and one sin does lead to another. The proof? I joined Facebook yesterday. Now, I’m not going to beat around the bush: my opinion of Facebook is several fathoms below my opinion of Twitter. Twitter, as most people use it, is shallow, narcissistic, pointless, and generally lame. What Twitter does to communication, Facebook does to human relationships — and I despise that.

I actually had a much longer diatribe on Facebook prepared, but I think I’ll save it. Suffice it to say that everything I said about my use of Twitter will apply to Facebook as well, which means I probably won’t “friend” you*. Don’t take it personally, and don’t get me started about the abominable perversion of a word I hold precious. If you really are, or want to be, my friend, drop me an email, write me a letter, give me a call, stop by for a visit — you know, like a friend would.

I don’t know how profitable this venture will be. Honestly, the best way to follow this, or any other, blog is through an RSS reader. If you already do that, there is no reason to follow me on Twitter or Facebook. However, if this sort of thing interests you, I’ll tell you what you can expect from me on Facebook. First, links to this blog’s daily posts. Second, next to nothing. I spent quite a bit of time yesterday going through all the privacy settings, basically fixing it so no one can see anything but my posts, which, if I did it right, everyone can see, so you won’t have to be my “friend” to get everything I’ve made available to anyone.

So — for whatever it’s worth, here I am on Facebook.

*Update: Okay, so what do I know? It seems you can’t conveniently follow my Facebook posts unless you are my “friend,” so I guess I’ll have to loosen up on that. But I don’t like it!

*Update 2: A kind reader informed your clueless host that a Thirsty Theologian Fan Page would likely serve him better and solve the “friend” dilemma. That advice has been gratefully accepted, and the link above has been appropriately modified. He asks you to accept his apologies for the inconvenience, especially to those of you who so eagerly clicked the “friend” button.

*Update 3: I’m not feeling too bright presently. For now I’ll just say I goofed, and consequently, I’ve deactivated my Facebook account. I’ll explain later, and have it all straightened out soon. But now, I’m going to bed.

*Update 4: The Rest of the Story.

Sorry, folks, I’m very busy this week and may not post exactly according to the usual schedule. Since today is normally reserved for Gurnall, let me point you to The Christian in Complete Armour online.

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If you would like to attend but have not made your arrangements yet, time is quickly running out. Visit t4g.org to register and find all the information you will need on lodging and the conference schedule. Registration closes March 28.

If you are a blogger, consider attending the Band of Bloggers gathering preceding the conference. It’s a good time of encouragement and a unique opportunity to see your favorite bloggers in the flesh, and possibly meet that guy you might have argued with over your lapsarian views.

Be there or be square.

Related:
Tim Challies at Together for the Gospel 2006 and 2008.

True Religion

Lord God Almighty,

I ask not to be enrolled amongst the earthly
great and rich,
   but to be numbered with the spiritually blessed.
Make it my present, supreme, persevering concern
   to obtain those blessings which are
      spiritual in their nature,
      eternal in their continuance,
      satisfying in their possession.
Preserve me from a false estimate of the whole
   or a part of my character;
May I pay regard to
   my principles as well as my conduct,
   my motives as well as my actions.
Help me
   never to mistake the excitement of my passions
      for the renewing of the Holy Spirit,
   never to judge my religion by occasional
      impressions and impulses, but by my
         constant and prevailing disposition.
May my heart be right with thee,
   and my life as becometh the gospel.
May I maintain a supreme regard to another
      and better world,
   and feel and confess myself a stranger
      and a pilgrim here.
Afford me all the direction, defense, support,
   and consolation my journey hence requires,
   and grant me a mind stayed upon thee.
Give me a large abundance of the supply of
      the Spirit of Jesus,
   that I may be prepared for every duty,
   love thee in all my mercies,
   submit to thee in every trial,
   trust thee when walking in darkness,
   have peace in thee amidst life’s changes.
Lord, I believe, help thou my unbelief
   and uncertainties.

—The Valley of Vision, Arthur Bennett, editor (Banner of Truth Trust, 2002).

John 8:31–36

So Jesus was saying to those Jews who had believed Him, “If you continue in My word, then you are truly disciples of Mine; 32 and you will know the truth, and the truth will make you free.” 33 They answered Him, “We are Abraham’s descendants and have never yet been enslaved to anyone; how is it that You say, ‘You will become free’?”
   34 Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is the slave of sin. 35 The slave does not remain in the house forever; the son does remain forever. 36 So if the Son makes you free, you will be free indeed.”

These verses show us, for one thing, the importance of steady perseverance in Christ’s service. There were many, it seems, at this particular period, who professed to believe on our Lord, and expressed a desire to become His disciples. There is nothing to show that they had true faith. They appear to have acted under the influence of temporary excitement, without considering what they were doing. And to them our Lord addresses this instructive warning,—“If ye continue in My word, then are ye My disciples indeed.”
   This sentence contains a mine of wisdom. To make a beginning in religious life is comparatively easy. Not a few mixed motives assist us. The love of novelty, the praise of well-meaning but imprudent professors, the secret self-satisfaction of feeling “how good I am,” the universal excitement attending a new position,—all these things combine to aid the young beginner. Aided by them he begins to run the race that leads to heaven, lays aside many bad habits, takes up many good ones, has many comfortable frames and feelings, and gets on swimmingly for a time. But when the newness of his position is past and gone, when the freshness of his feelings is rubbed off and lost, when the world and the devil begin to pull hard at him, when the weakness of his own heart begins to appear,—then it is that he finds out the real difficulties of vital Christianity. Then it is that he discovers the deep wisdom of our Lord’s saying now before us. It is not beginning, but “continuing” a religious profession, that is the test of true grace.
   We should remember these things in forming our estimate of other people’s religion. No doubt we ought to be thankful when we see any one ceasing to do evil and learning to do well. We must not “despise the day of small things.” (Zech. iv. 10.) But we must not forget that to begin is one thing, and to go on is quite another. Patient continuance in well-doing is the only sure evidence of grace. Not he that runs fast and furiously at first, but he that keeps up his speed, is he that “runs so as to obtain.” By all means let us be hopeful when we see anything like conversion. But let us not make too sure that it is real conversion, until time has set its seal upon it. Time and wear test metals, and prove whether they are solid or plated. Time and wear, in like manner, are the surest tests of a man’s religion. Where there is spiritual life there will be continuance and steady perseverance. It is the man who goes on as well as begins, that is “the disciple indeed.”
   These verses show us, for another thing, the nature of true slavery. The Jews were fond of boasting, though without any just cause, that they were politically free, and were not in bondage to any foreign power. Our Lord reminds those who there was another bondage to which they were giving no heed, although enslaved by it.—“He that committeth sin is the servant of sin.”
   How true that is! How many on every side are total slaves, although they do not acknowledge it! They are led captive by their besetting corruptions and infirmities, and seem to have no power to get free. Ambition, the love of money, the passion for drink, the craving for pleasure and excitement, gambling, gluttony, illicit connections,—all these are so many tyrants among men. Each and all have crowds of unhappy prisoners bound hand and foot in their chains. The wretched prisoners will not admit their bondage. They will even boast sometimes that they are eminently free. But many of them know better. There are times when the iron enters into their souls, and they feel bitterly that they are slaves.
   There is no slavery like this. Sin is indeed the hardest of all taskmasters. Misery and disappointment in the way, despair and hell in the end,—these are the only wages that sin pays to its servants. To deliver men from this bondage, is the grand object of the Gospel. To awaken people to a sense of their degradation, to show them their chains, to make them arise and struggle to be free,—this is the great end for which Christ sent forth His ministers. Happy is he who has opened his eyes and found out his danger. To know that we are being led captive, is the very first step toward deliverance.
   These verses, show us, lastly, the nature of true liberty. Our Lord declares this to the Jews in one comprehensive sentence. He says, “If the Son shall make you free, ye shall be free indeed.”
   Liberty, most Englishmen know, is rightly esteemed one of the highest temporal blessings. Freedom from foreign dominion, a free constitution, free trade, a free press, civil and religious liberty,—what a world of meaning lies beneath these phrases! How many would sacrifice life and fortune to maintain the things which they represent! Yet, after all our boasting, there are many so-called freemen who are nothing better than slaves. There are many who are totally ignorant of the highest, purest form of liberty. The noblest liberty is that which is the property of the true Christian. Those only are perfectly free people whom the Son of God “makes free.” All else will sooner or later be found slaves.
   Wherein does the liberty of true Christians consist? Of what is their freedom made up?—They are freed from the guilt and consequences of sin by the blood of Christ. Justified, pardoned, forgiven, they can look forward boldly to the day of judgment, and cry “Who shall lay anything to our charge? Who is he that condemneth?”—They are freed from the power of sin by the grace of Christ’s Spirit. Sin has no longer dominion over them. Renewed, converted, sanctified, they mortify and tread down sin, and are no longer led captive by it.—Liberty, like this, is the portion of all true Christians in the day that they flee to Christ by faith, and commit their souls to Him. That day they become free men. Liberty, like this, is their portion forevermore. Death cannot stop it. The grave cannot even hold their bodies for more than a little season. Those whom Christ makes free are free to all eternity.
   Let us never rest until we have some personal experience of this freedom ourselves. Without it all other freedom is a worthless privilege. Free speech, free laws, political freedom, commercial freedom, national freedom,—all these cannot smooth down a dying pillow, or disarm death of his sting, or fill our consciences with peace. Nothing can do that but the freedom which Christ alone bestows. He gives it freely to all who seek it humbly. Then let us never rest until it is our own.

—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007).

Grace to you and peace from God our Father and the Lord Jesus Christ.

I am not a big fan of new technology. I’m not at all interested in the latest gadget. But when I saw a headline last week announcing an “iShoe,” I thought, “Hey, cool! Now, that, I could use! As it turns out, though, it wasn’t what I thought it was.

On the low-tech side, I’ve picked up a new hobby: the slide rule. Sound dull? Well it’s not. And as you laugh at me, consider this: when civilization collapses and all the calculators have worn out, I’ll still be able to tell you, in just a few seconds, that the square root of 7 is 2.646.

I’m not actually old enough to have been taught to use a slide rule and, as I’ve asked around, it seems there is not a single person I know who knows how to use one. I went on eBay to find the particular model that corresponds with an instruction book I had picked up previously, and I’m teaching myself.

So I’m curious; have any of my readers ever used a slide rule, or known anyone who did?

Just one sentence today, but perhaps the most vital sentence that this nation can consider today:

The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people.

—the Tenth Amendment to the United States Constitution

Calvin on knowing Christ as the gift of God:

   These two clauses, If thou knewest the gift of God, and, who it is that talketh with thee, I read separately, viewing the latter as an interpretation of the former. For it was a wonderful kindness of God to have Christ present, who brought with him eternal life. The meaning will be more plain if, instead of and, we put namely, or some other word of that kind, thus: If thou knewest the gift of God, namely, who it is that talketh with thee. By these words we are taught that then only do we know what Christ is, when we understand what the Father hath given to us in him, and what benefits he brings to us. Now that knowledge begins with a conviction of our poverty; for, before any one desires a remedy, he must be previously affected with the view of his distresses. Thus the Lord invites not those who have drunk enough, but the thirsty, not those who are satiated, but the hungry, to eat and drink. And why would Christ be sent with the fullness of the Spirit, if we were not empty?
   Again, as he has made great progress, who, feeling his deficiency, already acknowledges how much he needs the aid of another; so it would not be enough for him to groan under his distresses, if he had not also hope of aid ready and prepared. In this way we might do no more than waste ourselves with grief, or at least we might, like the Papists, run about in every direction, and oppress ourselves with useless and unprofitable weariness. But when Christ appears, we no longer wander in vain, seeking a remedy where none can be obtained, but we go straight to him. The only true and profitable knowledge of the grace of God is, when we know that it is exhibited to us in Christ, and that it is held out to us by his hand. In like manner does Christ remind us how efficacious is a knowledge of his blessings, since it excites us to seek them and kindles our hearts. If thou knewest, says he, thou wouldst have asked. The design of these words is not difficult to be perceived; for he intended to whet the desire of this woman, that she might not despise and reject the life which was offered to her.

—John Calvin, Calvin’s Commentaries Volume XVII, Commentary on the Gospel according to John, Volume I (Baker Books, 2009), 148–149.

John the Baptist here describes the function of all ministers of the gospel, which includes, in some measure, every believer. Calvin writes:

   29. He who hath the bride. By this comparison, he confirms more fully the statement, that it is Christ alone who is excluded from the ordinary rank of men. For as he who marries a wife does not call and invite his friends to the marriage, in order to prostitute the bride to them, or, by giving up his own rights, to allow them to partake with him of the nuptial bed, but rather that the marriage, being honoured by them, may be rendered more sacred; so Christ does not call his ministers to the office of teaching, in order that, by conquering the Church, they may claim dominion over it, but that he may make use of their faithful labours for associating them with himself. It is a great and lofty distinction, that men are appointed over the Church, to represent the person of the Son of God. They are, therefore, like the friends whom the bridegroom brings with him, that they may accompany him in celebrating the marriage; but we must attend to the distinction, that ministers, being mindful of their rank, may not appropriate to themselves what belongs exclusively to the bridegroom The whole amounts to this, that all the eminence which teachers may possess among themselves ought not to hinder Christ from ruling alone in his Church, or from governing it alone by his word.
   This comparison frequently occurs in Scripture, when the Lord intends to express the sacred bond of adoption, by which he binds us to himself. For as he offers himself to be truly enjoyed by us, that he may be ours, so he justly claims from us that mutual fidelity and love which the wife owes to her husband. This marriage is entirely fulfilled in Christ, whose flesh and bones we are, as Paul informs us, (Eph. v. 30.) The chastity demanded by him consists chiefly in the obedience of the Gospel, that we may not suffer ourselves to be led aside from its pure simplicity, as the same Apostle teaches us, (2 Cor. xi. 2, 3.) We must, therefore, be subject to Christ alone, he must be our only Head, we must not turn aside a hair’s-breadth from the simple doctrine of the Gospel, he alone must have the highest glory, that he may retain the right and authority of being a bridegroom to us.
   But what are ministers to do? Certainly, the Son of God calls them, that they may perform their duty to him in conducting the sacred marriage; and, therefore, their duty is, to take care, in every way, that the spouse — who is committed to their charge — may be presented by them as a chaste virgin to her husband; which Paul, in the passage already quoted, boasts of having done. But they who draw the Church to themselves rather than to Christ are guilty of basely violating the marriage which they ought to have honoured. And the greater the honour which Christ confers on us, by making us the guardians of his spouse, so much the more heinous is our want of fidelity, if we do not endeavour to maintain and defend his right.
   This my joy therefore is fulfilled. He means that he has obtained the fulfillment of all his desires, and that he has nothing further to wish, when he sees Christ reigning, and men listening to him as he deserves. Whoever shall have such affections that, laying aside all regard to himself, he shall extol Christ and be satisfied with seeing Christ honoured, will be faithful and successful in ruling the Church; but, whoever shall swerve from that end in the slightest degree will be a base adulterer, and will do nothing else than corrupt the spouse of Christ.

   30. He must increase. John the Baptist proceeds farther; for, having formerly been raised by the Lord to the highest dignity, he shows that this was only for a time, but now that the Sun of Righteousness, (Mal. iv. 2) has arisen, he must give way; and, therefore, he not only scatters and drives away the empty fumes of honour which had been rashly and ignorantly heaped upon him by men, but also is exceedingly careful that the true and lawful honour which the Lord had bestowed on him may not obscure the glory of Christ. Accordingly, he tells us that the reason why he had been hitherto accounted a great Prophet was, that for a time only he was placed in so lofty a station, until Christ came, to whom he must surrender his office. In the meantime, he declares that he will most willingly endure to be reduced to nothing, provided that Christ occupy and fill the whole world with his rays; and this zeal of John all pastors of the Church ought to imitate by stooping with the head and shoulders to elevate Christ.

—John Calvin, Calvin’s Commentaries Volume XVII, Commentary on the Gospel according to John, Volume I (Baker Books, 2009), 134–136.

William Gurnall reminds us that our standing is to be done in our proper place, and according to God’s design.

Consider what thou doest out of thy place is not acceptable to God, because thou canst not do it in ‘faith,’ without which ‘it is impossible to please God;’ and it cannot be in faith, because thou hast no call. God will not thank thee for doing that which he did not set thee about. Possibly thou hast good intentions. So had Uzzah in staying the ark, yet how well God liked his zeal, see 2 Sa. vi. 7. Saul himself could make a fair story of his sacrificing, but that served not his turn. It concerns us not only to ask ourselves what the thing is we do, but also who requireth this at our hands? To be sure, God will at last put us upon that question, and it will go ill with us if we cannot show our commission. So long must we needs neglect what is our duty, as we are busy about that which is not. The spouse confesseth this, ‘They made me the keeper of the vineyards, but mine own vineyard have I not kept,’ Ca. i. 6. She could not mind their [vineyards] and her own too—our own iron will cool while we are beating another’s. And this must needs be displeasing to God—to leave the work God sets us about, to do to do what he never commanded. When a master calls a truantly scholar to account, that hath been missing some days from school, would this be a good plea for him to tell his master, that he was all the while in such a man’s shop at work with his tools? No, sure his business lay at school, not in that shop.

—William Gurnall, The Christian in Complete Armour (Banner of Truth Trust, 2002), 1:281.

A couple weeks ago, Calvin’s comments on John 2:4 provoked a discussion in which I learned something I hadn’t known about Roman Catholic Mariology: apparently, Mary is the “New Eve.” Of course we know that Christ is the “last Adam” (1 Corinthians 15:45), but I had never heard any mention of another Eve. Turns out it’s because there isn’t any. What should have immediately occurred to me, but didn’t, is that there couldn’t be a second Eve because Christ already has a bride (Ephesians 5:22–27), chosen before the foundation of the world (Ephesians 1:4).

Well, the gentleman who was schooling me on this mysteriously dropped out of the conversation, so I never really got a satisfactory explanation. While I was waiting to see if he would return, my mind began wandering through the maze of papist Mariology, and I began to wax poetic. Those who remember my previous poetic works, including a contribution to contemporary worship music and a collection of cheese couplets, may want to go elsewhere at this point. Anyway, considering all that the Bible says about Mary, and adding to that all that Rome has said . . .

“This is a song the Lord gave me.”

Not Quite the Magnificat . . . (tune and inspiration)

A couple thousand years ago, I was a Jewish lass
A strange thing happened to me (pardon me if this sounds crass)
I was impregnated by the Spirit of the Lord
And had a holy baby who was very much adored

This baby was the son of God and made me very proud
He was so good that some folks claim he never cried out loud
And then some guys in funny hats invented theories odd
Among them being that I am the very mother of God

So now I am God’s mother and the mother of his son
But I’ll reveal a stranger fact before my song is done
My baby was the second Adam, I, the second Eve
Which made me my son’s wife, a thing I hardly can believe

Now if I am God’s mother, Jesus then is my grandson
I know that is a weird thought, but it’s not the weirdest one
I’ve come to a conclusion that is sticking in my craw
If I am Jesus’ wife, then I’m my granddaughter-in-law

So . . .

I’m my own grandma, I’m my own grandma
It sounds funny, I know, but Rome says it is so
Oh, I’m my own grandma