Christianity Restored

(Further Addition)

           

            This part of Christianity Restored consists of ‘Thirty Letters to Calvin and Sixty Signs of the Kingdom of the AntiChrist and His Revelation Which is Now At Hand’. There is a helpful substantial Preface by the translators, Christopher A. Hoffman and Marian Hillar.

On page xlix of the preface the writers say “Servetus did not admit that Jesus Christ was the Son of God from eternity, but only from his appearance on earth... Servetus emphasized his strict adherence to the Scripture: My only purpose was so that this name the Son may be applied in religious writings to the human son as it is always properly applied to the name Jesus and to the name Christ. And to prove this I collected all the places in the Scripture in which occurs the word the Son is always used to describe the human son. No place can be found in the Gospels in which this word the Son would not be used for the human son. Thus therefore if the Scripture always accepts this usage so we should accept it too.” Further on page lx Farel stated that when Servetus was on his way to the stake “we never could obtain from him open recognition of his errors and of Christ as the eternal Son of God.”

In the above connection it may be said that one branch of the so-called Exclusive Brethren back in the 1930’s gave up the idea that Christ was the Son of God from eternity. Certain writings of their leaders confirm this. Thus we have: letters of C. A. Coates on the subject from March 5th, 1931 onwards (Letters page191 onwards). Further, we have Mr James Taylor Snr. writing on July 15th, 1929 about the matter (Letters Vol.1 page 259). There had been a question mark regarding the so-called eternal Sonship of Christ at least since F. E. Raven’s time as Mr. Taylor says on page 260 in the letter referred to. It is clear from Scripture that it was the man Christ Jesus that was Son of God as the centurion at the cross of Jesus said: “Truly this man was Son of God” (Mark15:39). However, there has been a lot of confusion as to the matter as some have held that Son is a name given to Christ in deity and some also holding that he was Son of God as a man. On page 365 of Vol.29 (ministry given in June 1929) of the ministry of Mr. Taylor Snr. the remark was made: “I was wondering if Scripture would bear out that He is the Son in Deity, and the same Person Son of God in time and humanity”. Mr Taylor did not agree. However, limiting his Sonship to Him as a man on earth left Him in deity simply as God as his Father is God and made Him co-equal and co-eternal with the Father and the Holy Spirit. This neutralised his mediatorship and the fact that in order to make atonement He had to offer Himself to God (Hebrews 9:14), involving that He had to be personally distinct from God to do so. God offering Himself to God would have been no offering.

Turning now to the letters of Servetus the following comments suggest themselves:-

First Letter [Word Created or Engendered? Reality and Metaphor]

            The words quoted above to me demonstrate the difficulty of often understanding what Servetus is actually meaning. The translators’ first note confirms that Calvin and the Magisterial Reformers adopted without question the Catholic doctrine of the Trinity as Calvin stated in his Institutes of the Christian Religion. Michael Servetus disagreed. He held “that this man was truly born from the substance of God”. The notes of the translator are very helpful and need to be read, as it would take too long to repeat them here. However, the translator points out that Servetus is concerned with the proper meaning of words, whereas Calvin was not interested in terms. Servetus rejected the use of such terms as ousia or essence, or nature, hypostasis or person. Servetus held that Christ “has in God his own form from eternity”. Servetus writes concerning Proverbs 8:24/25 in which Wisdom is personified as a Woman. It is dangerous to my mind to build ideas as to Christ’s pre-existence on this passage as it can lead to confusion and Arian ideas. Another note of the translator says that Servetus accepts the meaning of the terms “generated” and “created” not in the sense of real filiation but in the sense of intention. Are we any clearer? The fact that Servetus uses the term created at all as to Christ can well lead to him being thought of as an Arian.

            One would mention here that the Catholic doctrine of the Trinity, that is, what was codified in the Nicene and, (so-called) Athanasian Creeds, pretty much corresponds to the golden calves which Jeroboam installed in Bethel and in Dan (1 Kings 12:28-30). Almost with monotonous regularity we find it said of the kings of Israel that they departed not from the sins of Jeroboam the son of Nebat who made Israel to sin. Although Jehu extirpated Baal in Israel he did not deal with the golden calves (2 Kings 10:28-31). Thus, although the idolatrous practices of Rome were dealt with at the Reformation, the aforementioned creeds of the Church of Rome were not repudiated.

            We have to be warned as Mr J.B. Stoney said: “You may say, None of us is a Romanist. Yet there is not one of us who has not been leavened with it.” (Ministry Vol. 2 page 398). Apart from the teaching of Rome as to God, Christ and the Holy Spirit there is also its teaching as to the resurrection of the flesh in the so-called Apostles Creed which is largely held by evangelicals as well as Romanists. Evangelicals also often hold that a foetus is a person from the time it is conceived in the womb. These ideas are derived from Romanism rather than Scripture. It is very likely that there are other things. We ought to be on the watch for such things. Atheists, agnostics and assorted sceptics are likely to notice these things and inveigh against them, but because they are claimed to be in Scripture they reject Scripture as well. Romanism contains a lot of superstition (imagination) while the humanists are marked by scepticism (the opposite error) and often declaim against the Romanists as I have heard them doing on Tower Hill in London in days gone by. (I am not going into detailed proofs here as I have done that elsewhere, but exercised persons can research the matters mentioned themselves)

Second Letter [The Human Form of the Word]

            In considering this letter we again run up against the problem that we can make Servetus mean what we want him to mean. As a note on page 6 says regarding his statement: “Christ’s whole divinity is in these passages called a spirit, not a son” “such expressions... could be used as a basis for accusing him of sabelianism (confusion of the three divine persons)”.

            Servetus makes it clear that son is not a nature. I am a son of my natural father and have his nature, but the nature itself is not a son. Servetus does say: “In Christ there is a twofold nature, divine and human; nevertheless, neither of them is a son”. The question arises as to what we mean by nature. The truth is Christ had all the physical and mental faculties of a man, but he had the nature of God, that is, a holy nature – not the nature of fallen man. Consider in what way he differed from fallen man when he was in this world. It was only that he was holy and had a relationship with God, his Father, that no other had. He was given power when the Holy Spirit came upon Him and he was the Prophet and presented and represented God. He was Son as born into this world. Becoming a son involves an event, either birth or adoption. Scripture makes it clear in many places that Christ was Son by birth. Christ as Scripture says was “The holy one of God” (John 6:69). When I speak of nature I am speaking of what a person is morally or, as I would prefer to say, spiritually because the word morally is not found in the Bible, at least not in the AV or JND translations.

Third Letter [There is No Eternal Generation]

            Servetus held that there is no time with God. He is from eternity and therefore we can think of Him as Christ’s Father from the beginning of time, though Christ was not actually born until the time specified in Matthew 2:1. There was no birth (generation) of Christ in a past eternity. Servetus appears to hold that Christ always existed in God in a spiritual way, somewhat analogous to the way that the Holy Spirit dwells in a Christian. He was distinct from God but there in a way somewhat like a seed is in its parent (Genesis 1:11). Christ was the Word and a seed is used for a word by Christ, so we have a scriptural basis for the idea (Luke 8:11). However, the human analogy must not be driven too far, else we could be bringing Christ in our minds down to the level of a human creature. As a matter of interest I quote here a piece from Mr. F. E. Raven: “The word of God is really God Himself, the connection is so close. The word of God as often used in the Scriptures is not simply an utterance. ‘Logos’ is moral, and brings you into the presence of God, as he has expressed Himself.” (New Series Vol. 9 page 417) A passage such as 1 Samuel 3:21 would appear to support this.

Fourth Letter [Spiritual Light, Spiritual Body]

            Again, it is difficult to be sure as to Servetus meaning when he speaks of the word, spirit and angels, though the translator gives copious relevant notes. Servetus speaks of the airy demons being submerged in water. This is probably a reference to Job 26:5 which reads: “The shades tremble beneath the waters and the inhabitants thereof.” The shades are probably the demons who believe that God is one and tremble according to James in chapter 2 verse 19 of his epistle.

Fifth Letter [The Beauty of Man, the Destiny of the Word]

            It is clear that Servetus considers that the persons God is addressing when He says “Let us” (Genesis 1:26) are angels. Calvin thinks it is the other divine persons, that is, the Son and the Spirit as also do many others. However, passages such Isaiah 6:8 would suggest it was the heavenly court that God was addressing. The heavenly court consists of God’s angels who stand before Him. Consider Luke 1:19 and Luke 15:7 and 10. That the thought of a man being in heaven and coming from thence before Christ was born into this world is in accord with Scripture. One can quote Paul in 1 Corinthians 15:47 “the second man, out of heaven”. The evangelist, John often refers to the Son of man coming down from heaven e.g. John 3:13. Servetus speaks here of the word as a seed and so in potential it is a son before actually being a son. Similarly the human seed is not actually a son until it is born.

Sixth Letter [The Word and the Spirit, the Modes of the Omnipresent God]

            One of the difficulties one encounters when seeking to understand Servetus is that some of the things he says lead one to think that he is Arian (page 10), others that he is Sabelian (page 6) and yet others that he is pantheistic (page 22). Actually he is really none of these. The thought that God manifests Himself through his Word and his Spirit is found in a passage such as Haggai 2:5. God’s Word (Christ) and his Spirit are, one may say, integrated with God, as Christ said: “The Father who abides in me, he does the works” (John 14:10) and “If I by [the] Spirit (or finger) of God cast out demons” (Matthew 12:28/Luke 11:20). In the Old Testament an angel often represented God (Exodus 3:2 & 4/Acts 7:30). Servetus rightly points out that the Word was seen outwardly and the Spirit imparted inwardly (page 27). The stone to which Servetus refers is more likely to be the one in Zechariah 3:9 than the stoning spoken of in 2 Chronicles 24:21/22 (page 22).

Seventh Letter [Immutable God who Maintains Being and Action]

            Servetus speaks of “God in whom all things exist” (page 28). Very likely he had in mind Acts 17:28 where Paul says; “for in him we live and move and exist”. This is a similar thought to what we have in Ephesians 4:6 where we have: “One God and Father... who is... through all”.

Eighth Letter [God, Real Father of the Man Jesus]

            Much is said in this letter concerning Proverbs 8. One can understand persons having difficulty with this passage, that is, whether it refers to Christ before He became incarnate or not. Certainly wisdom is presented as feminine which does not make it properly speaking a type of Christ who is presented as being masculine. Certainly Christ is made unto us Wisdom (1 Corinthians 1:24 & 30), but that is about as far as one can go in applying the passage directly to Christ. As Servetus points out the writer uses symbolism and is not pointing to something metaphysical. Because of this Servetus rejects Arianism (page 35) as well as orthodox Trinitarianism which used the passage in Proverbs 8:22/23 to prove that either Christ was created or begotten before the worlds. Servetus thought of wisdom being “many wisdoms” or “manifold wisdom” (page 41) is supported by what Paul says in Ephesians 3:10 about the “all-various wisdom of God” (manifold or many-sided wisdom).

Ninth Letter [Faith and Justification]

            In order to get the point of much of what Servetus says one really needs to read Calvin’s Institutes of the Christian Religion. This is because he is pointing out what he considers erroneous thinking on Calvin’s part. Certainly Servetus maintained justification by faith as did Calvin. However, it is not my thought to go into the differences he had with Calvin on this matter.

Servetus reverts to his differences with Calvin as to Christ’s sonship. He repudiates the idea that there is a Son of God distinct from what Christ is as a man. Mr F. E. Raven himself repudiated the idea that Christ was a man, body soul and spirit apart from what He is as God. In this he seems to be pretty much in accord with what Servetus appears to be saying.

Tenth Letter [Justification and Promises]

            The burden of Servetus’ thought is that though he sees the value of promises, he considers that a person may believe in Christ and be justified though he is not aware of any promises. He quite rightly says that the goal of our faith is Christ and produces passages of Scripture to support this. In saying what he does he is criticizing Calvin who apparently thought differently.

Eleventh Letter [Faith and Works]

            Servetus here accepts that man is justified by faith without works of law, but effectively criticizes Calvin for somewhat denigrating works. The problem is that in rejecting Romanism and its emphasis on works and the mere assent to propositions (the creeds), the reformers went rather to the other extreme so that Luther regarded James as a strawy epistle. What we need is “work of faith” (1 Thessalonians 1:3) rather than “works of law” by which “no flesh shall be justified before him (God)” (Romans 3:20). In Hebrews 11 we get many examples of persons who did things by faith.

Twelfth Letter [Faith Stripped Bare and Clothed. The Perfection of Love]

            Faith stands in contrast to works of law. As Paul puts it: “A man is not justified on the principle of works of law [nor] but by the faith of Jesus Christ” (Galatians 2:16). The law is one whole. If we offend in one point we are guilty of breaking all (James 2:10). However, good works have value (Matthew 5:16; Mark 14:6; Titus 2:14). The writer of Hebrews 11 gives many examples of faith working. As Paul says elsewhere, what is important is: “faith working through love” (Galatians 5:6). This is what practical Christianity is all about. I think this is what Servetus is getting at, though one finds as usual that his thought (at least for me) is difficult to grasp. On the other hand Calvin and the Reformers appear to play down works because of the teaching of Rome on the subject. We begin with faith (Hebrews 11:6), but if it does not result in works in which love is operative its genuineness is, to say the least, questionable: “And why call ye me, Lord, Lord, and do not the things that I say? ... “(Luke 6:46).

Thirteenth Letter [Faith and Love in the Spiritual Progress]

            When a person becomes a Christian it is certainly true that there are changes in him. Paul speaks of joy and peace in believing (Romans 15:13). Christ speaks of being born anew (John 3:3). That persons may be affected in greater or lesser degree is no doubt true. Paul speaks of those who are weak in the faith (Romans 14) and in Hebrews we have the lame spoken of (Hebrews 12:12/13). Further, Scripture speaks of repentance as well as faith and this should include doing works worthy of repentance (Acts 26:20).

Fourteenth Letter [The New Reign of the Spirit]

            It is certainly correct that the present age is better than that before Christ had come into this world and made atonement. The epistle to the Hebrews shows that in many ways we have today that which is better than what the Old Testament saints had. The word better appears thirteen times in that book. Other passages could be cited such as 2 Corinthians 5:17; Hebrews 10:19/20 and Matthew 11:11 as does Servetus. One could add John 10:10 “I am come that they (the sheep) might have life, and might have [it] abundantly”. What Christ introduced was superior to what had gone before. One could not speak of Old Testament saints being made to sit down together in the heavenlies in Christ Jesus (see Ephesians 2:6). The coming of the Holy Spirit made a great difference (see Acts 2:14 et.seq.). We don’t want to be dragged down to the level of a people with an earthly inheritance such as Israel had.

Fifteenth Letter [Baptism and Circumcision]

            Calvin apparently equates baptism and circumcision. From this one can argue that because infants were circumcised infants should be baptised. However this is a dangerous line of reasoning for more than one reason. For example, circumcision only applied to males (Genesis 17:12), whereas baptism applies to both men and women (Acts 8:12). Further, circumcision was a sign of a covenant (Genesis 17:11-14), but baptism is not. Servetus rightly distinguishes between Christ’s baptism and John’s baptism (page 69). Servetus rightly makes faith the gateway to the kingdom of heaven (page 66). However, he appears to attach efficacy to baptism as do the Romanists. In this one cannot agree with him as baptism is an outward rite and has no real effect inwardly. It does not bring persons into the church (assembly) but into the kingdom in its outward aspect, or as may be said into the court of the house. The baptism of the Spirit brings persons into the assembly and it is such persons who should partake of the Lord’s Supper. As a child I thought that if children are baptised they should be given the Supper. However, subsequently I came to see that because as Paul says: “Because we, [being] many, are one loaf, one body; for we all partake of that one loaf.” (1 Corinthians 10:17), it is only members of the body that should partake of the loaf. We are only members of the one body as having received the Spirit (1 Corinthians 12:13). Children who have not given evidence that they have received the Spirit are consequently not eligible to have part in the Lord’s Supper, that is, break bread. Incidentally, for penance on page 71 one should read repentance. Servetus was probably quoting from a defective translation.

Sixteenth Letter [Against the Infant Baptism]

            It may be mentioned here that probably each of us in our own way may have been influenced by Roman Catholicism. It is probably difficult for us to divest ourselves entirely of it. One has read that John Wycliffe never actually got clear of the Romish teaching as to purgatory. Servetus still appeared to hold in some way that baptism affected something in persons; hence he rejected the baptism of children. Calvin got himself tied up because he thought so also though he maintained the rightness of baptising children. Actually baptism only puts persons, whether infants or adults, in an outward connection with God’s people. As to Romanism one would say that at least some Pharisees who believed retained elements of their Pharisaism (Acts 15:5). However, Paul still rightly maintained some things that the Pharisees held, such as the belief in the resurrection (Acts 23:8 & 24:15). We may need to beware of the leaven of Romanism as Christ told his disciples to beware of the leaven of the Pharisees (Matthew 16:6).

Servetus correctly distinguishes between the earthly, that is, natural seed of Abraham and his spiritual, that is, heavenly children (Romans 9:6 et seq. and Galatians 3). Incidentally, Servetus speaks of children of anger, though the AV and JND translate the original as children of wrath (page 77). The meaning is the same. When it says children are holy it means they are God’s property, that is, are devoted to him – a positional thing. It does not mean that they are different from other children inwardly (page 78). Christ was holy rather than innocent. The first Adam was innocent until he sinned (page 79)

Seventeenth Letter [Christ, without Time and Space]

            It is dangerous to speculate, or in any way use our imagination, when we think of conditions on the other side of death or what eternal conditions will be like. Almost all we know as to conditions after death is what Christ tells us in Luke 16 and as to eternal conditions most of what we know is what we are told in Revelation 21:1-8. Further, as to Christ we are told that he set Himself down on the right hand of the greatness on high (Hebrews 1:3), but this does not mean that he is idle. As Christ said, as recorded in John 14 verses 1-3, He is preparing a place for us. What this involves we are not told. Then He makes intersession for us (Romans 8:27 & 34; Hebrews 7:25). This must in itself be a huge occupation considering the number of Christians that there are in the world. Further, as Servetus rightly says, we shall not be Christ’s equals. It will take the whole assembly of Christians to be an adequate complement (bride) for Christ.

Eighteenth Letter [Fire and Hell]

            Certainly Servetus is right when he makes it clear that there is both a spiritual Sheol (Hades) as well as a tomb. He quotes Jacob as saying that he would go down to his son into Sheol mourning (Genesis 37:35), although he thought that his son had been eaten by a beast (Genesis 37:33) and not buried in a tomb. However, we know that Christ’s soul was not left in Sheol (Psalm 16:10) as He was raised the third day (1 Corinthians 15:4). Further, the fact that the Psalm says not left in Sheol, it is clear that He was there for a time. However, the Psalm and also Peter refer to the fact that Christ’s flesh did not see corruption (Acts 2:31). However, as to the other things said as to Christ when He was in Sheol I do not feel qualified to pronounce as I am uncertain of their significance.

Nineteenth Letter [Gentiles, Jews, and Christians]

            It may have been noticed that in commenting on some of these letters of Servetus I have rather than concentrate on what Servetus says in contrast to what Calvin held (or was thought to have held) I have simply presented what I believe to be the truth according to Scripture. I have done this mainly because I have not read Calvin’s Institutes, though I appreciate that the translator of the letters has quoted quite extensively from them. I have also done it partly because I am quite often unsure of Servetus’ meaning. Certainly, Paul speaks of Jews, Greeks and the assembly of God (1 Corinthians 10:32), so that we (and Servetus) are justified in making these distinctions. Certainly the Jew had privileges which the Gentiles did not (Romans 9:1-5). No doubt for this reason Matthew’s gospel, which appears to have been written for the Jews, is the most severe, so that there are more references to hell (Gehenna) in it than in any other Gospel as a concordance will show. Certainly there were persons blessed by God in the Old Testament. Christ Himself speaks of Abraham, Isaac and Jacob and all the prophets (Luke 13:28). We also know that Job was blessed (Job 42:12). However, Christians have a distinct blessing and this was, we may say, an important point with Mr. J. N. Darby and the so-called Plymouth Brethren (see for instance Letters of Mr. C. A. Coates page 397). They all opposed the tendency to put Christianity pretty much on a level with what went before. They did however, as Servetus does, regard the Jews as God’s earthly people and that God still loves them (Romans 11:28; Outline of the Minor Prophets by C. A. Coates page 23: “I would not like to be in the place of those who treat the Jews cruelly to-day, because the Lord feels it just as much to-day. I pity those who are cruel to the Lord’s people, whether earthly or heavenly people.”). Look what happened in Eastern Europe after WW2. It came under the influence of Communist Russia. C. S. Lewis seems to have thought somewhat similarly when he makes the Tisroc say in Chapter 8 of The Horse and His Boy: “No words you can speak will move me to open war against Narnia” which in a way represents Canaan (Israel’s territory). Certainly Christ’s sacrifice covers Old Testament saints as well as New (Romans 3:25) as Servetus says (page 89). Regarding born of water (John 3:5): one does not think that this refers to water baptism, but is a reference to spiritual water in contrast to the water (amniotic fluid) that is released when a natural baby is born. One would mention as to the biblical quotes that Servetus makes that he no doubt did not have concordances as we do today and although he refers to books and chapters he probably did not have the numbered verses that we do.

Twentieth Letter [Church and the Antichrist]

            The Church (assembly) should have been a beacon of light in the world. Had it been so the Scriptures would not have been such a necessity as they have become. Certainly, as Servetus says, the New Testament Scriptures were not written in the early days of the Church’s history. They are now essential because of the state of the Church. People today look at the Church and more or less say, if that is Christianity I don’t want it. What they should do is look at the Scriptures to see what the Church should be. The Protestant side of Christendom has been said to make everything of the letter of Scripture; the Romanists make everything of the Church whereas the Holy Spirit should be given his place as, if we do not, we shall either be in error as Rome or have a simply theological system ascertained from Bible study. “The Romanist makes everything hang upon the Church, and the Protestant hangs everything upon the letter of Scripture, but neither one nor the other is really the truth... but the truth really is that everything hangs upon the presence of the Spirit.” (Ministry of F. E. Raven Vol.13 page 87). The woman in Revelation 12, who Servetus thinks is the true Church (page 94) is, by others, taken to represent Israel. (See for example: An outline of Revelation by C. A. Coates page 135). Servetus, incidentally, believed in the millennium. I will not deal now with Servetus’ thinking as to antichrist, but will deal with it when I deal with his Sixty Signs of the Antichrist.

Twenty- First Letter [Faith, Charity and Impeccability]

            Certainly faith needs to be real so that it will stand when tested. Abraham’s faith was tested and also that of Rahab (James 2:21-26). True faith is not inactive as the examples given in Hebrews 11 show. Servetus speaks of faith being effective through charity (page 98) and in this he is effectively echoing Paul who speaks of faith working through love. (Galatians 5:6). (Charity and love are the same word in Greek.) No doubt faith is strengthened by activity and Paul speaks of faith being operative when writing to Philemon (verses 4-7). Further, Abraham was strengthened by faith (Romans 4:20). It is good to have correct terminology, but on the other hand we should not condemn people because their terminology appears to be faulty (Isaiah 29:21). It is what people really mean that is important. Some may speak of living faith and others of saving faith, but the point is that faith must be real and not just a verbal agreement to certain propositions.

Twenty- Second Letter [Free and Slavish Will, Predestination]

            One has no intention here of going into the whole matter of free will versus predestination. As to the first, there is no idea in Scripture that a person would believe if he could, but can’t because he has not been the subject of predestination. All could accept Christ if they would, but the problem is that persons won’t, because they do not want to. God must work to make them willing (open their heart) as he did Lydia (Acts 16:14). A good deal of the problem arises because we can only conceive what is before us, we cannot see what God is working in us (Consider Isaiah 45:9). Others may discern something of God’s work in us by our speech and actions, because they are objective to them, that is, outside of themselves. However, what is working in us is a subjective matter and we ourselves cannot discern it. Christ discerned that certain things had been divinely revealed to Peter, but Peter could not have discerned that himself, as if he had there would have been no need for Christ to tell him (Matthew 16:16/17). Servetus, incidentally, in an earlier letter points to Peter’s confession as an example of faith (page 96). One must have a motive for what one does or believes. What one wills is determined by what one is, which, put another way, is what proceeds from one’s heart.

            One would mention here that the Biblical quotations in the translators’ notes appear to be from the New International Version (NIV). Note 394 on page 104 refers to Genesis 6:3, though the actual quote is a repetition of the Genesis 2:7 quote before it. Note 405 on page 109 refers to Luke 1:17 whereas Servetus probably had Acts 13:48 in mind “ordained to eternal life”.

Twenty- Third Letter [Slavery of the Law, Freedom of the Spirit]

            Servetus thinking here appears to me to be largely in accord with that of Mr. J. N. Darby and the so-called Plymouth Brethren. Servetus refers to our heavenly status (page 111), whereas it is common knowledge that Calvin wanted to make Geneva a ‘Holy City’ and ‘a Christian Commonwealth’ (Article on Calvin in the Dictionary of the Christian Church). Servetus refers to the fact that the law and the prophets were until John the Baptist (Luke 16:16). Further, it is clear that when the law is referred to in Scripture it is not only the sacrificial system, but also what are known as the ten commandments, for as Paul says, what we have now are not laws written on tables of stone, but writings in the hearts of God’s people (2 Corinthians 3:3). Paul teaches that we have died to law that we may live to God (Galatians 2:19). Because we have died with Christ we are buried with Him in baptism (Colossians 2:12). As to Christ Himself, He magnified the law, and made it honourable (Isaiah 42:21). What we have now is what is spiritual and not what is of letter (2 Corinthians 3:6). It may be mentioned here that though we are not under the law of Moses there are things spoken of in the early chapters of Genesis that apply now, such as the statements as to marriage in chapter 2:21-25. The subject is a large one and can only be touched on here.

            One has noticed that there are a number of references to earlier notes in the annotations. However, one has not found that the notes referred to are relevant, for example, note 423 on page 120 directs us to note 122. One wonders if the note numbering has been changed since the annotations were made.

Twenty- Fourth Letter [On the Scripture in the Church]

            Servetus makes it clear that we are not under Moses law and he contrasts that law with the Gospel. However, he points out that the precepts in the law are of value to us and if we do not so regard them we will be called least in the kingdom of the heavens (Matthew 5:19). Because we are not under the law we are not subject to the punishments that those who were under it were subject to. He also points out that such things as taking up his cross (Matthew 10:38) are to the flesh harder than keeping Moses law, though if we come under Christ’s yoke we will find that what He lays upon us is to the spirit (inner man) light. Effectively, we may say, as being under Christ, we are wisdom’s children (Luke 7:35) and if we follow love of which wisdom has been said to be the handmaid we shall fulfil the law (Romans 13:8). A passage such as 2 Corinthians 6:14-18 should not be taken up as a rule of law, but a word of wisdom which if not heeded could well lead to trouble for us.

Twenty- Fifth Letter [The Mosaic Law and the Christian Law]

            There is no doubt that there were those in Old Testament days who kept the law as to its external provisions. We are told that Zacharias did (Luke 1:6). However inwardly he was not perfect for, as regards the promised son, he was unbelieving (Luke 1:20). David was generally right (1 Kings 14:8) but he committed a grievous sin when he committed adultery with Bathsheba and effectively murdered her husband (1 Kings 15:5). Paul was blameless as to righteousness which is in the law, but inwardly he lusted (Philippians 3:6; Romans 7:7), and so we could go on. However, just complying with outward provisions is not enough. The law required more as laid down in the first and great commandment and also the second (Matthew 22:34-40). However no actual penalty was, as Servetus says, given for non-compliance with these (page 137). In the so-called Sermon on the Mount Christ goes deeper than outward provisions and speaks of what we say and what goes on in our hearts. Servetus rightly opposes the idea that we are now subject to the law given by Moses.

            On page 131 in note 448 there is a reference to Deuteronomy 30:1-20 which is puzzling to me.

Twenty- Sixth Letter [Judgments and Forgiveness]

            Although Servetus does not actually quote the passage, what he says as to a slave ceasing to be such and a boy becoming an adult is supported by what Paul says in Galatians 4:1-7 rather than 1 Corinthians 13:11 as in note 472 on page 139. What Servetus appears to hold is effectively that today we are not under law but under grace (Romans 6:14). Because of this Christ did not accede to his disciples desire to have judgment brought down on the Samaritans (Luke 9:54/55). The Psalmist says: “And enter not into judgment with thy servant; for in thy sight no man living shall be justified.” (Psalm 143:2). A good thing that we are not under law!

There appears to be a printing error in note 475 on page 141 as the wording at the end does not make sense, at least not to me. As to the wording in 1 Corinthians 6:3-6 I have not traced the translation that has been used here.

Twenty- Seventh Letter [The Social Order]

            Servetus considers the need of magistrates and the sword for dealing with evil. A note says that he is in agreement with Luther and Calvin as to this and approves of Christians being involved in such administration where necessary. He points out that John the Baptist told soldiers to be satisfied with their pay, but said nothing as to them giving up their position as soldiers (Luke 3:14). However, Servetus did not approve of bringing such things as the death penalty into the Church and points to Christ’s word to the woman taken in adultery: “Go, and sin no more” (John 8:11). However, Servetus considers the death of Ananias and Saphira who died at the word of Peter (Acts 5:1-11). The subject is quite a problematic one as Calvin was troubled by it (note 479 on page 143).

Twenty- Eighth Letter [Bishops, Presbyters. Confession]

            Servetus teaching as to the Church is close to Scripture and in fact to what was generally taught by the so-called Plymouth Brethren. Servetus says; “The church is the gathering of all those who share company with Christ who, in this assembly is the true symbol of Christian unity. Christ is there, ‘in their midst’ ” (page 145). “It is the duty of the bishop and other ministers to see that no one unworthy approaches the Lord’s Supper” (page 146). (Strictly, he should have said it is the overseers and ministers – Philippians 1:1) Further, Servetus rightly held that excommunication is necessary in some cases as Paul teaches in 1 Corinthians 5 (page 148). Then it is clear that persons who are believers may sin and that there are those in the Church who may forgive sins. This is distinct from the forgiveness one receives when one first believes in Christ.

            Note 485 on page 146 could have referred to such passages as Acts 14:21-23.

Twenty-Ninth Letter [Equal Future Reward]

            Servetus comments here on Christ’s parable of the workmen who all received a denarius for their work, though some had only worked for a short period (Matthew 20:1-16). What the house-holder had effectively done was give the dole to those who had not been able to work because no one had hired them (verses 6/7). Put another way, the workmen who had not worked a full day had their wage made up to that of those who had worked for a full day. What he had done was be generous to those who had not been given a job for the whole day. It may also be noted that the first lot of workers were to receive an agreed sum from the house-holder (verse 2). He gave them the agreed amount. One might wonder if they had not agreed a fixed amount they might have received more. Christ was probably thinking of the Jews who had worked, as they thought, for God over a long period, and expected to receive more than recent converts. Certainly there are some things that all Christians receive equally such as salvation (Romans 10:13) See also Revelation 6:11. However, there are others where they receive differentially (Luke 19:11-27). It appears that Calvin only thought of what persons receive equally.

            Note 496 on page 152 refers to Exodus 20, though it would appear that Exodus 16 where the manna is spoken of is the appropriate passage as there the equal measure to which Servetus refers is an omer a poll.

Thirtieth Letter [On the Jewish Mystery]

            Servetus rightly distinguishes the heavenly hopes of the Church from the blessings that Israel had. In other words, he distinguishes the earthly blessings that Israel had from the heavenly blessings that the Church has. Thus he speaks of the “heavenly benefit of Christ’s arrival” (page 153) and “Christ... brought things of heaven” (page 154). Calvin apparently made no real distinction between the blessings that Israelites receive and those that Christians receive. However in contending against Calvin’s teaching as to predestination he appears to go too far by inferring that persons who are saved can, if they fall away, be eternally lost. Servetus quote: “what someone has will be taken away from him” (page 157) appears to be taken from passages such as Matthew 13:12 and 25:29. There are similar passages in Mark and Luke as the annotator points out. My article ‘Saved or Perishing’ goes into this problem in some detail. There is also the question of the emblems eaten at the Supper. Certainly what is eaten is and remains bread and what is drunk is and remains wine. Servetus does not appear to be clear as to this, but then neither was Luther. Certainly a Christian can eat Christ’s body in a spiritual way and similarly drink his blood, but this does not affect the fact that no change takes place in the elements.

_____________________________

 

Sixty Signs of the Kingdom of the Antichrist

and

His Revelation which is Now at Hand

            It is not proposed to comment on each of the sixty signs that Servetus gives us, but rather to comment on the conception generally.

            The thought that the Pope was the Antichrist was, one understands, quite prevalent at the time of the Reformation.

            If we go by Scripture it appears that the Antichrist is a personage rather than a succession of personages as the Pope is. However, the apostle John tells us that even now there are many antichrists (1 John 2:18). They were existing at one time; there was nothing successional about them. It could be said that anyone who opposes Christ is an antichrist, that is, against Christ. It has I believe been rightly said that the Pope exalts himself in the things of God, whereas the Antichrist (the man of sin) sets himself against God, showing himself that he is God (2 Thessalonians 2:3/4; Daniel 11:36-39). It is thought that in the middle ages Rome (Babylon) took on a religious garb (The holy Roman empire) but eventually it will revert to the imperial form that it once was, though it will not have the unity that it originally did, hence Daniel speaks of ten kings (Daniel 7:24).

            That the Church of Rome in the middle ages had become apostate is no doubt true. However it did not cease to profess Christianity. Ultimately Christianity will be given up and what is now Christendom will become heathen (2 Thessalonians 2:3). Many think that the Pope is described under the figure of Jezebel in Revelation 2:20. The Pope assumed to reign as a king which would not have had the approval of Paul (Consider 1 Corinthians 4:8). Rome had taken on many idolatrous practices, image worship and the like and in the reformed churches these were largely eliminated. It was somewhat like what Jehu did when he extirpated Baal and its priests in Israel (2 Kings 10:18-28). However, the Reformation was only partial. The man made moulds were not got rid of, such as the Nicene and Athanasian creeds. These were somewhat like the golden calves that Jeroboam put in Bethel and in Dan and which Jehu did not get rid of (2 Kings 10:29).

            Servetus was quite right in saying that there were Judaising features in the Romish system (21st Sign - page 166). He was also right, as were the Reformers, in rejecting the enforcement of celibacy and abstinence from food (55th Sign - page 173), though neither should marriage and abstinence be treated as something that must not be practised. Luther married, but Servetus did not.

            No doubt much more could be said on the above subjects, but one would leave the matter here and let others pursue the matters considered further if they are concerned so to do.

____________________________________________________________________________________________________________________________

 

April 2011

 

BACK TO CONTENTS

NEXT