John Calvin (1509-1564) and Matthew Henry (1662-1714) on 2 Tim. 4:13

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Over at the Gospel Coalition, Justin Taylor provides Charles Spurgeon’s (1834-1892) noteworthy comments on 2 Tim. 4:13. The passage in question reads:

“When you [Timothy] come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments.”

To add to Spurgeon’s comments, here’s what John Calvin (1509-1564) and Matthew Henry (1662-1714) had to say on this passage:

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Calvin:

“It is evident from this, that the Apostle had not given over reading, though he was already preparing for death. Where are those who think that they have made so great progress that they do not need any more exercise? Which of them will dare to compare himself with Paul? Still more does this expression refute the madness of those men who — despising books, and condemning all reading — boast of nothing but their own ἐνθουσιασμοὺς divine inspirations. But let us know that this passage gives to all believers a recommendation of constant reading, that they may profit by it.”

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Henry:

“Paul was guided by divine inspiration, and yet he would have his books with him. Whereas he had exhorted Timothy to give attendance to reading, so he did himself, though he was now ready to be offered. As long as we live, we must be still learning.”

Johannes Hoornbeeck (1617-1666): Theology is not only speculative

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To add to previous posts from Edwards and Calvin on the practical nature of theology, this is from the Utrecht and Leiden professor Johannes Hoornbeeck (1617-1666), Theologiæ Practicæ, vol. 1, p. 7:

“Theology never teaches one only to speculate but always directs the action of the will towards some object whether good or evil, so that we may detest and flee the latter and truly so that we may love and pursue the former, and at every point in the same mode and order be directed to God.”

John Calvin (1509-1564): Doctrine is not merely apprehended by the intellect

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Theologia est doctrina Deo vivendi per Christum – Theology is the doctrine of living unto God through Christ. It is doctrine, that is, propositional teaching apprehended by the mind (i.e. it is what theologians call theoreticaspeculativa or contemplativa). But it is the doctrine of living unto God through Christ, that is, it has practica as its end. The study of theology is meant not only to inform the intellect, but to reach the heart and affections, and thereby lead to practice. Thus the acquisition of the knowledge of God is a means to an end, namely the worship of the Triune God. John Calvin (1509-1564) talks in this line in his Institutes of the Christian Religion, III.vii.4:

“This is the place to address those who, having nothing of Christ but the name and sign, would yet be called Christians. How dare they boast of this sacred name? None have intercourse with Christ but those who have acquired the true knowledge of him from the Gospel. The Apostle denies that any man truly has learned Christ who has not learned to put off ‘the old man, which is corrupt according to the deceitful lusts, and put on Christ,’ (Eph. 4:22). They are convicted, therefore, of falsely and unjustly pretending a knowledge of Christ, whatever be the volubility and eloquence with which they can talk of the Gospel. Doctrine is not an affair of the tongue, but of the life; is not apprehended by the intellect and memory merely, like other branches of learning; but is received only when it possesses the whole soul, and finds its seat and habitation in the inmost recesses of the heart. Let them, therefore, either cease to insult God, by boasting that they are what they are not, or let them show themselves not unworthy disciples of their divine Master. To doctrine in which our religion is contained we have given the first place, since by it our salvation commences; but it must be transfused into the breast, and pass into the conduct, and so transform us into itself, as not to prove unfruitful. If philosophers are justly offended, and banish from their company with disgrace those who, while professing an art which ought to be the mistress of their conduct, convert it into mere loquacious sophistry, with how much better reason shall we detest those flimsy sophists who are contented to let the Gospel play upon their lips, when, from its efficacy, it ought to penetrate the inmost affections of the heart, fix its seat in the soul, and pervade the whole man a hundred times more than the frigid discourses of philosophers?”