Day 119 — Book 1, Chapter 14, §16

Yesterday: no peace nor truce with a devil whose whole nature is depraved. Today: but where did that depravity come from? §15 left a question hanging in the air — if the devil is the "author, leader, and contriver" of malice, did God make him that way? Calvin answers in his first sentence: No. Not from creation, but from depravation. Then he does two things at once: he proves it from John 8:44, and he closes the door on speculation about how, when and why the fall happened.

Why examiners love it. Fourteen sentences, three big constructions and one rhetorical move: a But as S V, we must remember that N (which we V) is not from X, but from Y frame (S1), an OSV fronted object (Every thing damnable in him he brought upon himself, S2), a lest… should negative purpose (S3), a double By V-ing…, he V-s argument with puts it out of his power to (S5), a rhetorical question (S7), and the famous if not entirely to V, at least only to V scale (S9). The traps are scope-flips: Calvin does not say Scripture teaches the whole story of the fall (he says it is brief and not very explicit), and he does not say the brevity is a defect (it is amply sufficient).

Text traps. ⚠️ depravation (S1) = the process of becoming depraved (not just "depravity"). ⚠️ damnable (S2) = deserving damnation. ⚠️ foreign to (S3) = alien to, out of character with. ⚠️ abode (S4–S5) = remained/stood (past of abide). ⚠️ intimates (S5) = hints. ⚠️ calumny (S6) = slander. ⚠️ murmur (S8) = grumble. ⚠️ regular (S8) = orderly, systematic. ⚠️ deign (S10) = condescend. ⚠️ histories (S10) = narratives. ⚠️ oracles (S11) = God's utterances. ⚠️ reprobate (S14) = rejected, failing the test.

Today's 3 Big Points

1. But as the devil was created by God, we must remember that this malice which we attribute to his nature is not from creation, but from depravation. (S1) → causal as-clause + we must remember that + relative which we attribute to + not from X, but from Y. Formula 1.
2. By saying that he abode not in the truth, he certainly intimates that he once was in the truth, and by calling him the father of lies, he puts it out of his power to charge God with the depravity of which he was himself the cause. (S5) → double By V-ing…, he V-s + put it out of his power to V + of which he was himself the cause. Formula 2.
3. …it was better, if not entirely to pass them in silence, at least only to touch lightly upon them. (S9) → it was better [to V1 / to V2] with the if not X, at least Y scale. Formula 3.

But as the devil was created by God, we must remember that this malice which we attribute to his nature is not from creation, but from depravation. Every thing damnable in him he brought upon himself, by his revolt and fall. Of this Scripture reminds us, lest, by believing that he was so created at first, we should ascribe to God what is most foreign to his nature. For this reason, Christ declares (John 8:44), that Satan, when he lies, “speaketh of his own,” and states the reason, “because he abode not in the truth.” By saying that he abode not in the truth, he certainly intimates that he once was in the truth, and by calling him the father of lies, he puts it out of his power to charge God with the depravity of which he was himself the cause. But although the expressions are brief and not very explicit, they are amply sufficient to vindicate the majesty of God from every calumny. And what more does it concern us to know of devils? Some murmur because the Scripture does not in various passages give a distinct and regular exposition of Satan’s fall, its cause, mode, date, and nature. But as these things are of no consequence to us, it was better, if not entirely to pass them in silence, at least only to touch lightly upon them. The Holy Spirit could not deign to feed curiosity with idle, unprofitable histories. We see it was the Lord’s purpose to deliver nothing in his sacred oracles which we might not learn for edification. Therefore, instead of dwelling on superfluous matters, let it be sufficient for us briefly to hold, with regard to the nature of devils, that at their first creation they were the angels of God, but by revolting they both ruined themselves, and became the instruments of perdition to others. As it was useful to know this much, it is clearly taught by Peter and Jude; “God,” they say, “spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness to be reserved unto Judgment,” (2 Pet. 2:4; Jude ver. 6). And Paul, by speaking of the elect angels, obviously draws a tacit contrast between them and reprobate angels.

[THESIS]      S1–S2     the devil was created by God; his malice is NOT from creation but from depravation (his own revolt and fall)
[PURPOSE]     S3        Scripture says so lest we ascribe to God what is most foreign to his nature
[PROOF]       S4–S5     John 8:44: "speaketh of his own" + "abode not in the truth" → he once was in the truth; "father of lies" → God cleared
[SUFFICIENCY] S6        brief and not very explicit, yet amply sufficient to vindicate God's majesty
[LIMIT]       S7–S11    what more does it concern us? — fall's cause, mode, date, nature: of no consequence; the Spirit will not feed curiosity; only edification
[WHAT TO HOLD] S12      first creation = angels of God; by revolting they ruined themselves AND became instruments of perdition to others
[TEXTS]       S13–S14   2 Pet 2:4 / Jude 6 (cast down to hell, chains of darkness); Paul's "elect angels" → tacit contrast with reprobate angels

Examiner's Eye. - ⚠️ Origin trap (S1–S2): the evil is not from creation, but from depravation. An option saying God created him evil — or that evil is part of his created nature — is wrong. Likewise an option saying he always was evil. - ⚠️ Scope trap (S6–S8): Scripture is brief and not very explicit about the fall, yet amply sufficient. "Scripture says nothing about it" and "Scripture explains the fall completely" are both wrong. - ⚠️ Direction trap (S9–S10): the Spirit passed over these matters on purpose — not because the topic is unimportant to God, but because it is of no consequence to us. Do not read S10 as "Calvin forbids all thought about angels". - ⚠️ Two-part verdict (S12): both ruined themselves, and became the instruments of perdition to others — two results (self-ruin AND tempting others); an option naming only one is incomplete. - ⚠️ Source trap (S4/S13/S14): John 8:44 (Christ); 2 Pet 2:4 and Jude 6 (Peter and Jude); the "elect angels" (Paul — 1 Tim 5:21). Three different witnesses.

Formula 1 — But as S1 V1, we must remember that N (which we V2 to Y) is not from X, but from Z (S1–S3)

But  as  S1 V1 (cause) ,  we must remember  that  N  (which we V2 to Y)  is  not  from X ,  but  from Z
  → causal `as` (= since) + `remember that` + object relative `which we V to Y` + contrastive negation `not X, but Z`

⚠️ Trap. (a) as here = since, not when — check the logic. (b) not from X, but from Y — the two terms must be parallel; never not from X, and from Y. (c) which we attribute to his nature — which is the object of attribute, the subject is we. (d) lest… should (S3) already contains the negation — no extra not. Drill. Since God made the world good, remember that the sin we see in it does not come from the Maker but from the creature. → But as the world was made good by God, we must remember that this sin which we see in it is not from creation, but from corruption.

Formula 2 — By V-ing X, he V-s Y; and by V-ing Z, he puts it out of his power to V (S5, S14)

By  V-ing  (that ...) ,  he  (certainly)  V-s  (that ...) ,  and  by  V-ing  ... ,  he  puts  it  out of his power  to V ... (with Y of which ... )
  → parallel `By V-ing…, he V-s…` arguments: the premise is in the gerund, the inference in the main verb

⚠️ Trap. (a) Track referents: in S5 the first he (inside the that-clause) is Satan; the main-clause he is Christ; his power is Satan's. (b) put it out of his power to V — it is the formal object; the real object is the infinitive. (c) charge X with Y — keep with. (d) of which he was himself the cause = whose cause he was himself. Drill. By calling Satan a liar, Christ shows that the lie begins in Satan, so Satan cannot blame God. → By calling Satan a liar, Christ certainly intimates that the lie begins in Satan himself, and by naming him the father of lies, he puts it out of his power to charge God with the sin of which he was himself the cause.

Formula 3 — it was better, if not entirely to V1, at least only to V2 (S9, S12)

it was  better ,  if not  entirely  to V1 ... ,  at least  only  to V2 ... 
  → formal subject `it` + two infinitives; `if not X, at least Y` = a graded concession (strong option, then the minimum)

⚠️ Trap. (a) if not here is not a condition; it is a concessive hedge (if not X, then at least Y). (b) Both infinitives are the real subject of it was better. (c) only to touch lightly upon — only modifies the whole infinitive phrase. (d) In S12, let it be sufficient for us to hold that A, but B — third-person imperative, with both ruined… and became joining two predicates. Drill. It would have been wiser not to discuss the fall at all, or, failing that, to mention it only briefly. → It was wiser, if not entirely to pass the fall in silence, at least only to mention it briefly.

The doctrine at stake. §3 refuted the Manichees (evil is a corruption of nature, not a second principle); §15 portrayed the devil as depraved. §16 now joins the two ends: the Creator is not the cause of the corruption. The method is minimalist: John 8:44 gives a past (once was in the truth) and a source (father of lies); 2 Pet 2:4, Jude 6 and 1 Tim 5:21 give the status (angels who sinned, cast down, awaiting judgment). Calvin does not explain how a good creature could fall — he refuses the question (S7–S11).

The argument shape. Thesis (S1–S2) → purpose (S3) → exegetical proof (S4–S5) → sufficiency (S6) → limit of inquiry (S7–S11) → what to hold (S12) → supporting texts (S13–S14). Notice the movement: proof → boundary → summary → witnesses.

Historical lineage. Augustine (City of God XI.13–15; XII.1–9) already read abode not in the truth as a fall from an original goodness and refused to name a created cause for the will's defection (evil as privation). Scholastic theology went the other way in detail: Peter Lombard (Sentences II) and Aquinas (ST I qq. 62–64) debated when and how the angels sinned and what their sin was — exactly the "cause, mode, date, and nature" Calvin sets aside. Calvin's own Isaiah commentary rejects reading Isa 14:12 ("Lucifer") as Satan's fall — consistent with S8–S9's refusal to build speculations on thin texts (I note this from the commentary, not from §16).

Later reception. Reformed scholastics (Turretin, Bavinck Reformed Dogmatics III) keep the fact of the angelic fall and the sufficiency of the biblical witness, while allowing orderly discussion of its logical structure. Barth (CD III/3 §51) shares Calvin's refusal of any dualism but handles the origin of evil as "nothingness" (das Nichtige) rather than a history of angels — close to, yet not identical with, S9–S10's restraint.

Guardrails against over-reading. (1) not from creation, but from depravation rules out God's authorship of evil; it does not explain why the fall was permitted — §17–18 will say that God uses even Satan, and Calvin there too refuses to make God the cause of sin. (2) S9–S10 is a rule for curiosity, not a ban on study: the question is whether the topic builds faith (S11). (3) intimates (S5) marks an inference from John 8:44 — Calvin does not claim the verse narrates the fall. (4) The Greek of John 8:44 (ouk estēken, Vulgate in veritate non stetit) is debated (perfect "stands not" vs. "did not stand"); Calvin's reading follows the Vulgate-based tradition; modern commentators differ.

1. S1–S2 — Gen 1:31; Eccl 7:29; Jas 1:13. "God saw every thing that he had made, and, behold, it was very good"; "God hath made man upright; but they have sought out many inventions"; God tempts no one — Calvin's basis for locating evil in the creature.
2. S4–S5 — John 8:44. "He was a murderer from the beginning, and abode not in the truth… When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it." Vulgate non stetit; Calvin's inference: past presence in the truth; the lie begins in him.
3. S6 — Job 1:6–12; Rom 3:4–5. God vindicated (Rom 3:4 "that thou mightest be justified in thy sayings") — the idea of vindicate the majesty of God from every calumny.
4. S8–S10 — Deut 29:29; 1 Cor 8:2. "The secret things belong unto the LORD our God: but those things which are revealed belong unto us" — the very logic of of no consequence to us.
5. S11 — 2 Tim 3:16–17; Rom 3:2; Eph 4:12. Scripture "profitable for doctrine… that the man of God may be perfect"; oracles of God (logia); edifying of the body of Christ.
6. S13 — 2 Pet 2:4; Jude 6. "God spared not the angels that sinned, but cast them down to hell (tartarōsas), and delivered them into chains of darkness, to be reserved unto judgment"; Jude: angels who "kept not their first estate".
7. S14 — 1 Tim 5:21. "I charge thee before God, and the Lord Jesus Christ, and the elect angels" — the origin of elect angels; Calvin infers reprobate angels by contrast.

How Calvin uses Scripture: he reads minimal clues (a tense, a title, a participle) and builds only what the text bears — then stops. In §16, restraint is the method.

① Grammar — which statement about the grammar of §16 is wrong?

(A) In S1, But as the devil was created by God, we must remember that… the as-clause is causal, and not from creation, but from depravation is a contrastive negation with parallel terms. (B) In S3, lest… we should ascribe to God what is most foreign to his nature means so that we should ascribe, because lest simply introduces purpose. (C) In S5, By saying that he abode not in the truth, he certainly intimates… has two different referents for he: Satan inside the that-clause and Christ in the main clause. (D) In S9, if not entirely to pass them in silence, at least only to touch lightly upon them is a graded concession in which both infinitives are the real subject of it was better.

Answer: (B). Rationale: lest = so that… not — a negative purpose; (B) reverses it. (A) Formula 1. (C) Formula 2 — referent tracking. (D) Formula 3.

② Comprehension — which statement is consistent with §16?

(A) Calvin says the devil's malice belongs to his created nature, because God created him as a devil from the first. (B) Calvin says that John 8:44 shows Satan once was in the truth and fell by his own revolt, so God is cleared; Scripture is brief on the fall but amply sufficient, and we need only hold that devils were God's angels who ruined themselves and became instruments of perdition to others. (C) Calvin says Scripture's brevity about Satan's fall is a defect that believers must repair by detailed speculation about its cause, mode, and date. (D) Calvin says the devils ruined only themselves; they did not become instruments of perdition to others.

Answer: (B). Rationale: (A) direction-flip — S1: not from creation, but from depravation. (C) direction-flip — S9–S11: the Spirit will not feed curiosity; speculation is discouraged. (D) scope-cut — S12 names both results (both ruined themselves, and became the instruments of perdition to others).

③ Composition — use Formula 1 and Formula 2.

Compose one English sentence (≈35 words): Since God made humans good, remember that sin is not from our creation but from our fall. By calling Adam's act a transgression, Scripture makes it impossible for us to charge God with it.

Model answer: But as man was created good by God, we must remember that this sin which we find in him is not from creation, but from the Fall; and by calling Adam's act a transgression, Scripture puts it out of our power to charge God with the sin of which Adam was himself the cause. Examiner's intent: causal as + we must remember that… is not from X, but from Y (Formula 1) + by V-ing…, S puts it out of one's power to charge X with Y of which… (Formula 2). Alternative accepted (Formula 3): It was better, if not entirely to pass the matter in silence, at least only to touch lightly upon it.

One-line summary: The devil's malice is not from creation but from depravation — John 8:44 shows he once stood in the truth and that the lie begins in him, so God is cleared; Scripture is brief on his fall, but brevity is sufficient, because the Spirit will not feed curiosity, and we need only hold that devils were God's angels who ruined themselves and became instruments of perdition to others (2 Pet 2:4, Jude 6, Paul's "elect angels"); the grammar keys are the causal-as + we must remember that… not from X, but from Y frame (S1), the double By V-ing…, he V-s… argument with puts it out of his power to (S5), and the graded concession it was better, if not entirely to V, at least only to V (S9).

Homework (10 min).

1. Structure restoration. Restore the base pattern of S5: By saying that he abode not in the truth, he certainly intimates that he once was in the truth, and by calling him the father of lies, he puts it out of his power to charge God with the depravity of which he was himself the cause. (Answer shape: Christ certainly intimates that Satan once was in the truth, when he says that Satan abode not in it; and Christ makes it impossible for Satan to charge God with the depravity of which Satan himself was the cause, when he calls him the father of lies.)
2. Composition. Write one sentence using it was better, if not entirely to V1, at least only to V2 about a topic you think Scripture handles with restraint.
3. Preview (tomorrow). §17 opens With regard to the strife and war which Satan is said to wage with God, it must be understood with this qualification, that Satan cannot possibly do anything against the will and consent of God. — watch With regard to… , it must be understood with this qualification, that…, the passive is said to wage, and cannot possibly do anything against the will and consent of God (God's sovereignty over Satan; Job 1, Ahab).

Where we stopped: Book 1, Ch. 14, §16 끝. 다음은 Book 1, Ch. 14, §17.