Day 86 — Book 1, Chapter 13, §12

Yesterday Calvin promised you a series and you should have written down the word. S3 of §11: And the **first** thing deserving of special observation is that predictions concerning the eternal God are applied to Christ. First. A first implies a second, and here it is, in the very first sentence of today's section: The divinity of Christ, if judged by **the works which are ascribed to him** in Scripture, becomes still more evident. (S1) ⚠️⚠️ The axis has rotated. §11 was about what Scripture says of him — titles, oracles, predications. §12 is about what he does. From naming to doing. And §13 will rotate it once more, to how he does it (his miracles). Three sections, three proofs: prophecy applied, works ascribed, power exercised. Today is proof two, and Calvin tells you at the top that it is a stronger one — still more evident. Underline the comparative. It is a cross-reference disguised as an adverb.

Now the thing that makes §12 different in kind from §11, and it is the single most testable feature of the section. Look at who the witnesses are. Yesterday: Paul, John, the writer to the Hebrews, Thomas — friendly witnesses, every one. Today: the Jews, **though most dull in regard to his other sayings**, perceived that he was laying claim to divine power (S2), and then they sought the more to kill him (S3). ⚠️⚠️⚠️ Calvin's chief witness in §12 is a mob trying to commit a murder. That is not clumsiness; it is the oldest move in forensic rhetoric — the admission against interest. A friend's testimony can be discounted as partiality. An enemy's cannot. And notice how the concession sharpens it rather than weakening it: **though most dull** in regard to his other sayings — these men missed nearly everything he said, and they did not miss this. The dullness is the argument. If a test option tries to make the Jews' hostility or their dullness a problem for Calvin's reading, it has inverted the section.

Then the catalogue, and you should be able to list it from memory because Calvin is enumerating works that cannot be delegated: ① world-government — To govern the world by his power and providence, and regulate all things by **an energy inherent in himself** (S5, with Heb 1:3 in the parenthesis), surely belongs to **none but the Creator**; ② all the other offices — Nor does he **merely** share the government of the world with the Father, **but also** each of the other offices, **which cannot be communicated to creatures** (S6); ③ the forgiveness of sins — Isaiah's **I, even I**, am he that blotteth out thy transgressions **for mine own sake** (S7), asserted in words and **proved** it by a miracle (S8); ④ the reading of hearts — Is it not the **province of God alone** to penetrate and interrogate the secret thoughts of the heart? (S10). ⇒ we infer that Christ is God (S11).

And here is the hinge of the entire section, the sentence you must not let blur into the others: We thus see that he possessed in himself **not the ministry of forgiving sins, but the inherent power** which the Lord declares **he will not give to another**. (S9) ⚠️⚠️⚠️ ministry versus inherent power. Write it across the top of the page. A prophet can announce forgiveness; an apostle can pronounce it; a minister can declare it. All of that is ministerium — delegated agency, the messenger's office. What none of them has is the thing itself. The whole section stands or falls on that distinction, and if you flatten it, §12 collapses into a repetition of §11. ⚠️ Notice also what he will not give to another is doing: that is Isaiah 42:8 walking back in for the third time — §9 used it, §11 used it (whose glory cannot be given to another), and today it returns in its Isaiah 43:25 dress. Calvin has one premise he keeps re-banking: divine prerogatives are non-transferable. Everything in §12 is that premise plus a list.

One last thing before we start. Count the rhetorical questions: two, and they are differently built. **What, then, will be our stupidity if** we do not perceive from the same passage that his divinity is plainly instructed? (S4) and **What! Is it not** the province of God alone to penetrate and interrogate the secret thoughts of the heart? (S10). ⚠️ The first is a degree question (how great will our stupidity be?); the second is a negative polarity question expecting yes. They are not the same construction and I will test both. And they bracket the section — S4 closes the John 5 evidence, S10 opens the last item before the QED. The argument is framed by two shouts.

Today's 3 Big Points

1. Reduced clauses — a conjunction with no subject and no finite verb, and you must supply both. The divinity of Christ, **if judged by** the works which are ascribed to him in Scripture, becomes still more evident. (S1) ⚠️⚠️ Restore it: if [**it is**] judged by …, where it = the divinity of Christ, the subject of the main clause. The rule: in a reduced adverbial clause the missing subject is the subject of the main clause. Then S2 does the same with an adjective instead of a participle: the Jews, **though most dull** in regard to his other sayings, perceived … = though [**they were**] most dull …. ⚠️ And **most dull** here is the elative superlative — extremely dull, not the dullest of all; period English drops the article for this sense. One more, harder, in S3: because he not only broke the Sabbath, but also said that God was his Father, **making himself equal with God** — a participial clause with no conjunction at all, and the question whose participle it is (grammatically Christ's; in John's Greek the Jews' inference) is worth a paragraph on its own. Wherever Beveridge gives you a conjunction without a verb, stop and rebuild the clause before you translate. Formula 1.
2. The escalation family: not only A but also B, not merely A but also B, not A but B — and the inversion that comes with a fronted negative. Three of them today, and they do three different jobs. ① Additive: because he **not only** broke the Sabbath, **but also** said that God was his Father (S3) — B is worse than A, and that ordering is the point. ② Additive with inversion: **Nor does he merely** share the government of the world with the Father, **but also** each of the other offices (S6) ⚠️⚠️ — Nor at the head of a clause forces subject-auxiliary inversion (Nor **does he** share, never Nor he shares), and the second arm gaps the verb (but also [does he share] each of the other offices). ③ Exclusive, and this one is the section's thesis: he possessed in himself **not** the ministry of forgiving sins, **but** the inherent power (S9) — ⚠️⚠️⚠️ here A is rejected, not merely supplemented. Do not confuse ③ with ① and ②. not only A but also B = both. not A but B = B and not A. A test item that swaps these is the easiest one to write and the easiest one to fail. And S8 gives you ① again in its strongest form: he **not only asserted**, in distinct terms, that this power belonged to him, **but also proved** it by a miracle. Formula 2.
3. Exclusivity frames — four ways to say and nobody else. ① surely **belongs to none but** the Creator (S5) — none but X = no one except X. ② which **cannot be communicated to creatures** (S6) — the negative stated as a property of the thing. ③ which the Lord declares **he will not give to another** (S9) — the negative as a divine speech-act (Isa 42:8). ④ Is it not the province of **God alone** …? (S10) — postposed alone restricting the noun it follows. ⚠️ All four are the same premise in four grammatical costumes: divine prerogatives are non-transferable. Learn to spot the costume change. And file one cousin beside them: they sought **the more** to kill him (S3) — ⚠️ the + comparative used adverbially = all the more, so much the more; not the definite article, and not a typo for them. Formula 3.

Trap words I will test. ascribed to (S1) = attributed to, assigned to (ad- + scribere, to write to someone's account) — carried straight over from §11's ascribe the Majesty of God to Christ. still more evident (S1) ⚠️⚠️ — still is intensifying a comparative = even more; it is not nevertheless and not yet. Same use as still greater, still worse. worketh hitherto (S2) ⚠️ = has been working right up to now — hitherto (OE hider + to) = up to this point in time; the KJV renders Gk ἕως ἄρτι ἐργάζεται, a present of continuing action. Not "works in this manner." most dull (S2) ⚠️⚠️ = extremely slow of understanding — elative superlative, no article; dull of the mind = blunt, not sharp, the same metaphor as a dull blade. in regard to (S2) = with respect to, concerning. laying claim to (S2) = asserting a right to, claiming — legal idiom, to lay claim to an estate. the more (S3) ⚠️⚠️ = all the more, so much the more — adverbial, answering because …. making himself equal with God (S3) ⚠️ = putting himself on a level with God — KJV of ἴσον ἑαυτὸν ποιῶν τῷ θεῷ; with, not to, is the period preposition after equal. stupidity (S4) ⚠️ = dullness, stupor, want of perception (stupēre, to be stunned) — a cognitive word, not an insult about intelligence; it is the same charge Calvin laid on the Jews in S2 (most dull), now turned on us. plainly instructed (S4) ⚠️⚠️⚠️ = clearly taught — instruct here takes the doctrine as its object, not the person: his divinity is plainly taught. Modern English cannot do this (a doctrine is instructed is ungrammatical now). Do not read it as "instructed" = commanded. providence (S5) = foreseeing care, God's government of what he has made (pro- + vidēre, to see ahead). regulate (S5) = direct, order, keep by rule (regula, a rule, a straight-edge). energy (S5) ⚠️ = operative power, working force (Gk ἐνέργεια, en- + ergon, work) — a theological term of art, not calories; an energy **inherent in himself** = a working power belonging to him in his own right. inherent (S5, S9) ⚠️⚠️ = belonging to something as part of itself, not conferred (in- + haerēre, to stick in) — the key adjective of the section, and the exact antonym of communicated and of ministry. surely (S5) = assuredly, certainly — asseverative, not safely. none but (S5) ⚠️ = no one except. merely (S6) = only, simply (merus, pure, unmixed). offices (S6) ⚠️⚠️ = functions, appointed duties (officium, a service, a charge) — not rooms and not ecclesiastical posts here; the other offices are the other things God does. communicated (S6) ⚠️⚠️ = imparted, made over, shared out (communicare, to make common) — the technical verb; cannot be communicated to creatures = cannot be handed over to anything made. Nothing to do with speech. creatures (S6) = created things, everything that is not God — the widest possible term, and that width is the argument. proclaims by his prophets (S7) ⚠️ = declares through his prophets — instrumental by where modern English says through. I, even I (S7) ⚠️⚠️ = I myself, I and no other — even is the intensive particle (I, yes I), not also and not despite; it renders the Hebrew emphatic doubling ānōkî ānōkî. he that blotteth out (S7) = the one who wipes out — he that is the KJV headless relative; blot out = erase, expunge (as ink is blotted from a page, Heb. māḥâ). transgressions (S7) = acts of stepping across the line (trans- + gradi, to step). for mine own sake (S7) ⚠️⚠️ = on my own account, for reasons lodged in myself (Heb. ləma'ănî) — the motive is in God, not in the sinner, and that is exactly why the act cannot be deputed. in accordance with (S8) = in agreement with, in line with. injustice was done to God (S8) = God was wronged — the Jews' charge, reported not endorsed. asserted … in distinct terms (S8) ⚠️ = stated in express, unmistakable words — distinct (dis- + stinguere, to prick apart) = clearly separated out, hence explicit. ministry (S9) ⚠️⚠️⚠️ = the office of a servant or agent, delegated service (minister, an attendant, from minus, less — the exact opposite of magister, from magis, more) — the pivot word of the section. Not a government department, and here not the pastoral office either: it means acting on another's authority. to another (S9) ⚠️ = to anyone else — the Isaiah 42:8 formula. province (S10) ⚠️⚠️ = proper sphere, the business belonging to one by right (provincia, a charge assigned to a magistrate) — the province of God alone = God's business and nobody else's. Not a region on a map. penetrate (S10) = pierce through into (per- + intrāre, to enter through). interrogate (S10) ⚠️ = question, examine judicially (inter- + rogāre, to ask between) — a courtroom verb, and it is deliberate: God does not merely see the heart, he puts it on the stand. infer (S11) = draw as a conclusion (in- + ferre, to carry in) — ⚠️ the reader infers; Calvin does not say we assert. The section ends on an act of reasoning, not a claim.

12. The divinity of Christ, if judged by the works which are ascribed to him in Scripture, becomes still more evident. When he said of himself, “My Father worketh hitherto, and I work,” the Jews, though most dull in regard to his other sayings, perceived that he was laying claim to divine power. And, therefore, as John relates (John 5:17), they sought the more to kill him, because he not only broke the Sabbath, but also said that God was his Father, making himself equal with God. What, then, will be our stupidity if we do not perceive from the same passage that his divinity is plainly instructed? To govern the world by his power and providence, and regulate all things by an energy inherent in himself (this an Apostle ascribes to him, Heb. 1:3), surely belongs to none but the Creator. Nor does he merely share the government of the world with the Father, but also each of the other offices, which cannot be communicated to creatures. The Lord proclaims by his prophets “I, even I, am he that blotteth out thy transgressions for mine own sake,” (Is. 43:25). When, in accordance with this declaration, the Jews thought that injustice was done to God when Christ forgave sins, he not only asserted, in distinct terms, that this power belonged to him, but also proved it by a miracle (Mt. 9:6). We thus see that he possessed in himself not the ministry of forgiving sins, but the inherent power which the Lord declares he will not give to another. What! Is it not the province of God alone to penetrate and interrogate the secret thoughts of the heart? But Christ also had this power, and therefore we infer that Christ is God.

Sentence count: 11 (S1–S11). One paragraph, four movements: the thesis and its comparative — works, not words, and still more evident than §11 (S1) · the John 5 evidence, with hostile witnesses — My Father worketh hitherto, and I work, the Jews who perceived, the murder attempt, and the reproach turned on the reader (S2–S4) · the catalogue of non-delegable works — world-government by an energy inherent in himself, then each of the other offices, which cannot be communicated to creatures, then the forgiveness of sins asserted and proved, closing on the section's axis, not the ministry of forgiving sins, but the inherent power (S5–S9) · the last prerogative and the QED — the heart searched, and therefore we infer that Christ is God (S10–S11).

Text note (not a correction to the quotation). Four features of the printed page, all left exactly as they stand. (i) No page-break falls inside §12. The section sits whole between the header block that precedes §11 and the margin number 121, which drops after §13's second sentence. Nothing has been joined across a seam, and there are no line-break hyphens inside the section — unusually clean after three days of them. (ii) ⚠️⚠️ S3's reference prints (John 5:17) although the matter reported is John 5:18. My Father worketh hitherto, and I work is 5:17 (quoted in S2); they sought the more to kill him, because he not only broke the Sabbath, but also said that God was his Father, making himself equal with God is 5:18 almost word for word. The single reference is placed in S3, attached to as John relates, and covers the narrative as a whole. Left as printed. (Compare yesterday's (John 1:14) standing for John 1:1 — Calvin's citations point at passages, not at verses.) (iii) Is. and Mt. are the file's abbreviations ((Is. 43:25), (Mt. 9:6)), beside (John 5:17) and (Heb. 1:3) spelled out. The inconsistency is the edition's; it is kept. (iv) Typography kept: curly quotation marks around the two Scripture quotations; the comma-before-reference pattern ,” (Is. 43:25); the parenthesis embedded between subject and verb in S5, (this an Apostle ascribes to him, Heb. 1:3), with its internal comma before the reference; the free-standing exclamation What! in S10 with its own full stop-level punctuation; and the commas isolating then in S4 and therefore in S3.

                 ─── I. THESIS (S1) ───
[THESIS]         S1     divinity of Christ, IF JUDGED BY "THE WORKS WHICH ARE ASCRIBED TO HIM"
                        ⇒ "becomes STILL MORE EVIDENT"        ← comparative = measured against §11
                 ─── II. THE JOHN 5 EVIDENCE — HOSTILE WITNESSES (S2–S4) ───
[SAYING]         S2     "My Father WORKETH HITHERTO, and I WORK"
                        the Jews, THOUGH MOST DULL (concession) → "PERCEIVED that he was LAYING CLAIM
                        to DIVINE POWER"                       ← admission against interest
[REACTION]       S3     "they sought THE MORE to kill him" — NOT ONLY broke the Sabbath
                        BUT ALSO "said that God was his Father, MAKING HIMSELF EQUAL WITH GOD"
[REPROACH]       S4     "WHAT, THEN, WILL BE OUR STUPIDITY if we do not perceive …?"   ← turned on the reader
                 ─── III. THE CATALOGUE OF NON-DELEGABLE WORKS (S5–S9) ───
[WORK 1]         S5     TO GOVERN the world / TO REGULATE all things "by AN ENERGY INHERENT IN HIMSELF"
                        (Heb 1:3) ⇒ "surely belongs to NONE BUT THE CREATOR"
[WIDENING]       S6     "NOR does he MERELY share the government … BUT ALSO each of the other OFFICES,
                        WHICH CANNOT BE COMMUNICATED TO CREATURES"        ← negative-initial inversion
[WORK 2 · text]  S7     Isa 43:25 "I, EVEN I, am he that BLOTTETH OUT thy transgressions
                        FOR MINE OWN SAKE"                                 ← motive lodged in God
[WORK 2 · proof] S8     Jews charge injustice ⇒ he NOT ONLY ASSERTED "in distinct terms"
                        BUT ALSO PROVED IT BY A MIRACLE (Mt 9:6)
[THE AXIS]       S9     ⇒ "NOT the MINISTRY of forgiving sins, BUT the INHERENT POWER
                        which the Lord declares HE WILL NOT GIVE TO ANOTHER"   ← Isa 42:8 returns
                 ─── IV. THE LAST PREROGATIVE AND THE QED (S10–S11) ───
[WORK 3]         S10    "WHAT! IS IT NOT the PROVINCE OF GOD ALONE to PENETRATE and INTERROGATE
                        the SECRET THOUGHTS OF THE HEART?"
[QED]            S11    "But Christ ALSO HAD THIS POWER, and therefore WE INFER that Christ is God."

Examiner's Eye. Five traps, and the first one is the section.

• Trap 1 — ministry vs inherent power (S9). ⚠️⚠️⚠️ he possessed in himself **not the ministry** of forgiving sins, **but the inherent power** which the Lord declares he will not give to another. This is not A **but** B — A is denied. Christ does not hold a commission to forgive; he holds the thing itself. An option that says Calvin grants Christ a ministry of forgiveness, or that treats ministry and inherent power as two things Christ has, has read not only A but also B where the text says not A but B. That is the single most likely item on this section.
• Trap 2 — the direction of the Jews' dullness (S2). the Jews, **though most dull** in regard to his other sayings, **perceived** that he was laying claim to divine power. ⚠️⚠️ The dullness is conceded and then used: even these men, who understood almost nothing else, understood this. An option that presents the Jews as having misunderstood him, or that makes their hostility a reason to discount the testimony, has inverted the concession. Calvin's whole reason for going to John 5 is that the witnesses are unfriendly. Compare S4, where he turns the same word (stupidity ↔ most dull) on us: if they saw it and we do not, what does that make us?
• Trap 3 — who shares what with whom (S6). Nor does he merely share the government of the world **with the Father**, but also each of the other offices, **which cannot be communicated to creatures**. ⚠️⚠️ The sharing is with the Father. The relative clause says those same offices cannot be shared with creatures. An option that has Calvin saying the offices are communicated to creatures, or that reads the relative clause as restricting what the Son receives, has crossed the two halves. The sentence's force is a contrast between shared within God and not communicable outside God.
• Trap 4 — assertion versus proof (S8). he **not only asserted**, in distinct terms, that this power belonged to him, **but also proved it by a miracle**. ⚠️ Calvin is explicitly guarding against the reply anyone can claim anything. An option that says Christ merely claimed the power, or that the miracle was offered instead of the claim, has broken the not only … but also. The healing is evidence for the pardon, which is Matthew 9:6's own logic (that ye may know that the Son of man hath power on earth to forgive sins).
• Trap 5 — what still more evident is measured against (S1). ⚠️ becomes **still more** evident = more evident than it already was — i.e. than it was from §11's prophecy-applied argument. An option that reads it as "Christ's works are clearer evidence than Scripture," or "this is the clearest of all proofs," over-reads a comparative into a superlative — and §13 immediately outbids it (How clearly and transparently does this appear in his miracles?). A comparative is a relation, not a ranking.

Formula 1 — Reduced adverbial clauses: conjunction + (participle / adjective), subject supplied from the main clause

   if / when / though / while  +  [past participle]        ← passive, subject = main-clause subject
   if / when / though / while  +  [adjective phrase]       ← "be" elided
   ⚠ the missing subject is ALWAYS the subject of the main clause
   ⚠ if it is NOT, the clause is "dangling" — and Beveridge sometimes lets it dangle (S3)

   S1  The divinity of Christ, [if judged by the works …], becomes still more evident.
         = if [it (= the divinity) is] judged by …
   S2  the Jews, [though most dull in regard to his other sayings], perceived …
         = though [they were] most dull …
   S3  … said that God was his Father, [making himself equal with God].
         = no conjunction at all; subject grammatically = he

⚠️ Trap 1 — supplying the wrong subject. if judged by the works is not if we judge. The participle is passive and its subject is the divinity of Christ. ⚠️ Trap 2 — reading though most dull as a superlative ranking. Elative superlative: extremely dull, no article, no comparison class. ⚠️ Trap 3 — the position. These clauses are usually wedged between subject and verb, so a comma after a long subject does not mean the verb is next. Look for the closing comma.

Transformation drill. 그의 권위는, 그가 행한 일들로 판단한다면, 훨씬 더 분명해진다. 제자들은, 다른 모든 점에서는 느렸으나, 이것만은 알아보았다. → His authority, if judged by the works which he performed, becomes still more evident. The disciples, though most slow in every other respect, perceived this one thing. ⚠️ Check both: the implied subject of judged is his authority; the implied subject of most slow is the disciples.

Formula 2 — The escalation family, and the negative-initial inversion that comes with it

   ① ADDITIVE      not only A  but also B          ⇒ A AND B  (B the weightier)
   ② ADDITIVE+INV  Nor does S merely A, but also B ⇒ A AND B  (Nor → subject-aux INVERSION,
                                                              second arm GAPS the verb)
   ③ EXCLUSIVE     not A  but B                    ⇒ B, NOT A   ⚠ A IS DENIED

   S3  … because he NOT ONLY broke the Sabbath, BUT ALSO said that God was his Father   ①
   S8  … he NOT ONLY asserted … that this power belonged to him, BUT ALSO proved it     ①
   S6  NOR DOES HE MERELY share the government … BUT ALSO each of the other offices     ②
   S9  … he possessed in himself NOT the ministry …, BUT the inherent power             ③

⚠️ Trap 1 — confusing ③ with ① and ②. not only A but also B = both. not A but B = B and not A. S9 denies the ministry. S3 and S8 deny nothing. ⚠️ Trap 2 — forgetting the inversion. Nor **does he** share, never Nor he shares. Any fronted negative (Nor, Not only, Never, Little) → do-support + inversion. ⚠️ Trap 3 — a second negative after Nor. Nor already carries the negation; adding not doubles it. ⚠️ Trap 4 — losing the gapped material in arm ②. but also each of the other offices = but also [he shares] each of the other offices [with the Father].

Transformation drill. 그는 단지 심판만 아버지와 함께 나누는 것이 아니라, 다른 각각의 직무도 나누신다. 그리고 그는 그것을 말로만 주장한 것이 아니라 행위로 입증하셨다. 그가 가진 것은 위임받은 직분이 아니라 고유한 권능이었다. → Nor does he merely share the judgment with the Father, but also each of the other offices. And he not only asserted it in words, but also proved it by his deeds. What he possessed was not a delegated office, but an inherent power. ⚠️ Three sentences, three members of the family — and only the third denies its first arm.

Formula 3 — Exclusivity frames: four ways to say and no one else

   belongs to NONE BUT X          (S5)   ← "but" = except (OE be-ūtan, outside of)
   CANNOT BE COMMUNICATED to Y    (S6)   ← the negative stated as a property
   will NOT GIVE to another       (S9)   ← the negative as a speech-act (Isa 42:8)
   the province of X ALONE        (S10)  ← postposed "alone" restricting the noun

   + cousin:  they sought THE MORE to kill him   (S3)
              "the" + comparative = adverbial degree ("all the more") — NOT the article

⚠️ Trap 1 — reading none but as an adversative. but = except. Belongs to none but the Creator = belongs to no one other than the Creator, not does not belong to anyone, however the Creator …. ⚠️ Trap 2 — communicate = impart, not tell. ⚠️ Trap 3 — moving alone. the province of God alone restricts God; God alone's province and the only province of God both say something else. ⚠️ Trap 4 — parsing the more as an article. It is a degree adverb: all the more.

Transformation drill. 세상을 다스리는 일은 창조주 외에 그 누구에게도 속하지 않는다. 그 직무들은 피조물에게 넘겨질 수 없다. 주께서는 그 영광을 다른 이에게 주지 않겠다고 선언하신다. 마음을 살피는 것은 오직 하나님만의 영역이다. → To govern the world belongs to none but the Creator. Those offices cannot be communicated to creatures. The Lord declares that he will not give that glory to another. To search the heart is the province of God alone. ⚠️ Four sentences, four frames, one premise.

1. Where §12 sits. Proof two of three, and Calvin numbered them for you. §11 S3 said the **first** thing deserving of special observation — and the series runs: §11 prophecy applied (what Scripture says of God is said of Christ) → §12 works ascribed (what only God does is done by Christ) → §13 power exercised (and he does it by his own might, not as a delegate). ⚠️ Each step closes a door the previous one left ajar. After §11 an opponent can still say the titles are honorific. After §12 he can still say the works were done by God through him. §13 shuts that: they dispensed the gifts of God as his ministers, whereas he exerted his own inherent might. ⚠️ Notice that §13's sentence uses today's two words — ministers and inherent. §12 and §13 are one argument split across a section break. If a test asks what §12 contributes, say: the argument from non-delegable works, second of three.

2. The argument's real name: opera Dei propria, the works proper to God alone. The reasoning only God does X; Christ does X; therefore Christ is God is not Calvin's invention — it is the standard fourth-century anti-Arian instrument. ⚠️ Athanasius (Orations against the Arians) argues it from creation and from the giving of the Spirit; Basil of Caesarea (On the Holy Spirit, c. 375) runs the identical form for the Spirit, from the works ascribed to him; Gregory of Nazianzus (Theological Orations) systematises it. The underlying rule is that the works of God are the surest index of the nature of God, because a nature is known by its operations — a principle Calvin has been running since I.5 (his perfections … delineated as in a picture, Day 22). ⚠️ Guardrail: Calvin names none of them here. §10 mentioned the orthodox doctors of the Church; §§11–12 name nobody. Do not write that Calvin cites Athanasius. He runs a patristic argument in purely biblical clothing — which is the method of the Institutes in one sentence.

3. The hostile-witness move, and why Calvin keeps reaching for it. The whole John 5 unit (S2–S4) rests on testimony from people trying to kill the witness-bearer. ⚠️ You have seen this before, twice. Day 7: Caligula, whose terror in a thunderstorm proved the sensus divinitatis precisely because he despised religion. Day 8: Diagoras and Dionysius, whose mockery Calvin turned into evidence. The logic is always the same — a concession from an opponent is worth more than a hundred friendly testimonies, because the opponent has every motive to concede nothing. ⚠️ And note how Calvin strengthens the witness by disparaging it: though most dull in regard to his other sayings. The duller the witness, the plainer the thing he could not miss. That is not a flourish; it is the structure of the inference.

4. Ministerium versus potentia inhaerens, and why this distinction has a long tail. S9's not the ministry of forgiving sins, but the inherent power is doing more work than §12 admits. ⚠️ The problem Calvin is heading off is real: Scripture does give men a ministry of forgiveness — Whose soever sins ye remit, they are remitted unto them (John 20:23). So forgiving sins on its own does not prove divinity; the apostles do it. Calvin's answer is that they do it ministerially — announcing a pardon granted elsewhere — while Christ does it inherently, on a ground for mine own sake (S7) that only God can occupy. ⚠️⚠️ This distinction becomes one of the load-bearing beams of Calvin's later polemic: in Book III and Book IV he uses it against sacerdotal absolution — the minister's word is declarative of a forgiveness God alone effects, not effective of it. Guardrail: §12 does not argue any of that. It uses the distinction and moves on. Do not import Book IV's controversy into Book I's proof.

5. Searching the heart — cardiognosia as a divine name. S10's prerogative has a specific Old Testament pedigree: thou, **even thou only**, knowest the hearts of all the children of men (1 Kgs 8:39 — ⚠️ note the exclusivity is already in the text); I the Lord search the heart, I try the reins (Jer 17:10); the righteous God trieth the hearts and reins (Ps 7:9). ⚠️ In the New Testament it becomes a Christological title almost at once: he knew what was in man (John 2:25); Thou, Lord, which knowest the hearts of all men (καρδιογνῶστα, Acts 1:24); I am he which searcheth the reins and hearts (Rev 2:23, spoken by the risen Christ). Calvin gives no reference because he is assuming a reader who hears all of them. If you want to know why S10 needs no citation, that is why.

6. The polemical target, unnamed today. §10 named Servetus, and §§22–29 of this chapter will return to him at length — the 1559 edition sharpens that polemic considerably after the 1553 trial at Geneva. ⚠️ §12 names no opponent, but the shape of the argument tells you who it is for. Against a subordinationist — Arius, or the anti-Trinitarians of the radical Reformation — the reply to Scripture calls Christ God is always yes, in a derived sense, as a creature exalted above creatures. The works argument is designed to be immune to that reply, because it does not turn on a title at all: it turns on whether a creature could be given this to do, and S6 answers no, by definition (which cannot be communicated to creatures). ⚠️ That is why S6 is in the section. Without it, every item in the catalogue could be re-described as a delegated commission.

7. Modern reception, honestly. The move Calvin makes here — identifying Christ by divine prerogatives and functions rather than by titles — is close to what Richard Bauckham calls inclusion in the divine identity: early Christians placed Jesus within the unique identity of the one God by ascribing to him precisely what Second Temple Judaism reserved for God alone, sovereignty over all things and creation being the two decisive markers. ⚠️ Which is, note, S5 and S6. Larry Hurtado approached the same data through devotional practice. ⚠️⚠️ Guardrail, and it is the same one as yesterday: modern scholarship converges on Calvin's data far more than on his conclusion. That John 5:18 reports the charge, that Hebrews 1:3 ascribes the upholding of all things to the Son — not disputed. What that implied about essence in the first century is exactly what is disputed. Calvin reads the ascription as a proposition about being; a historian reads it as a datum about early belief. Do not claim modern work "vindicates" §12.

8. One thing §12 deliberately does not do. It does not distinguish the natures, and it does not ask how a man can exercise an energy inherent in himself. ⚠️ That question is Book 2, chapters 12–14 — and note that today's S2 quotes a saying of the incarnate Christ (My Father worketh hitherto, and I work) while treating it as evidence of eternal Godhead, exactly the move §11 S2 conceded and defended (though the Apostles spoke of him after his appearance in the flesh as Mediator). Guardrail: §12 is a proof of divinity, not a doctrine of the incarnation. An answer that has Calvin teaching the communicatio idiomatum from §12 is reading Book 2 back into Book 1.

1. John 5:17 (S2) — “My Father worketh hitherto, and I work.” Gk ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι — ⚠️ two present indicatives set side by side with nothing between them but καί. Calvin's use: the parallel of the two verbs is the claim, and he lets the Jews state its meaning rather than stating it himself.
2. John 5:18 (S3) — the murder attempt, the Sabbath, making himself equal with God. Gk ἴσον ἑαυτὸν ποιῶν τῷ θεῷ. ⚠️⚠️ Printed reference is (John 5:17); the matter is 5:18, and Calvin's wording tracks the KJV almost exactly. Calvin's use: the Evangelist's own comment on how the claim was understood — apostolic testimony wearing the clothes of a hostile reaction.
3. Hebrews 1:3 (S5, in the parenthesis) — upholding all things by the word of his power. Gk φέρων τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ — ⚠️ φέρων = bearing along, sustaining in motion, not merely propping up; hence Calvin's regulate all things. And αὐτοῦ = his own, which is the warrant for inherent in himself. Calvin's use: the minor premise of S5's suppressed syllogism**, tucked into a bracket.
4. Isaiah 43:25 (S7) — “I, even I, am he that blotteth out thy transgressions for mine own sake.” Heb. ānōkî ānōkî hû' mōḥeh pəšā'êkā ləma'ănî. ⚠️⚠️ The doubled pronoun excludes a substitute; ləma'ănî lodges the motive in God. Calvin's use: this is the text that makes forgiveness non-delegable, and everything in S8–S9 depends on it.
5. Isaiah 42:8 (S9, unreferenced) — my glory will I not give to another. ⚠️⚠️⚠️ Third appearance in five sections (§9, §11 S7 whose glory cannot be given to another, and today with power for glory). Calvin's use: the exclusivity premise, re-banked without citation — and today extended from divine titles to divine acts.
6. Matthew 9:6 (S8) — that ye may know that the Son of man hath power on earth to forgive sins. Gk ἐξουσίαν ἔχει. ⚠️ Calvin's use: the miracle as evidence for the pardon — and note that the epistemic purpose clause (that ye may know) is Matthew's own, not Calvin's addition. Calvin is reporting an argument Scripture already makes.
7. Mark 2:7 / Luke 5:21 (S8, unreferenced) — who can forgive sins but God only? ⚠️ Calvin writes the Jews thought that injustice was done to God; that is this verse in indirect speech. Note the form of the objection: exclusivity frame (but … only) in Scripture's own words — the Jews supply Calvin's major premise.
8. John 20:23 (behind S9, never quoted) — Whose soever sins ye remit, they are remitted unto them. ⚠️⚠️ The text Calvin is guarding against. Because the apostles do have a ministry of forgiveness, Christ forgave sins proves nothing by itself — which is exactly why S9 has to say **not the ministry** … but the inherent power. The unquoted verse is the reason the sentence is built the way it is.
9. 1 Kings 8:39 (S10, unreferenced) — thou, **even thou only**, knowest the hearts of all the children of men. ⚠️ The same emphatic exclusivity as S7's I, even I — Solomon's prayer is the Old Testament's formal statement that heart-knowledge is a divine monopoly. Calvin's use: the unstated warrant for the province of God alone.
10. Jeremiah 17:10 / Psalm 7:9 (S10, unreferenced) — I the Lord search the heart, I try the reins; the righteous God trieth the hearts and reins. ⚠️ Heb. kəlāyôt, "kidneys," the seat of the inmost affections — which is why Calvin's verb is penetrate.
11. John 2:24–25 / Acts 1:24 / Revelation 2:23 (S10–S11, unreferenced) — he knew what was in man; Thou, Lord, **καρδιογνῶστα** of all men; I am he which searcheth the reins and hearts. ⚠️ Calvin's use: But Christ also had this power (S11) is a summary of these, offered without a single citation. The minor premise of the last syllogism is left entirely to the reader's memory.

⚠️ Count the unreferenced texts: Isa 42:8, Mark 2:7, John 20:23, 1 Kgs 8:39, Jer 17:10, Ps 7:9, John 2:25, Acts 1:24, Rev 2:23 — nine, against four that are cited. Exactly yesterday's ratio, and the same reason: §11 S1's the selection of a few, rather than an accumulation of the whole is still governing. When Calvin stops giving addresses, he is writing at speed for readers who already know the texts.

① 어법 (Grammar) — one of the four underlined items is wrong

The divinity of Christ, ⓐif judged by his works, becomes still more evident; ⓑnor he shares merely the government of the world with the Father, but also each of the other offices, ⓒwhich cannot be communicated to creatures; and to search the heart is the province of God ⓓalone.

Answer: ⓑ.

출제 의도. ⓑ fronts the negative nor and then leaves the clause uninverted. A fronted negative requires subject-auxiliary inversion with do-support: **nor does he** share merely … (Formula 2, member ②). nor he shares is the single most recognisable error in period English, and it is the one item in the four that is actually ungrammatical. ⚠️ The three decoys all look wrong and are not. ⓐ if judged is a reduced passive adverbial clause whose implied subject is the main-clause subject the divinity of Christ (Formula 1) — "correcting" it to if we judge changes the voice and is the trap. ⓒ which cannot be communicated is a restrictive relative with a passive modal, and communicate = impart — correct as printed; a reader who takes communicate to mean tell will suspect it wrongly. ⓓ postposed alone restricting the noun it follows (the province of God alone) is Formula 3 — correct, and moving it (God's only province) would change the meaning. Three of the four underlines test whether you will "fix" good period English; only one tests a real error.

② 내용일치 (Comprehension) — which of the following best represents Calvin's argument in §12?

1. Calvin argues that Christ possessed both a ministry of forgiving sins, received from the Father, and an inherent power to govern the world, and that the two together prove his divinity.
2. Calvin notes that the Jews of John 5, being dull and hostile, misconstrued Christ's saying about his Father's work, and he corrects their misreading in order to establish the true sense of the passage.
3. Calvin argues that the works Scripture ascribes to Christ — governing and upholding all things, forgiving sins, and searching the heart — are functions that cannot be handed over to any creature, and that Christ exercises them in his own right rather than as a delegate.
4. Calvin argues that because Christ performed miracles which the prophets and apostles could not perform, it follows that the power at work in him was inherent rather than derived.

Answer: 3.

출제 의도. Option 3 states the section's spine: the catalogue (S5, S7–S9, S10), the criterion (which cannot be communicated to creatures, S6), and the axis (not the ministry of forgiving sins, but the inherent power, S9).

• 1 — the not A but B trap, and the one most people fall into. S9 reads he possessed in himself **not** the ministry of forgiving sins, **but** the inherent power. ⚠️⚠️ The ministry is denied, not added. This option converts an exclusive contrast into the additive not only A but also B of S3 and S8. It is the sharpest distractor in the set precisely because the section contains both constructions.
• 2 — direction flipped. S2 says the Jews **perceived** that he was laying claim to divine power — they read him correctly, and their dullness is conceded in order to make the testimony stronger, not to discredit it. ⚠️ Calvin corrects nothing; he endorses their reading and then turns it on the reader (What, then, will be **our** stupidity …?, S4).
• 4 — the right premise, the wrong section. The contrast between what prophets and apostles did as ministers and what Christ did by his own inherent might is §13, not §12: they dispensed the gifts of God as his ministers, whereas he exerted his own inherent might. ⚠️ §12 mentions no miracle except the one in S8, and that one is cited as evidence for the pardon, not as a comparison with the prophets. This option is true of the chapter and false of the section — which is exactly how a scope-overreach trap is built.

③ 영작 (Composition) — apply today's formulas

세상을 다스리고 만물을 자기 안에 있는 능력으로 주관하는 일은 창조주 외에 그 누구에게도 속하지 않는다. 그리고 그는 단지 그 통치만 아버지와 함께 나누시는 것이 아니라, 피조물에게 넘겨질 수 없는 다른 각각의 직무도 나누신다. 그의 말씀은, 그가 행하신 일들로 판단한다면, 훨씬 더 분명해진다. 그가 가지신 것은 위임받은 직분이 아니라 주께서 다른 이에게 주지 않겠다고 선언하신 고유한 권능이었다.

Target (each formula used, marked):

To govern the world, and regulate all things by an energy inherent in himself, surely belongs to none but the Creator. (Formula 3 — belongs to none but X; note the two infinitives share one to, and the compound subject takes the singular belongs.) Nor does he merely share that government with the Father, but also each of the other offices, which cannot be communicated to creatures. (Formula 2 ② — Nor + inversion, verb gapped in the second arm; Formula 3 — cannot be communicated to.) His word, if judged by the works which he performed, becomes still more evident. (Formula 1 — reduced passive clause, implied subject = his word.) What he possessed was not a delegated office, but the inherent power which the Lord declares he will not give to another. (Formula 2 ③ — not A but B, A denied; Formula 3 — will not give to another.)

출제 의도. The four sentences drill the four things most likely to break: (i) singular agreement after coordinated infinitive subjects (To govern … and regulate … **belongs**, not belong); (ii) the inversion after Nor and the gapping of the verb in the second arm; (iii) supplying the right implied subject in a reduced clause (if judged = if it is judged, subject = his word); (iv) choosing not A but B rather than not only A but also B when the Korean says 아니라, not 뿐 아니라. ⚠️ The commonest error on (iv) is writing not only a delegated office but also the inherent power — which gives Christ both, and reverses the section.

One-line summary. Proof two of three arrives exactly as §11's the **first** thing promised, and the axis rotates from what Scripture says of Christ to what Christ does: The divinity of Christ, **if judged by the works which are ascribed to him** in Scripture, becomes **still more evident** (S1) — proved first from John 5, where the witnesses are hostile and dull and saw it anyway (the Jews, **though most dull** in regard to his other sayings, **perceived** that he was laying claim to divine power, S2) and where their murderous reaction measures the size of the claim (S3), the reproach then turned on the reader (**What, then, will be our stupidity** if we do not perceive …?, S4); then from a catalogue of works that cannot be handed to a creature — world-government by **an energy inherent in himself**, which surely **belongs to none but the Creator** (S5), widened in one stroke to **each of the other offices, which cannot be communicated to creatures** (S6), then narrowed again to forgiveness, where Isaiah's **I, even I** … **for mine own sake** (S7) lodges the motive in God and Christ **not only asserted** … **but also proved it** by a miracle (S8), yielding the sentence the whole section turns on — **not the ministry** of forgiving sins, **but the inherent power** which the Lord declares **he will not give to another** (S9) — and last the searching of the heart, the **province of God alone** (S10), and therefore **we infer that Christ is God** (S11). Grammar: ① reduced adverbial clauses — if judged by … (= if it is judged), though most dull … (= though they were), the missing subject always the main clause's, and most dull an elative superlative, not a ranking; ② the escalation family and its inversion — additive not only A but also B (S3, S8), **Nor does he** merely A **but also** B with fronted-negative inversion and a gapped verb (S6), and the exclusive not A but B in which A is denied (S9); ③ four exclusivity frames, one premise — none but the Creator (S5), cannot be communicated to creatures (S6), will not give to another (S9, Isa 42:8 for the third time), the province of God alone (S10), plus the adverbial they sought **the more** to kill him (S3).

Homework (10 minutes).

1. Structure restoration. Take S9 and write it on three lines: line 1 the frame he possessed in himself **not** X **but** Y, with not circled and A is DENIED written beside it; line 2 the two terms side by side — the ministry of forgiving sins / the inherent power — with delegated, on another's authority under the first and underived, his own under the second; line 3 the relative clause rebuilt in stages, the Lord declares [that] he will not give [IT] to another → the inherent power **which** the Lord declares he will not give ___ to another, with the gap marked and an arrow from which to it. Then take S5 and lay it out as the syllogism Calvin suppresses (P1 governing and regulating the world belongs to none but the Creator · P2 (this an Apostle ascribes to him, Heb. 1:3) · C therefore Christ is the Creator), writing conclusion suppressed until S11 beside the empty third line. Finally box the four exclusivity frames (S5, S6, S9, S10) on one line each and write the single premise they share underneath.
2. Composition. One short paragraph, English, containing (a) a reduced clause if judged by … with the implied subject clearly recoverable, (b) a Nor does he merely … but also … sentence with the verb gapped in the second arm, (c) a not A but B contrast in which A is genuinely denied, and (d) one exclusivity frame of your choice. 그의 권위는, 그가 행하신 일들로 판단한다면, 훨씬 더 분명해진다. 그는 단지 심판만 아버지와 함께 나누시는 것이 아니라, 피조물에게 넘겨질 수 없는 다른 각각의 직무도 나누신다. 그가 가지신 것은 위임받은 직분이 아니라 고유한 권능이었다. 마음을 살피는 것은 오직 하나님만의 영역이기 때문이다. Target: His authority, if judged by the works which he performed, becomes still more evident. Nor does he merely share the judgment with the Father, but also each of the other offices, which cannot be communicated to creatures. What he possessed was not a delegated office, but an inherent power. For to search the heart is the province of God alone.
3. Preview — §13, one line. Tomorrow proof three, and it opens with a rhetorical question instead of a thesis: **How clearly and transparently does this appear in his miracles?** ⚠️ Watch three things. (i) The concession first, then the difference — I admit that similar and equal miracles were performed by the prophets and apostles; **but there is this very essential difference**, that **they dispensed the gifts of God as his ministers, whereas he exerted his own inherent might**. ⚠️⚠️ Those are today's two words, ministers and inherent, doing the same job one section later. §12 and §13 are one argument. (ii) The a fortiori from delegation: And **how should not he be** the true author of miracles, **who**, of his own authority, **commissions others** to perform them? — the one who hands out the power must have it; then Peter's **In the name of** Jesus Christ of Nazareth … rise up and walk as the apostles' own admission of a derived power. (iii) The grammar to expect: How + adverb + does + S + V exclamatory inversion (How clearly and transparently does this appear …?), the concessive I admit that … but frame, whereas as a contrastive conjunction, and another how should not he be …? rhetorical modal. ⚠️ Today his enemies watched him work; tomorrow his servants borrow his name.

Where we stopped: Book 1, Ch. 13, §12 끝. 다음은 Book 1, Ch. 13, §13.