“Riches I Heed Not…” Calvin and the Rewards for Liberality

“As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.” 1 Timothy 6:17–19

Earlier in John Calvin’s commentary on this Epistle, he explains why the pursuit of riches is not only dangerous but necessarily leads to becoming captive to the devil:

“And here Paul shews not only what generally happens, but what must always happen; for every man that has resolved to become rich gives himself up as a captive to the devil.”*

In his commentary on the passage cited above, Calvin transitions to explain how the gospel not only transforms but also summons the rich to an entirely different ethic of liberality and generosity. But this ethic is not something that is only required of Christians, but of all people.

“[Paul adds another remedy to the former, for correcting the sinful dispositions of rich men, by stating authoritatively what is the lawful use of riches; for the richer any man is, the more abundant are his means of doing good to others; and because we are always more tardy than we ought to be in giving to the poor, he employs many words in commendation of that virtue.”

There is a universal requirement of all people, as an expression of the Second Greatest Commandment to love one’s neighbor as oneself — the more you have been given in material goods, the more you are called to give to others in need. “For those to whom much has been given, much will be required.” Humans are the ordinary vessels by which God provides daily bread to all people. Justice is fulfilling your role as a vessel to give your neighbor what he or she is due as an image-bearer; injustice is hoarding the good gifts of God in your own cistern. “What do you have that you did not receive?”

Calvin continues by explaining that the Christian is not only given a renewed heart that does what is right toward his or her neighbor with earthly goods, but is even promised a reward of a treasure by God:

“Besides, he adds an incitement drawn from the promises of a reward; that, by bestowing and communicating, they will procure for themselves a better treasure than they can have on earth. By the word “foundation” he means a firm and lasting duration, for the spiritual riches which we “lay up for ourselves” in heaven, are not exposed to the ravages of worms or thieves or fires, but continue always to be placed beyond all danger. On the contrary, nothing on earth is solidly founded; but everything may be said to be in a floating condition.”

At this point in this commentary, Calvin addresses two viewpoints that err on their understandings of free grace and good works. First, he rebuts the viewpoint of his late medieval Catholic opponents who argue that this passage provides evidence that Christians can only obtain eternal life by the merit of good works. Calvin explains that even the most “perfect” and holy of Christians could never perform even a fraction of the requirements of liberality that are found in Scripture:

“The inference drawn by Papists from this passage, that we therefore obtain eternal life by the merit of good works, is excessively frivolous. It is true that God accepts as given to himself everything that is bestowed on the poor (Matthew 25:40). But even the most perfect hardly perform the hundredth part of their duty; and therefore our liberality, does not deserve to be brought into account before God. So far are we from rendering full payment, that, if God should call us to a strict account, there is not one of us who would not be a bankrupt.”

At this point, those who agree with Calvin on his understanding of free grace would be in hearty agreement. There is indeed no way in which sinners — even redeemed sinners — can merit the favor of God in this life and perfectly fulfill the requirements of generosity and justice to the needy. But Calvin doesn’t stop there. Calvin also corrects a misunderstanding that places free grace at odds with good works, as though setting the high requirements of lived holiness is not centered on the gospel of free grace enough. Calvin’s understanding of free grace does not stop at simply recollecting the perfect work of Christ on our behalf, but propels forward to the new life in Christ by the power of the Spirit:

“But, after having reconciled us to himself by free grace, he accepts our services, such as they are, and bestows on them a reward which is not due. This recompense, therefore, does not depend on the considerations of merit, but on God’s gracious acceptance, and is so far from being inconsistent with the righteousness of faith, that it may be viewed as an appendage to it.”

According to Calvin, free grace, good works, and this promise of reward are perfectly harmonious and complementary with one another. Reward in the context of free grace in the life of a Christian is fully consistent with the righteousness of faith. Taking this under consideration, similar rewards promised by Jesus in his earthly ministry apply here as well.

Calvin’s thoughts on riches bring about several important pastoral questions for the life of the church:

1. If the pursuit of riches necessarily results in becoming captive to the devil, how are churches shepherding congregants with their money? Can a pastor faithfully shepherd without talking about the use of money and the pursuit of riches?
2. If riches are ultimately a gift from God meant to bless others, and if liberality is a sign that someone has a renewed heart, how is the church forming and discipling congregants into this ethic of liberality?
3. If free grace, good works, and rewards are perfectly harmonious with one another, does this come across in the ministry of our churches? Or, are our churches overall confused about how they go together?

Calvin’s thoughts also bring about several important societal questions as Christians live out their vocations in this world:

1. If the pursuit of riches necessarily results in becoming captive to the devil, and if Christians are called to uphold righteousness and restrain evil in the world, are the systems and institutions of the society we live in creating habits and patterns of unrestrained desires of monetary gain? Are there better systems or modifications of these systems that can bring godly restraint to the desire for riches?
2. If riches are ultimately a gift from God meant to bless others, and all people must uphold this ethic by virtue of being created in the image of God, how are we in our vocations shaping that ethic in our spheres of influence? Or, are we “going with the flow” of the status quo liturgy of “more, more, more?”
3. If free grace, good works, and rewards are perfectly harmonious with one another, do we live this out in our vocations in the world? Or, do we live with a sort of dual ethic, as though our interactions in the world call us to a lower or different set of standards to how we are to live?

* All quotes are from John Calvin, Commentaries on Timothy, Titus, Philemon. https://www.ccel.org/ccel/calvin/calcom43.html