Calvin: Institutes Chapters 3.11.12. to 3.11.17.

INSTITUTES OF THE CHRISTIAN RELIGION

By
John Calvin

BOOK THIRD.
THE MODE OF OBTAINING THE GRACE OF CHRIST. THE
BENEFITS IT CONFERS, AND THE
EFFECTS RESULTING FROM IT.

CHAPTER 11. OF JUSTIFICATION BY FAITH. BOTH THE NAME AND THE REALITY DEFINED.
3.11.12.

Calvin continues his debate is Osiander. To summarize his opponents position we have to realize that Osiander denies that we obtain favor with God through the imputation of the righteousness of Jesus Christ. Osiander's position is that God cannot hold people as righteous if they are not actually righteous. He argues that Christ in His Divinity is given to us for righteousness through infusion or impartation rather than imputation. Osiander denies that Christ in His human nature can justify anyone.

Osiander will argue that the righteousness that is ours in Christ as spoken of in 1 Corinthians 1:30 is the righteousness of the eternal Word - Christ as God. Although that is a right understanding, he fails to appreciate Paul's statement in Colossians 2:3, ". . . in whom are hidden all the treasures of wisdom and knowledge," where he applies the same wisdom as in 1 Cor 1:30 also to the humanity of Jesus. Osiander objects that we make a two-Christ system by claiming righteousness from God AND from Jesus. The Bible does not deny that this righteousness that saves is not from the grace and mercy of God; nor did the Reformers deny that this justifying grace did not proceed from God. "What we constantly maintain is, that our righteousness and life are in the death and resurrection of Christ."

3.11.13.

Additionally, Calvin then pursues the other matter, that is, righteousness attained by works, that is inherent in Osiander's argument and is currently the heresy of all Arminan teaching including the Church of Rome. ". . . Let us here show that there is so wide a difference between justification by faith and by works, that the establishment of the one necessarily overthrows the other." Note the clear teaching of Scripture:

Philippians 3:8-9 (NASB95)
8 More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, 9 and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith,
Romans 10:3 (NASB95)
3 For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.
Romans 3:27 (NASB95)
27 Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
Romans 4:2 (NASB95)
2 For if Abraham was justified by works, he has something to boast about, but not before God.

3.11.14.

Apparently the "Sophists, who delight in sporting with Scripture and in empty cavils, think they have a subtle evasion when they expound works to mean, such as unregenerated men do literally, and by the effect of free will, without the grace of Christ, and deny that these have any reference to spiritual works." According to them and the current dogma of the Roman Catholic Church, man is justified by faith AND works, sola fide!

3.11.15.

"We, indeed, hold with Paul, that those who fulfill the Law are justified by God, but because we are all far from observing the Law, we infer that the works which should be most effectual to justification are of no avail to us, because we are destitute of them." This false teaching that we are saved by grace and persevere in works to gain our redemption is a fast road to Pelagianism.

3.11.16.


"Scripture, when it treats of justification by faith, leads us in a very different direction. Turning away our view from our own works, it bids us look only to the mercy of God and the perfection of Christ." The reality is, as Calvin explains is that:

a. God first and foremost looks with grace upon the sinner and in that sinner sees nothing but sin and totally destitute of anything good or righteous.
b. The cause of justification then must be found only in God and not in people.
c. The aim of God is to cause the sinner to "distrust of his own works, to cast himself entirely upon his mercy for salvation."

"This is the meaning of faith by which the sinner comes into the possession of salvation, when, according to the doctrine of the Gospel, he perceives that he is reconciled by God; when, by the intercession of Christ, he obtains the pardon of his sins, and is justified; and, though renewed by the Spirit of God, considers that, instead of leaning on his own works, he must look solely to the righteousness which is treasured up for him in Christ."

3.11.17.

Saving faith then believes the Gospel and embraces the righteousness that is in Christ -- alone. According to Romans 10 it is plain that Paul "makes the distinction between the Law and the Gospel to be, that the former gives justification to works, whereas the latter bestows it freely without any help from works."

Questions to Consider

1. What does the regenerate man trust in?

2. How is faith said to justify?

3. Why can the righteousness formed in us by the Spirit of God not be a cause of righteousness?