Calvin: Institutes Chapters 3.11.18. to 3.11.21.

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.

3.11.18.

Galatians 3:11 "Now it is evident that no one is justified before God by the law, for "The righteous shall live by faith. 12 But the law is not of faith, rather 'The one who does them shall live by them.'"

Calvin interprets Paul by commenting that "from this statement, it appears that those who are justified by faith are justified independent of, nay, in the absence of, the merit of works, because faith receives that righteousness which the Gospel bestows."

Faith is alien to works. Faith falls squarely in the arena of mercy, not merit.

3.11.19.

The Sophists don't mind stating that justification is by faith. The problem is the addition of the word ALONE! But if it entirely gracious it has to be alone. And "if righteousness is manifested in the Gospel, it is certainly not a partial or mutilated, but a full and perfect righteousness."

They respond as did the heretic Origen by saying "that the works excluded are ceremonial, not moral works." What a foolish argument (see Romans 3:20)!

"The true conclusion, therefore, is, that the whole Law is spoken of when the power of justifying is denied to it."

3.11.20.

Calvin discusses the virtue of works noting that there only real merit lies in God. So what credit can man take for any good he has done? Abraham was accredited righteousness even before the Law. There can only be one Biblical position:

" ... there is justification in faith only where there are no works to which reward is due, and that faith is imputed for righteousness only when righteousness is conferred freely without merit?"

3.11.21

Justification is essentially reconciliation with God to the remission of all sins apart from which the wrath of God will still remain upon the individual. God has hidden His face from sinners (Isa 59:1-2) and unrepentant man is at enmity with God (Rom 5:8ff). So for God to justify a sinner there must be an essential and actual change that must take place. Or as Calvin says:

"It is evident therefore, that the only way in which those whom God embraces are made righteous, is by having their pollutions wiped away by the remission of sins, so that this justification may be termed in one word the remission of sins."

3.11.22.

2 Corithians 5:19-21 makes this doctrine so clear. Calvin interprets this by saying, "He here uses righteousness and reconciliation indiscriminately, to make us understand that the one includes the other."

"Thus Augustine says: "The righteousness of the saints in this world consists more in the forgiveness of sins than the perfection of virtue."

3.11.23..

Now to conclude the matter: "Hence also it is proved, that it is entirely by the intervention of Christ's righteousness that we obtain justification before God."

Question to Consider:

1. Calvin has not only effectively argued that justification is not a fictitious event but it actually brings forgiveness of sin. Thus reconciliation occurs. Can you answer the question, now, "How can God be reconciled to people who are sinners but at the same time just?"