Thoughts on Calvin's Institutes

In reading selections from Calvin’s Institutes of the Christian Religion I was struck by the way God reveals Himself in order to draw men into relationship with Him. Through the doctrines of the knowledge of God, justification, and election, Calvin richly displays God’s desire for me to know Him in rich and intimate ways; and through reasons in and of Himself, God works to reconcile unworthy sinners like myself into relationship with Him.

From the first page of this great work Calvin outlines the fate of humanity in relation to our Creator. I am prone by nature to rest in myself; God wants me to worship Him, but I must be led by the hand to find Him (1.1.1). God, in His divine wisdom, has implanted in man an innate knowledge of Himself and a consequent desire to worship Him (1.3.1-3). Although I have this inherent bent to worship, I in my sinfulness worship myself through distortions of who I want this Divine Being to be for me (1.2.3).

However, in my sinfulness I am left without excuse because God in His providence, through creation and through revelation, has given me the means whereby I may know Him rightly. Nature in all its splendor testifies to the existence of the Creator, as does God’s providential hand displayed in creation being upheld (1.5.1, 7). My own body and soul testify to His existence as well (1.5.3, 4). Moreover, God gives me the sure revelation of His Word which declares Himself to me, as well as the salvation He offers to draw me into communion and fellowship with Him (1.6.1).

What impressed me in the explanation of this doctrine was Calvin’s ability to weave in the loving hand of my Creator. He wants me to know Him in order to learn reverence and fear, as well as to ask from Him every good thing (1.2.3). Although I have eternally distanced myself from Him because of my sin, God reveals Himself in His works in order to draw me to Himself (1.5.9). God hates all sin, but in His mercy He delays judgment in order to win sinners such as I back to Himself (1.5.7). He reveals himself “in order that none might be excluded from the means of obtaining felicity” (1.5.1). Praise God that He does reveal himself in such a way, because “error can never be eradicated from the heart of man until the true knowledge of God has been implanted in it” (1.6.3)!

The only way for God to have this communion with me is if my status as a sinner before God is changed. Christ constantly makes intercession before the Father on my behalf because I sin constantly (3.14.11). Through justification by faith in Christ, though, the Spirit has worked in me a change in relationship with God, as my Judge has become my “indulgent Father” (3.11.1). God has become the witness to my righteousness which I have in Christ and has received me into His favor as though I myself was righteous (3.11.2; 3.14.9); “justification by faith is reconciliation to God . . . [through] the remission of sins” (3.11.21). The Gospel offers righteousness gratuitously; to obtain justification by the law requires works (3.11.18). Calvin rightly derives from Scripture that man is sinful and incapable of any righteousness and of producing any good works.

In this, Calvin subsequently refutes the heresies of Osiander, the Sophists, and others. Osiander held that the indwelling of Christ produced righteousness in man who is justified thereby and not by the propitiation of sins, arguing that man cannot be simultaneously wicked and justified (3.11.5, 6, 10, 11). The Sophists postulated that man is justified by good works that are worked in him by God, and therefore are truly good works.

However, turning away from my own perceived righteousness and works causes me to turn to the righteousness of Another, and humbly seek for justification outside of myself. God, in His kindness and love for his people provides this righteousness in Christ, and compels me to flee to Him, trusting solely in Him and the righteousness He offers (3.11.16, 20). Thus, He draws me into relationship with Himself out of necessity on my part, and mere grace on His. My total dependency on God in this magnifies His glory (3.13.1)

Any measure of works, therefore, can in no way merit a single iota of God’s grace towards me. I am brought into a saving relationship with God based solely of the finished work of Christ (and what a relief it is not having to worry whether or not my works are good enough to gain God’s favor!). The fruit of change that evidences itself in my life are themselves gifts of God (3.15.3). Further, these good works which I do are merely what is my duty to do, and therefore do not provide any merit above my calling to obey the Lord (3.14.14). That God chooses to bless these fruits in my life is further evidence of His sovereign goodness in my life, which draws me closer to Himself (3.15.3).

What makes the restoration of the relationship between God and myself even more incredible (and yet credible!) is the truth that I was chosen by the Lord in eternity past to become His son. History itself demonstrates that the Gospel call is not preached equally to all mankind, yet I have had this privilege (3.21.1). This gospel call has according to God’s election worked effectually in me, while not in others; the only conclusion that can be reached, therefore, is that salvation is only of the free mercy and love of God (3.21.1, 5). God chose Israel, corporately, not because of any merit in themselves; they were small in number and rebellious in nature (3.21.5). Similarly, there was nothing in me that caused God to choose me to life, but of His free and sovereign good pleasure He has restored my soul and brought me into the fellowship with Himself.

Only by the glorious riches of His sovereign grace has God called me into restored relationship with Himself. For the purposes of His own glory has He chosen to reveal Himself and the riches of salvation through His Son to me and the rest of fallen mankind. The realization of these truths leads me to shout out with Paul (and Calvin), “ Thanks be to God for His indescribable gift!” (2 Cor. 9:15, NKJV).