Calvin on Continuity and Discontinuity of Mosaic Law

The question of the relevance of Mosaic Law to the Christian today is a constant issue. On the one hand the NT can quote the Law as authoritative, and on the other has statements about the Christian no longer being under the law, etc. How are we to navigate through all this, and what is the right way to handle to Word of God on these matters?

Calvin gives a helpful summary in his commentary on the "four last books of Moses". Here are some excerpts from "The Use of the Law"...

1. Regarding the continuing use of the Law as "the rule of living well and righteously", after finding justification in Christ and being regenerated by the Spirit

Hence it appears that it is expedient for them to be slain by the Law, and that the death which it inflicts is life-giving. And this occurs in two ways; for, first, being stripped of the false opinion of their righteousness, wherein they prided themselves, they begin to seek in Christ what they mistakenly supposed might be found in themselves, so as to please God by gratuitous reconciliation, whereas they had previously sought to propitiate Him by the merit of their works; secondly, they learn that they are not sufficient to perform a single tittle of the Law, unless, being regenerated by God’s Spirit, they who were the slaves of sin live unto righteousness. And hence, in fine, the utility and fruit of the teaching of the Law proceeds; for, until we are renewed and God has given us hearts of flesh instead of hearts of stone, in vain are precepts dinned in our ears, since in our natural depravity we cordially reject them; but when He has engraved His law within our hearts, its outward instruction also profits us; for He so governs His children by the Spirit of reconciliation, as at the same time to will that they should be attentive and obedient to His voice. Still, because they are always far from attaining to perfect observance of it, they not only learn from it what is right, but also that they have need of His gratuitous mercy, that they may please Him through indulgence and grace, although they are still conscious of much infirmity.

2. Regarding how Paul seems to abrogate the Law, and speaks of discontinuities, when contrasting the Gospel with  a Judaism that rejects Christ

Further, because Paul seems to abrogate the Law, as if now-a-days it did not concern believers, we must now see how far this is the case. And, first, indeed, it is easy to perceive that he does not treat of the Law in the abstract, but sets it forth invested with those of its qualities, wherein it is opposed to the Gospel; for, inasmuch as his controversy was with those who interpreted it amiss, he could not help contrasting the Law with the Gospel, as if they were in opposition to each other: not that they were really so, if their respective doctrine be dexterously applied to its proper object, but because such a conflict arose from the absurd mixture, which the false apostles introduced. They asserted that men are justified by the works of the Law, and, if this were admitted, the righteousness of faith was destroyed, and the Gospel fell to the ground. They, moreover, restored the yoke imposed on the ancient people, as if no liberty had been obtained by the blood of Christ. In this discussion it was necessary for Paul to advert only to that which is peculiar to Moses, and distinct from Christ; for although Christ and Moses perfectly accord in the substance of their doctrine, still, when they are compared with each other, it is fitting to distinguish what is peculiar to each. In this respect Paul calls the Law “the letter,” because Moses had no other charge than to speak in the name of God, (2 Corinthians 3:6;) and this in itself is not only useless, but also deadly; for when the word resounds in the ears only, it produces nothing but condemnation. Besides, he considers the Law as connected with promises and threatenings. Whence it follows, that salvation can only be procured by it if its precepts be exactly fulfilled. Life is indeed promised in it, but only if whatever it commands be complied with; whilst, on the other hand, it denounces death against its transgressors, so that to have offended in the slightest point is enough to condemn and destroy a person; and thus it overwhelms all men with despair. Lastly, because the ceremonies by which God prepared His ancient people as by puerile and elementary instruction for the faith of the Gospel, were annexed to the Law, Paul embraces those also in his comparison between the Law and the Gospel. Hence it follows that, in so far as Moses is distinguished from Christ, his ministration has ceased, although his embassy was identical with that which Christ afterwards discharged. As regards the ceremonies, we must consider that an end was put upon them by Christ’s coming, in such a way as to establish their truth more firmly than as if they still remained in use: for we acknowledge that in them, as in a mirror, was formerly shewn to the Fathers, what is now displayed to us in its reality. Whence it appears that they are greatly mistaken who altogether reject as useless that instruction which we read in the writings of Moses; and that the squeamishness of those who despise it is also intolerable.

At the end, Calvin also helpfully refers back to further treatment in his Institutes: "Let my readers seek in the Second Book of my Institutes, Chapter 7., what further tends to the explanation of this subject."

John Calvin on the primacy of Christ's work vs our faith regarding our salvation and justification

I like these words of Calvin, which highlight the primacy of what God has done in Christ, rather than our faith, as the ground of our justification:

We see that the first place is assigned to the love of God as the chief cause or origin, and that faith in Christ follows as the second and more proximate cause. Should any one object that Christ is only the formal cause [Note: The French adds, “C’est a dire, qui n’emporte en soy vrai effect;”—that is to say, which in itself produces no true effect], he lessens his energy more than the words justify. For if we obtain justification by a faith which leans on him, the groundwork of our salvation must be sought in him. This is clearly proved by several passages: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins,” (1 John 4:10). These words clearly demonstrate that God, in order to remove any obstacle to his love towards us, appointed the method of reconciliation in Christ. There is great force in this word “propitiation”; for in a manner which cannot be expressed, God, at the very time when he loved us, was hostile to us until reconciled in Christ. To this effect are all the following passages: “He is the propitiation for our sins;” “It pleased the Father that in him should all fulness dwell, and having made peace by the blood of his cross, by him to reconcile all things unto himself;” “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them;” “He has made us accepted in the Beloved,” “That he might reconcile both into one body by the cross.” The nature of this mystery is to be learned from the first chapter to the Ephesians, where Paul, teaching that we were chosen in Christ, at the same time adds, that we obtained grace in him. How did God begin to embrace with his favour those whom he had loved before the foundation of the world, unless in displaying his love when he was reconciled by the blood of Christ? As God is the fountain of all righteousness, he must necessarily be the enemy and judge of man so long as he is a sinner. Wherefore, the commencement of love is the bestowing of righteousness, as described by Paul: “He has made him to be sin for us who knew no sin; that we might be made the righteousness of God in him,” (2 Cor. 5:21). He intimates, that by the sacrifice of Christ we obtain free justification, and become pleasing to God, though we are by nature the children of wrath, and by sin estranged from him. This distinction is also noted whenever the grace of Christ is connected with the love of God (2 Cor. 13:13); whence it follows, that he bestows upon us of his own which he acquired by purchase. For otherwise there would be no ground for the praise ascribed to him by the Father, that grace is his, and proceeds from him. (Institutes, 2.17.2)

John Owen on Justification

I've been reading a little of John Owen, and so here are some quotes I'd like to remember :-)

"This, therefore, is that which herein I affirm:— The righteousness of Christ (in his obedience and suffering for us) imputed unto believers, as they are united unto him by his Spirit, is that righteousness whereon they are justified before God, on the account whereof their sins are pardoned, and a right is granted them unto the heavenly inheritance... The foundation of the imputation asserted is union. Hereof there are many grounds and causes, as has been declared; but that which we have immediate respect unto, as the foundation of this imputation, is that whereby the Lord Christ and believers do actually coalesce into one mystical person. This is by the Holy Spirit inhabiting in him as the head of the church in all fulness, and in all believers according to their measure, whereby they become members of his mystical body. That there is such a union between Christ and believers is the faith of the catholic church, and has been so in all ages. Those who seem in our days to deny it, or question it, either know not what they say, or their minds are influenced by their doctrine who deny the divine persons of the Son and of the Spirit. Upon supposition of this union, reason will grant the imputation pleaded for to be reasonable; at least, that there is such a peculiar ground for it as is not to be exemplified in any things natural or political among men." [The Doctrine of Justification by Faith, Ch9; note the emphasis on union with Christ]
"Christ and believers are one mystical person, one spiritually-animated body, head and members. This, I suppose, will not be denied; to do so, is to overthrow the church and the faith of it. Hence, what he did and suffered is imputed unto them. And it is granted that, as the surety of the covenant, he paid all our debts, or answered for all our faults; and that his righteousness is really communicated unto us. “Why, then,” say some, “there is no need of repentance; all is done for us already.” But why so? Why must we assent to one part of the gospel unto the exclusion of another? Was it not free unto God to appoint what way, method, and order he would, whereby these things should be communicated unto us?
"... Not only, therefore, the thing itself, or the communication of the righteousness of Christ unto us, but the way, and manner, and means of it, do depend on God’s sovereign order and disposal. Wherefore, although Christ did make satisfaction to the justice of God for all the sins of the church, and that as a common person (for no man in his wits can deny but that he who is a mediator and a surety is, in some sense, a common person); and although he did pay all our debts; yet does the particular interest of this or that man in what he did and suffered depend on the way, means, and order designed of God unto that end. This, and this alone, gives the true necessity of all the duties which are required of us, with their order and their ends
"... [Answering like objections that faith is also unnecessary:] the whole fallacy of this objection lies in the opposing one part of the design and method of God’s grace in this mystery of our justification unto another; or the taking of one part of it to be the whole, which, as to its efficacy and perfection, depends on somewhat else. Hereof we warned the reader in our previous discourses. For the whole of it is a supposition that the satisfaction of Christ, if there be any such thing, must have its whole effect without believing on our part; which is contrary unto the whole declaration of the will of God in the gospel... Wherefore, on the only making of that satisfaction, no one for whom it was made in the design of God can be said to have suffered in Christ, nor to have an interest in his satisfaction, nor by any way or means be made partaker of it antecedently unto another act of God in its imputation unto him. For this is but one part of the purpose of God’s grace as unto our justification by the blood of Christ, — namely, that he by his death should make satisfaction for our sins; nor is it to be separated from what also belongs unto it in the same purpose of God. Wherefore, from the position or grant of the satisfaction of Christ, no argument can be taken unto the negation of a consequential act of its imputation unto us; nor, therefore, of the necessity of our faith in the believing and receiving of it, which is no less the appointment of God than it was that Christ should make that satisfaction... And what he underwent and suffered, he underwent and suffered in our stead. But yet the act of God in laying our sins on Christ conveyed no actual right and title to us unto what he did and suffered. They are not immediately thereon, nor by virtue thereof, ours, or esteemed ours; because God has appointed somewhat else, not only antecedent thereunto, but as the means of it, unto his own glory. These things, both as unto their being and order, depend on the free ordination of God. But yet
"... It cannot be said that this satisfaction was made for us on such a condition as should absolutely suspend the event, and render it uncertain whether it should ever be for us or no. Such a constitution may be righteous in pecuniary solutions. A man may lay down a great sum of money for the discharge of another, on such a condition as may never be fulfilled; for, on the absolute failure of the condition, his money may and ought to be restored unto him, whereon he has received no injury or damage. But in penal suffering for crimes and sins, there can be no righteous constitution that shall make the event and efficacy of it to depend on a condition absolutely uncertain, and which may not come to pass or be fulfilled; for if the condition fail, no recompense can be made unto him that has suffered. Wherefore, the way of the application of the satisfaction of Christ unto them for whom it was made, is sure and steadfast in the purpose of God
"... God has appointed that there shall be an immediate foundation of the imputation of the satisfaction and righteousness of Christ unto us; whereon we may be said to have done and suffered in him what he did and suffered in our stead, by that grant, donation, and imputation of it unto us; or that we may be interested in it, that it may be made ours: which is all we contend for. And this is our actual coalescency into one mystical person with him by faith. Hereon does the necessity of faith originally depend. And if we shall add hereunto the necessity of it likewise unto that especial glory of God which he designs to exalt in our justification by Christ, as also unto all the ends of our obedience unto God, and the renovation of our natures into his image, its station is sufficiently secured against all objections. Our actual interest in the satisfaction of Christ depends on our actual insertion into his mystical body by faith, according to the appointment of God." [The Doctrine of Justification by Faith, Ch9; answering objections that the necessary conclusion of Owen's view would be that of 'eternal justification', where faith and repentance are unnecessary]

Classic Calvin on Justification

I was reading some of the Institutes today, and came across a few quotes which were keepers. Concerning Justification. Here they are (with bold highlighting of some of the classic Calvin phraseology that caught my attention)...

Osiander laughs at those men who teach that “to be justified” is a legal term; because we must actually be righteous. Also, he despises nothing more than that we are justified by free imputation. Well then, if God does not justify us by acquittal and pardon, what does Paul’s statement mean: “God was in Christ, reconciling the world to himself, not imputing men’s trespasses against them” [2 Corinthians 5:19]? “For our sake he made him to be sin who had done no sin so that we might be the righteousness of God in him.” [verse 21 p.] First, I conclude that they are accounted righteous who are reconciled to God. Included is the means: that God justifies by pardoning, just as in another passage justification is contrasted with accusation. This antithesis clearly shows that the expression was taken from legal usage. Anyone moderately versed in the Hebrew language, provided he has a sober brain, is not ignorant of the fact that the phrase arose from this source, and drew from it its tendency and implication. Where Paul says that righteousness without works is described by David in these words, “Blessed are they whose transgressions are forgiven” [Psalm 32:1; 31:1, Vg.; Romans 4:7], let Osiander answer me whether this be a full or half definition. Surely, Paul does not make the prophet bear witness to the doctrine that pardon of sins is part of righteousness, or merely a concomitant toward the justifying of man; on the contrary, he includes the whole of righteousness in free remission, declaring that man blessed whose sins are covered, whose iniquities God has forgiven, and whose transgressions God does not charge to his account. Thence, he judges and reckons his happiness because in this way he is righteous, not intrinsically but by imputation. [Institutes 3.11.11]

Here they have an ingenious subterfuge: even though they have not devised it themselves but have borrowed it from Origen and certain other ancient writers, it is still utterly silly. They prate that the ceremonial works of the law are excluded, not the moral works. They become so proficient by continual wrangling that they do not even grasp the first elements of logic. Do they think that the apostle was raving when he brought forward these passages to prove his opinion? “The man who does these things will live in them” [Galatians 3:12], and, “Cursed be every one who does not fulfill all things written in the book of the law” [Galatians 3:10 p.]. Unless they have gone mad they will not say that life was promised to keepers of ceremonies or the curse announced only to those who transgress the ceremonies. If these passages are to be understood of the moral law, there is no doubt that moral works are also excluded from the power of justifying. These arguments which Paul uses look to the same end: “Since through the law comes knowledge of sin” [Romans 3:20], therefore not righteousness. Because “the law works wrath” [Romans 4:15], hence not righteousness. Because the law does not make conscience certain, it cannot confer righteousness either. Because faith is imputed as righteousness, righteousness is therefore not the reward of works but is given unearned [Romans 4:4-5]. Because we are justified by faith, our boasting is cut off [Romans 3:27 p.]. “If a law had been given that could make alive, then righteousness would indeed be by the law. But God consigned all things to sin that the promise might be given to those who believe.” [Galatians 3:21-22 p.] Let them now babble, if they dare, that these statements apply to ceremonies, not to morals. Even schoolboys would hoot at such impudence. Therefore, let us hold as certain that when the ability to justify is denied to the law, these words refer to the whole law. [Institutes 3.11.19]

I wonder what Calvin would say about Bishop Tom Wright and his views on justification...

(PS thanks to Bob Vincent whose page I copied from because my Battles edition of the Institutes was on a different computer...)