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Published online by Cambridge University Press: 25 September 2015
Oh, How Love I Thy Law—
It Is My Meditation All the Day Long.
Psalms 119: 97John Calvin's (1509-64) theology, as expounded in his definitive work, the Institutes of the Christian Religion, and in his topical theological treatises, biblical commentaries and sermons, may be accurately described as a lifelong meditation on the law of God. And, as was true for the Psalmist David (Psalm 119), his meditation is characterized by delight, praise, and thanksgiving for the law, in all its various forms and uses; as a blessing, a gift of a gracious God solicitous of the welfare of his chosen people.
In order to teach this positive view of the law properly and to evoke a similar response of appreciation for the law from Christians, Calvin attempts in his theology to present “the whole doctrine of the law” or “the whole office of the law.” He takes care, therefore, to avoid some of the more common partial theological interpretations of the law of his day. Specifically, in his theology he strives: not to place inordinate emphasis on the negative, punitive function of the law, as Luther was prone to do; not to ignore the punitive function of the moral law, as the “papists” were wont to do; not to reject the benefits of civil law, as the Anabaptists tended to do; and finally, not to reject the law altogether, as the Libertines did. In response he carefully constructs a balanced and nuanced view of the law that incorporates a variety of forms and a variety of uses (both negative and positive) of the law. The following presentation of his understanding of the law in relation to creation, sin, justification, and sanctification is an attempt to summarize that complex position.
1. In writing his theology as a long meditation on the divine law, Calvin may have fulfilled both his own, and his father's vocational aspirations for himself. Gerard Calvin, intending his son to become a priest, sent him off to seminary in Paris in 1523. After a quarrel with local church authorities and a reassessment of the priestly vocation, he withdrew his son from seminary and sent him to law school at the universities of Orleans (1527) and Bourges (1529). Though Calvin did not wish to leave his theological studies and his circle of friends in Paris, he obeyed his father. Shortly after Gerard's death in 1531 Calvin dropped out of law school and returned to Paris to pursue a vocation as a humanist scholar.
2. This positive appreciation for the law is often noted as a distinguishing mark of Calvin's theology and the entire reformed tradition. More specifically, Calvin's “third use of the law” is commonly cited as one of the major points at which his theology departs from Luther's. See, for example, Dowey, E., The Knowledge of God in Calvin's Theology 223–24, note 4 (1952)Google Scholar. See further Soe's challenge to this way of distinguishing Luther's and Calvin's theology in Soe, , The Three “Uses” of the Law, in Norms and Context in Christian Ethics 309–15 (Outka, G. & Ramsey, P. eds. 1968)Google Scholar.
3. 4 Calvin, J., Commentary on the Book of Psalms 413 (Anderson, J. ed. and trans. 1949)Google Scholar (Ps. 119:17) [hereinafter cited as Commentary/Psalms].
4. Id. at 444(Ps. 11:58).
5. Sermon on Deuteronomy 4:44-5:3 in Calvin, J., Sermons on the Ten Commandments 43–44 (Farley, B. ed. and trans. 1980) [hereinafter cited as Sermons]Google Scholar.
6. 4 Commentary/Psalms, supra note 3, at 400-01 (Ps. 119:1).
7. Calvin often uses the term “word” or “word of God” (Psalms 119:42, 24, 98, 104) and the term ‘truth’ (Psalms 119:86, 108) as synonyms for the law of God, clearly indicating the close association of law and revelation. See also Calvin, J., Commentary on Galatians, Ephesians, Philippians and Colossians 105 (Torrance, D. & Torrance, T. eds., Park, T. trans. 1965)Google Scholar (Gal. 3:22) [hereinafter cited as Commentary on Galatians, Ephesians, Phillipians and Colossians] (and his comment in his exegesis of Galatians where he says, “By the word scripture is chiefly intended to be the law itself.”)
Calvin's discussion of the providence of God confirms this view of law as a revelation of the will of God. While ultimately the providence of God, the way by which he governs the world, is secret and hidden, the law reveals to us what we need to know of God's government of the world, and his expectations for our self-government, for our salavation. The law, then, may rightfully be called the revealed providence of God, for “[i]n the law God shows us what is pleasing to Him. Those, therefore, who wish to examine properly how far they agree with God, test all their purposes and practices by this standard. Although nothing is done in this world except by the secret governing providence of God, to use this as an excuse and say that nothing happens without His approbation is intolerable blasphemy. What foolishness it is to seek in a deep labyrinth for the distinction between right and wrong which the law has plainly and distinctly set before our eyes. The Lord, as I have said, does indeed have His own hidden counsel, by which he orders all things as he pleases; but because it is incomprehensible to us, we should know that we are debarred from a too curious investigation into it. For the meantime let this truth remain unalterable—only righteousness pleases God, and only by the law, in which He has faithfully testified what he approves or disapproves, can we form a right udgment of our works.” Calvin, J., The Epistles of Paul the Apostle to the Romans and to the Thessalonians 162–63 (Torrance, D. & Torrance, T. eds., Mackenzie, R. trans. 1973)Google Scholar (Rom. 8:7) [hereinafter cited as Epistles. See also Calvin, J., Institutes of the Christian Religion 1.17.2 (McNeill, J. ed., Battles, F. trans. 1960)Google Scholar [hereinafter cited as Institutes]. (In order that those using French or Latin editions may find the quote in their own language without having to look at the English edition first and so those familiar with the structure of the Institutes may locate theologically all cites to the institutes, I will include reference to the book, chapter, and section numbers.) See also Institututes 1.17.2 supra note 1 at 214. Where he notes that God's will is the sole role of righteousness to which we should assent. Since we do not know the secret providence of God, however, we should cling to the revealed providence of the law.
8. Epistles, supra note 7, at 51-52.
9. “For it [convenience] is a certain mean between God and man, because it does not allow man to suppress within himself what he knows, but pursues him to the point of convincng him.” Institutes 3.19.15, supra note 7, at 848.
10. Sermons, supra note 5, at 373.
11. Epistles, supra note 7, at 195 (Rom. 9:4).
12. Id.
13. Commentary/Psalms, supra note 3, at 450 (Ps. 119:65).
14. Id. at 420 (Ps. 119:26); at 425-26 (Ps. 119:34).
15. Id. at 434 (Ps. 119:44).
16. For “guardian” see id. at 439 (Ps. 119:52); for “chief teacher” see id. at 475 (Ps. 119:98); for law as schoolmaster see id. at 479 (Ps. 119:105).
17. Id. at 434 (Ps. 119:44).
18. Id. at 472 (Ps. 119:101).
19. Sermons, supra note 5, at 59.
20. 4 Commentary/Psalms, supra note 3, at 476 (Ps. 119:101); Id. at 408 (Ps. 119:10).
21. Id. at 400-01 (Ps. 119:1).
22. 1 Institutes 2.2.24, supra note 7, at 283.
23. 4 Commentary/Psalms, supra note 3, at 405 (Ps. 119:7); see also. id. at 447 (Ps. 119:62).
24. Sermons, supra note 5, at 60.
25. Epistles, supra note 7, at 152 (Rom. 7:21).
26. Calvin, J., Treatises Against the Anabaptists and Against the Libertines 271–72 (Farley, B. ed. & trans. 1982)Google Scholar [hereinafter cited as Treatises]. This shaping of human life is the proper “purpose of the whole law for Calvin, which he describes in the Institutes as “the fulfillment of righteousness to form human life to the archetype of divine purity. For God has so depicted his character in the law that if any man carries out in deeds whatever is enjoined there, he will express the image of God, as it were, in his own life.” Institutes 2.8.51, supra note 7, at 415.
27. Epistles, supra note 7, at 153 (Rom. 7:22). Although Calvin usually contrasts civil law with Christian law by saying that the latter is directed to the whole person and the former only to the outer person, see Sermons, supra note 5, at 159-60 (Deut. 5:17) where he notes that even civil law is directed to the inner person, for it condemns persons for the intent to kill or harm.
28. Calvin, J., Commentary on Genesis 251–52 (King, J. ed. & trans. 1975) (Gen. 6:9) [hereinafter cited as Commentary/Genesis]Google Scholar.
29. Id. at 125-26 (Gen. 2:16). Calvin's use of the metaphor of “bridle” is an adaptation of Plato's myth of the charioteer of reason directing the wild horses of the passions. See, Phaedrus 253 D-254) in The Collected Dialogues of Plato 499–500 (Hamilton, E. & Cairns, H. eds., Hackforth, R. trans. 1969)Google Scholar. God is the charioteer, directing both the reason and the will of human beings by means of the bridle of the law.
30. Commentary/Genesis, supra note 28, at 125-26 (Gen. 2:16).
31. Id. at 126 (Gen. 2:16).
32. Id.
33. Id.
34. Calvin, , Commentary on Jeremiah 32:33Google Scholar, in 39 Ioannis Calvini Opera Quae Supersunt omnia 20 (Baum, W., Cunitz, E. & Reuss, E. eds. 1863–1900)Google Scholar.
35. Calvin clearly had a great respect for natural law understood as the law of nature. This can be found in the many references in his work to the “teachings of nature” and in his doctrine of providence, in which he speaks of God's relation to the laws of nature. While God is free and able to act against and even without the laws of nature (e.g. miracles such as making the sun stand still or the virgin birth), he does so only to remind us dull-witted and ungrateful creatures that he is always and everywhere caring for the world by acting with and through the regularity of the laws of nature.
Calvin's treatment of the civil law is somewhat ambiguous. It appears on the one hand that civil law, as a cultural specification of the natural law of justice and equity, is part of the doctrine of creation. This view is supported by his comment in Institutes 4.20.3, supra note 7, at 1488, that the function of civil government and its laws “among men is no less than that of bread, water, sun, and air; indeed, its place of honor is more excellent.” If this were in fact the case, Calvin's theology would provide a solid ground for theological analysis and criticism of social and political structures. However, Calvin does not mention civil government or civil laws in his interpretation of Eden before the fall and most of his comments on its function refer to its negative task of restraining evil. This implies that civil government and civil laws are not part of the created order of natural law but rather are a later remedy introduced as a consequence of, and a punishment for sin.
36. Commentary/Genesis, supra note 28, at 152 (Gen. 3:6).
37. Id. at 151, 153 (Gen. 3:16); “unbelief…opened the door to ambition,…ambition proved the parent of rebellion, to the end that man, having cast aside the fear of God, might shake off his yoke.” Id.
38. Commentary/Psalms, supra note 3, at 410 (Ps. 119:12).
39. Commentary/Genesis, supra note 28, at 144 (Gen. 3:1).
40. Id.
41. Institutes, supra note 7, at 282. For a more complete discussion of Calvin's view of natural law, see McNeill, , Natural Law in the Teaching of the Reformers, 26 J. of Rel. 168–82 (1946)CrossRefGoogle Scholar. As will be obvious in this essay, I disagree with McNeill's judgment that “natural law is, for Calvin, of secondary interest in relation to his main doctrines. This is the case only because the realm of mundane affairs is, for him, subordinate to the realm of the supernatural. Within the mundane society, natural law is not secondary but controlling—and this because it is not earthly but divine in origin, engraved by God on all men's hearts” Id. at 182. I disagree on two points. First, natural law refers to both realms, God and man, as is shown in this essay. Second, natural law, connected with image of God, is not at all secondary but at the heart of his view. The fact the moral law does not abrogate but clarifies natural law further supports this view.
42. Compare Wilhelm Niesel's claim that the sole function of the natural law in this case is a negative one, to render all inexcusable before the judgment of God. Neisel, W., The Theology of Calvin 102 (1980)Google Scholar.
43. Institutes 2.8.1, supra note 7, at 368. Institutes 2.2.12-13 at 270ff. That piety as well as equity is part of natural law may be seen in his comment in a sermon on Deut. 5:11. Sermons, supra note 5, at 81. “If we were well advised we would not need to be taught to act reverently toward God, for nature ought to bring us to that end.” Id.
44. Commentary/Genesis, supra note 28, at 482 (Gen. 18:19). It is significant that Calvin's interpretation of each commandment of the Decalogue includes the positive and active duties that the prohibition implies. Thus, while the commandment enjoins us not to steal from others, it implies that we are to be actively benevolent towards them.
45. Institutes 2.2.13, supra note 7, at 272.
46. Institutes 4.20.14, supra note 7, at 1503. No matter what the subject, in his sermons, commentaries, lectures, or letters, Calvin is usually concerned with “la bonne police.”
47. Parker, T., John Calvin: A Biography 19–21 (1975)Google Scholar.
48. Institutes 2.2.13, supra note 7, at 272-73. This is the background of Calvin's oft-quoted statement that a vareity of forms of civil government are permissible, though an oligarchy or democratic form may be preferable to a monarchy or popular rule. Institutes 4.20.8, at 1493.
Also, Calvin's treatment of ecclesiastical law parallels his treatment of civil law. Just as civil laws are the “stoutest sinews of the commonwealth and the soul of the commonwealth,” so the laws of ecclesiastical organization and discipline are the soul of the church. And his openmindedness about diversity extends to this form of organization also. The specific rules of church discipline and ceremonial practices, for example, fall under the legal category of adiaphora (things different).
49. Institutes 4.20.14, at 1502.
50. Institutes 4.20.15, at 1503.
51. Institutes 4.20.16, at 1504.
52. Institutes 2.2.13, at 273.
53. Institutes 2.7.10, at 358.
54. Institutes 2.7.11, at 359.
55. Epistles, supra note 7, at 281 (Rom. 13:3).
56. Institutes 4.20.2, 3, supra note 7, at 487-88.
57. Institutes 4.20.9, at 1495.
58. Epistles, supra note 7, at 53 (Rom. 2:23).
59. Sermons, supra note 5, at 157 (Deut. 5:17).
60. Institutes 2.7.8, supra note 7, at 689-712.
61. Institutes 2.8.1, at 367-68.
62. Id. at 368.
63. Sermons, supra note 5, at 135 (Deut. 5:15).
64. Institutes 2.8.5, supra note 7, at 372.
65. Sermons, supra note 5, at 221; see also Institutes 2.7.1, supra note 7, at 351, and Institutes 2.8.3, at 369.
66. Sermons, supra note 5, at 263.
67. Institutes 2.7.6, supra note 7, at 354.
68. Institutes 2.7.8, at 357.
69. Institutes 2.7.9, at 358.
70. Institutes 2.7.7, at 356.
71. Institutes 2.7.15, at 363. Even Calvin's discussion of the punitive function of the law is not quite as negative as Luther's. He uses the metaphor of “mirror of righteousness” much more frequently than that of “rod of punishment,” for instance. Neither image is quite as violent as Luther's favored expression for the law: the “hammer” of God.
72. Calvin, J., The Gospel According to John 261 (Torrance, D. & Torrance, T. eds., Park, T. trans. 1959) (John 10:8)Google Scholar.
73. Epistles, supra note 5, at 119 (Rom. 5:20).
74. This is my phrase. Calvin himself never refers to the law of the Christian life in exactly this way.
75. Calvin, J., Commentary on 1 Corinthians 196 (Torrance, D. & Torrance, T. eds., Fraser, J. trans. 1976) (1 Cor. 9:21)Google Scholar.
76. This is why Calvin is occasionally hard on the Jews: not because they follow the law instead of the gospel, but because “they renounced God's law when they rejected Jesus Christ who is the law's soul. It is he in whom the Father wills to make himself know to us.” Sermons, supra note 5, at 300 (Deut. 6:1-4).
77. Id. at 98 (Deut. 5:12-14, emphasis is mine).
78. Institutes 3.6.1, supra note 7, at 684.
79. Id.
80. Institutes 3.6.2, supra note 7, at 685.
81. Sermons, supra note 5, at 108 (Deut. 5:12-14).
82. Id.
83. Id. at 116 (Deut. 5:13-15).
84. 4 Commentary/Psalms, supra note 3, at 413 (Ps. 119:17).
85. Institutes 2.7.12, supra note 7, at 360. For a more complete discussion of this use of the law, see Hesslink, , Christ, The Law, and The Christian: An Unexplored Aspect of the Third Use of the Law in Calvin's Theology in Refomatio Perennis: Essays on Calvin and the Reformation in Honor of Ford Lewis Battles 11–26 (Gerrish, B. ed. 1981)Google Scholar.
86. Institutes 2.7.12, supra note 7, at 361.
87. Id.
88. Id.
89. Institutes 2.7.13, supra note 7, at 362.
90. 4 Commentary/Psalms, supra note 3, at 477 (Ps. 119:103).
91. 4 Commentary/Psalms, supra note 3, at 420 (Ps. 119:26).
92. I speak of grace and law rather than law and gospel (as the Lutherans do) or gospel and law (as the Barthians do) because for Calvin the eternal covenant of the gracious God precedes the revelation of both the law and the gospel. The proper sequence for him is: covenant of grace established at creation, natural law, civil law, the moral law, the gospel of Jesus Christ, Christian law and the final fulfillment of the covenant of grace at the end of time, when God will be all in all. Locating law within this scheme of salvation history, he is able to say both that the law precedes the gospel and that it follows the gospel.
93. In Question 106 of his Summa Theologica Aquinas sets forth his view of what he calls “the law of the gospel” or the “new law.”
94. Commentary on Galatians, Ephesians, Phillipians and Colossians, supra note 7, at 54 (Gal. 3:12).
95. Sermons, supra note 5, at 290 (Deut. 6:1-4).
96. Id. at 305 (Deut. 6:1-4).
97. See Commentary on Galations, Ephesians, Phillipians and Colossians, supra note 7, at 54 (Gal. 3:12) for the fire water metaphor.
98. Id. at 54 (Gal. 3:12).
99. Institutes 3.7.1, supra note 7, at 684.
100. Institutes 3.11.1, at 725.
101. Treatise, supra note 26, at 271-72.
