This week, we focused our attention on the work of Messiah Yeshua; His life, death, resurrection, ascension and how it relates to atonement. Though I had preconceived notions about the dangers of Calvinism, the Lord convicted my soul to understand his book chapter with generosity and high esteem. As per usual, it is not difficult for me to view theology in light of opposite thinking, and it is easy for me to appreciate the tension and beauty of challenging popular thinking.
What is Justification?
As we read Pastor and Reformer, John Calvin’s book chapter from the Institutes, Book III, Chapters XI-XV, three urgent points are worthy of mentioning here. It is of enormous value to delve into Calvin’s theology on Justification, regeneration, works, and essential righteousness. His teaching on justification, being made right with God, appears to be clearly stated. He asserts that justification is legal and declarative, not skewed by works, lest any man should boast. Dr. Jason describes this legal image by allowing us to picture a judge and jury. We stand before them as they are trying to determine our guilt or our innocence. Is the verdict guilty or not guilty? When we confess that Messiah is our Saviour and King, “not guilty” is the declaration of the court.
We are clothed and covered, Calvin says, referring to the ways in which our righteousness is not in and of ourselves but purely in Yeshua. “…the Father embraces us in Christ when he clothes us with the innocence of Christ and accepts it as ours that by the benefit of it, he may hold us as holy, pure, and innocent.” (Calvin 1559, 779). The Father embraces by clothing us with the innocence of Messiah, not based on works or merit. Dr. Jason highlighted that it remains uncertain whether, at this stage, Calvin had already embraced the doctrines of the elect and the security of salvation that became central to his later theology.
Are Works Necessary for Salvation?
Naturally, our discussion progressed from salvation by grace to assessing Cavlin’s thoughts on works. Many of us debated whether Calvin’s mention of regeneration was referring to sanctification, the process of becoming holy, being more like Messiah in the ways that we live our faith. Exploring his theology on works allowed us to develop an understanding of this chapter. One thing to note is that distinction between Justification and Sanctification, for Calvin, are not the same. Some people like a man named Andreas Osiander believed that they were the same and I believe that St Basil would have agreed with John Calvin here. For me, differentiation is correct and seems both biblical and rational.
The Dangerous False Belief that humans have Human & Divine Natures
It is worth adding here that this man, Osiander was at the time teaching that man, in fact, had two natures. While Calvin held the more widely accepted theory that man’s righteousness is imputed to him, Osiander held that we were infused with this righteousness, suggesting that our human essence is mixed with God’s. This dangerous and false belief might have been popular at the time. This is a wild guess on my part but it would seem that he might have misunderstood St. Athanasius’ belief in the divine image being re-impressed upon us. It was St Athanasius intention to communicate that we are reclaimed, renewed and restored by God’s divine image but certainly not that we ourselves become mini gods.
Calvin called Osiander’s attempt to mix the divine with human substance as a “gross mingling.” (Calvin 1559, 737). Quoting Job 4:19, Calvin contends that we as humans are merely “houses of clay.” “How much more shall those who dwell in houses of clay, who have an earthly foundation, be consumed before the moth. “He also reminds us of this revelation: “If thou, O Lord, shouldst mark iniquities, Lord, who shall stand? " [ Ps. 130:3; 129: 3)
God's will is that we ALL will be saved (Rescued)
Reading this, my heart leaped within me as I realized that Calvin’s eventual belief in eternal security might have been more reactionary than I had first assumed. I concur that in seeking to prove that works cannot save us, Calvin’s thinking could have easily assumed an extreme position. His eventual assertions and radical thinking would align with his warning on page 732 to “bitterly resist” the mixing of justification with regeneration. (Calvin 1559, 732). While I agree wholeheartedly with Calvin’s position on works not being able to save us, I add briefly here that I do not by any means subscribe to what appears to be a very dangerous belief in predestination. We humans do not know the mind of God and I declare that God loves the world, not heaven forbid, an elect (John 3:16).
Finally, we confirmed that Calvin’s theology on the works of a man suggests works as signs of salvation or as necessary fruit without power to save. This distinguishes works rather clearly from justification. “Works are God's gift and cannot become the foundation of self-confidence for believe” (Calvin 1559, 787). I was pleasantly surprised by his agreeable views here as well. John W. reminded us that in slight contrast to Calvin, the scriptures exhort us to devote ourselves with urgency to good works. “"And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful” (Titus 3:14, TLV) I was not sure that devotion to good works contrasts entirely with Calvin because it seems to be the natural progression for someone who loves Messiah.
Calvin’s suggestion that works exist to “strengthen our faith” also did not seem disagreeable by any means (Calvin 1559, 785). Abigail reminded us to ponder how the great love we feel for our spouses leads us to do great works (chores) and that this seems right. Just like our acts of kindness strengthen our marriage, our good works strengthen our faith. The love and marital commitment are often unchanged by our good deeds where love is the foundation, and one (devoted works) naturally flows out of the other (devotion of heart).
Closing Thoughts
We discussed how Calvin demonstrates his disgust for man’s striving and pursuit for merit, a most “prideful term.” To believe we could possibly satisfy God's judgment through our own works or good deeds while seeking a reward is like a "wild dream"
We were encouraged by Yarden and by Dr. Jason to examine the motives of our hearts as often as we are able. Testing our intentions is something Dr. Jason called [spiritually] “healthy and important.” Dr. Jason reminded us of Paul’s ministry, how he considered everything trash compared to knowing the Lord’s love and yet, his works were also “not inconsequential.” While “our gifts and talents do not give us of ultimate worth, are “not the thing to put our weight on,” and “not the thing that's going to make you [us] right before God… it is good, and God can use it.”
As our discussion came to an end, in admitting my weakness, I felt stronger than I had felt before. In knowing my works are welcomed by my heavenly Father, I felt more appreciated and humbled. And because of our class, I felt more empowered to serve Yeshua than I had the day before.
More than that, I consider all things to be loss in comparison to the surpassing value of the knowledge of Messiah Yeshua my Lord. Because of Him I have suffered the loss of all things; and I consider them garbage in order that I
_________________________________________________
Bibliography
Calvin, John. Institutes of the Christian Religion. Edited by John T. McNeill. Translated by Ford Lewis Battles. Philadelphia: Westminster Press, 1559/1960
McMartin, Jason. "Live Theology II." Lecture at Biola University, La Mirada, CA, April 22, 2026