Book 1, Chapter 15, Section 1 to Book 1, Chapter 17, Section 2

[Alex, Moderator]

In this section of the Institutes, we will be continuing our study of God’s creation with a focus on humanity. Calvin first deals with man as he was created, then he discusses man in his fallen state. We have a lot to cover!

15. DISCUSSION OF HUMAN NATURE AS CREATED, OF THE FACULTIES OF THE SOUL, OF THE IMAGE OF GOD, OF FREE WILL, AND OF THE ORIGINAL INTEGRITY
OF MAN’S NATURE

1. In order to understand the state of human nature, Calvin stresses that we must compare our fallen selves with the original state of creation. “[Our] knowledge of ourselves is twofold: namely, to know what we were like when we were first created and what our condition became after the fall of Adam” (p. 183). The distinction between the state of fallen humanity compared to how God created us is vitally important. Otherwise, the weaknesses of fallen human nature are blamed upon God.

2. Humans are created body and soul. Calvin defines the term “soul” as “an immortal yet created essence”; the soul is also sometimes referred to as “spirit” (p. 184). The soul is something that is separate from the body and essential to man. Scriptural support is provided: “Now, unless the soul were something essential, separate from the body, Scripture would not teach that we dwell in houses of clay [Job 4:19] and at death leave the tabernacle of the flesh, putting off what is corruptible so that at the Last Day we may finally receive our reward, according as each of us has done in the body… When Paul urges believers to cleanse themselves of every defilement of flesh and spirit [2 Corinthians 7:1], he points out the two parts in which the filth of sin resides… This [concept] is expressed even more clearly in Christ’s words, when he bids us be afraid of him who, after he has killed the body, can send the soul into the Gehenna of fire [Matthew 10:28; Luke 12:5]” (pp. 185-186; etc.).

3. The image of God is principally located in man’s soul. “For although God’s glory shines forth in the outer man, yet there is no doubt that the proper seat of his image is in the soul… It [should] be regarded as a settled principle that the image of God… is spiritual (p. 186). The image of God is most clearly seen in man as he was created, in his original pre-fallen state. “Accordingly, the integrity with which Adam was endowed is expressed by this word, when he had full possession of right understanding, when he had his affections kept within the bounds of reason, all his senses tempered in right order, and he truly referred his excellence to exceptional gifts bestowed upon him by him Maker” (p. 188). The image of God in humanity is also evident in other ways too. “Although the primary seat of the divine image was in the mind and heart, or in the soul and its powers, yet there was no part of man, not even the body itself, in which some sparks did not glow” (p. 188).

4. The image of God is best understood by looking at how Christ re-creates (or restores) corrupted mankind. “Even though we grant that God’s image was not totally annihilated and destroyed in [fallen man], yet it was so corrupted that whatever remains is frightful deformity. Consequently, the beginning of our recovery of salvation is in that restoration which we obtain through Christ, who also is called the Second Adam for the reason that he restores us to true and complete integrity” (p. 189). Re-creation involves transformation into the image of Christ: “we…with unveiled face beholding the glory of Christ are being transformed into his very image” (2 Corinthians 3:18). “Now we see how Christ is the most perfect image of God; if we are conformed to it, we are so restored that with true piety, righteousness, purity, and intelligence we bear God’s image” (p. 190).

Christians begin to have evidence of Christ’s likeness in this life (Colossians 3:10; Ephesians 4:24), but the image of God will be fully manifest in glory (1 John 3:2). “Now God’s image is the perfect excellence of human nature which shone in Adam before his defection, but was subsequently so vitiated and almost blotted out that nothing remains after the ruin except what is confused, mutilated, and disease-ridden. Therefore in some part it now is manifest in the elect, in so far as they have been reborn in the spirit; but it will attain its full splendor in heaven” (p. 190).

5. & 6. The soul is created by God, and not an emanation from God’s substance. The soul is not a little piece that is pinched off from God’s essence: “For if man’s soul be from the essence of God through derivation, it will follow that God’s nature is subject not only to change and passions, but also to ignorance, wicked desires, infirmity, and all manner of vices” (p. 191). Rather, when God created the human soul, it was out of nothing.

Furthermore, the “soul is an incorporeal substance” and when it is “set in the body, it dwells as in a house” (p. 192). Therefore “when Paul discusses the restoration of the image [of God], it is clear that we should infer from his words that man is made to conform to God, not by an inflowing of substance, but by the grace and power of the Spirit… who surely works in us without rendering us consubstantial with God” (pp. 191-192).

7. & 8. According to Calvin, “the human soul consists of two faculties, understanding and will” (p. 194). The understanding is what allows us to distinguish the good from evil. The will is what drives us to choose between good and evil. Generally speaking, the will follows the understanding, but not always so (i.e., as so with the fall).

In his original state of creation before the fall, Adam had free will. “God provided man’s soul with a mind, by which to distinguish good from evil, right from wrong; and, with the light of reason as guide, to distinguish what should be followed from what should be avoided… To this he joined the will, under whose control is choice. Man in his first condition excelled in these pre-eminent endowments” (p. 195). “In this integrity man by free will had the power, if he so willed, to attain eternal life… Therefore Adam could have stood if he wished, seeing that he fell solely by his own will. But it was because his will was capable of being bent to one side or the other, and was not given the constancy to persevere, that he fell so easily” (p. 195).

The error of philosophy is that it does not differentiate between humanity as created and fallen, and therefore comes to incorrect conclusions about humanity (see point #1 above). Philosophers (and many theologians) are fixated on defending man’s free will because they are unable to appreciate how the fall drastically changed man. Humanity had free will before the fall, but not after. “[Adam] was far different at the first creation from his whole posterity, who, deriving their origin from him in his corrupted state, have contracted from him a hereditary taint” (p. 196).

Adam is solely at fault for his own fall. “Man, indeed, received the ability [to remain upright] provided he exercised the will… for he received so much [blessing and virtue] that he voluntarily brought about his own destruction” (p. 196). God is not to be blamed for not securing man in the state of integrity. “Indeed, no necessity was imposed upon God of giving man other than a mediocre and even transitory will, that from man’s Fall he might gather occasion for his own glory” (p. 196).

16. GOD BY HIS POWER NOURISHES AND MAINTAINS THE WORLD CREATED BY HIM, AND RULES ITS SEVERAL PARTS BY HIS PROVIDENCE

1. God is more than the “momentary Creator” of the world; He is also its sovereign Ruler who determines all that happens. The “carnal” mind only considers God to be involved at creation, but no more afterwards. In contrast, faith goes on to see God’s providential rule. By faith, God is acknowledged not only as “Creator of all” but also “everlasting Governor and Preserver” in that “he sustains, nourishes, and cares for, everything he has made, even to the least sparrow [cf. Matthew 10:29]” (pp. 197-198). The doctrine of providence allows us to appreciate “God’s special care” and “his fatherly favor” for his people (p. 198).

2. “Fortune” and “chance” are contrary to providence. “Carnal reason ascribes all [events], whether prosperous or adverse, to fortune. But anyone who has been taught by Christ’s lips that all the hairs of his head are numbered [Matthew 10:30] will look farther afield for a cause, and will consider that all events are governed by God’s secret plan” (p. 199).

3. God’s omnipotence is not merely theoretical or potential, but is seen in his actual rule. God’s omnipotence is “not the empty, idle, and almost unconscious sort that [philosophers] imagine, but a watchful, effective, active sort, engaged in ceaseless activity… For [God] is deemed omnipotent, not because he can indeed act, yet sometimes ceases and sits in idleness, or continues by a general impulse that order of nature which he previously appointed; but because, governing heaven and earth by his providence, he so regulates all things that nothing takes place without his deliberation” (p. 200).

The doctrine of God’s providence is practically useful for Christian living and gives us great comfort! “For in times of adversity believers comfort themselves with the solace that they suffer nothing except by God’s ordinance and command, for they are under his hand” (p. 200). Indeed, “they may safely rest in the protection of him to whose will are subject all the harmful things which, whatever their source, we may fear; whose authority curbs Satan with all his furies and his whole equipage; and upon whose nod depends whatever opposes our welfare” (p. 201). God’s providence leaves no room for superstition. “There is no erratic power, or action, or motion in creatures, but that they are governed by God’s secret plan in such a way that nothing happens except what is knowingly and willingly decreed by him” (p. 201).

4. God does not passively foresee events, but actively directs history. Providence does not mean that “God idly observes from heaven what takes place on earth, but that by which, as keeper of the [helm], he governs all events. Thus [providence] pertains no less to his hands than to his eyes” (pp. 201-202). Calvin goes on to distinguish between two views of providence. General (universal) providence speaks of God’s maintenance of the laws of nature. This view is correct insofar as we also acknowledge that the “universe is ruled by God, not only because he watches over the order of nature set by himself, but because he exercises especial care over each of his works” (p. 203). Special providence refers to God’s control over individual events. “God so attends to the regulation of individual events, and they all so proceed from his set plan, that nothing takes place by chance” (p. 203).

[Alex, Moderator]

5. to 7. In these sections, Calvin provides many Scriptural proofs for special providence. Here are some selected passages that he cites:

All “natural” events are directly issued by God, big and small. “Christ says, without exception, that not even a tiny and insignificant sparrow falls to the ground without the Father’s will [Matthew 10:29]” (p. 204). Furthermore “no wind ever arises or increases except by God’s express command. Otherwise it would not be true that he makes the winds his messengers and the flaming fire his ministers [Psalm 104:3-4; cf. Psalm 103:3-4]… ‘He commands and raises the stormy wind which lifts on high the waves of the sea’ [Psalm 107:25; cf. Psalm 106:25]; ‘then he causes the storm to become calm, so that the waves cease for the sailors” [Psalm 107:29]

All human activity is governed by God. “The prophet Jeremiah exclaims, ‘I know, O Lord, that the way of man is not his own, nor is it given to man to direct his own steps’ [Jeremiah 10:23]. Moreover, Solomon says, ‘Man’s steps are from the Lord [Proverbs 20:24] and how may man dispose his way?’ [Proverbs 16:9]… ‘The disposition of the heart is man’s, but the preparation of the tongue is the Lord’s.’ [Proverbs 16:1, 9] It is an absurd folly that miserable men take it upon themselves to act without God, when they cannot even speak except as he wills!” (pp. 204-205).

Even the “natural” things we often take for granted are under God’s control. “So too, although the power to procreate is naturally implanted in men, yet God would have it accounted to his special favor that he leaves some in barrenness, but graces others with offspring [cf. Psalm 113:9]; ‘for the fruit of the womb is his gift’ [Psalm 127:3]” (p. 206).

8. Providence is not “fate.” The term fate refers to an impersonal and physical determinism where things need to happen because they are linked by a series of causes within nature, and not directed to any particular goal. In contrast, the doctrine of providence teaches that “not only heaven and earth and the inanimate creatures, but also the plans and intentions of men, are so governed by [God’s] providence that they are borne by it straight to their appointed end” (p. 207).

9. God’s ways and purposes are often hidden from us. “As all future events are uncertain to us, so we hold them in suspense, as if they might incline to one side or the other. Yet in our hearts it nonetheless remains fixed that nothing will take place that the Lord has not previously foreseen” (p. 209). Faith is required to distinguish providence from “chance” occurrences. Even when we cannot explain why certain things happen based on human reason, by faith, “we ought undoubtedly to hold that whatever changes are discerned in the world are produced from the secret stirring of God’s hand” (p. 210).

17. HOW WE MAY APPLY THIS DOCTRINE TO OUR GREATEST BENEFIT

1. In this chapter, Calvin focuses on how embracing the doctrine of providence has practical benefit for Christian living.

God’s ways are beyond our comprehension. “Great, O God, are the wondrous deeds that thou hast done, and thy thoughts toward us cannot be reckoned; if I try to speak, they would be more than can be told” (Psalm 40:5). Faith is needed when God’s control is far from evident. We are again reminded that “sometimes the causes of events are hidden” and God’s plan is not made known to us. In such cases, we should not be misled to believe that God is capricious. Rather, “if we had quiet and composed minds ready to learn, the final outcome would show that God always has the best reason for his plan: either to instruct his own people in patience, or to correct their wicked affections and tame their lust, or to subjugate them to self-denial, or to arouse them from sluggishness” (p. 211).

God’s providence is present even in our “unfair” calamities. Not every hardship we face is due to divine punishment or discipline. “For even though in our miseries our sins ought always to come to mind, that punishment itself may incite us to repentance, yet we see how Christ claims for the Father’s secret plan a broader justice than simply punishing each one as he deserves. For concerning the man born blind he says: ‘Neither he nor his parents sinned, but that God’s glory may be manifested in him’ [John 9:3]. For here our nature cries out, when calamity comes before birth itself, as if God with so little mercy thus punished the undeserving. Yet Christ testifies that in this miracle the glory of his Father shines, provided our eyes be pure” (p. 211). Calvin urges us to “moderation” (see point #2 below). We are in no position to call God to account, but must be willing to leave all things in his hands. The “hidden judgments of God” should be held in reverence (p. 212).

2. Some parts of God’s counsel are hidden like a “deep abyss” and other parts are freely revealed. “Moses has beautifully expressed both ideas in a few words: ‘The secret things,’ he says, ‘belong to the Lord our God, but what is here written, to you and your children’ [Deuteronomy 29:29]… In this way he distinguishes… between the wisdom that resides with God and the portion of wisdom God has prescribed for men” (p. 213; see also Job 26:14).

How are we supposed to respond? “To this point the saying of Augustine applies: ‘Because we do not know all the things which God in the best possible order does concerning us, we act solely in good will according to the law, but in other things we are acted upon according to the law, because his providence is an unchangeable law.’ Therefore, since God assumes to himself the right (unknown to us) to rule the universe, let our law of soberness and moderation be to assent to his supreme authority… [acknowledging God’s] providence, that determinative principle of all things, from which flows nothing but [what is] right, although the reasons have been hidden from us” (pp. 213-214).

Next time, we will continue our study on the practical implications of the doctrine of providence.