Why did Jesus die on the cross? Was it because of God’s wrath or rather because of his love? Here’s one of my favorite passages where my boy Calvin breaks it down. For those of us trained to think in caricatures of Calvin as the perpetrator of a cold, legalistic theological system, his answer might be surprising:
Although this statement is tempered to our feeble comprehension, it is not said falsely. For God, who is the highest righteousness, cannot love the unrighteousness that he sees in us all. All of us, therefore, have in ourselves something deserving of God’s hatred. With regard to our corrupt nature and the wicked life that follows it, all of us surely displease God, are guilty in his sight, and are born to the damnation of hell. But because the Lord wills not to lose what is his in us, out of his own kindness he still finds something to love. However much we may be sinners by our own fault, we nevertheless remain his creatures. However much we have brought death upon ourselves, yet he has created us unto life. Thus he is moved by pure and freely given love of us to receive us into grace. Since there is a perpetual and irreconcilable disagreement between righteousness and unrighteousness, so long as we remain sinners he cannot receive us completely.
Therefore, to take away all cause for enmity and to reconcile us utterly to himself, he wipes out all evil in us by the expiation set forth in the death of Christ; that we, who were previously unclean and impure, may show ourselves righteous and holy in his sight. Therefore, by his love God the Father goes before and anticipates our reconciliation in Christ. Indeed, “because he first loved us” [1 John 4:19], he afterward reconciles us to himself. But until Christ succors us by his death, the unrighteousness that deserves God’s indignation remains in us, and is accursed and condemned before him. Hence, we can be fully and firmly joined with God only when Christ joins us with him. If, then, we would be assured that God is pleased with and kindly disposed toward us, we must fix our eyes and minds on Christ alone. For actually, through him alone we escape the imputation of our sins to us — an imputation bringing with it the wrath of God…
For this reason, Paul says that the love with which God embraced us “before the creation of the world” was established and grounded in Christ [Ephesians 1:4-5]. These things are plain and in agreement with Scripture, and beautifully harmonize those passages in which it is said that God declared his love toward us in giving his only-begotten Son to die [John 3:16]; and, conversely, that God was our enemy before he was again made favorable to us by Christ’s death [Romans 5:10]. But to render these things more certain among those who require the testimony of the ancient church, I shall quote a passage of Augustine where the very thing is taught:
“God’s love,” says he, “is incomprehensible and unchangeable. For it was not after we were reconciled to him through the blood of his Son that he began to love us. Rather, he has loved us before the world was created, that we also might be his sons along with his only-begotten Son — before we became anything at all. The fact that we were reconciled through Christ’s death must not be understood as if his Son reconciled us to him that he might now begin to love those whom he had hated. Rather, we have already been reconciled him who loves us, with whom we were enemies on account of sin. The apostle will testify whether I am speaking the truth: ‘God shows his love for us in that while we were yet sinners Christ died for us’ [Romans 5:8]. Therefore, he loved us even when we practiced enmity toward him and committed wickedness. Thus in a marvelous and divine way he loved us even when he hated us. For he hated us for what we were that he had not made; yet because our wickedness had not entirely consumed his handiwork, he knew how, at the same time, to hate in each one of us what we had made, and to love what he had made.”
These are Augustine’s words.
John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles (Philadelphia: Westminster Press, 1960), 2.16.3-4
Soli Deo Gloria
“The fact that we were reconciled through Christ’s death must not be understood as if his Son reconciled us to him that he might now begin to love those whom he had hated. Rather, we have already been reconciled him who loves us, with whom we were enemies on account of sin.”
Man, that is just powerful, rich goodness huh? That’s Eph. 1 and the basis of unconditional election: that through no merit or value of our own, God set His love upon us sinners in Christ who were worthy of His just wrath. Still can’t get my head around it but i cling to it like a pitbull. Thanks for this.
There are passages like this in the Institutes where he just kills it like that. Of course, he was learning from Augustine, the master, so it’s not that unexpected.
If one were to want a obtain a READABLE copy of the Institutes, which one would you recommend? I have a hard time grasping his writing just based on translated language (old(er) english)
The McNeill/Battles two volume edition is the new standard.
Thank you for the suggestion. I will continue to look into that translation. In the meantime, have you had any experience with the translation linked below?
Ya, that was the old standard before the Battles. If you’re worried about difficult old language, I’d probably skip it and move to the Battles. Also, the translation isn’t quite as good. Calvin scholarship moved on since that point.
Awesome. I will pick up Battles then. FYI, if you run into anyone looking for a QUICK bio of Calvin, I would recommend ‘A Portrait of Calvin’ by T.H.L. Parker. I purchased it from Crossway, but it looks like Desiring God Ministries has published it for free:
I see you don’t monetize your page, don’t waste your traffic, you can earn additional
bucks every month because you’ve got high quality content.
If you want to know how to make extra $$$, search
for: Boorfe’s tips best adsense alternative