Front Page Titles (by Subject) CHAPTER XII.: CHRIST, TO PERFORM THE OFFICE OF MEDIATOR, BEHOVED TO BECOME MAN. - The Institutes of the Christian Religion
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CHAPTER XII.: CHRIST, TO PERFORM THE OFFICE OF MEDIATOR, BEHOVED TO BECOME MAN. - John Calvin, The Institutes of the Christian Religion 
The Institutes of the Christian Religion, trans. Henry Beveridge (Edinburgh: Calvin Translation Society, 1846). 2 volumes in 1.
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CHRIST, TO PERFORM THE OFFICE OF MEDIATOR, BEHOVED TO BECOME MAN.
The two divisions of this chapter are, I. The reasons why our Mediator behoved to be very God, and to become man, sec. 1—3. II. Disposal of various objections by some fanatics, and especially by Osiander, to the orthodox doctrine concerning the Mediator, sec. 4—7.
Necessary, not absolutely, but by divine decree, that the Mediator should be God, and become man. Neither man nor angel, though pure, could have sufficed. The Son of God behoved to come down. Man in innocence could not penetrate to God without a Mediator, much less could he after the fall.
A second reason why the Mediator behoved to be God and man—viz. that he had to convert those who were heirs of hell into children of God.
Third reason, that in our flesh he might yield a perfect obedience, satisfy the divine justice, and pay the penalty of sin. Fourth reason, regarding the consolation and confirmation of the whole Church.
First objection against the orthodox doctrine: Answer to it. Confirmation from the sacrifices of the Law, the testimony of the Prophets, Apostles, Evangelists, and even Christ himself.
Second objection: Answer: Answer confirmed. Third objection: Answer. Fourth objection by Osiander: Answer.
Fifth objection, forming the basis of Osiander’s errors on this subject: Answer. Nature of the divine image in Adam. Christ the head of angels and men.
Sixth objection: Answer. Seventh objection: Answer. Eighth objection: Answer. Ninth objection: Answer. Tenth objection: Answer. Eleventh objection: Answer. Twelfth objection: Answer. The sum of the doctrine.
It deeply concerned us, that he who was to be our Mediator should be very God and very man. If the necessity be inquired into, it was not what is commonly termed simple or absolute, but flowed from the divine decree on which the salvation of man depended. What was best for us, our most merciful Father determined. Our iniquities, like a cloud intervening between Him and us, having utterly alienated us from the kingdom of heaven, none but a person reaching to him could be the medium of restoring peace. But who could thus reach to him? Could any of the sons of Adam? All of them, with their parent, shuddered at the sight of God. Could any of the angels? They had need of a head, by connection with which they might adhere to their God entirely and inseparably. What then? The case was certainly desperate, if the Godhead itself did not descend to us, it being impossible for us to ascend. Thus the Son of God behoved to become our Emmanuel, i.e. God with us; and in such a way, that by mutual union his divinity and our nature might be combined; otherwise, neither was the proximity near enough, nor the affinity strong enough, to give us hope that God would dwell with us; so great was the repugnance between our pollution and the spotless purity of God. Had man remained free from all taint, he was of too humble a condition to penetrate to God without a Mediator. What, then, must it have been, when by fatal ruin he was plunged into death and hell, defiled by so many stains, made loathsome by corruption; in fine, overwhelmed with every curse? It is not without cause, therefore, that Paul, when he would set forth Christ as the Mediator, distinctly declares him to be man. There is, says he, “one Mediator between God and man, the man Christ Jesus” (1 Tim. ii. 5). He might have called him God, or at least, omitting to call him God, he might also have omitted to call him man: but because the Spirit, speaking by his mouth, knew our infirmity, he opportunely provides for it by the most appropriate remedy, setting the Son of God familiarly before us as one of ourselves. That no one, therefore, may feel perplexed where to seek the Mediator, or by what means to reach him, the Spirit, by calling him man, reminds us that he is near, nay, contiguous to us, inasmuch as he is our flesh. And, indeed, he intimates the same thing in another place, where he explains at greater length that he is not a high priest who “cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Heb. iv. 15).
This will become still clearer if we reflect, that the work to be performed by the Mediator was of no common description: being to restore us to the divine favour, so as to make us, instead of sons of men, sons of God; instead of heirs of hell, heirs of a heavenly kingdom. Who could do this unless the Son of God should also become the Son of man, and so receive what is ours as to transfer to us what is his, making that which is his by nature to become ours by grace? Relying on this earnest, we trust that we are the sons of God, because the natural Son of God assumed to himself a body of our body, flesh of our flesh, bones of our bones, that he might be one with us; he declined not to take what was peculiar to us, that he might in his turn extend to us what was peculiarly his own, and thus might be in common with us both Son of God and Son of man. Hence that holy brotherhood which he commends with his own lips, when he says, “I ascend to my Father, and your Father, to my God, and your God” (John xx. 17). In this way, we have a sure inheritance in the heavenly kingdom, because the only Son of God, to whom it entirely belonged, has adopted us as his brethren; and if brethren, then partners with him in the inheritance (Rom. viii. 17). Moreover, it was especially necessary for this cause also that he who was to be our Redeemer should be truly God and man. It was his to swallow up death: who but Life could do so? It was his to conquer sin: who could do so save Righteousness itself? It was his to put to flight the powers of the air and the world: who could do so but the mighty power superior to both? But who possesses life and righteousness, and the dominion and government of heaven, but God alone? Therefore God, in his infinite mercy, having determined to redeem us, became himself our Redeemer in the person of his only-begotten Son.
Another principal part of our reconciliation with God was, that man, who had lost himself by his disobedience, should by way of remedy, oppose to it obedience, satisfy the justice of God, and pay the penalty of sin. Therefore, our Lord came forth very man, adopted the person of Adam, and assumed his name, that he might in his stead obey the Father; that he might present our flesh as the price of satisfaction to the just judgment of God, and in the same flesh pay the penalty which we had incurred. Finally, since as God only he could not suffer, and as man only could not overcome death, he united the human nature with the divine, that he might subject the weakness of the one to death as an expiation of sin, and by the power of the other, maintaining a struggle with death, might gain us the victory. Those, therefore, who rob Christ of divinity or humanity, either detract from his majesty and glory, or obscure his goodness. On the other hand, they are no less injurious to men, undermining and subverting their faith, which, unless it rest on this foundation, cannot stand. Moreover, the expected Redeemer was that son of Abraham and David whom God had promised in the Law and in the Prophets. Here believers have another advantage. Tracing up his origin in regular series to David and Abraham, they more distinctly recognise him as the Messiah celebrated by so many oracles. But special attention must be paid to what I lately explained, namely, that a common nature is the pledge of our union with the Son of God; that, clothed with our flesh, he warred to death with sin that he might be our triumphant conqueror; that the flesh which he received of us he offered in sacrifice, in order that by making expiation he might wipe away our guilt, and appease the just anger of his Father.
He who considers these things with due attention, will easily disregard vague speculations, which attract giddy minds and lovers of novelty. One speculation of this class is, that Christ, even though there had been no need of his interposition to redeem the human race, would still have become man. I admit that in the first ordering of creation, while the state of nature was entire, he was appointed head of angels and men; for which reason Paul designates him “the firstborn of every creature” (Col. i. 15). But since the whole Scripture proclaims that he was clothed with flesh in order to become a Redeemer, it is presumptuous to imagine any other cause or end. We know well why Christ was at first promised—viz. that he might renew a fallen world, and succour lost man. Hence under the Law he was typified by sacrifices, to inspire believers with the hope that God would be propitious to them after he was reconciled by the expiation of their sins. Since from the earliest age, even before the Law was promulgated, there was never any promise of a Mediator without blood, we justly infer that he was destined in the eternal counsel of God to purge the pollution of man, the shedding of blood being the symbol of expiation. Thus, too, the prophets, in discoursing of him, foretold that he would be the Mediator between God and man. It is sufficient to refer to the very remarkable prophecy of Isaiah (Is. liii. 4, 5), in which he foretells that he was “smitten for our iniquities;” that “the chastisement of our peace was upon him;” that as a priest “he was made an offering for sin:” “that by his stripes we are healed;” that as all “like lost sheep have gone astray,” “it pleased the Lord to bruise him, and put him to grief,” that he might “bear our iniquities.” After hearing that Christ was divinely appointed to bring relief to miserable sinners, whoso overleaps these limits gives too much indulgence to a foolish curiosity.
Then when he actually appeared, he declared the cause of his advent to be, that by appeasing God he might bring us from death unto life. To the same effect was the testimony of the Apostles concerning him (John i. 9; x. 14). Thus John, before teaching that the Word was made flesh, narrates the fall of man. But above all, let us listen to our Saviour himself when discoursing of his office: “God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” Again, “The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.” “I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live.” “The Son of man is come to save that which was lost.” Again, “They that be whole need not a physician.”1 I should never have done were I to quote all the passages. Indeed, the Apostles, with one consent, lead us back to this fountain; and assuredly, if he had not come to reconcile God, the honour of his priesthood would fall, seeing it was his office as priest to stand between God and men, and “offer both gifts and sacrifices for sins” (Heb. v. 1); nor could he be our righteousness, as having been made a propitiation for us in order that God might not impute to us our sins (2 Cor. v. 19). In short, he would be stript of all the titles with which Scripture invests him. Nor could Paul’s doctrine stand. “What the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom. viii. 3). Nor what he states in another passage: “The grace of God that bringeth salvation hath appeared to all men” (Tit. ii. 11). In fine, the only end which the Scripture uniformly assigns for the Son of God voluntarily assuming our nature, and even receiving it as a command from the Father, is, that he might propitiate the Father to us by becoming a victim. “Thus it is written, and thus it behoved Christ to suffer;”—“and that repentance and remission of sins should be preached in his name.” “Therefore doth my Father love me, because I lay down my life, that I might take it again.” “This commandment have I received of my Father.” “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.” “Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name.”1 Here he distinctly assigns as the reason for assuming our nature, that he might become a propitiatory victim to take away sin. For the same reason Zacharias declares (Luke i. 79), that he came “to perform the mercy promised to our fathers,” “to give light to them that sit in darkness, and in the shadow of death.” Let us remember that all these things are affirmed of the Son of God, in whom, as Paul elsewhere declares, were “hid all the treasures of wisdom and knowledge,” and save whom it was his determination “not to know anything” (Col. ii. 3: 1 Cor. ii. 2).
Should any one object, that in this there is nothing to prevent the same Christ who redeemed us when condemned from also testifying his love to us when safe by assuming our nature, we have the brief answer, that when the Spirit declares that by the eternal decree of God the two things were connected together—viz. that Christ should be our Redeemer, and, at the same time, a partaker of our nature, it is unlawful to inquire further. He who is tickled with a desire of knowing something more, not contented with the immutable ordination of God, shows also that he is not even contented with that Christ who has been given us as the price of redemption. And, indeed, Paul not only declares for what end he was sent, but rising to the sublime mystery of predestination, seasonably represses all the wantonness and pruriency of the human mind. “He hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved: In whom we have redemption through his blood” (Eph. i. 4-7). Here certainly the fall of Adam is not presupposed as anterior in point of time, but our attention is directed to what God predetermined before all ages, when he was pleased to provide a cure for the misery of the human race. If, again, it is objected that this counsel of God depended on the fall of man, which he foresaw, to me it is sufficient and more to reply, that those who propose to inquire, or desire to know more of Christ than God predestinated by his secret decree, are presuming with impious audacity to invent a new Christ. Paul, when discoursing of the proper office of Christ, justly prays for the Ephesians that God would strengthen them “by his Spirit in the inner man,” that they might “be able to comprehend with all saints what is the breadth and length, and depth and height; and to know the love of Christ which passeth knowledge” (Eph. iii. 16, 18); as if he intended of set purpose to set barriers around our minds, and prevent them from declining one iota from the gift of reconciliation whenever mention is made of Christ. Wherefore, seeing it is as Paul declares it to be, “a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners” (1 Tim. i. 15), in it I willingly acquiesce. And since the same Apostle elsewhere declares that the grace which is now manifested by the Gospel “was given us in Christ Jesus before the world began” (2 Tim. i. 9), I am resolved to adhere to it firmly even to the end. This moderation is unjustly vituperated by Osiander, who has unhappily, in the present day, again agitated this question, which a few had formerly raised. He brings a charge of overweening confidence against those who deny that the Son of God would have appeared in the flesh if Adam had not fallen, because this notion is not repudiated by any passage of Scripture. As if Paul did not lay a curb on perverse curiosity when, after speaking of the redemption obtained by Christ, he bids us “avoid foolish questions” (Tit. iii. 9). To such insanity have some proceeded in their preposterous eagerness to seem acute, that they have made it a question whether the Son of God might not have assumed the nature of an ass. This blasphemy, at which all pious minds justly shudder with detestation, Osiander excuses by the pretext that it is nowhere distinctly refuted in Scripture; as if Paul, when he counted nothing valuable or worth knowing “save Jesus Christ and him crucified” (1 Cor. ii. 2), were admitting that the author of salvation is an ass. He who elsewhere declares that Christ was by the eternal counsel of the Father appointed “head over all things to the church,” would never have acknowledged another to whom no office of redemption had been assigned.
The principle on which Osiander founds is altogether frivolous. He will have it that man was created in the image of God, inasmuch as he was formed on the model of the future Messiah, in order to resemble him whom the Father had already determined to clothe with flesh. Hence he infers, that though Adam had never fallen from his first and pure original, Christ would still have been man. How silly and distorted this view is, all men of sound judgment will at once discern; still he thinks he was the first to see what the image of God was—namely, that not only did the divine glory shine forth in the excellent endowments with which he was adorned, but God dwelt in him essentially. But while I grant that Adam bore the image of God, inasmuch as he was united to God (this being the truest and highest perfection of dignity), yet I maintain, that the likeness of God is to be sought for only in those marks of superiority with which God has distinguished Adam above the other animals. All, likewise, with one consent, acknowledge that Christ was even then the image of God, and, accordingly, whatever excellence was engraven on Adam had its origin in this, that by means of the only begotten Son he approximated to the glory of his Maker. Man, therefore, was created in the image of God (Gen. i. 27), and in him the Creator was pleased to behold, as in a mirror, his own glory. To this degree of honour he was exalted by the kindness of the only-begotten Son. But I add, that, as the Son was the common head both of men and angels, so the dignity which was conferred on man belonged to the angels also. For when we hear them called the sons of God (Ps. lxxxii. 6), it would be incongruous to deny that they were endued with some quality in which they resembled the Father. But if he was pleased that his glory should be represented in men and angels, and made manifest in both natures, it is ignorant trifling in Osiander to say, that angels were postponed to men, because they did not bear the image of Christ. They could not constantly enjoy the immediate presence of God if they were not like to him; nor does Paul teach (Col. iii. 10) that men are renewed in the image of God in any other way than by being associated with angels, that they may be united together under one head. In fine, if we believe Christ, our felicity will be perfected when we shall have been received into the heavens, and made like the angels. But if Osiander is entitled to infer that the primary type of the image of God was in the man Christ, on the same ground may any one maintain that Christ behoved to partake of the angelic nature, seeing that angels also possess the image of God.
Osiander has no reason to fear that God would be found a liar, if the decree to incarnate the Son was not previously immutably fixed in his mind. Even had Adam not lost his integrity, he would, with the angels, have been like to God; and yet it would not therefore have been necessary that the Son of God should become either a man or an angel. In vain does he entertain the absurd fear, that unless it had been determined by the immutable counsel of God, before man was created, that Christ should be born, not as the Redeemer, but as the first man, he might lose his precedence, since he would not have been born, except for an accidental circumstance—namely, that he might restore the lost race of man; and in this way would have been created in the image of Adam. For why should he be alarmed at what the Scripture plainly teaches, that “he was in all points tempted like as we are, yet without sin?” (Heb. iv. 15.) Hence Luke, also, hesitates not to reckon him in his genealogy as a son of Adam (Luke iii. 38). I should like to know why Christ is termed by Paul the second Adam (1 Cor. xv. 47), unless it be that a human condition was decreed him, for the purpose of raising up the ruined posterity of Adam. For if in point of order, that condition was antecedent to creation, he ought to have been called the first Adam. Osiander confidently affirms, that because Christ was in the purpose of God foreknown as man, men were formed after him as their model. But Paul, by calling him the second Adam, gives that revolt which made it necessary to restore nature to its primitive condition an intermediate place between its original formation and the restitution which we obtain by Christ: hence it follows, that it was this restitution which made the Son of God be born, and thereby become man. Moreover, Osiander argues ill and absurdly, that as long as Adam maintained his integrity, he would have been the image of himself, and not of Christ. I maintain, on the contrary, that although the Son of God had never become incarnate, nevertheless the image of God was conspicuous in Adam, both in his body and his soul; in the rays of this image it always appeared that Christ was truly head, and had in all things the pre-eminence. In this way we dispose of the futile sophism put forth by Osiander, that the angels would have been without this head, had not God purposed to clothe his Son with flesh, even independent of the sin of Adam. He inconsiderately assumes what no rational person will grant, that Christ could have had no supremacy over the angels, so that they might enjoy him as their prince, unless in so far as he was man. But it is easy to infer from the words of Paul (Col. i. 15), that inasmuch as he is the eternal Word of God, he is the first-born of every creature, not because he is created, or is to be reckoned among the creatures, but because the entire structure of the world, such as it was from the beginning, when adorned with exquisite beauty, had no other beginning; then, inasmuch as he was made man, he is the first-born from the dead. For in one short passage (Col. i. 16—18), the Apostle calls our attention to both views: that by the Son all things were created, so that he has dominion over angels; and that he became man, in order that he might begin to be a Redeemer. Owing to the same ignorance, Osiander says that men would not have had Christ for their king unless he had been a man; as if the kingdom of God could not have been established by his eternal Son, though not clothed with human flesh, holding the supremacy, while angels and men were gathered together to participate in his celestial life and glory. But he is always deluded, or imposes upon himself by this false principle, that the church would have been ἀϰέφαλον—without a head—had not Christ appeared in the flesh. In the same way as angels enjoyed him for their head, could he not by his divine energy preside over men, and by the secret virtue of his Spirit quicken and cherish them as his body, until they were gathered into heaven to enjoy the same life with the angels? The absurdities which I have been refuting, Osiander regards as infallible oracles. Taking an intoxicating delight in his own speculations, his wont is to extract ridiculous pæans out of nothing. He afterwards says that he has a much stronger passage to produce—namely, the prophecy of Adam, who, when the woman was brought to him, said, “This is now bone of my bone, and flesh of my flesh” (Gen. ii. 23). But how does he prove it to be a prophecy? Because in Matthew Christ attributes the same expression to God! as if everything which God has spoken by man contained a prophecy. On the same principle, as the law proceeded from God, let Osiander in each precept find a prophecy. Add, that our Saviour’s exposition would have been harsh and grovelling, had he confined himself to the literal meaning. He was not referring to the mystical union with which he has honoured the Church, but only to conjugal fidelity, and states, that the reason why God declared man and wife to be one flesh, was to prevent any one from violating that indissoluble tie by divorce. If this simple meaning is too low for Osiander, let him censure Christ for not leading his disciples to the hidden sense, by interpreting his Father’s words with more subtlety. Paul gives no countenance to Osiander’s dream, when, after saying that “we are members of his body, of his flesh, and of his bones,” he immediately adds, “This is a great mystery” (Eph. v. 30—32). For he meant not to refer to the sense in which Adam used the words, but sets forth, under the figure and similitude of marriage, the sacred union which makes us one with Christ. His words have this meaning; for reminding us that he is speaking of Christ and the Church, he, by way of correction, distinguishes between the marriage tie and the spiritual union of Christ with his Church. Wherefore, this subtlety vanishes at once. I deem it unnecessary to discuss similar absurdities: for from this very brief refutation, the vanity of them all will be discovered. Abundantly sufficient for the solid nurture of the children of God is this sober truth, that “when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them who were under the law” (Gal. iv. 4, 5).
[1 ] John iii. 16; v. 25; xi. 25; Matth. xviii. 11; ix. 12.
[1 ] Luke xxiv. 46; John x. 17; iii. 14; xii. 27, 28.