John Calvin’s important work in the Institutes for Christian Religion upholds the doctrine of sola fide.  His work on justification by faith provided a theological work for Christians, pastors, and theologians.  John Calvin wrote in opposition to works righteousness,

“A man will be said to be justified by faith when, excluded from the righteousness of works, he by faith lays hold of the righteousness of Christ, and clothed in it appears in the sight of God not as a sinner, but as righteous.” (Institutes, Book III, Chap. 11, Sec. 2)

What Is Justification?

Calvin was diligent to define justification. To be justified is to be declared righteous before the judgment seat of God. This is not a change in our nature but in our status. It is not to say that God doesn’t renew us but that we are justified in our account positionally before God.   Calvin says;

“We simply interpret justification, as the acceptance with which God receives us into his favor as if we were righteous; and we say that this justification consists in the forgiveness of sins and the imputation of the righteousness of Christ.” (III.11.2)

This act of being justified is entirely a work of divine grace which is imputed to us as opposed to infused. It is not a reward for human performance. Furthermore, he says ,

“Man is not just in himself, but that the righteousness of Christ is communicated to him by imputation.” (III.11.23)

God accounts to us righteousness not based on what we did but what God has done.

Justification is From God

The weight of Calvin’s argument grows heavier when he brings us before the judgment seat of God.

“Before we bring distinctly into view the foundations on which the whole discussion ought to rest… let us remember that the righteousness which we are considering is not that of a human, but of a heavenly tribunal.” (III.12.1)

His argument begins at the throne of God and the judgement seat of God.  Since the requirements of justification are divine, it rests in the courts of heaven.  He says under this scrutiny, “all the works of men, if estimated by their own worth, are nothing but vileness and pollution.” (III.12.4)

Since our works are considered as unholy and impure it become incumbent upon God to justify.  And not justify partially and leave the remainder up to us but to offer the means of grace that will satisfy justices demands.  Calvin writes,

“God… justifies not partially, but freely, so that they can appear in the heavens as if clothed with the purity of Christ.” (III.12.5)

Calvin clearly asserts that justification is imputed as being clothed with the purity of Christ.  Not the purity of our works, or the works of others, but Christ’s perfect work.

Faith Alone, Not Works

Calvin in the Institutes clarifies the doctrine of Justification and denies that good works are essential to faith.  He repeatedly rebuttals the arguments made by proponents of works as a means for justification.  He does not deny the necessity of good works—but their role is never to justify.  Calvin states:

“He is justified who is regarded not as a sinner, but as righteous, and as such stands acquitted at the judgment-seat of God, where all sinners are condemned.” (III.11.2)

“Scripture, when it treats of justification by faith, leads us in a very different direction. Turning away our view from our own works, it bids us look only to the mercy of God and the perfection of Christ. The order of justification which it sets before us is this: first, God of his mere gratuitous goodness is pleased to embrace the sinner, in whom he sees nothing that can move him to mercy but wretchedness, because he sees him altogether naked and destitute of good works. He, therefore, seeks the cause of kindness in himself, that thus he may affect the sinner by a sense of his goodness, and induce him, in distrust of his own works, to cast himself entirely upon his mercy for salvation. ” (III.11.16)

Even in believers, their best works are still tainted. They cannot earn, deserve, or merit favor before God.

“No believer ever performed one work which, if tested by the strict judgment of God, could escape condemnation.” (III.14.11)

Faith JustifiesThrough Christ

Faith justifies only because it unites us to Christ.

“Faith, which is only the instrument for receiving justification, is ignorantly confounded with Christ, who is the material cause, as well as the author and minister of this great blessing.” (III.11.7)

Calvin’s statement is simply an agreement with Scripture that Jesus is the “author and perfecter of faith.”   

God’s Glory is Paramount in Justification

Calvin lifts up the Glory of God as the ultimate reason for the grace bestowed for justification.  

“Let us remember that in the whole discussion concerning justification the great thing to be attended to is, that God’s glory be maintained entire and unimpaired.” (III.13.2)

Calvin points out that if man has anything to say or add that he “deducts somewhat from the glory of God” and “obscures his glory.”  Ultimately Calvin points to God as the justifier who communicates His own innate righteousness to sinners.  The result is that all glory belongs to the Lord. Any attempt to claim any amount of righteousness through ones own deeds cannot be done so without detracting from God’s glory and divine righteousness.    

But he who boasts is to boast in the Lord. For it is not the one who commends himself that is approved, but the one whom the Lord commends.  

~2 Corinthians 10:17-18 (LSB)

Good Works Have a Place But Not in Justification

Calvin argues that justification does not nullify good works. He points to the fact that justification applied results in good works.  Good works flow from justification and never toward it. Works are the outflow of God’s work in redemption.  Calvin says: 

“Christ, therefore, justifies no man without also sanctifying him. These blessings are conjoined by a perpetual and inseparable tie. Those whom he enlightens by his wisdom he redeems; whom he redeems he justifies; whom he justifies he sanctifies.” (III.16.1)

The reward language used in Scripture does not imply merit but the kindness of God.

 But because believers, while encompassed with mortal flesh, are still sinners, and their good works only begun savor of the corruption of the flesh, God cannot be propitious either to their persons or their works, unless he embraces them more in Christ than in themselves.

“Holiness the way to the kingdom, not the cause of obtaining it.” (III.18.4)

He also says;

But Scripture humbles us more, and at the same time elevates us. For besides forbidding us to glory in works, because they are the gratuitous gifts of God, it tells us that they are always defiled by some degrees of impurity, so that they cannot satisfy God when they are tested by the standard of his justice; but that lest our activity should be destroyed, they please merely by pardon.(III.18.5) 

Calvin points that we aren’t to glory in works but to recognize that works for merit sake are tainted and impure outside of grace. They are accepted because of God’s pardon and that the works are a reflection of our conforming to the Christ.

““that ye may be counted worthy of the kingdom of God, for which ye also suffer; seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,” (2 Thess. 1:6ñ7)  The author of the Epistle to the Hebrews says, “God is not unrighteous to forget your work and labour of love, which ye have showed towards his name, in that ye have ministered to the saints, and do minister,” (Heb. 6:10). To the former passage I answer, that the worthiness spoken of is not that of merit, but as God the Father would have those whom he has chosen for sons to be conformed to Christ the firstborn, and as it behaved him first to suffer, and then to enter into his glory, so we also, through much tribulation, enter the kingdom of heaven.” (III.18.7) 

Rest in Christ, Not in Self

Calvin’s important work on Justification is a clear and undeniable call to look to Christ alone through faith alone.  Faith is not a work we can boast in but is given as a free gift, justifying us before God.   

“…First, that those who are reconciled to God are regarded as righteous: then the method is stated, God justifies by pardoning; and hence, in another place, justification is opposed to accusation ” (III.11.11)

To be justified by faith alone is to be clothed in Christ, it is received by grace, and given by God’s grace in Christ forever.  We can rest securely and confidently that faith is not a work of our own but of God who is both the just and justifier, the author and finisher of our faith.