A work in progress. Comments and observations welcome. My comments in italics. The highlights in Calvin's text are mine:
CHAPTER 8.
EXPOSITION OF THE MORAL LAW.
This chapter consists of four parts. I. Some general observations necessary for the understanding of the subject are made by way of preface, sec. 1–5. II. Three things always to be attended to in ascertaining and expounding the meaning of the Moral Law, sec. 6–12. III. Exposition of
the Moral Law, or the Ten Commandments, sec. 13–15. IV. The end for which the whole Law is intended—viz. to teach not only elementary principles, but perfection, sec. 51, to the end of the chapter.
- We can see above that Calvin identifies the Ten Commandments from Mosaic Law as what he refers to as the "Moral Law".
- For clarity, since Calvin identifies the Ten Commandments as the “Moral Law”, rather than use “Moral Law”, I’m going to use “the Ten Commandments” or the abbreviation, “10C”’
CHAPTER 7.
THE LAW GIVEN, NOT TO RETAIN A PEOPLE FOR ITSELF, BUT TO KEEP ALIVE THE HOPE OF SALVATION IN CHRIST UNTIL HIS ADVENT.
The divisions of this chapter are, I. The Moral and Ceremonial Law a schoolmaster to bring us to Christ, sec. 1, 2. II. This true of the Moral Law, especially its conditional promises. These given for the best reasons. In what respect the observance of the Moral Law is said to be impossible, sec. 3–5.
III. Of the threefold office and use of the Moral Law, sec. 6–12. Antinomians refuted, sec. 13. IV. What the abrogation of the Law, Moral and Ceremonial, sec. 14–17.
- Since we’re discussing Calvin’s third use of the Law presented in Book 2, Chapter 7, Section 12, we can see just above that this Section 12 concerns the Moral Law, so the 10C. Therefore, when Calvin says "Law", I'm going to interpret this as the 10C.
Calvin Section 12:
12. The third use of the Law (being also the principal use, and more closely connected with its proper end) has respect to believers in whose hearts the Spirit of God already flourishes and reigns.
- My observations:
- Calvin is saying the principal use of the 10C and the proper end (or purpose, goal) of the 10C pertains to Christians, Justifed persons in whose hearts the Spirit of God already flourishes and reigns.
- So, it seems according to Calvin the principal use of the 10C is for the progressive sanctification of Christians.
For although the Law is written and engraven on their hearts by the finger of God, that is, although they are so influenced and actuated by the Spirit, that they desire to obey God, there are two ways in which they still profit in the Law.
- My observations:
- God writes the 10C on the hearts of Christians = the Spirit influences and actuates the Christian > the Christian desires to obey God > there are two more ways the Christian profits in the 10C
For it is the best instrument for enabling them daily to learn with greater truth and certainty what that will of the Lord is which they aspire to follow, and to confirm them in this knowledge;
- My observations:
- The first of the two more ways Christians with the 10C written on their hearts = the Spirit has influenced and actuated the Christian to desire to obey God, profit from the 10C is:
- The 10C is the best instrument for enabling the Christian daily to learn with greater truth and certainty what the will of the Lord is which they aspire to follow, and to confirm the Christian in this knowledge.
Remaining Section 12:
just as a servant who desires with all his soul to approve himself to his master, must still observe, and be careful to ascertain his master’s dispositions, that he may comport himself in accommodation to them. Let none of us deem ourselves exempt from this necessity, for none have as yet attained to such a degree of wisdom, as that they may not, by the daily instruction of the Law, advance to a purer knowledge of the Divine will.
Then, because we need not doctrine merely, but exhortation also, the servant of God will derive
this further advantage from the Law: by frequently meditating upon it, he will be excited to obedience, and confirmed in it, and so drawn away from the slippery paths of sin. In this way must the saints press onward, since, however great the alacrity with which, under the Spirit, they hasten toward righteousness, they are retarded by the sluggishness of the flesh, and make less progress than they ought. The Law acts like a whip to the flesh, urging it on as men do a lazy sluggish ass. Even in the case of a spiritual man, inasmuch as he is still burdened with the weight of the flesh, the Law is a constant stimulus, pricking him forward when he would indulge in sloth. David had this use in view when he pronounced this high eulogium on the Law, “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes,” (
Ps. 19:7, 8). Again, “Thy word is a lamp unto my feet, and a light unto my path,” (
Ps. 119:105). The whole psalm abounds in passages to the same effect. Such passages are not inconsistent with those of Paul, which show not the utility of the law to the regenerate, but what it is able of itself to bestow. The object of the Psalmist is to celebrate the advantages which the Lord, by means of his law, bestows on those whom he inwardly inspires with a love of obedience. And he adverts not to the mere precepts, but also to the promise annexed to them, which alone makes that sweet which in itself is bitter. For what is less attractive than the law, when, by its demands and threatening, it overawes the soul, and
310fills it with terror? David specially shows that in the law he saw the Mediator, without whom it gives no pleasure or delight.
