This week, we received a question from Victor R. concerning the biblical teaching of the Trinity.  From the way he worded his question, I suspect that he does not believe in the doctrine of the Trinity.  I’ve looked through a number of references and found that many of them go about proving the biblical teaching of the Trinity in different ways.  Therefore, I am turning to one of the most learned biblical scholars I have every read, John Calvin.  The following response is taken from John Calvin’s Institutes of the Christian Religion, Translated by Henry Beveridge, Book 1, Chapter 13, as found on Christian Classics Ethereal Library.  The entire chapter is rather lengthy, so am only presenting part of it.  For those that wish to read the entire chapter, follow the link above.

From: Victor R.

Creation Revolution is plainly Trinitarian but where do you Biblically support references to ”Jesus is God” and ”Incarnation”. In CR writings this appear to be taken for granted but can it? Jesus said He had a God and that His Father was ”the only true God” John 17:3 and 20:17 You may assume these things from a preconception but nowhere is Trinitarianism plainly taught in the Scripture yet orthodoxy make belief in a Trinity a necessity for Salvation. So, Jesus and Paul failed to teach the true way of Salvation. I wonder?

Response by John Calvin:


This chapter consists of two parts. The former delivers the orthodox doctrine concerning the Holy Trinity. This occupies from sec. 1-21, and may be divided into four heads; the first, treating of the meaning of Person, including both the term and the thing meant by it, sec. 2-6; the second, proving the deity of the Son, sec. 7-13; the third, the deity of the Holy Spirit, sec. 14 and 15; and the fourth, explaining what is to be held concerning the Holy Trinity. The second part of the chapter refutes certain heresies which have arisen, particularly in our age, in opposition to this orthodox doctrine. This occupies from sec. 21 to the end.


1. Scripture, in teaching that the essence of God is immense and spiritual, refutes not only idolaters and the foolish wisdom of the world, but also the Manichees and Anthropomorphites. These latter briefly refuted.

2. In this one essence are three persons, yet so that neither is there a triple God, nor is the simple essence of God divided. Meaning of the word Person in this discussion. Three hypostases in God, or the essence of God.

3. Objection of those who, in this discussion, reject the use of the word Person. Answer 1. That it is not a foreign term, but is employed for the explanation of sacred mysteries.

4. Answer continued, 2. The orthodox compelled to use the terms, Trinity, Subsistence, and Person. Examples from the case of the Arians and Sabellians.

5. Answer continued, 3. The ancient Church, though differing somewhat in the explanation of these terms, agree in substance. Proofs from Hilary, Jerome, Augustine, in their use of the words Essence, Substance, Hypostasis. 4. Provided the orthodox meaning is retained, there should be no dispute about mere terms. But those who object to the terms usually favour the Arian and Sabellian heresy.

6. After the definition of the term follows a definition and explanation of the thing meant by it. The distinction of Persons.

7. Proofs of the eternal Deity of the Son. The Son the λόγος of the Eternal Father, and, therefore, the Son Eternal God. Objection. Reply.

8. Objection, that the Λόγος began to be when the creating God spoke. Answer confirmed by Scripture and argument.

9. The Son called God and Jehovah. Other names of the Eternal Father applied to him in the Old Testament. He is, therefore, the Eternal God. Another objection refuted. Case of the Jews explained.

10. The angel who appeared to the fathers under the Law asserts that he is Jehovah. That angel was the Λόγος of the Eternal Father. The Son being that Λόγος is Eternal God. Impiety of Servetus refuted. Why the Son appeared in the form of an angel.

11. Passages from the New Testament in which the Son is acknowledged to be the Lord of Hosts, the Judge of the world, the God of glory, the Creator of the world, the Lord of angels, the King of the Church, the eternal Λόγος, God blessed for ever, God manifest in the flesh, the equal of God, the true God and eternal life, the Lord and God of all believers. Therefore, the Eternal God.

12. Christ the Creator, Preserver, Redeemer, and Searcher of hearts. Therefore, the Eternal God.

13. Christ, by his own inherent power, wrought miracles, and bestowed the power of working them on others. Out of the Eternal God there is no salvation, no righteousness, no life. All these are in Christ. Christ, consequently, is the Eternal God. He in whom we believe and hope, to whom we pray, whom the Church acknowledges as the Saviour of the faithful, whom to know is life eternal, in whom the pious glory, and through whom eternal blessings are communicated, is the Eternal God. All these Christ is, and, therefore, he is God.

14. The Divinity of the Spirit proved. I. He is the Creator and Preserver of the world. II. He sent the Prophets. III. He quickeneth all things. IV. He is everywhere present. V. He renews the saints, and fits them for eternal life. VI. All the offices of Deity belong to him.

15. The Divinity of the Spirit continued. VII. He is called God. VIII. Blasphemy against him is not forgiven.

16. What view to be taken of the Trinity. The form of Christian baptism proves that there are in one essence. The Arian and Macedonian heresies.

17. Of the distinction of Persons. They are distinct, but not divided. This proved.

18. Analogies taken from human affairs to be cautiously used. Due regard to be paid to those mentioned by Scripture.

19. How the Three Persons not only do not destroy, but constitute the most perfect unity

20. Conclusion of this part of the chapter, and summary of the true doctrine concerning the unity of Essence and the Three Persons.

21. Refutation of Arian, Macedonian, and Anti Trinitarian heresies. Caution to be observed.

22. The more modern Anti Trinitarians, and especially Servetus, refuted.

23. Other Anti Trinitarians refuted. No good objection that Christ is called the Son of God, since he is also called God. Impious absurdities of some heretics.

24. The name of God sometimes given to the Son absolutely as to the Father. Same as to other attributes. Objections refuted.

25. Objections further refuted. Caution to be used.

26. Previous refutations further explained.

27. Reply to certain passages produced from Irenaeus. The meaning of Irenaeus.

28. Reply to certain passages produced from Tertullian. The meaning of Tertullian.

29. Anti Trinitarians refuted by ancient Christian writers; e.g., Justin, Hilary. Objections drawn from writings improperly attributed to Ignatius. Conclusion of the whole discussion concerning the Trinity.

1. The doctrine of Scripture concerning the immensity and the spirituality of the essence of God, should have the effect not only of dissipating the wild dreams of the vulgar, but also of refuting the subtleties of a profane philosophy. One of the ancients thought he spake shrewdly when he said that everything we see and everything we do not see is God (Senec. Praef. lib. 1 Quaest. Nat.) In this way he fancied that the Divinity was transfused into every separate portion of the world. But although God, in order to keep us within the bounds of soberness, treats sparingly of his essence, still, by the two attributes which I have mentioned, he at once suppresses all gross imaginations, and checks the audacity of the human mind. His immensity surely ought to deter us from measuring him by our sense, while his spiritual nature forbids us to indulge in carnal or earthly speculation concerning him. With the same view he frequently represents heaven as his dwelling-place. It is true, indeed, that as he is incomprehensible, he fills the earth also, but knowing that our minds are heavy and grovel on the earth, he raises us above the worlds that he may shake off our sluggishness and inactivity. And here we have a refutation of the error of the Manichees, who, by adopting two first principles, made the devil almost the equal of God.  This, assuredly, was both to destroy his unity and restrict his immensity. Their attempt to pervert certain passages of Scripture proved their shameful ignorance, as the very nature of the error did their monstrous infatuation. The Anthropomorphites also, who dreamed of a corporeal God, because mouth, ears, eyes, hands, and feet, are often ascribed to him in Scripture, are easily refuted. For who is so devoid of intellect as not to understand that God, in so speaking, lisps with us as nurses are wont to do with little children? Such modes of expression, therefore, do not so much express what kind of a being God is, as accommodate the knowledge of him to our feebleness. In doing so, he must, of course, stoop far below his proper height.

2. But there is another special mark by which he designates himself, for the purpose of giving a more intimate knowledge of his nature. While he proclaims his unity, he distinctly sets it before us as existing in three persons. These we must hold, unless the bare and empty name of Deity merely is to flutter in our brain without any genuine knowledge. Moreover, lest any one should dream of a threefold God, or think that the simple essence is divided by the three Persons, we must here seek a brief and easy definition which may effectually guard us from error. But as some strongly inveigh against the term Person as being merely of human inventions let us first consider how far they have any ground for doing so.

When the Apostle calls the Son of God “the express image of his person,” (Heb. 1:3), he undoubtedly does assign to the Father some subsistence in which he differs from the Son. For to hold with some interpreters that the term is equivalent to essence (as if Christ represented the substance of the Father like the impression of a seal upon wax), were not only harsh but absurd. For the essence of God being simple and undivided, and contained in himself entire, in full perfection, without partition or diminution, it is improper, nay, ridiculous, to call it his express image (χαρακτερ). But because the Father, though distinguished by his own peculiar properties, has expressed himself wholly in the Son, he is said with perfect reason to have rendered his person (hypostasis) manifest in him. And this aptly accords with what is immediately added—viz. that he is “the brightness of his glory.” The fair inference from the Apostle’s words is, that there is a proper subsistence (hypostasis) of the Father, which shines refulgent in the Son. From this, again it is easy to infer that there is a subsistence (hypostasis) of the Son which distinguishes him from the Father. The same holds in the case of the Holy Spirit; for we will immediately prove both that he is God, and that he has a separate subsistence from the Father. This, moreover, is not a distinction of essence, which it were impious to multiply. If credit, then, is given to the Apostle’s testimony, it follows that there are three persons (hypostases) in God. The Latins having used the word Persona to express the same thing as the Greek ὑπόστατις, it betrays excessive fastidiousness and even perverseness to quarrel with the term. The most literal translation would be subsistence. Many have used substance in the same sense. Nor, indeed, was the use of the term Person confined to the Latin Church. For the Greek Church in like manner, perhaps, for the purpose of testifying their consent, have taught that there are three πρόσωπα (aspects) in God. All these, however, whether Greeks or Latins, though differing as to the word, are perfectly agreed in substance.

3. Now, then, though heretics may snarl and the excessively fastidious carp at the word Person as inadmissible, in consequence of its human origin, since they cannot displace us from our position that three are named, each of whom is perfect God, and yet that there is no plurality of gods, it is most uncandid to attack the terms which do nothing more than explain what the Scriptures declare and sanction. “It were better,” they say, “to confine not only our meanings but our words within the bounds of Scripture, and not scatter about foreign terms to become the future seed-beds of brawls and dissensions. In this way, men grow tired of quarrels about words; the truth is lost in altercation, and charity melts away amid hateful strife.” If they call it a foreign term, because it cannot be pointed out in Scripture in so many syllables, they certainly impose an unjust law—a law which would condemn every interpretation of Scripture that is not composed of other words of Scripture. But if by foreign they mean that which, after being idly devised, is superstitiously defended,—which tends more to strife than edification,—which is used either out of place, or with no benefit which offends pious ears by its harshness, and leads them away from the simplicity of God’s Word, I embrace their soberness with all my heart. For I think we are bound to speak of God as reverently as we are bound to think of him. As our own thoughts respecting him are foolish, so our own language respecting him is absurd. Still, however, some medium must be observed. The unerring standard both of thinking and speaking must be derived from the Scriptures: by it all the thoughts of ours minds, and the words of our mouths, should he tested. But in regard to those parts of Scripture which, to our capacities, are dark and intricate, what forbids us to explain them in clearer terms—terms, however, kept in reverent and faithful subordination to Scripture truth, used sparingly and modestly, and not without occasion? Of this we are not without many examples. When it has been proved that the Church was impelled, by the strongest necessity, to use the words Trinity and Person, will not he who still inveighs against novelty of terms be deservedly suspected of taking offence at the light of truth, and of having no other ground for his invective, than that the truth is made plain and transparent?

4. Such novelty (if novelty it should be called) becomes most requisite, when the truth is to be maintained against calumniators who evade it by quibbling. Of this, we of the present day have too much experience in being constantly called upon to attack the enemies of pure and sound doctrine. These slippery snakes escape by their swift and tortuous windings, if not strenuously pursued, and when caught, firmly held. Thus the early Christians, when harassed with the disputes which heresies produced, were forced to declare their sentiments in terms most scrupulously exact in order that no indirect subterfuges might remain to ungodly men, to whom ambiguity of expression was a kind of hiding-place. Arius confessed that Christ was God, and the Son of God; because the passages of Scripture to this effect were too clear to be resisted, and then, as if he had done well, pretended to concur with others. But, meanwhile, he ceased not to give out that Christ was created, and had a beginning like other creatures. To drag this man of wiles out of his lurking-places, the ancient Church took a further step, and declared that Christ is the eternal Son of the Father, and consubstantial with the Father. The impiety was fully disclosed when the Arians began to declare their hatred and utter detestation of the term ὁμοούσιος. Had their first confession—viz. that Christ was God, been sincere and from the heart, they would not have denied that he was consubstantial with the Father. Who dare charge those ancient writers as men of strife and contention, for having debated so warmly, and disturbed the quiet of the Church for a single word? That little word distinguished between Christians of pure faith and the blasphemous Arians. Next Sabellius arose, who counted the names of Father, Son, and Holy Spirit, as almost nonentities; maintaining that they were not used to mark out some distinction, but that they were different attributes of God, like many others of a similar kind. When the matter was debated, he acknowledged his belief that the Father was God, the Son God, the Spirit God; but then he had the evasion ready, that he had said nothing more than if he had called God powerful, and just, and wise. Accordingly, he sung another note—viz. that the Father was the Son, and the Holy Spirit the Father, without order or distinction. The worthy doctors who then had the interests of piety at heart, in order to defeat it is man’s dishonesty, proclaimed that three subsistence were to be truly acknowledged in the one God. That they might protect themselves against tortuous craftiness by the simple open truth, they affirmed that a Trinity of Persons subsisted in the one God, or (which is the same thing) in the unity of God.

5. Where names have not been invented rashly, we must beware lest we become chargeable with arrogance and rashness in rejecting them. I wish, indeed, that such names were buried, provided all would concur in the belief that the Father, Son, and Spirit, are one God, and yet that the Son is not the Father, nor the Spirit the Son, but that each has his peculiar subsistence. I am not so minutely precise as to fight furiously for mere words. For I observe, that the writers of the ancient Church, while they uniformly spoke with great reverence on these matters, neither agreed with each other, nor were always consistent with themselves. How strange the formula used by Councils, and defended by Hilary! How extravagant the view which Augustine sometimes takes! How unlike the Greeks are to the Latins! But let one example of variance suffice. The Latins, in translating ὁμοούσιος used consubstantialis (consubstantial), intimating that there was one substance of the Father and the Son, and thus using the word Substance for Essence. Hence Jerome, in his Letter to Damasus, says it is profane to affirm that there are three substances in God. But in Hilary you will find it said more than a hundred times that there are three substances in God. Then how greatly is Jerome perplexed with the word Hypostasis! He suspects some lurking poison, when it is said that there are three Hypostases in God. And he does not disguise his belief that the expression, though used in a pious sense, is improper; if, indeed, he was sincere in saying this, and did not rather designedly endeavour, by an unfounded calumny, to throw odium on the Eastern bishops whom he hated. He certainly shows little candour in asserting, that in all heathen schools οὐσία is equivalent to Hypostasis—an assertion completely refuted by trite and common use.

More courtesy and moderation is shown by Augustine (De Trinit. lib. 5 c. 8 and 9), who, although he says that Hypostasis in this sense is new to Latin ears, is still so far from objecting to the ordinary use of the term by the Greeks, that he is even tolerant of the Latins, who had imitated the Greek phraseology. The purport of what Socrates says of the term, in the Sixth Book of the Tripartite History, is, that it had been improperly applied to this purpose by the unskilful. Hilary (De Trinitat. lib. 2) charges it upon the heretics as a great crime, that their misconduct had rendered it necessary to subject to the peril of human utterance things which ought to have been reverently confined within the mind, not disguising his opinion that those who do so, do what is unlawful, speak what is ineffable, and pry into what is forbidden. Shortly after, he apologises at great length for presuming to introduce new terms. For, after putting down the natural names of Father, Son, and Spirit, he adds, that all further inquiry transcends the significance of words, the discernment of sense, and the apprehension of intellect. And in another place (De Conciliis), he congratulates the Bishops of France in not having framed any other confession, but received, without alteration, the ancient and most simple confession received by all Churches from the days of the Apostles. Not unlike this is the apology of Augustine, that the term had been wrung from him by necessity from the poverty of human language in so high a matter: not that the reality could be thereby expressed, but that he might not pass on in silence without attempting to show how the Father, Son, and Spirit, are three.

The modesty of these holy men should be an admonition to us not instantly to dip our pen in gall, and sternly denounce those who may be unwilling to swear to the terms which we have devised, provided they do not in this betray pride, or petulance, or unbecoming heat, but are willing to ponder the necessity which compels us so to speak, and may thus become gradually accustomed to a useful form of expression. Let men also studiously beware, that in opposing the Arians on the one hand, and the Sabellians on the other, and eagerly endeavouring to deprive both of any handle for cavil, they do not bring themselves under some suspicion of being the disciples of either Arius or Sabellius. Arius says that Christ is God, and then mutters that he was made and had a beginning. He says, that he is one with the Father; but secretly whispers in the ears of his party, made one, like other believers, though with special privilege. Say, he is consubstantial, and you immediately pluck the mask from this chameleon, though you add nothing to Scripture. Sabellius says that the Father, Son, and Spirit, indicate some distinction in God. Say, they are three, and he will bawl out that you are making three Gods. Say, that there is a Trinity of Persons in one Divine essence, you will only express in one word what the Scriptures say, and stop his empty prattle. Should any be so superstitiously precise as not to tolerate these terms, still do their worst, they will not be able to deny that when one is spoken of, a unity of substance must be understood, and when three in one essence, the persons in this Trinity are denoted. When this is confessed without equivocations we dwell not on words. But I was long ago made aware, and, indeed, on more than one occasion, that those who contend pertinaciously about words are tainted with some hidden poison; and, therefore, that it is more expedient to provoke them purposely, than to court their favour by speaking obscurely.

6. But to say nothing more of words, let us now attend to the thing signified. By person, then, I mean a subsistence in the Divine essence,—a subsistence which, while related to the other two, is distinguished from them by incommunicable properties. By subsistence we wish something else to be understood than essence. For if the Word were God simply and had not some property peculiar to himself, John could not have said correctly that he had always been with God. When he adds immediately after, that the Word was God, he calls us back to the one essence. But because he could not be with God without dwelling in the Father, hence arises that subsistence, which, though connected with the essence by an indissoluble tie, being incapable of separation, yet has a special mark by which it is distinguished from it. Now, I say that each of the three subsistences while related to the others is distinguished by its own properties. Here relation is distinctly expressed, because, when God is mentioned simply and indefinitely the name belongs not less to the Son and Spirit than to the Father. But whenever the Father is compared with the Son, the peculiar property of each distinguishes the one from the other. Again, whatever is proper to each I affirm to be incommunicable, because nothing can apply or be transferred to the Son which is attributed to the Father as a mark of distinction. I have no objections to adopt the definition of Tertullian, provided it is properly understood, “that there is in God a certain arrangement or economy, which makes no change on the unity of essence.”—Tertull. Lib. contra Praxeam.

7. Before proceeding farther, it will be necessary to prove the divinity of the Son and the Holy Spirit. Thereafter, we shall see how they differ from each other. When the Word of God is set before us in the Scriptures, it were certainly most absurd to imagine that it is only a fleeting and evanescent voice, which is sent out into the air, and comes forth beyond God himself, as was the case with the communications made to the patriarchs, and all the prophecies. The reference is rather to the wisdom ever dwelling with God, and by which all oracles and prophecies were inspired. For, as Peter testifies (1 Pet. 1:11), the ancient prophets spake by the Spirit of Christ just as did the apostles, and all who after them were ministers of the heavenly doctrine. But as Christ was not yet manifested, we necessarily understand that the Word was begotten of the Father before all ages. But if that Spirit, whose organs the prophets were, belonged to the Word, the inference is irresistible, that the Word was truly God. And this is clearly enough shown by Moses in his account of the creation, where he places the Word as intermediate. For why does he distinctly narrate that God, in creating each of his works, said, Let there be this—let there be that, unless that the unsearchable glory of God might shine forth in his image? I know prattlers would easily evade this, by saying that Word is used for orderor command; but the apostles are better expositors, when they tell us that the worlds were created by the Son, and that he sustains all things by his mighty word (Heb. 1:2). For we here see that word is used for the nod or command of the Son, who is himself the eternal and essential Word of the Father. And no man of sane mind can have any doubt as to Solomon’s meaning, when he introduces Wisdom as begotten by God, and presiding at the creation of the world, and all other divine operations (Prov. 8:22). For it were trifling and foolish to imagine any temporary command at a time when God was pleased to execute his fixed and eternal counsel, and something more still mysterious. To this our Saviour’s words refer, “My Father worketh hitherto, and I work,” (John 5:17). In thus affirming, that from the foundation of the world he constantly worked with the Father, he gives a clearer explanation of what Moses simply touched. The meaning therefore is, that God spoke in such a manner as left the Word his peculiar part in the work, and thus made the operation common to both. But the clearest explanation is given by John, when he states that the Word—which was from the beginning, God and with God, was, together with God the Father, the maker of all things. For he both attributes a substantial and permanent essence to the Word, assigning to it a certain peculiarity, and distinctly showing how God spoke the world into being. Therefore, as all revelations from heaven are duly designated by the title of the Word of God, so the highest place must be assigned to that substantial Word, the source of all inspiration, which, as being liable to no variation, remains for ever one and the same with God, and is God.

8. Here an outcry is made by certain men, who, while they dare not openly deny his divinity, secretly rob him of his eternity. For they contend that the Word only began to be when God opened his sacred mouth in the creation of the world. Thus, with excessive temerity, they imagine some change in the essence of God. For as the names of God, which have respect to external work, began to be ascribed to him from the existence of the work (as when he is called the Creator of heaven and earth), so piety does not recognise or admit any name which might indicate that a change had taken place in God himself. For if any thing adventitious took place, the saying of James would cease to be true, that “every good gift, and every perfect gift, is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning,” (James 1:17). Nothing, therefore, is more intolerable than to fancy a beginning to that Word which was always God, and afterwards was the Creator of the world. But they think they argue acutely, in maintaining that Moses, when he says that God then spoke for the first time, must be held to intimate that till then no Word existed in him. This is the merest trifling. It does not surely follow, that because a thing begins to be manifested at a certain time, it never existed previously. I draw a very different conclusion. Since at the very moment when God said, “Let there be light,” the energy of the Word-was immediately exerted, it must have existed long before. If any inquire how long, he will find it was without beginning. No certain period of time is defined, when he himself says, “Now O Father, glorify thou me with thine own self with the glory which I had with thee before the world was,” (John 17:5). Nor is this omitted by John: for before he descends to the creation of the world, he says, that “in the beginning was the Word, and the Word was with God.” We, therefore, again conclude, that the Word was eternally begotten by God, and dwelt with him from everlasting. In this way, his true essence, his eternity, and divinity, are established.

9. But though I am not now treating of the office of the Mediator, having deferred it till the subject of redemption is considered, yet because it ought to be clear and incontrovertible to all, that Christ is that Word become incarnate, this seems the most appropriate place to introduce those passages which assert the Divinity of Christ. When it is said in the forty-fifth Psalm, “Thy throne, O God, is for ever and ever,” the Jews quibble that the name Elohim is applied to angels and sovereign powers. But no passage is to be found in Scripture, where an eternal throne is set up for a creature. For he is not called God simply, but also the eternal Ruler. Besides, the title is not conferred on any man, without some addition, as when it is said that Moses would be a God to Pharaoh (Exod. 7:1). Some read as if it were in the genitive case, but this is too insipid. I admit, that anything possessed of singular excellence is often called divine, but it is clear from the context, that this meaning here were harsh and forced, and totally inapplicable. But if their perverseness still refuses to yield, surely there is no obscurity in Isaiah, where Christ is introduced both us God, and as possessed of supreme powers one of the peculiar attributes of God, “His name shall be called the Mighty God, the Everlasting Father, the Prince of Peace,” (Isa. 9:6). Here, too, the Jews object, and invert the passage thus, This is the name by which the mighty God, the Everlasting Father, will call him; so that all which they leave to the Son is, “ Prince of Peace.” But why should so many epithets be here accumulated on God the Father, seeing the prophet’s design is to present the Messiah with certain distinguished properties which may induce us to put our faith in him? There can be no doubt, therefore, that he who a little before was called Emmanuel, is here called the Mighty God. Moreover, there can be nothing clearer than the words of Jeremiah, “This is the name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS,” (Jer. 23:6). For as the Jews themselves teach that the other names of God are mere epithets, whereas this, which they call the ineffable name, is substantive, and expresses his essence, we infer, that the only begotten Son is the eternal God, who elsewhere declares, “My glory will I not give to another,” (Isa. 42:8). An attempt is made to evade this from the fact, that this name is given by Moses to the altar which he built, and by Ezekiel to the New Jerusalem. But who sees not that the altar was erected as a memorial to show that God was the exalter of Moses, and that the name of God was applied to Jerusalem, merely to testify the Divine presence? For thus the prophet speaks, “The name of the city from that day shall be, The Lord is there,” (Ezek. 48:35). In the same way, “Moses built an altar, and called the name of it JEHOVAH-nissi,” (Jehovah my exaltation). But it would seem the point is still more keenly disputed as to another passage in Jeremiah, where the same title is applied to Jerusalem in these words, “In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name wherewith she shall be called, The Lord our Righteousness.” But so far is this passage from being adverse to the truth which we defend, that it rather supports it. The prophet having formerly declared that Christ is the true Jehovah from whom righteousness flows, now declares that the Church would be made so sensible of this as to be able to glory in assuming his very name. In the former passage, therefore, the fountain and cause of righteousness is set down, in the latter, the effect is described.

10. But if this does not satisfy the Jews, I know not what cavils will enable them to evade the numerous passages in which Jehovah is said to have appeared in the form of an Angel (Judges 6:7; 13:16-23, &c). This Angel claims for himself the name of the Eternal God. Should it be alleged that this is done in respect of the office which he bears, the difficulty is by no means solved. No servant would rob God of his honour, by allowing sacrifice to be offered to himself. But the Angel, by refusing to eat bread, orders the sacrifice due to Jehovah to be offered to him. Thus the fact itself proves that he was truly Jehovah. Accordingly, Manoah and his wife infer from the sign, that they had seen not only an angel, but God. Hence Manoah’s exclamation, “We shall die; for we have seen the Lord.” When the woman replies, “If Jehovah had wished to slay us, he would not have received the sacrifice at our hand,” she acknowledges that he who is previously called an angel was certainly God. We may add, that the angel’s own reply removes all doubt, “Why do ye ask my name, which is wonderful?” Hence the impiety of Servetus was the more detestable, when he maintained that God was never manifested to Abraham and the Patriarchs, but that an angel was worshipped in his stead. The orthodox doctors of the Church have correctly and wisely expounded, that the Word of God was the supreme angel, who then began, as it were by anticipation, to perform the office of Mediator. For though he were not clothed with flesh, yet he descended as in an intermediate form, that he might have more familiar access to the faithful. This closer intercourse procured for him the name of the Angel; still, however, he retained the character which justly belonged to him—that of the God of ineffable glory. The same thing is intimated by Hosea, who, after mentioning the wrestling of Jacob with the angel, says, “Even the Lord God of hosts; the Lord is his memorial,” (Hosea 12:5). Servetus again insinuates that God personated an angel; as if the prophet did not confirm what had been said by Moses, “Wherefore is it that thou dost ask after my name?” (Gen. 32:29, 30). And the confession of the holy Patriarch sufficiently declares that he was not a created angel, but one in whom the fulness of the Godhead dwelt, when he says, “I have seen God face to face.” Hence also Paul’s statement, that Christ led the people in the wilderness (1 Cor. 10:4. See also Calvin on Acts 7:30, and infra, chap. 14, s. 9). Although the time of humiliation had not yet arrived, the eternal Word exhibited a type of the office which he was to fulfil. Again, if the first chapter of Zechariah (ver. 9, &c). and the second (ver. 3, &c). be candidly considered, it will be seen that the angel who sends the other angel is immediately after declared to be the Lord of hosts, and that supreme power is ascribed to him. I omit numberless passages in which our faith rests secure, though they may not have much weight with the Jews. For when it is said in Isaiah, “Lo, this is our God; we have waited for him, and he will save us; this is the Lord: we have waited for him, we will be glad and rejoice in his salvation,” (Isa. 25:9), even the blind may see that the God referred to is he who again rises up for the deliverance of his people. And the emphatic description, twice repeated, precludes the idea that reference is made to any other than to Christ. Still clearer and stronger is the passage of Malachi, in which a promise is made that the messenger who was then expected would come to his own temple (Mal. 3:1). The temple certainly was dedicated to Almighty God only, and yet the prophet claims it for Christ. Hence it follows, that he is the God who was always worshipped by the Jews.

11. The New Testament teems with innumerable passages, and our object must therefore be, the selection of a few, rather than an accumulation of the whole. But though the Apostles spoke of him after his appearance in the flesh as Mediator, every passage which I adduce will be sufficient to prove his eternal Godhead. And the first thing deserving of special observation is that predictions concerning the eternal God are applied to Christ, as either already fulfilled in him, or to be fulfilled at some future period. Isaiah prophesies, that “the Lord of Hosts” shall be “for a stone of stumbling, and for a rock of offence,” (Isa. 8:14). Paul asserts that this prophecy was fulfilled in Christ (Rom. 9:33), and, therefore, declares that Christ is that Lord of Hosts. In like manner, he says in another passage, “We shall all stand before the Judgment-seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.” Since in Isaiah God predicts this of himself (Isa. 45:23), and Christ exhibits the reality fulfilled in himself, it follows that he is the very God, whose glory cannot be given to another. It is clear also, that the passage from the Psalms (Ps. 68:19) which he quotes in the Epistle to the Ephesians, is applicable only to God, “When he ascended up on high, he led captivity captive,” (Eph. 4:8). Understanding that such an ascension was shadowed forth when the Lord exerted his power, and gained a glorious victory over heathen nations, he intimates that what was thus shadowed was more fully manifested in Christ. So John testifies that it was the glory of the Son which was revealed to Isaiah in a vision (John 12:41; Isa. 6:4), though Isaiah himself expressly says that what he saw was the Majesty of God. Again, there can be no doubt that those qualities which, in the Epistle to the Hebrews, are applied to the Son, are the brightest attributes of God, “Thou, Lord, in the beginning hast laid the foundation of the earth,” &c., and, “Let all the angels of God worship him,” (Heb. 1:10, 6). And yet he does not pervert the passages in thus applying them to Christ, since Christ alone performed the things which these passages celebrate. It was he who arose and pitied Zion—he who claimed for himself dominion over all nations and islands. And why should John have hesitated to ascribe the Majesty of God to Christ, after saying in his preface that the Word was God? (John 1:14). Why should Paul have feared to place Christ on the Judgment-seat of God (2 Cor. 5:10), after he had so openly proclaimed his divinity, when he said that he was God over all, blessed for ever? And to show how consistent he is in this respect, he elsewhere says that “God was manifest in the flesh,” (1 Tim. 3:16). If he is God blessed for ever, he therefore it is to whom alone, as Paul affirms in another place, all glory and honour is due. Paul does not disguise this, but openly exclaims, that “being in the form of God (he) thought it not robbery to be equal with God, but made himself of no reputation,” (Phil. 2:6). And lest the wicked should glamour and say that he was a kind of spurious God, John goes farther, and affirms, “This is the true God, and eternal life.” Though it ought to be enough for us that he is called God, especially by a witness who distinctly testifies that we have no more gods than one, Paul says, “Though there be that are called gods, whether in heaven or in earth (as there be gods many, and lords many), but to us there is but one God,” (1 Cor. 8:5, 6). When we hear from the same lips that God was manifest in the flesh, that God purchased the Church with his own blood, why do we dream of any second God, to whom he makes not the least allusion? And there is no room to doubt that all the godly entertained the same view. Thomas, by addressing him as his Lord and God, certainly professes that he was the only God whom he had ever adored (John 20:28).

12. The divinity of Christ, if judged by the works which are ascribed to him in Scripture, becomes still more evident. When he said of himself, “My Father worketh hitherto, and I work,” the Jews, though most dull in regard to his other sayings, perceived that he was laying claim to divine power. And, therefore, as John relates (John 5:17), they sought the more to kill him, because he not only broke the Sabbath, but also said that God was his Father, making himself equal with God. What, then, will be our stupidity if we do not perceive from the same passage that his divinity is plainly instructed? To govern the world by his power and providence, and regulate all things by an energy inherent in himself (this an Apostle ascribes to him, Heb. 1:3), surely belongs to none but the Creator. Nor does he merely share the government of the world with the Father, but also each of the other offices, which cannot be communicated to creatures. The Lord proclaims by his prophets “I, even I, am he that blotteth out thy transgressions for mine own sake,” (Is. 43:25). When, in accordance with this declaration, the Jews thought that injustice was done to God when Christ forgave sins, he not only asserted, in distinct terms, that this power belonged to him, but also proved it by a miracle (Mt. 9:6). We thus see that he possessed in himself not the ministry of forgiving sins, but the inherent power which the Lord declares he will not give to another. What! Is it not the province of God alone to penetrate and interrogate the secret thoughts of the heart? But Christ also had this power, and therefore we infer that Christ is God.

13. How clearly and transparently does this appear in his miracles? I admit that similar and equal miracles were performed by the prophets and apostles; but there is this very essential difference, that they dispensed the gifts of God as his ministers, whereas he exerted his own inherent might. Sometimes, indeed, he used prayer, that he might ascribe glory to the Father, but we see that for the most part his own proper power is displayed. And how should not he be the true author of miracles, who, of his own authority, commissions others to perform them? For the Evangelist relates that he gave power to the apostles to cast out devils, cure the lepers, raise the dead, &c. And they, by the mode in which they performed this ministry, showed plainly that their whole power was derived from Christ. “In the name of Jesus Christ of Nazareth,” says Peter (Acts 3:6), “rise up and walk.” It is not surprising, then, that Christ appealed to his miracles in order to subdue the unbelief of the Jews, inasmuch as these were performed by his own energy, and therefore bore the most ample testimony to his divinity.

Again, if out of God there is no salvation, no righteousness, no life, Christ, having all these in himself, is certainly God. Let no one object that life or salvation is transfused into him by God. For it is said not that he received, but that he himself is salvation. And if there is none good but God, how could a mere man be pure, how could he be, I say not good and just, but goodness and justice? Then what shall we say to the testimony of the Evangelist, that from the very beginning of the creation “in him was life, and this life was the light of men?” Trusting to such proofs, we can boldly put our hope and faith in him, though we know it is blasphemous impiety to confide in any creature.92 “Ye believe in God,”93 says he, “believe also in me,” (John 14:1). And so Paul (Rom. 10:11, and 15:12) interprets two passages of Isaiah “Whose believeth in him shall not be confounded,” (Isa. 28:16); and, “In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek,” (Isa. 11:10). But why adduce more passages of Scripture on this head, when we so often meet with the expression, “He that believeth in me has eternal life?”

Again, the prayer of faith is addressed to him—prayer, which specially belongs to the divine majesty, if anything so belongs. For the Prophet Joel says, “And it shall come to pass, that whosoever shall call on the name of the Lord (Jehovah) shall be delivered” (Joel 2:32). And another says, “The name of the Lord (Jehovah) is a strong tower; the righteous runneth into it and is safe,” (Prov. 18:10). But the name of Christ is invoked for salvation, and therefore it follows that he is Jehovah. Moreover, we have an example of invocation in Stephen, when he said, “Lord Jesus, receive my spirit;” and thereafter in the whole Church, when Ananias says in the same book, “Lord, I have heard by many of this man, how much evil he has done to thy saints at Jerusalem; and here he has authority from the chief priests to bind all that call on thy name,” (Acts 9:13, 14). And to make it more clearly understood that in Christ dwelt the whole fulness of the Godhead bodily, the Apostle declares that the only doctrine which he professed to the Corinthians, the only doctrine which he taught, was the knowledge of Christ (1 Cor. 2:2). Consider what kind of thing it is, and how great, that the name of the Son alone is preached to us, though God command us to glory only in the knowledge of himself (Jer. 9:24). Who will dare to maintain that he, whom to know forms our only ground of glorying, is a mere creature? To this we may add, that the salutations prefixed to the Epistles of Paul pray for the same blessings from the Son as from the Father. By this we are taught, not only that the blessings which our heavenly Father bestows come to us through his intercession, but that by a partnership in power, the Son himself is their author. This practical knowledge is doubtless surer and more solid than any idle speculation. For the pious soul has the best view of God, and may almost be said to handle him, when it feels that it is quickened, enlightened, saved, justified, and sanctified by him.

14. In asserting the divinity of the Spirit, the proof must be derived from the same sources. And it is by no means an obscure testimony which Moses bears in the history of the creation, when he says that the Spirit of God was expanded over the abyss or shapeless matter; for it shows not only that the beauty which the world displays is maintained by the invigorating power of the Spirit, but that even before this beauty existed the Spirit was at work cherishing the confused mass.94 Again, no cavils can explain away the force of what Isaiah says, “And now the Lord God, and his Spirit, has sent me,” (Isa. 48:16), thus ascribing a share in the sovereign power of sending the prophets to the Holy Spirit. (Calvin in Acts 20:28). In this his divine majesty is clear.

But, as I observed, the best proof to us is our familiar experience. For nothing can be more alien from a creature, than the office which the Scriptures ascribe to him, and which the pious actually feel him discharging,—his being diffused over all space, sustaining, invigorating, and quickening all things, both in heaven and on the earth. The mere fact of his not being circumscribed by any limits raises him above the rank of creatures, while his transfusing vigour into all things, breathing into them being, life, and motion, is plainly divine. Again, if regeneration to incorruptible life is higher, and much more excellent than any present quickening, what must be thought of him by whose energy it is produced? Now, many passages of Scripture show that he is the author of regeneration, not by a borrowed, but by an intrinsic energy; and not only so, but that he is also the author of future immortality. In short, all the peculiar attributes of the Godhead are ascribed to him in the same way as to the Son. He searches the deep things of Gods and has no counsellor among the creatures; he bestows wisdom and the faculty of speech, though God declares to Moses (Exod. 4:11) that this is his own peculiar province. In like manner, by means of him we become partakers of the divine nature, so as in a manner to feel his quickening energy within us. Our justification is his work; from him is power, sanctification, truth, grace, and every good thought, since it is from the Spirit alone that all good gifts proceed. Particular attention is due to Paul’s expression, that though there are diversities of gifts, “all these worketh that one and the self-same Spirit,” (1 Cor. 12:11), he being not only the beginning or origin, but also the author;95 as is even more clearly expressed immediately after in these words “dividing to every man severally as he will.” For were he not something subsisting in God, will and arbitrary disposal would never be ascribed to him. Most clearly, therefore does Paul ascribe divine power to the Spirit, and demonstrate that he dwells hypostatically in God.

15. Nor does the Scripture, in speaking of him, withhold the name of God. Paul infers that we are the temple of God, from the fact that “the Spirit of God dwelleth in us,” (1 Cor. 3:16; 6:19; and 2 Cor. 6:16). Now it ought not to be slightly overlooked, that all the promises which God makes of choosing us to himself as a temple, receive their only fulfilment by his Spirit dwelling in us. Surely, as it is admirably expressed by Augustine (Ad Maximinum, Ep. 66), “were we ordered to make a temple of wood and stone to the Spirit, inasmuch as such worship is due to God alone, it would be a clear proof of the Spirit’s divinity; how much clearer a proof in that we are not to make a temple to him, but to be ourselves that temple.” And the Apostle says at one time that we are the temple of God, and at another time, in the same sense, that we are the temple of the Holy Spirit. Peter, when he rebuked Ananias for having lied to the Holy Spirit, said, that he had not lied unto men, but unto God. And when Isaiah had introduced the Lord of Hosts as speaking, Paul says, it was the Holy Spirit that spoke (Acts 28:25, 26). Nay, words uniformly said by the prophets to have been spoken by the Lord of Hosts, are by Christ and his apostles ascribed to the Holy Spirit. Hence it follows that the Spirit is the true Jehovah who dictated the prophecies. Again, when God complains that he was provoked to anger by the stubbornness of the people, in place of Him, Isaiah says that his Holy Spirit was grieved (Isa. 63:10). Lastly, while blasphemy against the Spirit is not forgiven, either in the present life or that which is to come, whereas he who has blasphemed against the Son may obtain pardon, that majesty must certainly be divine which it is an inexpiable crime to offend or impair. I designedly omit several passages which the ancient fathers adduced. They thought it plausible to quote from David, “By the word of the Lord were the heavens made, and all the host of them by the breath (Spirit) of his mouth,” (Ps. 33:6), in order to prove that the world was not less the work of the Holy Spirit than of the Son. But seeing it is usual in the Psalms to repeat the same thing twice, and in Isaiah the spirit (breath) of the mouth is equivalent to word, that proof was weak; and, accordingly, my wish has been to advert briefly to those proofs on which pious minds may securely rest. …

Calvin: Commentaries (Library of Christian Classics)

by John Calvin

This volume, demonstrating the main elements of Calvin’s doctrine as they appear in his many commentaries on the books of the Old and New Testaments, speaks with singular power to the ordinary reader today. Included are more than two hundred selections under headings ranging from the Bible, knowledge of God, and the church.

The Library of Christian Classics has long been acclaimed for its quality translations, introductions, explanatory notes, and indexes. The series ensures that modern English translations of some of the most significant Christian theological works written before the end of the sixteenth century are available for scholars and students, allowing contemporary readers to mine the theological riches of the Christian church though the centuries.

Paperback, 418 pages

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