INTRODUCTION:

Calvin used the following terms when it comes to Christ dying for the sins of the world: bear/bore,
wipes/wiped, blot out, wash away, expiated, reconciled, suffered, and redeemed. I have yet to find a
statement where he used substituted. I provided the context of the quotes below. His favorite, seems to
me, is either “reconciled”, “wiped away” or “suffered for,”

 BEAR/BORE all the sins of the world - Sermon on Deut. 1:19-21; 53:4-6; Isaiah.
 WIPES/WIPED away the sins of the world - Sermon on Deut. 5:4-7; 33:9-11; Mat. 27:11-26, 45-54.
 to BLOT OUT the sins of the world - Sermon on Mat. 25:51-56; Acts 2:22-24.
 WASH AWAY the sins of the world - The Eternal Predestination of God.
 all the sins of the world have been EXPIATED - Commentary on Col. 1:15; John 14:31.
 God RECONCILED the world to himself - Commentary on John 1:29; 3:16; 2 Cor. 5:18; Calvin’s
Calvinism, p. 82; Sermons on Deut. 5:4-7.
 SUFFERED for the sins of the whole world - Sermons on Job; Commentary on John 3:16; Rom.
5:18; Gal. 5:12; Sermons on Job; Institutes III.1.1.
 Has been REDEEMED by the blood of Christ - Commentary on Mark 14:24; 2 Peter 2:1 ; Calvin’s
Calvinism, p.82.

Unlike many Hyper Calvinists that I know who consistently limit or qualify “all,” Calvin in some instances, as
it seems to me, interpreted the “many” into “all.” I also provide d the context of the following quotes in this
file:

 Universal/universality – ex., “he has employed the universal term whosoever, both to invite all
indiscriminately” - Commentary on John 3:16; Rom. 10:16; Heb. 5:9 see also Calvin’s Calvinism,
p.82 and Institutes, III. 24. 8.
 Indiscriminately – ex., “he extends this favor indiscriminately to the whole human race” -
Commentary on John 1:29; 3:16; Rom. 5:18; 10:16.
 Without exception – ex., “seek the salvation of all men without exception” - Commentary on John
1:29; 3:16; Gal. 5:12.
 Not part of the world only - he means not a part of the world only, but the whole human race -
Commentary on Mark 14:34
 not only remember in general that the world has been redeemed by the blood of Christ, but let
every one consider for himself that his own sins have been expiated. - Commentary on Mark 14:34

And there are conditions too! Here are some examples:

 there is nothing to hinder him from obtaining reconciliation in Christ, provided that he comes to
him by the guidance of faith, Commentary on John 1:29
 no one is precluded from salvation who is but teachable and becomes obedient to the gospel of
Christ, Commentary on Hebrews 5:9
 so long as we are without Christ and separated from him, nothing which he suffered and did for
the salvation of the human race is of the least benefit to us, Institutes III.1.1
 their efficacy, however, depends on the Spirit of regeneration, Institutes III.3.21

1|Calvin Quotes[DRAFT]
The quotes below are from Calvin’s online Bible commentaries such as found in BibleHub.com and
StudyLight.com, as well as downloadable sermons, from his Institutes, Calvin’s Calvinism translated by
Henry Cole, and more importantly http://calvinandcalvinism.com/ who has compiled a lot of materials
related to this subject.

Calvin ‘s Calvinism (1552), trans. Henry Cole (1855 ) ebook, pp. 140, 79-81, 286. Download here:
http://www.monergism.com/calvin-and-calvinism-ebook, accessed: Aug. 31, 2015
 One reason (he says) why he cannot believe in particular and special election is because Christ, the
Redeemer of the whole world, commanded the Gospel to be preached to all men,
promiscuously, generally, and without distinction. But the Gospel is an embassy of peace, by
which the world is reconciled to God, as Paul teaches. And, accordingly to the same holy witness,
it is preached that those who hear it might be saved. To this pretended difficulty of Pighius,
therefore I would briefly reply that Christ was so ordained the Saviour of the whole world, as that
He might save those that were given unto Him by the Father out of the whole world, that He might
be the eternal life of them of whom He is the Head; that He might receive into a participation of all
the “blessings in Him” all those whom God adopted to Himself by His own unmerited good, p.81
pleasure to be His heirs. Now which one of these solemn things can our opponent deny?
 Hence we read everywhere that Christ diffuses life into none but the members of His own body.
And he that will not confess that it is a special gift and a special mercy to be engrafted into the
body of Christ, has never read with spiritual attention Paul’s Epistle to the Ephesians. Hereupon
follows also a third important fact, that the virtue and the benefits of Christ are extended unto, and
belong to, none but the children of God. Now, that the universality of the grace of Christ cannot
be better judged of than from the nature of the preaching of the Gospel there is no one who will
not immediately grant. Yet, on this hinge the whole question turns. If we see and acknowledge,
therefore, the principle on which the doctrine of the Gospel offers salvation to all, the whole
sacred matter is settled at once. That the Gospel is, in its nature, able to save all I by no means
deny. But the great question lies here: Did the Lord by His eternal counsel ordain the salvation for
all men? It is quite manifest that all men, without difference or distinction, are outwardly called or
invited to repentance and faith. It is equally evident that the same Mediator is set forth before
all, as He who alone can reconcile them to the Father. But it is as fully well known that none of
these things can be understood or perceived but by faith, in fulfillment of the apostle Paul’s
declaration that “the Gospel is the power of God unto salvation to everyone that believeth;” then
what can it be to others but the “savour of death unto death?” as the same apostle elsewhere
powerfully expresses himself, p.82
 And farther, as it is undeniably manifest that out of the multitudes whom God calls by His outward
voice in the Gospel very few believe, if I prove that the greater part of these multitudes remain
unbelieving (for God deems none worthy of His illumination but whom He will), I obtain therefore
thereby the next conclusion, that the mercy of God is offered equally to those who believe and
to those who believe not, so that those who are not divinely taught within are only rendered
inexcusable, not saved. Some make a distinction here, holding that the Gospel is saving to all as its
regards its power to save, but not in its effect of saving. But they by no means untie the knot by
this half-way argument. We are still rolled back to the same great question point, whether the
same power to believe is conferred to all men! He refers us to the prophet Isaiah: “Lord, who hath
believed our report, and to whom is the arm of the Lord revealed?” (Rom. X. 16.) The prophet here,
astonished at the fewness of those who believe, seems to cry aloud, ‘That it was a thing of the
highest shame and reproach that, while the Word of God was sounding in the ears of all men, there
were scarcely any hearts inwardly touched by it!’ But that so awful a depravity in man might not
terrify the contemplation of it, the apostle Paul afterwards intimates that it is not given to all thus
to believe, but to those only to whom God manifests Himself (verse 20). In a word, the apostle in

2|Calvin Quotes[DRAFT]
 this chapter intimates that any effort or sound of the human voice will be ineffectual, unless the
secret power of God work in the hearts of the hearers, p.82
 And Paul uses the very words of the prophet of Isaiah when he confines the gift of faith to the elect
alone. And will you not permit and admit no distinction to be made of God in the salvation of men?
Christ does indeed say aloud, “Come to Me, all ye that are heavy laden.” But the same Redeemer
of men elsewhere also exclaims, “No one can come unto Me except My Father which hath sent Me
draw him.” Nor is there any want of harmony, or oneness of truth, when the same Saviour, who
invites all men unto Him without exception by His external voice, yet declares that “A man can
receive nothing, except it were given him from above,” and “that no one can come unto Him, but
those to whom it is given of the Father” (John xix. 11; vi.65), p. 286.
 It is indeed quite true that Christ never refused His grace to anyone that asked for it. But you forget
all the while that all true prayers and entreaties are dictated and directed by the Spirit of God; and
you are equally ignorant that faith, which is the fruit and consequence of free election, is the key
that opens the ears of God and unlocks the door of the kingdom of heaven, p. 286.
 Paul does indeed make the righteousness of God common to all by faith, nor does he admit any
distinction whatever, testifying that “all have sinned and come short of the glory of God.” I also
confess with my whole heart, according to Paul, that the righteousness of God is freely extended
to all through faith. But whence cometh faith to all men? Only from the free illumination of the
Spirit, p. 140
 Georgius imagines himself to argue very cleverly when he says, “Christ is the propitiation for the
sins of the whole world. Therefore, those who would exclude the reprobate from a participation in
the benefits of Christ, must, of necessity, place them somewhere out of the world.” Now we will
not permit the common solution of this question to avail on the present occasion, which would
have it that Christ suffered sufficiently for all men, but effectually for His elect alone. This great
absurdity, by which our monk has procured for himself so much applause amongst his own
fraternity, has no weight whatever with me. John does indeed extend the benefits of the
atonement of Christ, which was completed by His death, to all the elect of God throughout what
climes of the world soever they may be scattered, [p.165] [What Calvin is actually refuting here is
the idea pushed by Georgius that says “sufficient for all” means, “righteousness is promised
severally and separately to each individual of mankind.” [p.164] Calvin is against this form of
“universalism of faith” saying, “the monk must be driven to the [p.164] necessity of making faith
common to all men.” [p.165] For Calvin, not all men will have this gift faith. But even so, he did not
deny the universal scope of the atonement saying, “It is also a fact, without controversy, that
Christ came to atone for the sins ‘of the whole world.’ But the solution of all difficulty is
immediately at hand, in the truth and fact, that it is ‘whosoever believeth in Him’ that ‘shall not
perish, but shall have eternal life.’“[p.165] IOW, even If you say, “Christ came to atone for the sins
of the whole world” not all will enjoy its benefits, “but who those are to whom He gives Himself to
be enjoyed.” [p.165]. Georgius denied the fact that men are blinded, “that no one syllable can be
found in the whole Scripture from which it can be lawfully concluded that those who were
reprobated by the eternal judgment of God were ‘blinded,’ and that all which we testify concerning
predestination [p.162] rests on the mere craft of philosophic invention; for that God could not be
ignorant of any of those things which should come to pass, and that whatsoever things He did
foresee, could not but come to pass according to that foreknowledge.” [p.163] He also rejected
particular election, “He boasts that special and particular election is a fiction of our own; for that
God chooses no special or particular persons. Christ Himself, however, declares aloud on the
contrary.” [p.163] And even accused Calvin of inventing the doctrine. But Calvin did not deny how
God extended his righteousness to all but it is through faith which is given by the Holy Spirit, “I also
confess with my whole heart, according to Paul, that the righteousness of God p.164] is freely
extended to all through faith. But whence cometh faith unto men? Only from the free illumination
of the Spirit.” [p.165] They are the ones drawn by the Father. Georgius, on the other hand, argued

3|Calvin Quotes[DRAFT]
 in favor of natural faith, “Georgius, we well know, will here thrust in our faces his mad dream about
natural faith, which absurdity it does not belong to my present purpose to stop to refute.” [p.164].
For Calvin there is no such thing because saving faith only comes from God, “I assert that where
one believeth and another doth not believe, it is God alone that makes the difference; that it is of
God alone that some have the advantage of others in obtaining the blessing, that no one might
glory. I affirm that, in order that we might know the things which are freely given to us of God, our
eternal inheritance is sealed upon our hearts by the earnest and seal of the Spirit. I also affirm that
our ability to believe in Christ is given to us of God.” [p.164] But still Calvin insisted that all are
invited equally by God to salvation, “And finally, I testify that faith is a fruit of the Holy Spirit. Paul
does indeed declare that there is no difference.But his meaning is that there is no difference
between the Jew and the Greek, for that God invites both, equally, unto salvation.” [p.164] But he
remains against the idea put forth by Georgius that all those who are invited are given faith,
saying, “the monk must be driven to the necessity of making faith common to all men.” [p.165] But
as to the axiom itself, Calvin agreed to it, “Now we will not permit the common solution of this
question to avail on the present occasion, which would have it that Christ suffered sufficiently for
all men, but effectually for His elect alone [p.165].” In fact, he even said both the elect and the
reprobate are together in the world, “But though the case be so, it by no means alters the fact that
the reprobate are mingled with the elect in the world. [p.165]” The world therefore is not the world
of the elect only.]

—Selected quotes from John Calvin’ Commentaries regarding the general sense of the atonement and
from Institutes as well about the secret and revealed will by God.

 Re: Deut. 32:6 - For, since the fall of Adam had brought disgrace upon all his posterity, God
restores those, whom He separates as His own, so that their condition may be better than that of
all other nations. At the same time it must be remarked, that this grace of renewal is effaced in
many who have afterwards profaned it. Consequently the Church is called God’s work and
creation, in TWO SENSES, i.e., GENERALLY WITH RESPECT TO ITS OUTWARD CALLING, and
SPECIALLY WITH RESPECT TO SPIRITUAL REGENERATION, as far as regards the elect; FOR THE
COVENANT OF GRACE IS COMMON TO HYPOCRITES AND TRUE BELIEVERS. On this ground all
whom God gathers into His Church, are indiscriminately said to be renewed and regenerated: but
the internal renovation belongs to believers only; whom Paul, therefore, calls God’s
“workmanship, created unto good works, which God hath prepared, etc.” (Ephesians 2:10.).
[Calvin here speaks of “grace” that is common to all. However he speaks of calling in two senses
related to it. One is he called “outward calling” and the other sense as far “as regards to the elect”
that is with “respect to spiritual regeneration” that works “internal renovation” belongs to
believers only.]
 Re: Psalm 16:7 - It would be of no advantage to us for God to offer himself freely and graciously to
us, if we did not receive him by faith, seeing he invites to himself both the reprobate and the elect
in common; but the former, by their ingratitude, defraud themselves of this inestimatable
blessing. Let us, therefore, know that both these things proceed from the free liberality of God.
[Calvin here speaks of God offering himself freely and graciously and inviting to himself both the
reprobate and the elect in common terms. The response is different however because the
reprobate defraud themselves of this “inestimable blessing”.]
 Re: Isaiah 53:12 - I have followed the ordinary interpretation, that “he bore the sin of many,”… Yet
I approve of the ordinary reading, that he alone bore the punishment of many, because on him was

4|Calvin Quotes[DRAFT]
 laid the guilt of the whole world. It is evident from other passages, and especially from the fifth
chapter of the Epistle to the Romans, that “many” sometimes denotes “all.” [Here he does
something unusual for most Calvinists of today who you’d expect to water down the meaning of
“all” to “many.” He saturated “many” to “all” inferring that “Christ alone bore the punishment” for
“all” which ought to make you wonder what he said in Romans.]
 Re: Isaiah 59:20 - And to them who have turned away from iniquity. That the bastard children of
Abraham may not apply indiscriminately to themselves what he has just now said, he proceeds to
show to whom the redemption shall come, namely, to those only who have been truly consecrated
to the Lord. It is certain that many returned from Babylon, who were not moved by any feeling of
repentance, and yet who became partakers of the same blessing. But the Prophet speaks of the
COMPLETE REDEMPTION WHICH THE ELECT ALONE ENJOY; FOR, ALTHOUGH THE FRUIT OF
EXTERNAL REDEMPTION EXTENDS ALSO TO HYPOCRITES, yet they have not embraced the
blessing of God for salvation. The design of the Prophet is, to show that the punishment; of
banishment will be advantageous, that God may gather his Church, after having purified it from
filth and pollution; for we must always bear in remembrance what we saw elsewhere as to the
diminution of the people. [Here he speaks of “the fruit of external redemption that extends also to
hypocrites.” Whereas for the elect, they “alone enjoy” what he called “complete redemption”.]
 Re: Jeremiah 30:21 - He surely does not set forth the obedience of the faithful in receiving
promptly and gladly the Gospel; but, on the contrary, (as though something monstrous terrified
him) THAT THE WORLD WOULD NOT BELIEVE THE GOSPEL, WHEN YET IT OFFERED TO THEM
SALVATION AND ETERNAL LIFE. So also in this place, Who is he? etc. For what could have been
more desirable than that God should at length, by outstretched arms, gather the Jews to himself?
“I wish you to draw nigh, ye have been for a time, as it were, banished from me, I had driven you to
distant lands; but I am now ready to gather you.” As, then, GOD SO SWEETLY AND KINDLY
ALLURED THEM TO HIMSELF, it was doubtless a most abominable and monstrous INGRATITUDE
FOR THEM TO REJECT THE OFFER AND TO TURN THEIR BACKS as it were on GOD, WHO SO
KINDLY INVITED THEM. As, then, the Prophet is here only condemning such INSENSIBILITY AND
PERVERSE WICKEDNESS in the Jews, there is no reason why we should be in quest of a proof in
favor of free-will. [Here Calvin explains that the world would not believe when the Gospel offered
to them salvation and eternal life because of their insensitivity and perverse wickedness proving
free will would not accept God’s offer.]
 Re: Ezekiel 2:5 - But when God invites men to himself, and approaches near them, and offers
himself to them in a peculiar manner as their Father and Teacher, if they reject so remarkable a
benefit, truly their ingratitude is worthy of the utmost severity. For as often as God raises up
prophets for us and faithful ministers of his doctrine, let this which has just been said come into our
minds: unless we embrace such a benefit, we at length shall know that a prophet has been among
us, because God will exact fearful vengeance for the contempt of his great loving-kindness. [Here
both the offering of Himself (God) and invitation of men (to God) is used by Calvin to prove the
great loving-kindness of God. However the rejection of it comes is with a price. God will exact
vengeance for rejecting it as contempt for God.]
 Re: Ezek. 18:23 - We hold, then, that; God wills not the death of a sinner, since he calls all equally
to repentance, and promises himself prepared to receive them if they only seriously repent. If any
one should object then there is no election of God, by which he has predestinated a fixed number
to salvation, the answer is at hand: the Prophet does not here speak of God’s secret counsel, but

5|Calvin Quotes[DRAFT]
 only recalls miserable men from despair, that they may apprehend the hope of pardon, and repent
and embrace the offered salvation. [Here he talks about God’s will, the will of God to call the
sinners equally to repentance. Is that a well-meant offer of salvation for Calvin? Yes it is. Calvin
says that if anyone should seriously repent, God’s promised to receive them.]
 Re: Zechariah 6:15 - But the Prophet had another thing in view, even this–that the Jews would
become partakers of this blessing, or would enjoy, so to speak, this favor, if they embraced God’s
promise, and obediently submitted to his law. For though Christ has already come as the
Redeemer of the world, yet we know that this benefit is not come to all, and why? Because many
through unbelief close the door against God and his grace through Christ. Hence the faithful alone
really know that God has spoken, and really partake of his favor, and for this reason, because they
hear his voice; that is, they first by faith receive what God offers, and then they fall not away from
his truth, but continue in the obedience of faith to the end. [He speaks of Christ as the redeemer of
the world (i.e., all) except that his benefit is not come to all because of unbelief which is said to be a
door against God’s grace through Christ.]
 Re: Hosea 2:19-20 - But as this is not in the power or will of man, we draw this evident conclusion,
that God not only offers his grace in the outward preaching, but at the same time in the renewing
of our hearts. Except God then recreates us a new people to himself, there is no more stability in
the covenant he makes now with us than in the old which he made formerly with the fathers under
the Law; for when we compare ourselves with the Israelites, we find that we are nothing better.
[He speaks of offering God’s grace in the “outward preaching” but not relying in “the power or will
of man” God “recreates us a new people” which makes this Covenant better than the old
Covenant.]
 Re: Matthew 15:13 - Now as SALVATION DEPENDS SOLELY ON THE ELECTION OF GOD, the
reprobate must perish, in whatever way this may be effected; not that they are innocent, and free
from all blame, when GOD DESTROYS THEM, BUT BECAUSE, BY THEIR OWN MALICE, they turn
to their destruction all that is offered to them, however salutary it may be. To those who willingly
perish the Gospel thus becomes, as Paul assures us, the savor of death unto death, (2 Corinthians
2:16;) for, THOUGH IT IS OFFERED TO ALL FOR SALVATION, IT DOES NOT YIELD THIS FRUIT IN
ANY BUT THE ELECT. It belongs to a faithful and honest teacher to regulate everything which he
brings forward by a regard to the advantage of all; but whenever the result is different, let us take
comfort from Christ’s reply. It is beautifully expressed by the parable, that the cause of perdition
does not lie in the doctrine, but that the reprobate who have no root in God, when the doctrine is
presented to them, throw out their hidden venom, and thus accelerate that death to which they
were already doomed. [He presented asymmetry between destruction and salvation. He says the
reprobate perish “by their own malice” on the other hand “salvation depends solely on the election
of God” yet despite that, salvation is also offered to all yielding only fruit to the elect. The fault is
not in the doctrine of salvation offered to them.]
 Re: Matthew 20:28 - And to give his life a ransom for many… The word many (pollon) is not put
definitely for a fixed number, but for a large number; for he contrasts himself with all others. And
in this sense it is used in Romans 5:15, where Paul does not speak of any part of men, but embraces
the whole human race. [Here is an example where he correlated “many” with “the whole human
race” not just in part. See also his Commentary on Mark 14:24]
 Re: Mark 14:18-21 - We now perceive what is intended by the words of Christ. It was, that the
disciples, knowing that what was done was regulated by the providence of God, might not imagine

6|Calvin Quotes[DRAFT]
 that his life or death was determined by chance. But the usefulness of this doctrine extends much
farther; for never are we fully confirmed in the result of the death of Christ, till we are convinced
that he was not accidentally dragged by men to the cross, BUT THAT THE SACRIFICE HAD BEEN
APPOINTED BY AN ETERNAL DECREE OF GOD FOR EXPIATING THE SINS OF THE WORLD. For
whence do we obtain reconciliation, but because Christ has appeased the Father by his obedience?
Wherefore let us always place before our minds the providence of God, which Judas himself, and
all wicked men -- though it is contrary to their wish, and though they have another end in view --
are compelled to obey. LET US ALWAYS HOLD THIS TO BE A FIXED PRINCIPLE, THAT CHRIST
SUFFERED, BECAUSE IT PLEASED GOD TO HAVE SUCH AN EXPIATION. [Here he speaks of
Christ being sacrifice appointed by an eternal decree of God for expiating the sins of the wold that
Christ’s suffering please God with such expiation.]
 Re: Mark 14:24 - Which is shed for many. By the word many he means not a part of the world only,
but the whole human race; for he contrasts many with one; as if he had said, that he will not be the
Redeemer of one man only, but will die in order to deliver many from the condemnation of the
curse. It must at the same time be observed, however, that by the words for you, as related by
Luke – Christ directly addresses the disciples, and exhorts every believer to apply to his own
advantage the shedding of blood Therefore, when we approach to the holy table, let us not only
remember in general that the world has been redeemed by the blood of Christ, but let everyone
consider for himself that his own sins have been expiated. [Just like in his commentary on Matthew
20:28 here refers to Christ shedding his blood not just for part of the world but the whole human
race but at the same time he speaks of the application to every believer of certain advantage.]
 Re: John 1:29 - Who taketh away the sin of the world. He uses the word sin in the singular
number, for any kind of iniquity; as if he had said, that every kind of unrighteousness which
alienates men from God is taken away by Christ. And when he says, the sin of the World, he
extends this favor INDISCRIMINATELY TO THE WHOLE HUMAN RACE; that the Jews might not
think that he had been sent to them alone. But hence we infer that the WHOLE WORLD IS
INVOLVED IN THE SAME CONDEMNATION; and that as ALL MEN WITHOUT EXCEPTION are
guilty of unrighteousness before God, they need to be reconciled to him. John the Baptist,
therefore, by SPEAKING GENERALLY OF THE SIN OF THE WORLD, intended to impress upon us
the conviction of our own misery, and to exhort us to seek the remedy. Now our duty is, to
embrace the BENEFIT WHICH IS OFFERED TO ALL, that each of us may be convinced that there is
nothing to hinder him from obtaining reconciliation in Christ, PROVIDED THAT HE COMES TO
HIM BY THE GUIDANCE OF FAITH. [Like in John 3:16 here he speaks of favor extending and
benefit being offered to the “whole human race.” Lest you think that the whole human race is just
the world of the elect, Calvin here he infers its extent to those involved in the same condemnation.
Speaking in terms of both “all indiscriminately” and “all without exception.” The divine benefit and
this favor that he has extended is to be received only by the guidance of faith.]
 Re: John 3:16 - For God so loved the world. Christ opens up the first cause, and, as it were, the
source of our salvation, and he does so, that no doubt may remain; for our minds cannot find calm
repose, until we arrive at the unmerited love of God. As the whole matter of our salvation must not
be sought anywhere else than in Christ, so we must see whence Christ came to us, and why he was
offered to be our Savior. Both points are distinctly stated to us: namely, THAT FAITH IN CHRIST
BRINGS LIFE TO ALL, AND THAT CHRIST BROUGHT LIFE, BECAUSE THE HEAVENLY FATHER
LOVES THE HUMAN RACE, and wishes that they should not perish. And this order ought to be

7|Calvin Quotes[DRAFT]
 carefully observed; for such is the wicked ambition which belongs to our nature, that when the
question relates to the origin of our salvation, we quickly form diabolical imaginations about our
own merits. Accordingly, we imagine that God is reconciled to us, because he has reckoned us
worthy that he should look upon us. But Scripture everywhere extols his pure and unmingled
mercy, which sets aside all merits.
 Re: John 3:16 - This mode of expression, however, may appear to be at variance with many
passages of Scripture, which lay in Christ the first foundation of the love of God to us, and show
that out of him we are hated by God. But we ought to remember—what I have already stated—
that the secret love with which the Heavenly Father loved us in himself is higher than all other
causes; but that the grace which he wishes to be made known to us, and by which we are excited
to the hope of salvation, commences with the reconciliation which was procured through Christ.
For since he necessarily hates sin, how shall we believe that we are loved by him, until atonement
has been made for those sins on account of which he is justly offended at us? Thus, the love of
Christ must intervene for the purpose of reconciling God to us, before we have any experience of
his fatherly kindness. But as we are first informed that God, because he loved us, gave his Son to
die for us, so it is immediately added, that it is Christ alone on whom, strictly speaking, faith ought
to look. [He “secret love” that is “higher than all other causes” and how that grace begins with the
“reconciliation which was procured through Christ.”]
 Re: John 3:16 - That whosoever believeth on him may not perish. It is a remarkable
commendation of faith, that it frees us from everlasting destruction. For he intended expressly to
state that, though we appear to have been born to death, undoubted deliverance is offered to us
by the faith of Christ; and, therefore, that we ought not to fear death, which otherwise hangs over
us. And he has employed the universal term whosoever, both to invite ALL INDISCRIMINATELY to
partake of life, and to CUT OFF EVERY EXCUSE FROM UNBELIEVERS. Such is also the import of
the term World, which he formerly used; for though NOTHING WILL BE FOUND IN THE WORLD
THAT IS WORTHY OF THE FAVOR OF GOD, yet he shows himself to be reconciled to the whole
world, when he invites ALL MEN WITHOUT EXCEPTION to the faith of Christ, which is nothing
else than an entrance into life. [The invitation is said to be “to all indiscriminately” and then “all
men without exception” to entrance to life. It is also said to cut off every excuse from unbelievers,
see also his commentary on John 3:17 where he speaks of accidental the destruction o f many. But
here it should be clear what he meant by the world.]
 Re: John 3:16 - Let us remember, on the other hand, that while LIFE IS PROMISED UNIVERSALLY
TO ALL who believe in Christ, STILL FAITH IS NOT COMMON TO ALL. For Christ is made known
and held out to the view of all, but THE ELECT ALONE ARE THEY WHOSE EYES GOD OPENS,
that they may seek him by faith. Here, too, is displayed a wonderful effect of faith; for by it we
receive Christ such as he is given to us by the Father – that is, as having freed us from the
condemnation of eternal death, and made us heirs of eternal life, because, by the sacrifice of his
death, he has atoned for our sins, that nothing may prevent God from acknowledging us as his
sons. Since, therefore, faith embraces Christ, with the efficacy of his death and the fruit of his
resurrection, we need not wonder if by it we obtain likewise the life of Christ. [Here he presents a
contrast without denying “life promise universally to all who believe” as Christ is held out in view of
all. However, as if to say on top of that, God not only promised the elect (not all) because God also
opened their so “that they may seek Him by faith.” He also said receiving Christ (as well as life) is
the effect of faith and “faith embraces Christ, with the efficacy of his death and the fruit of his

8|Calvin Quotes[DRAFT]
 resurrection.” see also his commentary on John 3:17 where he speaks of accidental the destruction
o f many.]
 John 3:16 - Still it is not yet very evident why and how faith bestows life upon us. Is it because
Christ RENEWS US BY HIS SPIRIT, that the righteousness of God may live and be vigorous in us; or
is it because, having been CLEANSED BY HIS BLOOD, we are accounted righteous before God by
a free pardon? It is indeed certain, that these two things are always joined together; but as the
certainty of salvation is the subject now in hand, we ought chiefly to hold by this reason, that we
live, because God loves us freely by not imputing to us our sins. For this reason sacrifice is expressly
mentioned, by which, together with sins, the curse and death are destroyed. I have already
explained the object of these two clauses, which is, to inform us that in Christ we regain the
possession of life, of which we are destitute in ourselves; for in this wretched condition of mankind,
redemption, in the order of time, goes before salvation. [Here he wonders how life is bestowed to
us by faith, but admits that the (1) renewal of God’s Spirit and (2) the cleansing by his blood are
always joined together because God loves us freely.]
 Re: John 3:17 - When Christ says, in other passages, that he is come to judgment, (John 9:39;)
when he is called a stone of offense, (1 Peter 2:7;) when he is said to be set for the destruction of
many, (Luke 2:34:) THIS MAY BE REGARDED AS ACCIDENTAL, or as ARISING FROM A
DIFFERENT CAUSE; for they who reject the grace offered in him deserve to find him the Judge and
Avenger of contempt so unworthy and base. A striking instance of this may be seen in the Gospel;
for though it is strictly the power of God for salvation to everyone who believeth the power of God
for salvation to everyone who believeth, (Romans 1:16,) the ingratitude of many causes it to
become to them death. Both have been well expressed by Paul, when he boasts of having
vengeance at hand, by which he will punish all the adversaries of his doctrine after that the
obedience of the godly shall have been fulfilled, (2 Corinthians 10:6). The meaning amounts to this,
that the Gospel is especially, and in THE FIRST INSTANCE, APPOINTED FOR BELIEVERS, that it
MAY BE SALVATION TO THEM; BUT THAT AFTERWARDS BELIEVERS WILL NOT ESCAPE
UNPUNISHED WHO, DESPISING THE GRACE OF CHRIST, CHOSE TO HAVE HIM AS THE
AUTHOR OF DEATH RATHER THAN OF LIFE. [He speaks here of “accidental” the destruction of
many that has arisen from a “different cause” that is, the ingratitude of many who despise the
grace of Christ.]
 Re: John 4:42 - “Again, when they affirm that Jesus is the Christ and the Savior of the world, they
undoubtedly have learned this from hearing him. Hence we infer that, within two days, the sum of
the Gospel was more plainly taught by Christ than he had hitherto taught it in Jerusalem. And
Christ testified that the salvation, which he had brought, was common to the whole world, that
they might understand more fully that it belonged to them also; for he did not call them on the
ground of their being lawful heirs, as the Jews were, but taught that he had come to
admit strangers into the family of God, and to bring peace to those who were far off, (Ephesians
2:17.)”
 Re: John 14:31 - What chiefly deserves our attention is, that the decree of God is here placed in the
highest rank; that we may not suppose that Christ was dragged to death by the violence of Satan,
in such a manner that anything happened contrary to the purpose of God. It was God who
appointed his Son to be the Propitiation, and who determined that the sins of the world should be
expiated by his death. In order to accomplish this, he permitted Satan, for a short time, to treat
him with scorn; as if he had gained a victory over him. Christ, therefore, does not resist Satan, in

9|Calvin Quotes[DRAFT]
 order that he may obey the decree of his Father, and may thus offer his obedience as the ransom
of our righteousness.
 Re: Acts 4:12 - Neither is there salvation in any other. He passeth from the species [salvation] unto
the genus, [or more particular,] and he goeth from the corporal benefit unto perfect health, [or
general.] And assuredly Christ had showed this one token of his grace, to the end he might be
known to be the only author of life. We must consider this in all the benefits of God, to wit, that he
is the fountain of salvation. And he meant to prick and sting the priests with this sentence, when as
he saith that there is salvation in none other save only in Christ, whom they went about to put
quite out of remembrance. As if he should say, that they are twice damned who did not only refuse
the salvation offered them by God, but endeavor to bring the same to nought, and did take from
all the people the fruit and use thereof. And although he seemeth to speak unto deaf men, yet
doth he preach of the grace of Christ, if peradventure some can abide to hear; if not, that they may
at least be deprived of all excuse by this testimony.
 Re: Acts 20:28 - “Which he hath purchased.” The four reasons, whereby Paul doth carefully prick
forward the pastors to do their duty diligently, because the Lord hath given no small pledge of his
love toward the Church in shedding his own blood for it. Whereby it appears how precious it is to
him; and surely there is nothing which ought more vehemently to urge pastors to do their duty
joyfully, than if they consider that the price of the blood of Christ is committed to them. For
hereupon it follows, that unless they take pains in the Church, the lost souls are not only imputed
to them, but they be also guilty of sacrilege, because they have profaned the holy blood of the Son
of God, and have made the redemption gotten by him to be of none effect, so much as in them
lies. And this is a most cruel offense, if, through our sluggishness, the death of Christ do not only
become vile or base, but the fruit thereof be also abolished and perish; and it is said that God hath
purchased the Church, to the end we may know that he would have it remain wholly to himself,
because it is meet and right that he possess those whom he hath redeemed.
 Re: Romans 3:24 - There is, perhaps, no passage in the whole Scripture which illustrates in a more
striking manner the efficacy of his righteousness; for it shows that God’s mercy is the efficient
cause, that Christ with his blood is the meritorious cause, that the formal or the instumental cause
is faith in the word, and that moreover, the final cause is the glory of the divine justice and
goodness.
 Re: Romans 3:25 - What Paul especially meant here is no doubt evident from his words; and it was
this, — that God, without having regard to Christ, is always angry with us, — and that we are
reconciled to him when we are accepted through his righteousness. God does not indeed hate in us
his own workmanship, that is, as we are formed men; but he hates our uncleanness, which has
extinguished the light of his image. When the washing of Christ cleanses this away, he then loves
and embraces us as his own pure workmanship… I prefer thus literally to retain the language of
Paul; for it seems indeed to me that he intended, by one single sentence, to declare that God is
propitious to us as soon as we have our trust resting on the blood of Christ; for by faith we come to
the possession of this benefit… You are not, however, to understand that no sins but those of
former times were expiated by the death of Christ — a delirious notion, which some fanatics have
drawn from a distorted view of this passage. For Paul teaches us only this, — that until the death of
Christ there was no way of appeasing God, and that this was not done or accomplished by the legal
types: hence the reality was suspended until the fullness of time came. We may further say, that
those things which involve us daily in guilt must be regarded in the same light; for there is but one

10 | C a l v i n Q u o t e s [ D R A F T ]
 true expiation for all. He adds, that this remission was through forbearance; and this I take simply
to mean gentleness, which has stayed the judgment of God, and suffered it not to burst forth to
our ruin, until he had at length received us into favor. But there seems to be here also an implied
anticipation of what might be said; that no one might object, and say that this favor had only of
late appeared. Paul teaches us, that it was an evidence of forbearance.
 Re: Romans 5:17 - The first is, that by Adam’s sin we are not condemned through imputation
alone, as though we were punished only for the sin of another; but we suffer his punishment,
because we also ourselves are guilty; for as our nature is vitiated in him, it is regarded by God as
having committed sin. But through the righteousness of Christ we are restored in a different way
to salvation; for it is not said to be accepted for us, because it is in us, but because we possess
Christ himself with all his blessings, as given to us through the bountiful kindness of the Father.
Hence the gift of righteousness is not a quality with which God endows us, as some absurdly
explain it, but a gratuitous imputation of righteousness; for the Apostle plainly declares what he
understood by the word grace. The other difference is, that the benefit of Christ does not come to
all men, while Adam has involved his whole race in condemnation; and the reason of this is indeed
evident; for as the curse we derive from Adam is conveyed to us by nature, it is no wonder that it
includes the whole mass; but that we may come to a participation of the grace of Christ, we must
be ingrafted in him by faith. Hence, in order to partake of the miserable inheritance of sin, it is
enough for thee to be man, for it dwells in flesh and blood; but in order to enjoy the righteousness
of Christ it is necessary for thee to be a believer; for a participation of him is attained only by faith.
He is communicated to infants in a peculiar way; for they have by covenant the right of adoption,
by which they pass over unto a participation of Christ. Of the children of the godly I speak, to
whom the promise of grace is addressed; for others are by no means exempted from the common
lot. [He says here that man is not guilty in just by imputation but because we are guilty. He also
says here that while all men are condemned because of Adam conveyed to us by nature, the
benefit of Christ does not come to every man because it is to a gift God endows as a “gratuitous
imputati0n of righteousness” to the received by faith.]
 Re: Romans 5:18 - He makes this favor common to all, because it is propounded to all, and not
because it is in reality extended to all; for though Christ suffered for the sins of the whole world,
and is offered through God’s benignity indiscriminately to all, yet all do not receive him.
 Re: Romans 10:16 - “We now see why this exception was by the way introduced; it was, that no
one might suppose that faith necessarily follows where there is preaching. He however does
afterwards point out the reason, by saying, ‘To whom has the arm of the Lord been revealed?’ by
which he intimates that there is no benefit from the word, except when God shines in us by the
light of his Spirit; and thus the inward calling, which alone is efficacious and peculiar to the elect, is
distinguished from the outward voice of men. It is hence evident, how foolishly some maintain,
that all are indiscriminately the elect, because the doctrine of salvation is universal, and because
God invites all indiscriminately to himself. But the generality of the promises does not alone and
by itself make salvation common to all: on the contrary, the peculiar revelation, mentioned by the
Prophet, confines it to the elect.”
 Re: Romans 10:17 - In the second place, He has poured out His blessing by the ministry of the
Gospel in order to enlighten the minds of men by faith, and thereby also instruct them to call upon
His name, by which salvation is promised to all men. He has thus declared that the Gentiles are
admitted to a share of the eternal inheritance. This is a noteworthy passage on the efficacy of

11 | C a l v i n Q u o t e s [ D R A F T ]
 preaching, for Paul declares that faith is produced by preaching. He has just stated that by itself
preaching is profitless, but when the Lord is pleased to work, it is the instrument of His power.
 Re: Romans 11:2 – We now perceive, that though universal calling may not bring forth fruit, yet
the faithfulness of God does not fail, inasmuch as he always preserves a Church, as long as there
are elect remaining; for though God invites all people indiscriminately to himself, yet he does not
inwardly draw any but those whom he knows to be his people, and whom he has given to his Son,
and of whom also he will be the faithful keeper to the end.
 Re: 1 Corinthians 5:19 - For so long as God imputes to us our sins, He must of necessity regard us
with abhorrence; for he cannot be friendly or propitious to sinners. But this statement may seem
to be at variance with what is said elsewhere -- that, we were loved by Him before the creation of
the world, (Ephesians 1:4,) and still more with what he says, (John 3:16,) that the love, which he
exercised towards us was the reason, why He expiated our sins by Christ, for the cause always goes
before its effect.
 Re: 2 Corinthians 5:18-21 - God was in Christ. Some take this as meaning simply -- God reconciled
the world to himself in Christ; but the meaning is fuller and more comprehensive -- first, that God
was in Christ; and, secondly, that he reconciled the world to himself by his intercession.
 Re: Galatians 5:12 - “So far as men are concerned, I admit the force of this argument; for it is the
will of God that we should seek the salvation of all men without exception, as Christ suffered for
the sins of the whole world.”
 Re: Colossians 1:14 - “…for by the sacrifice of his death all the sins of the world have been
expiated. Let us, therefore, bear in mind, that this is the sole price of reconciliation,…”
 Re: Colossians 1:15 - This is our liberty, this our glorying in the face of death – that our sins are not
imputed to us. He says that this redemption was procured through the blood of Christ, for by the
sacrifice of his death all the sins of the world have been expiated.
 Re: Colossians 1:20 - Should any one, on the pretext of the universality of the expression, (316)
move a question in reference to devils, whether Christ be their peace maker also? I answer, No, not
even of wicked men: though I confess that there is a difference, inasmuch as the benefit of
redemption is offered to the latter, but not to the former.
 Re: Titus 2:14 - “Who gave himself for us;” This is another argument of exhortation, drawn from
the design or effect of the death of Christ, who offered himself for us, that he might REDEEM US
FROM THE BONDAGE OF SIN, and PURCHASE US TO HIMSELF AS HIS HERITAGE. His grace,
therefore, necessarily brings along with it “newness of life,” (Romans 6:4,) because they who still
are the slaves of sin make VOID THE BLESSING OF REDEMPTION; but now we are released from
the bondage of sin, in order that we may serve the righteousness of God; and, therefore, he
immediately added,–”A peculiar people, zealous of good works;” by which he means that, so far as
concerns us, THE FRUIT OF REDEMPTION IS LOST, if we are still entangled by the sinful desires of
the world. And in order to express more fully, that we have been consecrated to good works by the
death of Christ, he makes use of the word purify; for it would be truly base in us to be AGAIN
POLLUTED BY THE SAME FILTH FROM WHICH THE SON OF GOD HATH WASHED US BY HIS
BLOOD. [Here he speaks of voiding the “blessing of redemption” or having “the fruit of
redemption” lost or having it “polluted by the same filth from which the Son of God hath washed
us by his blood”. ]
 Re: Hebrews 5:9 - To all them that obey him. If then we desire that Christ’s obedience should be
profitable to us, we must imitate him; for the Apostle means that its benefit shall come to none

12 | C a l v i n Q u o t e s [ D R A F T ]
 but to those who obey. But by saying this he recommends faith to us; for he becomes not ours, nor
his blessings, except as far as we receive them and him by faith. HE SEEMS AT THE SAME TIME
TO HAVE ADOPTED A UNIVERSAL TERM, ALL, FOR THIS END, THAT HE MIGHT SHOW THAT
NO ONE IS PRECLUDED FROM SALVATION who is but teachable and becomes obedient to the
Gospel of Christ.
 Re: Hebrews 6:5 - That God indeed FAVORS NONE BUT THE ELECT ALONE with the Spirit of
regeneration, and that by this they are distinguished from the reprobate; for they are renewed
after his image and receive the earnest of the Spirit in hope of the future inheritance, and by the
same Spirit the Gospel is sealed in their hearts. BUT I CANNOT ADMIT THAT ALL THIS IS ANY
REASON WHY HE SHOULD NOT GRANT THE REPROBATE ALSO SOME TASTE OF HIS GRACE,
why he should not irradiate their minds with some SPARKS OF HIS LIGHT, why he should not give
them some perception of his goodness, and in some sort engrave his word on their hearts.
Otherwise, where would be the TEMPORAL FAITH mentioned by Mark 4:17? There is therefore
some knowledge even in the reprobate, which afterwards vanishes away, either because it did not
strike roots sufficiently deep, or because it withers, being choked up.
 Re: Hebrews 10:29 - For he it is who enlightens our minds by faith, who seals the adoption of God
on our hearts, who regenerates us unto newness of life, who grafts us into the body of Christ, that
he may live in us and we in him. He is therefore rightly called the Spirit of grace, by whom Christ
becomes ours with all his blessings. But to do despite to him, or to treat him with scorn, by whom
we are endowed with so many benefits, is an impiety extremely wicked. Hence LEARN THAT ALL
WHO WILLFULLY RENDER USELESS HIS GRACE, by which they had been favored, act
disdainfully towards the Spirit of God. It is therefore no wonder that God so severely visits
blasphemies of this kind; it is no wonder that he shows himself inexorable towards those who
tread under foot Christ the Mediator, who alone reconciles us to himself; it is no wonder that he
closes up the way of salvation against those who spurn the Holy Spirit, the only true guide. [Here
he speaks of those who “willfully render useless” God’s grace.]
 Re: James 5:20 - So we must beware, or souls redeemed by Christ may perish by our carelessness,
for their salvation to some degree was put into our hands by God.
 Re: 1 Peter 1:18 - But he says that they had been “redeemed from” their “vain conversation”, in
order that we might know that the whole life of man, until he is converted to Christ, is a ruinous
labyrinth of wanderings. He also intimates, that it is not through our merits that we are restored to
the right way, but because it is God’s will that the price, offered for our salvation, should be
effectual in our behalf. Then the blood of Christ is not only the pledge of our salvation, but also the
cause of our calling. Moreover, Peter warns us to beware lest our unbelief should render this price
void or of no effect.
 Re: 2 Peter 2:1 - EVEN DENYING THE LORD THAT BOUGHT THEM. Though Christ may be denied
in various ways, yet Peter, as I think, refers here to what is expressed in Jude, that is, when the
grace of God is turned into lasciviousness; for Christ redeemed us, that he might have a people
separated from the polutions of the world, and devoted to holiness and innocency. THEY, THEN,
WHO THROW OFF THE BRIDLE, AND GIVE THEMSELVES TO ALL KINDS OF LICENTIOUSNESS,
ARE NOT UNJUSTLY SAID TO DENY CHRIST BY WHOM THEY HAVE BEEN REDEEMED. [Here he
said those who give themselves to all kinds of licentiouosness are not unjustly said to deny Christ
by whom they have redeemed. It is important to note that these verse refers to false teachers

13 | C a l v i n Q u o t e s [ D R A F T ]
 likened to false prophets in Israel (v.1), sinning angels (v.4), Sodom and Gomorrah (v.6), brute
beasts (v.120, Balaam (v.15),etc.]
 Re 2: Peter 3:9 - “So wonderful is his love towards mankind, that he would have them all to be
saved, and is of his own self prepared to bestow salvation on the lost. But the order is to be
noticed, that God is ready to receive all to repentance, so that none may perish; for in these words
the way and manner of obtaining salvation is pointed out. Every one of us, therefore, who is
desirous of salvation, must learn to enter in by this way.
But it may be asked, If God wishes none to perish, why is it that so many do perish? To this my
answer is, that no mention is here made of the hidden purpose of God, according to which the
reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For
God there stretches forth his hand without a difference to all, but lays hold only of those, to lead
them to himself, whom he has chosen before the foundation of the world.”
 Re: 1 John 2:2 - Here a question may be raised, how have the sins of the whole world been
expiated? I pass by the dotages of the fanatics, who under this pretense extend salvation to all the
reprobate, and therefore to Satan himself. Such a monstrous thing deserves no refutation. They
who seek to avoid this absurdity, have said that Christ (63) suffered sufficiently for the whole
world, but efficiently only for the elect. This solution has commonly prevailed in the schools.
Though then I allow that what has been said is true, yet I deny that it is suitable to this passage; for
the design of John was no other than to make this benefit common to the whole Church. Then
under the word all or whole, he does not include the reprobate, but designates those who should
believe as well as those who were then scattered through various parts of the world. For then is
really made evident, as it is meet, the grace of Christ, when it is declared to be the only true
salvation of the world. [Note here: Calvin admits to sufficiency-efficiency but rejected the idea of
absolute universalism which extends the benefit of salvation to the Devil, Limiters ,however,
further reduce the whole world (holos kosmos) to mean church universal (ekklesia katholike). IOW,
Calvin approved the formula but finds it irrelevant in the context. Elsewhere Calvin argues against
the interpretation of this passage the application of salvation to the non-elect. It is not the extent
of the atonement he is arguing against but the extent of the actual salvation of everyone. Calvin
did not believe that all those for whom Christ died must ultimately be saved. He did not dispute
Jesus died for all, he is disputing that since Jesus died for all, all will be saved including the Devil.]

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—Selected quotes from John Calvin’s Sermons regarding the general sense of the atonement and from
Institutes as well about the secret and revealed will by God.
 True it is that the effect of [Christ’s] death comes not to the whole world. Nevertheless, forasmuch
as it is not in us to discern between the righteous and the sinners that go to destruction, but that
Jesus Christ has suffered his death and passion as well for them as for us, therefore it behoves us to
labour to bring every man to salvation, that the grace of our Lord Jesus Christ may be available to
them. – John Calvin, Sermons on Job (London: 1574; fac. Edinburgh: Banner of Truth Trust, 1993),
548.
 Seeing it is so that our Lord died, & that he entered into such gulfs of sorrow, that he was pinched
so far as to abide the torments that were due to unto us, and not only abode the reproach and grief
of bodily death, but also felt the Justice of God, and became as a wretched offender to bear all the
sins of the world: let us not doubt but he has delivered us from the pains & anguish which we
should have felt, and will lift us up to himself, and therefore now must us not be afraid of death. -
John Calvin, Sermons on Deuteronomy, Sermon 5, 1:19-21, p., 29. [200 sermons on Deuteronomy
started Mar. 20, 1555]
 That is true he is the lamb without spot which wipes away the sins of the world, and that he has
offered himself up to reconcile men unto God [John 1:29, 2 Tim 1:9, 10 Rom 5:10, and 2 Cor. 5:19].
But yet for all that, we see a great number of people are that are let alone, against whom the gate
is shut, and GOD does not grant them the grace to be enlightened by faith as we be. - John Calvin,
Sermons on Deuteronomy, Sermon 31, 5: 4-7 [200 sermons on Deuteronomy started Mar. 20,
1555]
 And so there needs now no more burn offering, there needs no more sacrificing for sins: for our
Lord Jesus Christ has by his one only sacrifice wiped away the sins of the world, and made an
everlasting atonement [reconciliation], the virtue whereof can never be diminished. As often then
as we will preach unto God, it is not for us to bring thither either calf or sheep, but we must resort
to the bloodshed of our Lord Jesus Christ, because that thereby the everlasting redemption is
purchased unto us. - Calvin, Sermons on Deuteronomy, Sermon 194, 33:9-11. [200 sermons on
Deuteronomy started Mar. 20, 1555]
 So we must take careful note of these words of the prophet when he says that the correction of
our peace was on our Lord Jesus Christ; seeing that by his mediation God is satisfied and
appeased, for He bore all the wickednesses and all the iniquities of the world. - Calvin, Sermons on
Isaiah, Sermon 3, 53:4-6 [343 sermons on Isaiah begun July 16, 1556]
 That, then, is the intention of our Lord Jesus. For He surely prayed throughout His whole life, and
even previously in this great combat which He had sustained, He prays to God that if it were
possible this drink might be turned away from Him. But now He has taken up His conclusion,
because He was so ordained by God His Father and He saw that He must acquit Himself of the
charge which was committed to Him, that is, to offer the perpetual sacrifice to blot out the sins of
the world. - Calvin, Sermons on the Deity of Christ, Sermon 5, Matt 25:51-56.
 There is no doubt that God wished to testify to the innocence of Jesus Christ in many ways; as even
by the mouth of Pilate (as already we have mentioned and as we shall see still more fully), not that
God had not already concluded what ought to be done by His Only Son. So, since He willed that He
be the Sacrifice to wipe out the sins of the world, Scripture had to be fulfilled. Yet our Lord Jesus
also had to be proved righteous and innocent, in order that we might know all the better that He
suffered the condemnation which was due to us and which we deserved, and that we might always
look at our faults and sins in everything that is here told us of the death and passion of our Lord
Jesus Christ. - Calvin, Sermons on the Deity of Christ, Sermon 7, Mt 27:11-26.
 However, this is not to exclude what is shown in all other passages, and even to derogate from the
article that the death and passion of our Lord Jesus would not have served to wipe away the

15 | C a l v i n Q u o t e s [ D R A F T ]
 iniquities of the world except insofar as He obeyed, indeed, abasing Himself even to so frightful a
death. - Calvin’s Sermons on the Deity of Christ, Sermon 9, Matt 27-45-54.
 It is not, then, without cause that St. Peter declares that what Jesus Christ endured was through
the providence of God. Jesus Christ had to be the sacrifice offered to God His Father to blot out the
sins of the world. When, then, we see such a purpose to the counsel of God, that we may know
that all He does is for our benefit, we ought no longer to inquire why Jesus Christ suffered, because
in that we see the infinite goodness of God, we see His love which appeared to us (as St. Paul says)
in that He spared not His own Son, but has delivered Him to death for us. (Romans 8:32.) - Calvin,
Sermons on the Deity of Christ, Sermon 19, Acts 2:22- 24.

— Selected quotes from Calvin, The Eternal Predestination of God, 70-1.

 On this ground in the same chapter he teaches that Christ was foreordained before the foundation
of the world to wash away the sins of the world by His sacrifice. Without a doubt this means that
the expiation of sin executed by Christ was ordained by the eternal decrees of God. Nor can what is
found in Peter’s sermon recorded by Luke be otherwise explained: Christ was delivered to death by
the determinate counsel and foreknowledge of God (Acts 2.23). Peter thus joins foreknowledge
with counsel that we may learn that Christ is not driven to death by chance or by the violent
assault of men, but because God, the most good and wise knower of all things, had deliberately so
decreed it. Indeed one passage from Paul suffices to put a stop to all controversy. God, he says,
declines to repudiate His people whom He foreknew (Rom II.2).

Selected quotes from Calvin, The Bondage and Liberation of the Will, p. 75i
 You should have kept silence, says Pighius. It would have been a treacherous and abominable
silence by which God’s glory, Christ, and the gospel were betrayed. Is it possible? So God shall be
held up as a laughingstock before our eyes, all good religion shall be torn apart, wretched souls
redeemed by the blood of Christ shall perish, and it shall be forbidden to speak? …shall the church
be plundered by the thieving of the ungodly, shall God’s majesty be stamped under foot, shall
Christ be robbed of his kingdom, while we watch and say nothing? p.19.

— Selected quotes from Institutes of the Christian Religion written by John Calvin, you can download
from E-SWORD or its PDF here, http://www.ccel.org/ccel/calvin/institutes.pdf

 Institutes, II. 3.4 - Here, however, is the surest and easiest solution to this question: these are
not common gifts of nature, but special graces of God, which he bestows variously and in a
certain measure upon men otherwise wicked. For this reason, we are not afraid, in common
parlance, to call this man wellborn, that one depraved in nature. Yet we do not hesitate to
include both under the universal condition of human depravity; but we point out what special
grace the Lord has bestowed upon the one, while not deigning to bestow it upon the other.
[This can be tricky for some because Calvin used the word “special grace” that is non-salvific,
but bestowed upon one wicked than the other. This makes grace a non-technical non-univocal
term for Calvin, how he used grace in a sentence must be understood in the context of how he
used it.]
 Institutes, II. 12.3 - The second requirement of our reconciliation with God was this: that man,
who by his disobedience had become lost, should by way of remedy counter it with
obedience, satisfy God’s judgment, and pay the penalties for sin. Accordingly, our Lord came
forth as true man and took the person and the name of Adam in order to take Adam’s place in

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 obeying the Father, to present our flesh as the price of satisfaction to God’s righteous
judgment, and, in the same flesh, to pay the penalty that we had deserved. In short, since
neither as God alone could he feel death, nor as man alone could he overcome it, he coupled
human nature with divine that to atone for sin he might submit the weakness of the one to
death; and that, wrestling with death by the power of the other nature, he might win victory
for us. [Since Calvin used the words, satisfy God’s judgment, pay the penalties of sin, price of
satisfaction, and pay the penalty, the next question we should ask is what kind of
“satisfaction” he had in mind? What kind of payment? Is it pecuniary or penal/forensic?]
 Institutes, III. 16.1 - But here we must earnestly ponder how he accomplishes salvation for us.
This we must do not only to be persuaded that he is its author, but to gain a sufficient and
stable support for our faith, rejecting whatever could draw us away in one direction or
another. No one can descend into himself and seriously consider what he is without feeling
God’s wrath and hostility toward him. Accordingly, he must anxiously seek ways and means to
appease God—and this demands a satisfaction. No common assurance is required, for God’s
wrath and curse always lie upon sinners until they are absolved of guilt. Since he is a righteous
Judge, he does not allow his law to be broken without punishment, but is equipped to avenge
it. [Since Calvin used the words, satisfy God’s judgment, pay the penalties of sin, price of
satisfaction, and pay the penalty, the next question we should ask is what kind of
“satisfaction” he had in mind? What kind of payment? Is it pecuniary or penal/forensic?]
 Institutes, III. 1.1 - We must now see in what way we become possessed of the blessings
which God has bestowed on his only-begotten Son, not for private use, but to enrich the poor
and needy. And the first thing to be attended to is, that so long as we are without Christ and
separated from him, nothing which he suffered and did for the salvation of the human race is
of the least benefit to us.
 Institutes, III.2.15 - There are very many also who form such an idea of the divine mercy as
yields them very little comfort. For they are harassed by miserable anxiety while they doubt
whether God will be merciful to them. They think, indeed, that they are most fully persuaded
of the divine mercy, but they confine it within too narrow limits. The idea they entertain is,
that this mercy is great and abundant, is shed upon many, is offered and ready to be bestowed
upon all; but that it is uncertain whether it will reach to them individually, or rather whether
they can reach to it. Very different is that feeling of full assurance (πλεροφορι� α) which the
Scriptures uniformly attribute to faith—an assurance which leaves no doubt that the goodness
of God is clearly offered to us. This assurance we cannot have without truly perceiving its
sweetness, and experiencing it in ourselves. Hence from faith the Apostle deduces confidence,
and from confidence boldness. His words are, “In whom (Christ) we have boldness and access
with confidence by the faith of him,” (Eph. 3:12) thus undoubtedly showing that our faith is
not true unless it enables us to appear calmly in the presence of God. Such boldness springs
only from confidence in the divine favor and salvation. So true is this, that the term faith is
often used as equivalent to confidence.
 Institutes, III.2.16 - Human competence in art and science also derives from the Spirit of God.
Meanwhile, we ought not to forget those most excellent benefits of the divine Spirit, which he
distributes to whomever he wills, for the common good of mankind.

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 Institutes, III.2.17 - To sum up: We see among all mankind that reason is proper to our nature;
it distinguishes us from brute beasts, just as they by possessing feeling differ from inanimate
things. Now, because some are born fools or stupid, that defect does not obscure the general
grace of God. [Generalem Dei gratiam] Rather, we are warned by that spectacle that we
ought to ascribe what is left in us to God’s kindness. For if he had not spared us, our fall would
have entailed the destruction of our whole nature. Some men excel in keenness; others are
superior in judgment; still others have a readier wit to learn this or that art. In this variety God
commends his grace to us, lest anyone should claim as his own what flowed from the sheer
bounty of God. For why is one person more excellent than another? Is it not to display in
common nature God’s special grace, [special endowement that is] which, in passing many by,
declares itself bound to none?
 Institutes, III.3.21 - God indeed declares, that he would have all men to repent, and addresses
exhortations in common to all; their efficacy, however, depends on the Spirit of regeneration.
 Institutes, III.3.32 - On the other hand, we have good ground for comprehending all the
promises in Christ, since the Apostle comprehends the whole Gospel under the knowledge of
Christ, and declares that all the promises of God are in him yea, and amen.24 The reason for
this is obvious. Every promise which God makes is evidence of his good will. This is invariably
true, and is not inconsistent with the fact, that the large benefits which the divine liberality is
constantly bestowing on the wicked are preparing them for heavier judgment. As they neither
think that these proceed from the hand of the Lord, nor acknowledge them as his, or if they
do so acknowledge them, never regard them as proofs of his favor, they are in no respect
more instructed thereby in his mercy than brute beasts, which, according to their condition,
enjoy the same liberality, and yet never look beyond it. Still it is true, that by rejecting the
promises generally offered to them, they subject themselves to severer punishment. For
though it is only when the promises are received in faith that their efficacy is manifested, still
their reality and power are never extinguished by our infidelity or ingratitude. Therefore, 498
when the Lord by his promises invites us not only to enjoy the fruits of his kindness, but also to
meditate upon them, he at the same time declares his love. Thus we are brought back to our
statement, that every promise is a manifestation of the divine favor toward us. Now, without
controversy, God loves no man out of Christ. He is the beloved Son, in whom the love of the
Father dwells, and from whom it afterwards extends to us. Thus Paul says “In whom he has
made us accepted in the Beloved,” (Eph. 1:6). It is by his intervention, therefore, that love is
diffused so as to reach us. Accordingly, in another passage, the Apostle calls Christ “our
peace,” (Eph. 2:14), and also represents him as the bond by which the Father is united to us in
paternal affection (Rom. 8:3).
 Institutes, III.14.2 - To begin with, I do not deny that all the notable endowments that
manifest themselves among unbelievers are gifts of God..
 Institutes, III.14.5 - From this, one may easily infer, as I have said, that everything good in the
will is the work of grace alone… For he would prove our salvation a free gift [cf. Eph. 2:5],
because the beginning of every good is from the second creation, which we attain in Christ.
And yet if even the least ability came from ourselves, we would also have some share of the
merit. But Paul, to strip us, argues that we deserve nothing because “we have been created in

18 | C a l v i n Q u o t e s [ D R A F T ]
 Christ . . . for good works which God prepared beforehand” [Eph. 2:10, cf. Vg.]. He means by
these words that all parts of good works from their first impulse belong to God. [This quote
can be tricky for some because Calvin used the word “grace” for both temporal and salvific,
others call this common grace and special grace.]
 Institutes, III.20.43 - “…that God will be King in the world when all shall subject themselves to
his will. We are not here treating of that secret will by which he governs all things, and
destines them to their end (see chap. 24, sec. 17). For although devils and men rise in tumult
against him, he is able by his incomprehensible counsel not only to turn aside their violence,
but make it subservient to the execution of his decrees. What we here speak of is another will
of God, namely, that of which voluntary obedience is the counterpart…”
 Institutes, III.24.8 -There are two species of calling: for there is an universal call, by which
God, through the external preaching of the word, invites all men alike, even those for whom
he designs the call to be a savor of death, and the ground of a severer condemnation. Besides
this there is a special call which, for the most part, God bestows on believers only, when by the
internal illumination of the Spirit he causes the word preached to take deep root in their
hearts.
 Institutes, IV.4.7 - “…in like manner as Christ, though offered and held forth for salvation to
all, is not, however, acknowledged and received by all. Augustine, when intending to intimate
this, said that the efficacy of the word is produced in the sacrament [referring to baptism] not
because it is spoken, but because it is believed.”

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Timeline relevant to Calvin’s Works, accessed: http://calvinandcalvinism.com/?p=230

 Institutes of Christian Religion 1536, 1559 (Latin)ii

 Commentary on the Epistle to the Romans 1540
 Institutes of Christian Religion 1541, 1560 (French)
 Exposition on Jude and Commentary on 1/2 Corinthians 1542, 1546, 1556iii
 The Bondage and Liberation of the Will 1543
 Commentary on all the Epistles of Paul 1548 (Galatians, Ephesians, Philippians and Colossians)
 Sermons on Jeremiah 1548
 Commentary on 1/2 Timothy 1548iv
 Sermons on Acts 1549-1552
 Commentary on the Epistle to the Hebrews 1549v, and the Epistles of Peter 1551
 Commentary on James and Titus 1550vi
 Sermons on Micah 1550-1551
 Commentary on 1 and 2 Thessalonians and Philemon 1550vii
 Commentary on John, Jude, and James 1551
 Commentary on ½ Peter 1551
 Commentary on Isaiah 1551
 Commentary on the Acts of the Apostles 1552 - 1560
 Concerning the Eternal Predestination of God 1553
 Commentary on John 1553, 1563
 Sermons on Psalm 1554
 Commentary on Genesis 1554
 Sermons on Job 1554-55
 Commentary on Matthew, Mark and Luke 1555
 Lectures on Hosea
 Sermons on Deuteronomy 1556-1556
 Commentary on Hosea 1557
 Commentary on the Psalms 1557
 Sermons on Galatians 1557-1558
 Sermons on Ephesians 1558
 Sermons on Colossians 1558viii
 Sermons on Isaiah 53 1558
 Sermons on the Deity of Christ and other Sermons Selection, 1558, 1559 and 1560
 Commentary on the Twelve Minor Prophets 1559
 Lecture on Minor Prophets 1559, 1560
 Sermons on the Synoptic Gospels 1559
 Institutes of Christian Religion 1561, 1813, 1845, 1960, 2009 (English)
 Sermons on 2 Samuel 1561-1564
 Lectures and Commentary on Daniel 1561
 Commentary on Joshua 1562
 Commentary on Exodus, Leviticus, Numbers, and Deuteronomy 1563
 Lectures and Commentary on Jeremiah 1563 and Lamentations
 Exposition of Ezekiel 1563-64
 Commentary on the Three Gospels and Commentary on St John 1563
 Amyraut did not become a theology professor at Saumur till 1633
 Published “Traite dela predestination (Saumur, 1634)
 The early orthodox period (1565-1640) with Synod of Dort (1618-1619)
 National French Synod at Alencon 1637 approved

20 | C a l v i n Q u o t e s [ D R A F T ]
  The high orthodox period (1640-1725) with Formula Consensus Helvetica of 1675 as a direct
response to Saumur Academy and indirect response to the Synod of Dort but it was rejected by
both the French and Swiss parties
 National French Synod at Charenton 1645 approved
 Westminster Confession 1648
 National French Synod at Loudun 1659 approved
 Formula Consensus Helvetica of 1675
 Saumur Academy closed in 1681

i
Browse the book in p. 75 here:
https://books.google.com.sa/books?id=lGWfxiD6NvcC&pg=PT75#v=onepage&q&f=false, last accessed: Sep. 6,
2015.
ii
Wikipedia, https://en.wikipedia.org/wiki/Institutes_of_the_Christian_Religion accessed: Aug 30, 2015.
iii
Greef, Wulfert, The Writings of John Calvin: An Introductory Guide (Westminster John Knox Press: 2008), trans.
Lyle de Bierma pp. 77-78.
iv
Ibid., p.79
v
Ibid.
vi
Ibid., pp.80-81
vii
Ibid.
viii
Ibid.

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