Month: March 2021

The Distinctive Marks of Presbyterianism

March 30, 2021 / marcusserven

Written by Dr. Marcus J. Serven

Introduction:

What exactly is Presbyterianism? A belief in Presbyterianism is distinguished by three essential marks: (1) a belief in the sovereignty of God, (2) a belief in covenant theology, and (3) a belief in a church government led by elders. Presbyterian doctrines and practices are summarized in the historic Westminster Confession of Faith(1647) and the Westminster Larger and Shorter Catechisms. The practical outworking of these beliefs can be found in the Book of Church Order used by various Presbyterian denominations. The church historian, Dr. S. Donald Fortson III, describes who Presbyterians are in this way,

Being Presbyterian involves multiple layers of identity and connection. As Christians, Presbyterians are “catholic,” sharing the common heritage of ancient Christianity with all believers, of all times, in all places. Presbyterians are Protestant by conviction sharing the rich spiritual heritage of the sixteenth century in reaffirming the primacy of Scripture and the rediscovery of the Gospel. Within the sixteenth century Protestant Reformation, Presbyterians identify themselves uniquely with one of the church families known as the “Reformed Tradition.” In this stream, Presbyterians view themselves in special connection to the reforms of John Calvin, John Knox and the English Puritans. Historically, Presbyterians are also part of the evangelical movement; that is, they have embraced the legacy of the eighteenth century revivals (awakenings) in America and Britain and thus believe in the necessity of conversion experience, personal holiness and being missional. Each of these historic layers is equally important to Presbyterian identity…
S. Donald Fortson III, The Presbyterian Story, 7

The Sovereignty of God:

The Bible teaches that God is in control of all events, both the good and the bad. Sovereignty means that God rules and reigns in the midst of all circumstances, accomplishing all of his holy will (Genesis 50:19-21; Psalm 103:19; Proverbs 16:4; Ecclesiastes 7:14; Acts 2:22-24; Romans 8:28; James 1:2-4; 1 Peter 1:6-9). This does not mean that God is responsible for the evil behavior of men, rather that all men are “without excuse” for their sins and will answer to God for their wicked behavior (Matthew 25:31-32, 46; Romans 2:1-16, 14:10-12; 2 Corinthians 5:10). The doctrine of sovereignty in regard to salvation is best summarized by the “Doctrines of Grace” (which are also known as The Five Points of Calvinism):

T – Total Depravity or Total Inability (Genesis 3:1-24, 6:1-8; Jeremiah 17:9-10; Mark 7:14-23; John 1:12-13; Romans 1:18-32, 3:9-18, 23, 6:23, 9:16). [Versus Human Ability or Pelagianism or Semi-Pelagianism]

U – Unconditional Election (Matthew 13:3-9, 18-23, 24-30, 36-43, 24:22, 24, 31; Ephesians 1:3-5, 2:8-9; Acts 13:48; Romans 8:29-30, 33, 9:6-18; 2 Timothy 2:10). [Versus Conditional Election by Foreseen Faith]

L – Limited Atonement or Definite Atonement or Particular Redemption (Isaiah 53:4-6; Jeremiah 31:31-34; Matthew 20:28; John 10:1-5, 14-15, 27-29). [Versus Universal Redemption or General Atonement or Amyraldianism]

I – Irresistible Grace or Efficacious Grace (John 11:43-44; Acts 9:1-19, 16:14; John 6:44, 10:1-5, 27; 1 Corinthians 2:14; 2 Corinthians 2:15-16). [Versus Resistance of the Holy Spirit by Human Ability]

P – Perseverance of the Saints or Eternal Security (Matthew 6:16-20, 24:13; John 3:3-8, 6:37, 39, 47, 10:27-29, 15:8; Romans 10:8-10; Ephesians 1:13-14; Philippians 1:6, 2:12-13; 1 Peter 1:3-5; 1 John 5:13). [Versus Falling from Grace or Losing One’s Salvation]

A Covenant Theology:

God has related to a certain people throughout history—His people. Thinking of National Israel as the people of God was the initial pattern for understanding this doctrine. However, it is clear that, “…they are not all Israel who are descended from Israel” (Romans 9:6). Thus, God’s people are those who are the spiritual descendants of Abraham rather than the physical descendants of Abraham (cf. Romans 2:28-29, 9:6-8; Galatians 3:7-9, 29; Ephesians 2:13-22). The relationship that God has enjoyed with His people has been shown through a series of expanding covenants. Each covenant had blessings that came with obedience and curses that came with disobedience. Each covenant is progressive, in that through time God has revealed more of His redemptive plan to successive generations. The ultimate expression of God’s covenantal relationship is revealed in the New Covenant which is accomplished by the redemptive work of Jesus Christ on the Cross. God’s covenant people are Believers, their children, and all who are in the visible church (cf. Genesis 12:2-3, 17:7-11; Deuteronomy 5:1-21, 7:7-9, 10:16; Psalm 103:17-18; Jeremiah 31:27-34; Acts 2:39; Romans 2:28-29; 1 Corinthians 7:14; Galatians 3:6-9, 29; Ephesians 2:14-16, 3:6-7; Hebrews 9). There are two Sacraments ordained by Jesus Christ: the Lord’s Supper and Baptism. The Lord’s Supper is a memorial feast where Christ is spiritually present in the hearts of every Believer–as taught by Martin Bucer, John Calvin, John Knox, Charles Hodge, A. A. Hodge, etc. Believers, both adult and children, are admitted to the Lord’s Table upon giving a credible confession of faith to the elders of the local church. Both adult Believer’s baptism and infant baptism are practiced in Presbyterian churches as a sign of our identification with Christ and and our entrance into the visible church. Infant baptism is based upon the covenant made by God with Abraham and all of his descendants (Genesis 17:7-14). The children of Believers are part of the covenant by virtue of their birth and are thereby entitled to its benefits and liable under its sanctions (cf. Acts 2:38-39; 1 Corinthians 7:14; Ephesians 6:1-4). In the New Testament the practice of circumcision has been superseded by baptism (Colossians 2:11-12).

A Church Government Led by Elders:

The Old Testament speaks of the practice of appointing elders. For example, Jethro gave his son-in-law Moses wise advice concerning the difficulty of leading the entire nation of Israel all by himself (Exodus 18:17-27). He urged Moses to pick out men of sound character to oversee all of the minor disputes. Moses would then be able to decide the major disputes that the elders could not handle. This practice was a prelude to the New Testament paradigm that would be developed by the Jesus Christ when he selected his disciples (Mark 3:13-19). The New Testament uses the Greek word presbuteros to refer to “elders,” and “older men” (Titus 2:2). For example, Paul instructed Timothy and Titus, both of whom were younger pastors, to seek out mature men to serve the local church as overseers or elders (2 Timothy 2:2). The specific qualifications for these local church leaders are given so that the character of each candidate might be thoroughly evaluated by the congregation (1 Timothy 3:1-7; Titus 1:5-9). After evaluating a man’s life, doctrine, family, and character the church confirms the calling of God by electing that man an elder. Duly elected elders can serve Christ’s Church in several different capacities, such as Evangelists, Pastors, and Teachers (Ephesians 4:11). There are two other Greek words implying Church authority that the Bible speaks of as well: diakonos (deacon) and episkopos (overseer or bishop). Within a Presbyterian form of government deacons are elected by the congregation for the purpose of meeting the physical needs of the people, visiting the sick, and administering the possessions of the Church. In many respects, the Presbytery serves as the episkopos over a group of churches in a specific region, and is made up of the all the regional elders. Rather than investing authority in a single individual to serve as a bishop, the collective wisdom of a plurality of godly elders is emphasized in decision-making for the whole Church. Beyond that, the Church has an annual meeting of elders from all the regional Presbyteries for the purpose of gathering together in a General Assembly (Acts 15:1-35).

American Presbyterian Denominations (Current List):

— Presbyterian Church USA (PCUSA) [1,302,000 members]

— Presbyterian Church in America (PCA) [384,000 members]

— Evangelical Presbyterian Church (EPC) [145,000 members]

— Covenant Order of Evangelical Presbyterians (ECO) [121,000 members]

— Cumberland Presbyterian Church (CPC) [87,000 members]

— Korean Presbyterian Church in America (KPCA) [55,000 members]

— Korean American Presbyterian Church (KAPC) [53,000 members]

— Associate Reformed Presbyterian Church (ARP) [39,000 members]

— Orthodox Presbyterian Church (OPC) [30,000 members]

— Reformed Presbyterian Church US (RPC) [7,800 members]

— Bible Presbyterian Church (BPC) [3,500 members]

— Covenant Presbyterian Church (CPC) [13 churches]

— Reformed Presbyterian Church, Hanover Presbytery (RPC, Hanover) [12 churches]

— Reformed Presbyterian Church, General Assembly (RPCGA) [7 churches]

— Reformed Presbyterian Church in the United States (RPCUS) [3 churches]

Source: “List of Presbyterian and Reformed denominations in North America” (Wikipedia, Accessed 4-29-2021) https://en.wikipedia.org/wiki/List_of_Presbyterian_and_Reformed_denominations_in_North_America

Select Bibliography:

Boettner, Loraine. The Reformed Doctrine of Predestination. Phillipsburg, NJ: Presbyterian & Reformed Publishing, 1932.

Clouse, Robert G. “Covenant Theology” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.

Fortson III, S. Donald. The Presbyterian Story: Origins and Progress of a Reformed Tradition. 2nd Edition. Eugene, OR: Wipf & Stock Publishers, 2017.

Hart, Darrel G. and John R. Muether. Seeking a Better Country: 300 Years of American Presbyterianism. Phillipsburg, NJ: P&R Publishing, 2007.

Hodge, Charles. Systematic Theology. 3 Volumes. Peabody, MA: Hendricksen Publications, Reprint, 1981.

Hodge, Archibald A. Outlines of Theology. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 1972.

Jellema, Dirk. “Predestination” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.

Lawson, Steven J. Foundations of Grace (1400 BC – AD 100): A Long Line of Godly Men. Volume One. Sanford, FL: Reformation Trust Publishers, 2006.

Lawson, Steven J. Pillars of Grace (AD 100 – 1564): A Long Line of Godly Men. Volume Two. Sanford, FL: Reformation Trust Publishers, 2011.

Leith, John H. An Introduction to the Reformed Tradition. Revised Edition. Louisville, KY: Westminster John Knox, 1977.

Loetscher, Lefferts A. A Brief History of the Presbyterians. Third Edition. Philadelphia, PA: The Westminster Press, 1978.

Lucas, Sean Michael. On Being Presbyterian: Our Beliefs, Practices, and Stories. Phillipsburg, NJ: P&R Publishing, 2006.

McKim, ed., Donald K. Encyclopedia of the Reformed Faith. Louisville, KY: Westminster/John Knox Press, 1992.

McNeill, John T. The History and Character of Calvinism. London, England: Oxford University Press, 1954.

Reid, W. Stanford. “Presbyterianism” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.

Reymond, Robert L. A New Systematic Theology of the Christian Faith. Second Edition. Nashville, TN: Thomas Nelson Publishers, 1998.

Sproul, R. C. What Is Reformed Theology? Understanding the Basics. Grand Rapids, MI: Baker Books, 1997.

Steele, David N., Curtis C. Thomas, S. Lance Quinn. The Five Points of Calvinism: Defined, Defended, and Documented. Second Edition. Phillipsburg, NJ: P&R Publishing, 2004.

Wells, David F., ed. Reformed Theology in America: Southern Reformed Theology. Grand Rapids, MI: Baker Book House, 1989.

Wells, David F., ed. Reformed Theology in America: The Princeton Theology. Grand Rapids, MI: Baker Book House, 1989.

Westminster Confession of Faith and Catechisms. Willow Grove, PA: The Committee on Christian Education of the Orthodox Presbyterian Church, Reprint, 2008.

White, Henry A. Southern Presbyterian Leaders 1683-1911. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 2000.

Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.

Dr. Marcus J. Serven, ThM and DMin

The Plateau of Orthodoxy: A Useful Tool for Theology

March 20, 2021 / marcusserven

“I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.” Jude 3

Dr. Francis Schaeffer (1912-1984), the well known Christian apologist, gives us a helpful analogy in discriminating between doctrinal controversies. He called it the “Plateau of Orthodoxy.” Think of a plateau–a large mountain with a flat top and steep sides. If you were to list the primary doctrines of the Christian faith and assemble them all on the top of the plateau–doctrines such as the authority and historicity of the Bible, the Trinity, the imputation of Adam’s sin to all humanity, the deity of Christ, the virgin birth, the miracles of Jesus, the bodily resurrection of Jesus, salvation by grace through faith, the deity of the Holy Spirit, etc. These doctrines are all primary to the Christian faith, and therefore are essential to Christian belief.

Since these doctrines are solidly affixed to the top of the “plateau of orthodoxy” as primary beliefs, if a person rejects any one of them it leads that person to fall off the plateau into the abyss that lies below. In essence, they fall into the pit of error. This analogy, then, helps us in showing how there are core doctrinal truths (i.e. primary doctrines) that define the essence of true Christian faith. If any one of these core doctrines is rejected, then that person falls off the “plateau of orthodoxy” into the abyss of “heterodoxy” (Gk. heteros = “differing from the norm” or “a collection of false beliefs”). Religious groups who reject the essential doctrines of Christianity can be correctly identified as “cults” in that they have “…the form of godliness, but deny its power…” (2 Timothy 3:5 [NKJV])

Moreover, secondary and tertiary doctrines need to be distinguished from the primary doctrines. Christians may disagree over secondary and tertiary doctrines (e.g. the proper subjects of baptism, the details of Christ’s return, and the use of grape juice or wine in the Lord’s Supper), but there should be no disagreement over the primary doctrines. If there is disagreement over a primary doctrine, then that person is not holding to orthodox biblical Christianity. Moreover, some Christian groups have elevated secondary or tertiary doctrines to the level of primary doctrines (e.g. differences over which day is the Sabbath, the proper mode of baptism, and whether only Psalms should be sung in worship services in contrast to singing hymns). These practices place an undue emphasis upon secondary or tertiary doctrine so the group becomes “sectarian” in nature (i.e elevating secondary doctrines to a primary level). This is an unfortunate error that causes great harm. Such groups are known as Christian “sects.”

Christians everywhere should remember that we have “one shepherd” and we are “one body.” (cf. John 10:16, 17:6-11) We can unify with one another by uplifting our primary doctrines, and show grace to one another where we differ in secondary and tertiary doctrines. In this way, we preserve the purity of the Church, while at the same time exhibit the love of God for the brethren.

* * * * * * *

Dr. Francis Schaeffer coined several other intriguing expressions that further popularized his ideas. Here is a brief collection of some of these colorful sayings with each one of them explained by individuals who had first hand knowledge of Francis Schaeffer’s ministry:

True Truth — “Schaeffer’s quaint expression ‘true truth’ is typical of the penetrating style he employed to communicate. He invented terms and images that seemed rough wood, and yet allowed this message to get through…But truth for Schaeffer went right back to the God behind all created reality, a God who is there and not silent. If God is there, then there are answers to the deep human questions. If he is not, there are no answers. There is no point in waiting at the train station if no train is coming. Truth must lead to spiritual reality.” (Colin Duriez, “Francis Schaeffer” in Handbook of Evangelical Theologians, 245)

Honest Answers to Honest Questions — Francis and Edith Schaeffer established “the L’Abri ministry in Switzerland where many young intellectuals found hospitality and ‘honest answers to honest questions.’ Through that ministry, many of Schaeffer’s guests embraced Christianity. Schaeffer was an evangelist, rather than a professional philosopher, but he had a broad knowledge of philosophy, art history, music, literature, culture, and modern theology…Schaeffer led to Christ a number of younger thinkers…who applied his insights to the academic disciplines.” And: “Schaeffer…popularized a broadly presuppositional apologetic that frequently appealed to the history of philosophy and culture. Many came to believe in Christianity through his work.” (John Frame, A History of Western Philosophy and Theology, 537, 787)

Respecting the Differences — “The open nature of Schaeffer’s inerrantist view of the Bile is demonstrated in his stance on eschatology. Though he was a thoroughgoing premillennialist, he treated this position as of secondary rather than of primary importance. His relations with fellow Christians were unaffected by disagreements about the Millennium.” (Colin Duriez, “Francis Schaeffer” in Handbook of Evangelical Theologians, 258)

A Lack of Love — “Schaeffer never abandoned his commitment to the principles of ‘the purity of the visible church,’ but by 1951 he realized that there was something profoundly wrong within the separated movement. Basically this problem was the total lack of love among many of the movement’s leaders–so much so that it became filled with hatred, bitterness, and brutal tactics which were directed not only against their modernistic opponents but increasingly against one another within the separated movement. Again it must be stressed that Schaeffer never became a modernist, nor did he abandon the positive principles which led Christians to ‘separate’ from churches which did not really affirm historic Christian orthodoxy. But the error Schaeffer discovered was grave indeed. It nearly destroyed his own faith, while it made shipwreck of the lives of many and of the separated movement as a whole. Schaeffer eventually came to the place where he realized that this was so profoundly wrong that he described it as ‘counterfeit Christianity’ and a ‘heresy of practice.'” (Lane T. Dennis, “Introduction” in Letters of Francis A. Schaeffer, 14)

Worldview Criticism — “Schaeffer believes in the unity of truth. The doctrine of the inerrancy of Scripture, which he insisted on so strenuously, does more than simply insure doctrinal orthodoxy, as important as that is in an age that can substitute any irrational experience for religious truth. In the pages of the Bible, taken as normatively true on every level, Schaeffer finds a world view that brings together the ‘divided field of knowledge’ that characterizes the modern experience and that leaves us vulnerable to uncertainty, religious madness and despair…world-view criticism as practiced by Schaeffer actually opens up the whole range of the arts to the Christian. One does not go to a work of art to agree or disagree with it, but to understand the depths of personality that it expresses and to encounter the world view that it signifies. It involves what C.S. Lewis describes as ‘receiving’ rather than ‘using’ the work of art.” (Gene Edward Veith, “The Fragmentation and Integration of Truth” in Francis A. Schaeffer: Portaits, 34, 38)

No Little People, No Little Places — “If you grow up in an environment that conditions you to think that you are only a ‘little man,’ of no particular consequence, this idea becomes deeply ingrained in your own thinking. In this context, Francis Schaeffer’s teaching that there are ‘no little people,’ can cause an explosion in your inner self–giving you a new self-image, the courage to dream new dreams, and the strength to step out in faith to realize those dreams. The self-confidence generated by this new outlook may move you to seek recognition and importance for yourself. But Dr. Schaeffer also emphasized that there are ‘no little places.’ In other words, with God no place is unimportant, irrespective of how insignificant our world may consider it to be. And because there are ‘no little places’ with God we have reason and the strength to choose positions of seeming insignificance and powerlessness. When these two concepts are combined–that is, when the man of inner strength chooses a ‘small’ position–the result can have a deep impact on society because it is the opposite way of the world.” (Vishal Mangalwadi, “Truth and Oppression” in Francis A. Schaeffer: Portaits, 196-197)

Upper-Story Christianity — “In Schaeffer’s terms, religion was an ‘upper-story’ realm that had little to do with the ‘lower-story’ realm in which I lived, worked, and thought. Schaeffer, though, was a different bird entirely. Here was someone engaged with the arts, philosophy, and history, as I was, who insisted on relating them to Christianity. He was not simply integrating them into a nice homogenous whole–as in, ‘See how all great works of literature are really Christian as heart.’ I had heard that before, but did not really respect it much. To homogenize Christ to culture seemed to distort both. Schaeffer, though, was taking both Christ and culture seriously, setting them against each other, finding points of agreement and divergence, letting them battle it out.” (Gene Edward Veith, “The Fragmentation and Integration of Truth” in Francis A. Schaeffer: Portaits, 31)

Francis & Edith Schaeffer: They were an “impressive team” who blessed those who learned from their books, conversations, films, lectures, letters, and most of all from their hospitality.

Select Bibliography:

Dennis, Lane T., ed. Letters of Francis A. Schaeffer. Westchester, IL: Crossway Publishers, 1985.

Dennis, Lane T., ed. Francis A. Schaeffer: Portraits of the Man and His Work. Westchester, IL: Crossway Publishers, 1986.

Duriez, Colin. Francis Schaeffer: An Authentic Life. Wheaton, IL: Crossway Books, 2008.

Duriez, Colin. “Francis Schaeffer” in Handbook of Evangelical Theologians. Walter A. Elwell, ed. Grand Rapids, MI: Baker Book House, 1993.

Frame, John M. A History of Western Philosophy and Theology. Phillipsburg, NJ: P&R Publishing, 2015.

Schaeffer, Edith. L’Abri. Enlarged Edition. Westchester, IL: Crossway Publishers, 1992.

Schaeffer, Francis A. How Should We Then Live? 50th Anniversary Edition. Wheaton, IL: Crossway Books, 2005.

Dr. Marcus J. Serven, ThM and DMin

Covenant Theology: A Theological Primer

March 18, 2021 / marcusserven

Written by Dr. Marcus J. Serven

“Thus it is written, ‘The first man Adam became a living being; the last Adam became a life-giving spirit.’” 1 Corinthians 15:45

Defining the word “Covenant” — In Hebrew > Berith = (lit.) “to divide”, “to cut in two”, or “covenant” (cf. Genesis 9:8-17; 15:9-10, 17-21; Exodus 31:16-17; 2 Samuel 23:5; Psalm 89:28-29; Isaiah 53:20-21; Jeremiah 31:31-34, 34:18-19). In Greek > Diatheke = “testament”, “will”, “covenant” (cf. Matthew 26:27-28; Romans 9:4, 11:26-27; 1 Corinthians 11:25; 2 Corinthians 3:4-18; Galatians 4:24; Hebrews 7:22, 8:6-13, 9:15-22, 12:22-24, 13:20-21). In Latin > Foedus = “covenant”, “compact”, “treaty” (we derive the English word “federal” from Foedus). The American Heritage Dictionary (1969) defines “covenant” in the following manner, “A binding agreement made by two or more persons or parties; a compact; a contract.”

A Biblical Pattern — “A binding agreement made by two or more persons” describes a contract negotiated between men or equals. Yet, a “covenant” between God and man has several differing aspects that make it unique: (1) Preamble: identifies the sovereign, (2) Historical Prologue: history of the relationship, (3) Stipulations: terms of the covenant, (4) Oaths/Vows: Promises that bind the parties, (5) Sanctions: blessings and curses, (6) Ratification: sealing the covenant by blood (animal sacrifices or the death of Christ). This unique pattern is found in the text of the Bible, and also in Ancient Near Eastern suzerain-vassal treaties amongst Hittite kings. No negotiation between parties takes place in establishing these types of covenants. They are imposed by the sovereign alone.

The Covenant of Works — When God created man He entered into a Covenant of Life (or Works) with him, upon condition of perfect obedience. Man was forbidden to eat from the “Tree of the knowledge of good and evil” upon the pain of death (cf. Genesis 2:16-17; Romans 1:18-20, 3:11-16, 5:18, 7:9-12, 10:5; Galatians 3:12-13). The Covenant of Works was further expanded by the giving of the Decalogue (the Ten Commandments), and by all the “case laws” which flow from these as expressions of true righteousness (cf. Exodus 20:1- 23:19; Deuteronomy 5-28). Dr. R. C. Sproul explains,

All human beings from Adam to the present are inescapably members of this covenant. People may refuse to obey or even acknowledge the existence of such a covenant, but they can never escape it. All human beings are in a covenant relationship with God, either as covenant breakers or covenant keepers. The covenant of works is the basis of our need of redemption (because we have violated it) and our hope of redemption (because Christ has fulfilled its terms for us).
R. C. Sproul, Essential Doctrines of the Christian Faith, 73)

The Covenant of Redemption — Some Reformed theologians make note of an eternal Covenant of Redemption, which is decreed by the hidden counsel of God prior to the creation of the heavens and the earth. Its purpose is to redeem a people out of fallen humanity to be God’s holy possession. In essence, it precedes the Covenant of Grace which is made known in history and it is foundational for the Covenant of Grace (cf. Deuteronomy 29:29; Jeremiah 31:31-34; Ephesians 1:4-6; 3:11; 2 Thessalonians 2:13; 2 Timothy 1:9; Titus 1:1-3; James 2:5; I Peter 1:2).

The Covenant of Grace — Throughout human history there is one single unfolding Covenant of Grace whereby God redeems His elect out of the mass of fallen humanity and brings them to eternal salvation (cf. Leviticus 26:12; Jeremiah 32:33; Ezekiel 37:27; 2 Corinthians 6:16). The administration of this gracious covenant to an individual results in that person’s calling, regeneration, justification, sanctification, and glorification (cf. Genesis 3:15, 12:2-3, 13:14-18, 15:5-7, 15:18, 17:1-14, 21:12; Jeremiah 31:3, 31:31-34, 37:24-27; Romans 5:8-9, 8:29-30, 9:8; 2 Corinthians 3:6-18; Galatians 3:16, 29, 4:28; Hebrews 11:9-10). Reformed theologians emphasize the continuity of the Covenant of Grace as it progressively unfolds through time.

The Covenantal Structure of the Bible —This series of unfolding covenants highlights how God enters into covenantal relationships with individuals and groups for the purpose of foreshadowing the Covenant of Grace. God faithfully keeps covenant with His people and He preserves, protects, and provides for them throughout history.

The Covenant of Creation > Genesis 1:26 (Dominion mandate), 1:28 (Procreative mandate), Gen. 1:28 and Matthew 28:18-20 (Cultural mandate).
The Covenant of Commencement (Adam) > Genesis 2:16-17, 3:15, 21
The Covenant of Preservation (Noah) > Genesis 6:13-21, 9:8-17
The Covenant of Promise (Abraham) > Genesis 12:1-3, 13:14-17, 15:5-20, 17:3-14, 18:18-19, 22:1-19, 26:2-5, 28:13-15; Acts 3:25; Romans 4:1-25
The Covenant of Law (Moses) > Exodus 20:1-17; Deuteronomy 5:6-21; Galatians 3:17-22
The Covenant of the Kingdom (David) > 2 Samuel 7:12-17, 23:5; Psalm 51; Luke 1:26-33, 18:38
The Covenant of Consummation (Christ) > Genesis 3:15; Psalm 22; Isaiah 9:6-7, 53:1-12; Luke 1:26-33; Romans 3:24-26; 2 Corinthians 5:17-21; Galatians 3:13, 4:4-5; Hebrews 4:14-16; 1 Peter 2:21-24, 3:18; 1 John 2:1-2; Revelation 19:6-20

Continuity and not Discontinuity — Reformed theologians do not accept a dispensational program that radically divides the various covenants listed in the Bible. Dispensationalism emphasizes discontinuity rather than continuity.

The Dispensation of Innocence (pre-Fall Adam)
The Dispensation of Conscience (post-Fall Adam)
The Dispensation of Human Government (Noah and his descendants)
The Dispensation of Promise (Abraham and his descendants)
The Dispensation of the Law (Moses and the Priests)
The Dispensation of Israel (David, Solomon, Kings of Judah)
The Dispensation of Grace (from Acts 2, i.e. “The Church Age”)
The Dispensation of the Kingdom (The Return of Christ and the restoration of national Israel in an earthly Millennial Kingdom)
The Dispensation of Heaven (Following the Judgment Day)

A Divine Relationship — A truly wonderful picture of God’s association with His people emerges throughout the Bible when passages that emphasize the divine relationship between God and His people are examined. Note the progression through biblical history, but note as well the fact that there is only one group of people and not two (cf. John 10:15-16; Romans 2:28-29; Galatians 3:7-9, 29, 6:16; Ephesians 2:13-16).

“And I will establish my covenant between you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you.” Genesis 17:7
“I will take you to be my people, and I will be your God, who has brought you out from under the burdens of the Egyptians.” Exodus 6:7
“I will make my dwelling among you, and my soul shall not abhor you. And I will walk among you and will be your God, and you shall be my people.” Leviticus 26:11-12
“Listen to my voice and do all that I command you. So shall you be my people, and I will be your God, that I may confirm the oath that I swore to your fathers, to give them a land flowing with milk and honey, as at this day.” Jeremiah 11:4b-5a
“Then the word of the LORD came to me: ‘Thus says the LORD, the God of Israel: like those good figs, so I will regard as good the exiles from Judah, whom I have sent away from this place to the land of the Chaldeans. I will set my eyes on them for good, and I will bring them back to this land. I will build them up, and not tear them down; I will plant them, and not uproot them. I will give them a heart to know that I am the LORD, and they shall be my people and I will be their God, for they shall return to me with their whole heart’.” Jeremiah 24:5-7
“But this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.” Jeremiah 31:33
“And they shall be my people, and I will be their God. I will give them one heart and one way, that they may fear me forever, for their own good and the good of their children after them. ” Jeremiah 32:38-39
“And you are my sheep, human sheep of my pasture, and I am your God, declares the Lord GOD.” Ezekiel 34:31
“My dwelling place shall be with them, and I will be their God, and they shall be my people.” Ezekiel 37:27
“Thus says the LORD of hosts: behold, I will save my people from the east country and from the west country, and I will bring them to dwell in the midst of Jerusalem. And they shall be my people, and I will be their God, in faithfulness and in righteousness.” Zechariah 8:7-8
“What agreement has the temple of God with idols? For we are the temple of the living God; as God has said, ‘I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people’.” 2 Corinthians 6:16
“Then I saw a new heaven and a new earth, for the first heaven and the first earth has passed away and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” Revelation 21:1-3
The Bible (English Standard Version)

Salvation History — God covenanted with only one group of people— His elect; which has been typified in the Old Testament era by the Nation of Israel (cf. Deuteronomy 7:6-11; Galatians 3:16; Romans 5:15-ff; Isaiah 53:10-11). Thus, the elect existed in the Old Testament era and were known as True Israel, being distinguished from National Israel. Also, the elect have existed in the New Testament era and have been known as the Invisible Church, in contrast to the Visible Church (cf. Matthew 13:24-30; Romans 2:28-29, 4:1-25, 9:6-7, 11:11-24; Galatians 3:29, 6:16).

Progressive Revelation — The relationship that God has with His people can be shown through a series of expanding and telescoping covenants:

Creation > Adam > Noah > Abraham > Moses > David > Christ

The New Covenant — Each covenant has blessings that come with obedience and curses that come with disobedience. Each covenant is progressive, in that through time God reveals more of His redemptive plan to successive generations. The ultimate expression of God’s covenant relationship is in the New Covenant [Gk. kaine diatheke] sealed by the work of Jesus Christ on the Cross. God’s covenant people are Believers, their children, and all who are in the visible church (Genesis 12:2-3, 17:7-11; Deuteronomy 5:1-21, 7:7-9, 10:16; Psalm 89:30-37, 103:17-18; Jeremiah 31:27-34; Acts 2:39; Romans 2:28-29; 1 Corinthians 7:14; Galatians 3:6-9, 29; Ephesians 2:14-16, 3:6-7; Hebrews 9).

The Sacraments — There are two Sacraments ordained by Jesus Christ: the Lord’s Supper and Baptism. The Lord’s Supper is a memorial feast where Christ is spiritually present in the hearts of every Believer (Martin Bucer, John Calvin). Both adult Believer’s baptism and infant baptism are practiced in Reformed churches as a sign and seal of one’s identification with Christ and the visible church (Romans 4:11-12) . Infant baptism is based on the covenant made by God with Abraham and all of his descendants (Genesis 17:7-14). Covenant theologians believe that the Bible is clear in stating that it was not just Abraham’s physical descendants, but his spiritual descendants who are truly the people of God (Romans 2:28-29, 9:6-8; Galatians 3:7-9, 29; Ephesians 2:13-22). The children of Christians are part of the covenant by virtue of their birth and are thereby entitled to its benefits and liable under its sanctions (Acts 2:38-39; 1 Corinthians 7:14; Ephesians 6:1-4). In the New Testament the practice of circumcision has been superseded by the sacrament of baptism (Colossians 2:11-12).

Resources for Further Study:

Archer, Gleason L. “Covenant” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See pages 299-301.

Bahnson, Greg L. and Kenneth L. Gentry, Jr. House Divided: The Break-up of Dispensational Theology. Tyler, TX: Institute for Christian Economics, 1989.

Beeke, Joel R. and Sinclair B. Ferguson, eds. Reformed Confessions Harmonized. Grand Rapids, MI: Baker Books, 1999.

Berkhof, Louis. Systematic Theology. 4th edition, Grand Rapids, MI: William B. Eerdmans Publishing Company, 1941. See pages 262-301.

Bromiley, Geoffrey W. “Infant Baptism” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See pages 132-134.

Collins, George N. M. “Federal Theology” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See pages 444-445.

Gerstner, John H. Wrongly Dividing the Word of Truth: A Critique of Dispensationalism. Brentwood, TN: Wolgemuth & Hyatt Publishers, 1991.

Golding, Peter. Covenant Theology: The Key of Theology in Reformed Thought and Tradition. Ross-shire, Scotland: Christian Focus Publications Ltd., 2004.

Hodge, Archibald A. The Westminster Confession of Faith: A Commentary. Carlisle, PA: The Banner of Truth Trust, first published 1869, reprinted 1958.

Horton, Michael Scott. Introducing Covenant Theology. Grand Rapids, MI: Baker Books, 2006.

Mathison, Keith A. Dispensationalism: Rightly Dividing the People of God? Phillipsburg, NJ: Presbyterian & Reformed, 1995.

Moore, Edwin Nisbet. Our Covenant Heritage: The Covenanters’ Struggle for Unity in Truth. Ross-shire, Scotland: Christian Focus Publications Ltd., 2000.

Murray, John. Redemption—Accomplished and Applied. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1955.

Murray, John. The Covenant of Grace: A Biblico-Theological Study. Phillipsburg, NJ: Presbyterian & Reformed, 1953.

Osterhaven, M. Eugene. “Covenant Theology” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See pages 301-303.

Osterhaven, M. Eugene. “Views of Lord’s Supper” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See pages 705-708.

Rayburn, Robert S. “New Covenant” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See page 301.

Reymond, Robert L. A New Systematic Theology of the Christian Faith. 2nd Edition, Revised and Updated. Nashville, TN: Thomas Nelson Publishers, 1998. See pages 415-458, 503-544.

Rhodes, Jonty. Covenants Made Simple: Understanding God’s Unfolding Promises to His People. Phillipsburg, NJ: P&R Publishing, 2013.

Robertson, O. Palmer. The Christ of the Covenants. Phillipsburg, NJ: Presbyterian & Reformed, 1980.

Sproul, R. C. Essential Truths of the Christian Faith. Wheaton, IL: Tyndale House Publishers, 1992. See chapters #23, #24, #34, #35.

Sproul, R. C. Truths We Confess: A Systematic Exposition of the Westminster Confession of Faith. Orlando, FL: Reformation Trust Publishing, 2019. See pages 171-188.

Van Groningen, Gerard. Messianic Revelation in the Old Testament. Grand Rapids, MI: Baker Books, 1990.

Van Groningen, Gerard. From Creation to Consummation. Sioux Center, IA: Dordt College Press, 1996.

Vine, W. E. An Expository Dictionary of New Testament Words. Old Tappan, NJ: Fleming H. Revell Company, 1940. “diatheke” = “covenant”, “testament”

Vine, W. E. An Expository Dictionary of Old Testament Words. F. F. Bruce ed. Old Tappan, NJ: Fleming H. Revell Company, 1978. “Berith” = “covenant”

Vos, Gerhardus, Biblical Theology: Old and New Testaments. Grand Rapids, MI: William. B. Eerdmans Publishing Company, 1948.

Vos, Johannes G. The Westminster Larger Catechism: A Commentary. G. I. Williamson ed. Phillipsburg, NJ: Presbyterian & Reformed, 2002.

Waters, Guy Prentiss and J. Nicholas Reid and John R. Muether, eds. Covenant Theology: Biblical, Theological, and Historical Perspectives. Wheaton, IL: Crossway, 2020.

Williamson, G. I. The Westminster Confession of Faith: for Study Classes. 2nd Edition. Philadelphia, PA: Presbyterian and Reformed, 1964.

Dr. Marcus J. Serven, ThM and DMin

School of Discipleship Class: An Exposition of Paul’s Letter to Titus

March 10, 2021 / marcusserven

Let me give a warm-hearted invitation for anyone to join with us at Redeemer Presbyterian Church (PCA) here in Austin, Texas for our School of Discipleship. During the Spring term (2021) I will be teaching a class on Paul’s Letter to Titus. We gather each week in Covenant Hall (10:15-11:00 AM) and there is plenty of room to spread out. Although this class is primarily designed for adults, well-behaved children are also welcome to attend. This class has an informal tone, and so you are welcome to ask your questions. I’ll do my best to answer them! Here is a brief introduction to the class:

Near the end of the Apostle Paul’s life he wrote three poignant letters that have become known as the Pastoral Epistles (1 Timothy, 2 Timothy, and Titus). These letters were written to close associates of Paul—all younger men—who had faithfully labored alongside of him in both good times and bad times. Paul was determined to communicate to these two pastor-evangelists the central priorities of gospel ministry—the faithful preaching of the Word of God, the necessity of maintaining a Christian character while living in this fallen world, and the proper exercise of discipline in the local church. It appears that he also had in mind that others would read these letters besides Timothy and Titus. Hence, in the Epistle of Titus he gives practical instructions as to how the church of Jesus Christ should be structured plus the qualifications for church leaders (Titus 1:5-9). Moreover, he reflects upon the grace and mercy of God in the matter of salvation (Titus 3:4-7). Finally, Paul urges all who read his words to wait patiently “for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ” (Titus 2:13).

Class Schedule: Note that there are three Sundays in our Spring schedule when we will not be meeting–March 14, 21 (Spring Break) and April 4 (Easter Sunday).

— Feb. 28 – Introductory Remarks (Titus 1:1-4)

— Mar. 7 – Qualifications for Church Leaders (Titus 1:5-9)

— Mar. 14 – Spring Break/No Class

— Mar. 21 – Spring Break/No Class

— Mar. 28 – Beware of the False Prophets (Titus 1:10-16)

— April 4 – Easter Sunday/No Class

— April 11 – Proper Roles amongst True Believers (Titus 2:1-10)

— April 18 – The Blessed Hope (Titus 2:11-15)

— April 25 – True Christian Character (Titus 3:1-3, 8-11)

— May 2 – God’s Grace and Mercy (Titus 3:4-7) and Final Remarks (Titus 3:12-15)

I hope you can join us as we study God’s Word!

— Dr. Marcus J. Serven

Month: March 2021

The Distinctive Marks of Presbyterianism

Introduction:

The Sovereignty of God:

A Covenant Theology:

A Church Government Led by Elders:

American Presbyterian Denominations (Current List):

Select Bibliography:

The Plateau of Orthodoxy: A Useful Tool for Theology

Select Bibliography:

Covenant Theology: A Theological Primer

Resources for Further Study:

School of Discipleship Class: An Exposition of Paul’s Letter to Titus

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