Mayflower II – Here is an immaculately detailed replica of the original ship that the Pilgrims traveled in across the Atlantic Ocean
“Whatever the LORD pleases He does, in heaven and in earth, in the seas and in all deep places.” Psalm 135:6
Written by Dr. Marcus J. Serven
When you celebrate Thanksgiving day this year with your family, take time to reflect upon the many ways that the Lord preserved and protected the Pilgrims. One fine example of this is the life of John Howland (c.1592-1672). We don’t know all of the details of his life. We do, however, have a stirring testimony of how the Lord protected him when he fell off the deck of the Mayflower in the middle of the Atlantic Ocean! Here is William Bradford’s account of this dramatic example of God’s providence and the circumstances of his rescue:
Once, as they lay at hull in a terrible storm, a strong young man, called John Howland, coming on deck was thrown into the sea; but it pleased God that he caught hold of the top-sail halliards which hung overboard and ran out at length; but he kept his hold, though he was several fathoms under the water, till he was hauled up by the rope and then with a boat-hook helped into the ship and saved; and though he was somewhat ill from it he lived many years and became a profitable member both of the church and the commonwealth.
— William Bradford, Of Plymouth Plantation, Ch. IX, page 63
“John Howland Overboard” (a print by Mike Haywood): This picture certainly captures the high drama of being thrown off the ship in the middle of the Atlantic Ocean!
Without the intervention of the Lord, the life of John Howland surely would have ended that stormy day in the mid-Atlantic. But, the Lord did intervene and preserved his life! I am certain that dangerous event caused John Howland to reflect on his own mortality and how God spared him from a certain death. He probably also considered what the Lord would have him do with the rest of his life. Here are a few details about what he did over the years:
John Howland (c.1592-1672)
He served as the secretary to Gov. John Carver (who died in the sickness of 1621).
He was the 13th signer of the Mayflower Compact that brought law and order to Plymouth Colony.
He married Elizabeth Tilley (whose father and mother died in the sickness of 1621).
He and Elizabeth were blessed with ten children. Here are their names: Desire, John, Hope, Elizabeth, Lydia, Hannah, Joseph, Jabez, Ruth, and Isaac.
He became a prosperous businessman and landowner in Plymouth.
He oversaw the Kennebec River Trading station and promoted the fur trade with England.
He held several offices in Plymouth Colony throughout his life—a Freeman, Deputy to the General Court, Assistant Governor, and a Selectman of Plymouth Colony.
He was a faithful member of the church in Plymouth.
Finally, on his tombstone, surrounded by the graves of his many descendants, are the following words:
Here ended the Pilgrimage of
JOHN HOWLAND
who died February 23, 167_
aged above 80 years.
He married Elizabeth daughter of
JOHN TILLEY
who came with him in the
Mayflower Dec. 1620.
From them are descended a
numerous posterity
The life of John Howland is a wonderful example of God’s involvement in the lives of his people. The Bible teaches that the Lord providentially oversees and orders all of our actions (See: Gen. 50:20; Prov. 16:33; Matt. 10:30; Rom. 8:28). This fact can give us confidence in knowing that all the events of our life—both the good and bad—are used by God to accomplish his holy will. Life is full of challenges and difficulties, but as Christians we can know that the Lord is thoroughly involved in the details of our life. Let us trust Him in all that comes our way.
Here are three books on the Pilgrims that I have in my personal library–“The Landing of the Pilgrims” is especially good as an out-loud-reader for young children!
Sources:
Beale, David. The Mayflower Pilgrims: Roots of Puritan, Presbyterian, Congregationalist, and Baptist Heritage. Greenville, SC: Ambassador-Emerald International, 2000.
Bradford, Wiliam. Of Plymouth Plantation: Bradford’s History of the Plymouth Settlement (1608-1650). Bulverde, TX: Vision Forum and Mantle Ministries, 1998.
Daugherty, James. The Landing of the Pilgrims. New York, NY: Landmark Books, 1950.
Gragg, Rod. The Pilgrim Chronicles: An Eyewitness History of the Pilgrims and the Founding of Plymouth Colony. Washington, DC: Regnery Publishing, 2014.
Willison, George F. Saints and Strangers. New York, NY: Reynal & Hitchcock, 1945.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All rights Reserved
“Indeed, all who desire to live a godly life in Christ Jesus will be persecuted.” 2 Tim. 3:12
Written by Dr. Marcus J. Serven
Ignatius (AD c.35-c.117) served the Lord as the bishop of Antioch in Syria. Not much is known of his early life. There is an ancient but unprovable tradition, however, that Ignatius was the child whom Jesus took up into his arms and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven” (cf. Matt. 18:3-4). As a young Christian, Ignatius was discipled by the Apostle John through extensive correspondence. Because of this he quickly matured in his understanding of Christianity and became a highly capable church leader.
The church at Antioch of Syria became known as the first place where the disciples of Jesus were identified as “Christians” (Acts 11:26). It was also a significant launching place for Christian missionary endeavors. Paul and Barnabas were sent out by the church of Antioch on multiple missionary trips (Acts 13:1-3). When large numbers of Gentiles were converted, the church in Antioch welcomed them (Acts 15:30-32). Ignatius served as its bishop (Gk. episkopos), alongside of a council of elders (Gk. presbyterion), and the deacons (Gk. diakonia). As the bishop his spiritual influence appears to have far exceeded Antioch, so much so that he was recognized as a spiritual leader throughout the region of Syria and Asia Minor.
The ruins of the Antiochus Gate in Antioch of Syria. Perhaps, Paul and Barnabas walked through this gate at the beginning of their missionary journeys!
Ignatius is best known for seven letters that he wrote during the last year of his life. These letters are preserved in the writings of the “Apostolic Fathers” and they document his pending martyrdom as he was taken to Rome as a captive. In them Ignatius distinguished himself by writing against the Docetists who asserted that Jesus only appeared to have a real birth, death, and bodily resurrection. In essence, they denied the incarnation of Jesus Christ. Ignatius strongly argued that the Docetists (Gk: dokeo = to seem, to appear) were in error about Jesus Christ. He thoughtfully wrote,
Be deaf, therefore, whenever anyone speaks to you apart from Jesus Christ, who was of the family of David, who was the son of Mary; who really was born, who both ate and drank; who really was persecuted under Pontius Pilate, who really was crucified and died while those in heaven and on earth and under the earth looked on; who, moreover, really was raised from the dead when his Father raised him up. In the same way his Father will likewise also raise up in Christ Jesus us who believe in him. Apart from him we have no true life.
— “Ignatius to the Trallians” in the Apostolic Fathers, Art. 9
Hence, even at this early stage in the history of the Christian church, we see a fully formed doctrine of the humanity of Jesus Christ. Jesus did not just to appear to be a man, but he actually was a man. Over time, this contentious debate was finally resolved at the Council of Chalcedon (AD 451) where Jesus Christ was acknowledged to be fully man and fully God at the same time, with the two natures united in one person (i.e. the hypostatic union).
As a determined apologist of Christian orthodoxy Ignatius demonstrated his zeal for defending the truth against all heretical teaching (Gk. hairesis = a choice, destructive opinion, sect or schismatic faction). Therefore, he also argued against the Ebionites who demanded the keeping of Jewish regulations as a way of salvation. Ignatius emphatically noted, “It is utterly absurd to profess Jesus Christ and to practice Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity, in which every tongue believed and was brought together to God” (Ignatius to the Magnesians, Art. 10). In this, Ignatius mirrors the teaching of the Apostle Paul who wrote to the Colossian church, “Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ” (Col. 2:16-17). Clearly, the Apostles’ doctrine was that the work of Jesus Christ on the cross was completely sufficient to justify and cleanse the sinner; nothing else was needed. Ignatius held to this same belief.
He also claimed to possess special gifts from the Holy Spirit by writing that he was “not lacking in any spiritual gift” (Ignatius to the Smynaeans, in the Salutation). Presumably, then, he prophesied, spoke in and interpreted “tongues” (Gk. glossolalia), and performed healings. As a result, some modern-day Pentecostals have claimed Ignatius as an early advocate of the “Spirit-filled” life. It is dubious, however, to make this claim when it is based only on one slender text (cited above). It is more likely that he manifested various spiritual gifts (i.e. the sign gifts), but that these ceased to exist as the Apostolic Age came to an end. See the Apostle Paul’s statement for context, “As for prophecies, they will pass away; as for tongues they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes [i.e. the New Testament Scriptures], the partial will pass away” (1 Cor. 13:8-10).
In his seven letters Ignatius quoted from three Gospels (Matthew, Mark, Luke) and several of the New Testament Epistles (like the example above from Romans). This fact shows how the NT Canon was already widely recognized at the end of the Apostolic Age.
Ignatius is best known by Christians throughout the centuries as a martyr (Gk. marturion = a witness, testimony, evidence). On his way to Rome to suffer martyrdom under armed guard he wrote letters to the Christians in the cities through which he passed (Philadelphia and Smyrna), to cities that sent out delegations to meet him (Ephesus, Tralles, and Magnesia), to Rome (sent ahead of his arrival), and finally to Polycarp (the bishop of Smyrna). These seven letters contain a strong and passionate declaration of the gospel of Jesus Christ; urging his fellow Christians to “stand firm” and to seek lives of holiness. Note this entry To the Ephesians on the subject of humility. He writes,
I am not commanding you, as though I were someone important. For even though I am in chains for the sake of the Name, I have not yet been perfected in Jesus Christ. For now I am only beginning to be a disciple, and I speak to you as my fellow students. For I need to be trained by you in faith, instruction, endurance, and patience. But since love does not allow me to be silent concerning you, I have therefore taken the initiative to encourage you, so that you may run together in harmony with the mind of God. For Jesus Christ, our inseparable life, is the mind of the Father, just as the bishops appointed throughout the world are in the mind of Christ.
— “Ignatius to the Ephesians” in the Apostolic Fathers, Art. 3
These letters show that the episcopal form of church government was beginning to take a strong hold in Syria and Asia Minor as the preferred structure of ecclesiastical authority. It is telling that each one of the major churches that Ignatius sent letters to were ruled over by a bishop (Gk: episkopos). Concerning the structure of church government—bishops, presbyters, and deacons—Ignatius exhorts,
Flee from division as the beginning of evils. You must all follow the bishop as Jesus Christ followed the Father, and follow the council of presbyters as you would the apostles; respect the deacons as the commandment of God. Let no one do anything that has to do with the church without the bishop. Only that Eucharist which is under the authority of the bishop (or whomever he himself designates) is to be considered valid. Wherever the bishop appears, there let the congregation be; just as wherever Jesus Christ is, there is the catholic church. It is not permissible either to baptize or to hold a love feast without the bishop. But whatever he approves is also pleasing to God, in order that everything you do may be trustworthy and valid.
— “Ignatius to the Smyrnaeans” in the Apostolic Fathers, Art. 8
In addition, it was Ignatius who first used the word “catholic” (i.e., “universal”) to describe the interrelationship between the churches scattered throughout the Roman world (See: Ignatius to the Smyrnaeans, Art. 8). In this sense, Ignatius emphasized the fact that the churches were not completely independent from one another, but they were inter-connected. The best evidence for this connection between them was the way in which all of the churches adhered to the ruling of the Jerusalem Council regarding the inclusion of Gentiles into the church (Acts 15:1-21).
Moreover, Ignatius seems convinced that the return of Jesus Christ was imminent. Given the rising persecution against the disciples of Jesus Christ, he can certainly not be faulted for this expectation and hope. He boldly writes,
These are the last times. Therefore let us be reverent, let us fear the patience of God, lest it become a judgment against us. For let us either fear the wrath to come or love the grace which is present, one of the two; only let us be found in Christ Jesus, which leads to true life. Let nothing appeal to you apart from him, in whom I carry around these chains (my spiritual pearls!), by which I hope, through your prayers, to rise again. May I always share in them, in order that I might be found in the company of the Christians of Ephesus who have always been in agreement with the apostles, by the power of Jesus Christ.
— “Ignatius to the Ephesians” in the Apostolic Fathers, Art. 11
Even though Jesus Christ did not return within the life of Ignatius, his strong faith and resilient attitude prevailed in the end. Ignatius expected to be in the presence of his Lord, Jesus Christ, immediately following his death. This was not a vain hope, but one built upon the promise of Jesus—“Let not your hearts be troubled. Believe in God, believe also in me. In my Father’s house are many rooms…I will come again and will take you to myself, that where I am you may be also” (John 14:1-3).
When the Roman Emperor Trajan, who ruled from AD 98-117, visited Antioch he desired to see its most famous citizen, Ignatius. This was not a friendly visit and the Emperor Trajan greeted him in the following manner:
Roman Emperor Trajan
Trajan: “There you are, wicked devil, deceiver of men!”
Ignatius: “‘Not an evil spirit,’ but I have Jesus in my heart.”
Trajan: “Jesus Christ within you? Do you mean him who was crucified by Pontius Pilate?”
Ignatius: “Yes, he was crucified for my sins.”
Without a trial of any kind the heartless Emperor Trajan ordered that Ignatius be taken to Rome and be thrown to the wild beasts. He was to be, “butchered to make a Roman holiday.” It was on his way to Rome that Ignatius penned his famous letters to individual churches and to Polycarp, the bishop of Smyrna. Knowing that he would soon be martyred, Ignatius wrote the following words,
I am writing to all the churches and am insisting to everyone that I die for God of my own free will—unless you hinder me. I implore you: do not be unseasonably kind to me. Let me be food for the wild beasts, through whom I can reach God. I am God’s wheat, and I am being ground by the teeth of wild beasts, so that I may prove to be pure bread. Better yet, coax the wild beasts, so that they may become my tomb and leave nothing of my body behind, lest I become a burden to anyone once I have fallen asleep. Then I will truly be a disciple of Jesus Christ, when the world will no longer see my body. Pray to the Lord on my behalf, so that through these instruments I may prove to be a sacrifice to God. I do not give you orders like Peter and Paul: they were apostles, I am a convict; they were free, but I am even now still a slave. But if I suffer, I will be a freedman of Jesus Christ and will rise up free in him. In the meantime, as a prisoner I am learning to desire nothing.
— “Ignatius to the Romans” in the Apostolic Fathers, Art. 4
A visitor to the Colosseum once asked, “Are there any relics still to be obtained?” The guide replied, “Gather the dust from the floor of the Colosseum; it is all the martyrs.”
Many weeks later when Ignatius finally arrived in Rome, the Emperor Trajan sentenced him to death. Ignatius replied by looking up to heaven and uttering these words, “I thank thee, O Lord, that thou hast vouchsafed thus to honor me” and later while facing the lions he stated, “I am God’s grain, to be ground between the teeth of wild beasts, so that I may become a holy loaf for the Lord.” Soon after this all that was left of Ignatius was a few gnawed bones. When his friends recovered his remains they knew that Ignatius was “with Christ, which is far better” (Phil. 1:23). One hundred and twenty years later, Tertullian (AD c.160-220), the Latin Church Father, rightly affirmed, “The blood of the martyrs is the seed of the church.” The testimony of Ignatius, and many other martyrs of the Early Church, serve as sober reminders to modern-day Christians that the secular authorities can turn against the members of Christ’s Church. The Apostle Paul emphatically noted, “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Tim. 3:12). Let us, then, be watchful, and let us prepare ourselves for what trials and tribulations may come in the providential will of God.
These three books first introduced me to the treasures of Ignatius–all are winners!
Sources for Further Study:
Abott-Smith, G. A Manual Greek Lexicon of the New Testament. Third Edition. Edinburgh, Scotland, T. & T. Clark, 1981.
Boer, Harry R. A Short History of the Early Church. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1976.
Douglas, J. D. ed. New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Antioch (Syrian)” by James M. Houston
“Apostolic Fathers” by David F. Wright
“Apostolic Succession” by R. E. Nixon
“Bishop” by Peter Toon
“Chalcedon, Definition of” by G. T. D. Angel
“Christology” by Samuel J. Mikolaski
“Deacon” by J. W. Charley
“Docetism” by G. W. Grogan
“Ebonites” by H. L. Ellison
“Eusebius of Caesarea” by J. G. G. Norman
“Heresy” by Stephen S. Smalley
“Ignatius” by David F. Wright
“Martyr, Martyrology” by Ralph P. Martin
“Persecution” by David F. Wells
“Polycarp” by David F. Wright
“Presbyter” by W. Stanford Reid
“Rome” by Clyde Curry Smith
“Tertullian” by David F. Wright
Dowley, Tim, ed. The Lion Handbook of the History of Christianity. Revised Edition. Oxford, UK: Lion Publishing, 1990.
Eusebius Pamphilus. The Ecclesiastical History of Eusebius Pamphilus. Grand Rapids, MI: Reprint, Baker Book House, 1992.
Holmes, Michael W., ed. and trans. The Apostolic Fathers in English. Third Edition; after the earlier version of J. B. Lightfoot and J. R. Harmer. Grand Rapids, MI: Baker Academic, 2006.
Houghton, S. M. Sketches from Church History. Carlisle, PA: The Banner of Truth Trust, 1980.
Leith, John H., ed. Creeds of the Churches. Third Edition. Louisville, KY: John Knox Press, 1982.
Richardson, Cyril C. Early Christian Fathers. New York, NY: Macmillan Publishing Company, 1970.
Schaaf, Philip. History of the Christian Church. Volume 2. Fifth Edition. Originally published in 1858. Reprint, Peabody, MA: Hendricksen Publishers, 1996.
Woodbridge, John D. ed. Great Leaders of the Christian Church. Chicago, IL: Moody Press, 1988.
“Ignatius of Antioch” by Edwin M. Yamauchi
“John and the End of the Apostolic Age” by Leon Morris
“Paul and the Missionary Enterprise” by F. F. Bruce
Workman, Herbert B. Persecution in the Early Church. Bloomington, IN: Warhorn Media, Reprint, 2014.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
Sharing the vision for Redeemer Theological Academy for the new school year
Two weeks ago on Saturday, Sept. 21, Cheryl and I hosted a Fall “Kick-off dinner” in our home for all of the students and their spouses at Redeemer Theological Academy. It was a very a enjoyable gathering with excellent food, good fellowship, and an opportunity for all students to hear the plans for the new school year.
What exactly are our plans? In short, we anticipate adding a second teacher during the Winter term with a class on “New Testament Survey.” In addition, we plan to establish a “Chaplaincy” position to provide spiritual care for our students, and an “Academic Advisor” to assist with students who are writing research papers for the Certificate program. It should be an exciting year!
Currently, our class on “History of the Early Church” is in progress (Thursday mornings from 9:30 to 11:30 AM). We have enjoyed a solid turnout averaging over twenty attendees each week. Three students are enrolled in our Certificate of Theological Studies program and making good progress. I also anticipate we will hold one or two “Crucial Question Seminars” over the Fall as well.
The Lord is with us! Thanks be to God!
— Dr. Marcus J. Serven, Director of Redeemer Theological Academy
I found myself strongly moved by this quote on the doctrine of sanctification by Dr. J. I. Packer. Read it for yourself and see if it ministers to you as it did for me.
Dr. J. I. Packer (1926-2020)
“In God’s school of holiness our Lord Jesus Christ (the Father’s Son and the Christian’s Savior) is with us, and we with him, in a controlling relationship of master and servant, leader and follower, teacher and student. It is crucially important to appreciate this. Why is it that in the school of holiness, as in the schools to which we send our own children, some move ahead faster than others? How are the different rates of progress to be explained? Fundamentally, the factor that makes the difference is neither one’s intelligence quotient, nor the number of books one has read nor the conferences, camps and seminars one has attended, but the quality of the fellowship with Christ that one maintains through life’s vicissitudes. Jesus is risen. He is alive and well. Through his word and Spirit he calls us to himself today, to receive him as our Savior and Lord and become his disciples and followers. Speaking objectively—with reference to how things really are, as distinct from how they might feel at any particular moment—the “there-ness” of Jesus, and the personal nature of his relationship with us as his disciples, are as truly matters of fact as were his bodily presence and his words of comfort and command when he walked this earth long ago. Some, however, do not reckon with this fact as robustly and practically as others do. That is what makes the difference.”
— J. I. Packer, Rediscovering Holiness, 17-18
Essentially, Dr. Packer asserts that the predominant element in our sanctification is the fellowship that we enjoy with the living Lord. We can have every confidence in knowing that our relationship with Christ is secure, and we thank God for that! We need to realize, however, that our fellowship with Him waxes and wanes throughout the course of our life. This is why “the “there-ness” of Jesus, and the personal nature of his relationship with us as his disciples, are as truly matters of fact as were his bodily presence and his words of comfort and command when he walked this earth long ago.” Praise be to God for Dr. Packer’s stirring words!
Moreover, the Lord does not leave us bereft of resources to strengthen us for the trials and tribulations of this world. He gives us a number of significant resources and remedies (i.e. the “means of grace”) to encourage us in our fellowship with Him. These “means of grace” are: (1) the Word of God; (2) the Sacraments (in particular our ongoing participation in the Lord’s Supper); and (3) the practice of prayer (See: Westminster Shorter Catechism #88). Each one of these “means of grace” are beneficial remedies to depression, despair, and discouragement. Each one is a spiritual discipline that we should cultivate for our own good. God has given them to us so that we can be strong and resilient Christians. By faith, let us make the effort. I believe you will be glad you did!
The Stoning of Stephen, as Saul looks on in approval
On September 19, 2024 we begin the Fall Semester of Redeemer Theological Academy. Our class will be a study of the “History of the Early Church” (Apostolic Age through AD 451). Below are all the details:
Class Description:
This weekly in-person class will meet on Thursday mornings in Calvin Hall, Room 206 (9:30-11:30 AM) at Redeemer Presbyterian Church. Each week Pastor Serven will give lectures on the key people, events, and issues of this important period in the development and growth of the New Testament Church. In particular, we will focus on the lives of the Christian martyrs, the major doctrinal controversies, and the way in which the Lord protected and preserved his Church through many crushing difficulties. In addition to lectures from Pastor Serven we will read and discuss portions of The Apostolic Fathers (which include The Didache & writings by Clement, Ignatius, and Polycarp). Near the end of the semester we will read The Confessions by Saint Augustine.
Required Textbooks:
— The Apostolic Fathers in English. Michael W. Holmes, ed. Third Edition. Grand Rapids, MI: Baker Academic, 2006.
— Augustine, Aurelius. Confessions. Sarah Ruden, trans. New York, NY: The Modern Library, 2018.
Schedule:
Class begins on Thursday, September 19, 2024 (9:30-11:30 AM). A list of reading assignments will be given out on the first day of class.
Class Instructor:
Rev. Dr. Marcus J. Serven is a longtime teacher of the Bible, Reformed theology, and the history of Christ’s Church. After a lengthy pastoral career of serving Presbyterian churches in both California and Missouri (1980-2016), Marcus and his family relocated to Austin, Texas in order to retire—but God had other plans! He now serves as the Pastor of Christian Discipleship here at Redeemer Presbyterian Church and is a member of the Presbytery of South Texas (PCA). Marcus has earned degrees from the University of California at Davis (BA), Fuller Theological Seminary (MDiv), and Covenant Theological Seminary (ThM and DMin). He is an active member of the Evangelical Theological Society.
Martin Luther and Katharina von Bora–a renegade monk and a runaway nun–and how the Lord brought them together to be a married couple.
“The highest gift and favor of God is a pious, kind, godly, and domestic wife, with whom thou mayest live peaceably, and to whom thou mayest intrust all thy possessions, yea, thy body and thy life.” ~Martin Luther
Written by Dr. Marcus J. Serven
The ruins of the Cistercian Convent of Nimbschen
Many Christians have wondered just how Martin Luther (1483-1546) met his future wife, Katharina von Bora (1499-1552). This story is a unique and humorous one. Katharina along with eleven other nuns were desirous of leaving the convent. When she was just sixteen years of age Katharina had entered the Cistercian Convent of Nimbschen near Grimma, where she took the religious vows of “stability, poverty, chastity, and obedience” (1515). She along with the other nuns had read Luther’s pamphlets and were sympathetic with the beliefs of the Reformation. In particular, the nuns all hoped to leave the convent, to get married, and to raise children. Luther’s friend, Leonard Koppe, was a local merchant in Torgau who served the needs of the convent. In 1522 he delivered twelve barrels of pickled herring to the convent’s kitchen for food supplies. A secret plan, however, had been arranged for the twelve young nuns to hide themselves in the barrels once they were empty and to quietly leave the convent. As the wagon trundled out the gate and down the road imagine the discomfort of the young ladies inside the barrels! It was certainly very smelly, stuffy, and hot! Once it was safe, the lids from the barrels were pried off and the former nuns were now free! They were all taken by Leonard Koppe into Wittenberg where, after a short time, suitable marriages were arranged for them.
Katarina “Katie” Luther
One nun, however, proved to be a difficult person to match with a husband. That person was Katharina von Bora. Martin Luther encouraged her to marry a fellow Reformer, Dr. Glatz from a nearby town, but Katie replied “No, I can never marry old Dr. Glatz!” Instead, she insisted that she would marry Dr. Luther himself, rather than Dr. Glatz. This comment planted an idea in Luther’s mind, and after a short time he enthusiastically concluded that he should marry Katie himself. Finally, they were married on June 13, 1525; at the time Martin Luther was 42 years old and Katie was 26 years old. Their difference in age was of no account. They enjoyed a happy life together and were blessed with six children—Johannes, Elisabeth, Magdalena, Martin, Paul, and Margaret. There was a saying that Martin loved to quote: “Let the wife make her husband glad to come home and let him make her sorry to see him leave.” He also stated, “I would not change Katie for all of France or for Venice.” In short, they loved one another deeply and their marriage became a fine example to many other Christians who desired to marry.
Surrounded by their many children, and their friend Phillip Melancthon, Martin and Katie Luther enjoy singing hymns during family worship.
For Further Reading:
Bainton, Roland H. Here I Stand: A Life of Martin Luther. New York, NY: Meridian Books, 1955.
DeRusha, Michelle. Katharia & Martin: The Radical Marriage of a Runaway Nun and a Renegade Monk. Grand Rapids, MI: Baker Books, 2017.
Kittelson, James M. Luther the Reformer: The Story of the Man and His Career. Minneapolis, MN: Augsburg Publishing House, 1986.
Mall, Jane E. Kitty My Rib. St. Louis, MO: Concordia Publishing House, 1959.
Petersen, William J. Martin Luther had a Wife. Wheaton, IL: Tyndale House Publishers, 1983.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
“…work out your own salvation with fear and trembling…” Phil. 2:12b
Written by Dr. Marcus J. Serven
From the very earliest days in my walk with Jesus Christ, I remember reading these words in St. Paul’s Letter to the Philippians and wondering exactly what they meant. Did these verses mean that my salvation was somehow not by grace and that I needed to “work” my way into heaven? That interpretation seemed contrary to so many other passages in the Bible–especially those that clearly teach salvation by grace through faith (e.g. Rom. 3:24-26; Eph. 2:8-9; Tit. 3:4-7)–and as a result I couldn’t accept it. But what was the answer to my question?
Over the years, as I matured in my own understanding of the Bible, I finally arrived at a rational answer that made sense. First of all, I recognized that God’s sovereign “work” of predestination supersedes and undergirds everything I might do in time by working “out my own salvation.” Secondly, I learned that all of my “works of obedience” were the result of God’s prior “work of regeneration” in my life (John 1:12-13; Tit. 3:4-7). Hence, God gets all the glory–Soli Deo Gloria! By the Holy Spirit I was transformed by regeneration and was made into a “new creation” (2 Cor. 5:17). Thirdly, I concluded that when Paul uses the expression “work out your own salvation” (Gk: soterion katergazesthe) in Phil. 2:12 he is referring to the entire scope of the Christian’s life and not just to that one moment in time when a person first believes in Jesus Christ. To express this thought more personally, when God first began His “good work” in me, He promised to “bring it to completion at the day of Jesus Christ” (Phil 1:6). This should give all Christians hope–God is at work in your life slowly maturing you so that your salvation is complete at the Last Day when you are raised to glory (cf. 2 Cor. 5:1-5; Phil. 3:20-21)
And so, how would you understand Paul’s statement in Philippians 2:12-13? Here is his entire argument contained in two verses:
“Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.” Philippians 2:12-13
English Standard Version
Dr. R. C. Sproul struggled over the meaning of this passage for many years. Here is Sproul’s interpretation, and thankfully his view dovetails quite nicely with what my own views on this passage have been. Frankly, that is confirming to me and lets me know that I have not been going down the wrong trail!
Rev. Dr. R. C. Sproul (1939-2017)
“Those verses (Phil. 2:12-13) were weighty to me because I began to see that spiritual growth is something that, in the ultimate sense, rests in the grace of God. He is working in us, through us, and with us. But at the same time there is an admonition for us to work out our salvation. I understood even then that spiritual growth, this progress in the Christian life, is a matter of labor, or toil. It may be a labor of love, to be sure, but the apostle Paul, under the inspiration of the Holy Spirit, chooses that word carefully and precisely: work. Sanctification is not a casual endeavor. Paul tells us to work out our salvation with fear and trembling. Now understand, this is not the fear and trembling of someone who cowers in the darkness out of total intimidation or some kind of paralyzing phobia. Rather, he’s writing about a labor of care and of concern and of diligence that we take very seriously—to the point of fear and trembling. We don’t tremble before our human adversaries in fear. We tremble before God and we do so with hope, knowing that God is working within us. We work because God works in us to work.” (Sproul, Growing in Holiness: Understanding God’s Role and Yours, 10-11)
R. C. Sproul, Growing in Holiness: Understanding God’s Role and Yours, 10-11
Moreover, the Westminster Shorter Catechism expresses the doctrine of sanctification with the following words,
Q. 35: What is sanctification?
A.: Sanctification is the work of God’s free grace (#1), whereby we are renewed in the whole man after the image of God (#2), and are enabled more and more to die to sin, and live unto righteousness (#3).
(#1) 2 Thes. 2:13
(#2) Eph. 4:23-24
(#3) Rom. 6:4, 6; Rom. 8:1
Westminster Shorter Catechism, Question 35
This question and answer from the Westminster Shorter Catechism makes it very clear that God is the one who is “working” in our sanctification. Yes, there is no denying the fact that efforts in holy living are required of individual Christians so that we work “with fear and trembling.” The Apostle Peter exhorts us to holiness by stating, “As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy'” (1 Pet. 1:14-16).
In other words, we obey the Lord in our sanctification by seeking to live in holiness. But, let us recall that Paul continues the verse by declaring, “for it is God who works in you, both to will and to work for his good pleasure” (Phil. 2:13). Verse 13 then powerfully drives home the point that God’s work undergirds all efforts we might make in the Christian life. That fact should give Christians a lot of comfort. We can know with certainty that progress in the Christian life (i.e. our sanctification) is not solely up to us. God is the one who “works in you, both to will and to work for His good pleasure.” His work of sanctification is the undergirding foundation of the Christian life. Soli Deo Gloria!
Dr. R. C. Sproul has written a great number of books that I value, but here are three that touch on the subject of sanctification.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
Here is a typical class–with the students asking me all of the “hard” questions they can possibly think of!
“…much study is a weariness of the flesh.” Ecclesiastes 12:12b
We just finished our theology class for the Winter/Spring term this past Thursday, May 16th–and it is time to take a summertime break. On the average we had twenty-one students each week. Six students are pursuing the Certificate of Theological Studies program. They will be completing a final exam and a ten-page long research paper. Overall, we had a wonderful time of working our way through all of the major subjects related to the doctrine of Salvation. We covered the following topics: Predestination and Election, the Order of Salvation, Efficacious Calling, Regeneration, Conversion, Faith, Repentance, Justification, Adoption, and Sanctification. It was a great class!
Besides my weekly lectures, we discussed Evangelism and the Sovereignty of God by Dr. J. I. Packer, and Redemption: Accomplished and Applied by Prof. John Murray. There were numerous “rabbit trials” along the way, but we kept coming back to the main themes related to the doctrine of Salvation and that worked out quite well. Throughout the class I regularly brought up citations from the Westminster Confession of Faith and the Larger and Shorter Catechisms. It is my personal goal to not only familiarize students with our Confession of Faith, but also to help them build-up their own library with excellent Reformed literature.
Here are a few pictures from our celebratory luncheon at Pok-e-Jo’s BBQ located here in Austin. Pok-e-Jo’s BBQ is definitely “old school” Austin with some of the best brisket sandwiches around! The pork ribs are pretty good too! The entire class couldn’t join us for the luncheon, but it was still a good representative group for our closing feast. I can guarantee you, no one left hungry!
Left to right: Robert, Steven, Mike, Landy, Donna, Jacqueline, Max, and Boyd.
Left to right: Ann, Tami, Sandy, Steve, Me, and David (photo credit: Brian)
This coming Fall we will study the “History of the Early Church” (from the Apostolic Age through AD 400). Our weekly class will meet on Thursday mornings in Calvin Hall [9:30-11:30 AM, Room 206] and will begin mid-September (more info to come). In addition to lectures we will read and discuss The Apostolic Fathers (which includes The Didache & writings by Clement, Ignatius, and Polycarp). Plus we will also read The Confessions by Augustine. And…Lord willing, we will offer an evening class as well.
It is remarkable to think that new books continue to be published from the pen of Rev. Dr. R. C. Sproul. How is this possible, since unfortunately Dr. Sproul died in 2017? I can only imagine that this is possible given a loyal and industrious staff at Ligonier Ministries who are capitalizing on the large trove of unfinished manuscripts and sermon recordings available to them. We are the happy beneficiaries of this effort! I suspect there will be many additional books published in the years ahead, and, frankly-speaking, that would be wonderful with me. R. C. Sproul had a unique gift for making difficult portions of the Bible understandable for the average person, and obscure concepts in theology less formidable and daunting. We can all thank God for that! Here are his three newest books:
#1 — R. C. Sproul. Ephesians: An Expositional Commentary. Sanford, FL: Ligonier Ministries, 2023. [99 pages] — This particular book is an additional volume in the expositional commentary series highlighting R. C. Sproul’s preaching ministry at St. Andrew’s Chapel. Nine volumes have been produced altogether: Matthew, Luke, Mark, John, Acts, Romans, Galatians, 1-2 Peter, and now Ephesians. If you are looking for an in-depth exegetical commentary on Ephesians, you will be disappointed. These commentaries are not a detailed verse-by-verse explanation of the text. They are an edited collection of R. C.’s sermons on these passages. Hence, they are filled with many of R. C.’s signature stories and illustrations, plus his unique ability to explain difficult terms and concepts. Here is an example of his effort to make the challenging concept of Predestination much more understandable:
“Does predestination indicate that God is arbitrary? That question is asked because the Bible makes clear that the reason that He chooses particular individuals is not found in those individuals. He didn’t choose Jacob because He saw in Jacob some kind of righteousness that was not present in Esau, but as Paul indicates in Romans 9, before either one of them was born, without a view to anything that they had done or would do, God chose to give His grace to one and not the other, to show mercy to Jacob and not to Esau. That sounds arbitrary. But to do something arbitrarily is to do it for no reason at all. And there is a reason for God’s electing grace–first of all to show forth His love, because His election flows out of His love. It is done for a purpose–to redeem people and take that which is unholy and that whhc is blameworthy and to make it holy and blameless. When God redeems us, He redeems us not because we are perfect but so that we may become perfect.”
Sproul, Ephesians: An Expositional Commentary, 13
Overall, I think most readers of Ephesians: An Expositional Commentary will benefit from R. C.’s thoughtful analysis of the text. He deals with all of the major aspects of Paul’s letter to the Ephesian church and leaves the minor technicalities to other biblical scholars to explain. In my opinion, this is nicely done and it will serve as a fine introduction to the letter to the Ephesians.
#2 — R. C. Sproul. Hard Sayings: Understanding the Difficult Passages of Scripture. Sanford, FL: Ligonier Ministries, 2023. [165 pages] — Out of the three new books, this is the one that I enjoyed the most. It takes twenty-seven difficult passages–from both the Old and New Testaments–and sets forth well-reasoned explanations of each one. Sproul is not given to presenting every possible explanation for each text. Instead, he concentrates on the most popular explanations and evaluates them in three ways: (1) on the basis of other Bible passages (“Scripture interprets Scripture”), (2) by focusing on settled theological beliefs, and (3) by showing inconsistencies in logic in various substandard explanations. Here is an example from Genesis 6 on “the sons of God”:
“Many Hebrew scholars believe that chapter 6 describes not the intermarriage between angels and human women but the intermarriage between the descendants of Cain and the descendants of Seth. One line had been growing in godliness and the other one had been intensifying in wickedness. Suddenly this is disrupted when the two lines come together; now everybody is caught up in this relentless pursuit of evil, and the desires of their hearts are only wicked continually. Only Noah is left from the sons of God–that is, those who are obedient to God. Because of Noah’s obedience, God grants Noah grace and spares him as God decides to destroy the rest of mankind. The problem in Genesis 6 of the apparent intermarriage between the sons of God and the daughters of men serves a broader purpose for us, and that’s to warn us to be very careful about the inferences that we draw from Scripture that are not necessarily warranted. The descriptive terms “sons of God” and “daughters of man” do not give us license to make the assumption of interaction between heavenly beings and earthly beings. We have to be very careful when we look at a difficult text like this to see how the same language is used in the broader context of all Scripture. It’s a very important principle of interpretation to interpret Scripture by Scripture.”
Sproul, Hard Sayings: understanding the difficult passages of Scripture, 25
Once again, Sproul is not exhaustive in his comments about each one of these texts. He deals with a few alternative explanations, shows why they need to be rejected, and then clearly sets forth the preferred explanation. This book could have been strengthened by the inclusion of footnotes (or endnotes), an author index, an index of Bible passages, a subject index, and a bibliography. Nonetheless, it is a very fine resource that I am sure to use for many years to come.
#3 — R. C. Sproul. Joseph: From Dreamer to Deliverer. Sanford, FL: Ligonier Ministries, 2023. [185 pages] — Even though this hardbound book has the most pages when compared to the other two volumes, it is the smallest and most compact. In many respects it is a “booklet” that could easily fit into a backpack or a briefcase. The chapters are lined out neatly according to the text in Genesis (Ch. 37-50), and essentially they are edited versions of R.C.’s sermons on the life of Joseph. Nonetheless, R.C. brings up many related issues in theology, philosophy, psychology, and history. He has a wonderful way of expounding the text, but also bringing out into the open many insights on the flaws of human character and the impact of sin in people’s lives. In particular Sproul addresses the issues of conscience, guilt, lies, and sorrow over sin. Here is a sample from Genesis 42:
“They had watched Jacob’s grief and anguish when they reported to him that Joseph had been slain by a wild animal. They had kept this deception from Jacob all these years, but it was still bothering them. Like the pagan who trembles at the rustling of a leaf when meeting his first adversity, they were afraid that they were experiencing the vengeance of God for their sin through what was happening with this powerful ruler of Egypt. Sin is a burden to carry. Joseph’s brothers were bearing a burden of guilt that had not been forgiven or redeemed, and it was haunting them. We must not assume that unbelieving, impenitent sinners, even thought they may acquire a hardness of heart or stiffness of neck, are left without any conscience. The conscience is still God’s inner voice by which even unbelievers are accused of their sin. It does not bring them to true repentance, but it does bring them to fear–to being frightened of the judgment of God. In the perilous situation before the stern prime minister of Egypt, who was accusing them of being spies and threatening to keep one of them in prison, Joseph’s brothers began to talk among themselves honestly. They were not trying to conceal from one another their treachery from years ago. They all knew that they had engaged in this conspiracy against Joseph. They were admitting their guilt, which is one of the hardest things for a human being to do. As fallen people, even when we are clear in our own minds about our guilt, we try, like Lady McBeth, to wash that stain from our hands, to remove the spot and blemish from our souls–but we can’t do it. So we lie to ourselves and conceal from ourselves and from everyone else what we really are, because ‘the heart is deceitful above all things, and desperately sick’ (Jer. 17:9).”
Sproul, Joseph: From Dreamer to Deliverer, 105-106
Sproul’s colorful commentary on the life of Joseph does a wonderful job of showing the depth of human misery, the consequences of sin, and the blessings of forgiveness and reconciliation. All of these episodes in Joseph’s life point toward the person and work of Jesus Christ, and Sproul is quick to point this out (cf. John 5:39). Although this is a small volume that may be overlooked on the burgeoning book tables at Ligonier conferences, I think it will prove to be a welcome commentary on the life of a significant Old Testament figure, namely Joseph. God providentially directs all the details of Joseph’s life, and that is a very good lesson for each and every Christian to take to heart.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
“For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!” Romans 8:15
Written by Dr. Marcus Serven
Rev. G. I. Williamson (1925-2023)
One of the earliest books I ever read that explained the details of the Westminster Confession of Faith was written by the Rev. G. I. Williamson (1925-2023). At the time I was a young man serving in my first solo ministerial position as the Pastor of Campbell Presbyterian Church (PCA) in San Jose, CA. A compassionate Ruling Elder at our church gave me my first copy of The Westminster Confession of Faith: For Study Classes. That copy is now falling apart from many years of usage and I have replaced it with a new copy of the 2nd edition. I found Williamson’s writing style to be simple, direct, filled with an abundance of Scripture, and thoroughly orthodox. Reading through his volume on the Westminster Confession of Faith gave me lots of personal encouragement. I finally realized that I wasn’t the only one who embraced the doctrines of God’s sovereignty, the grace of God in salvation, and the progress of God’s kingdom throughout history. In short, it was “a breath of fresh air” for a young red-haired Presbyterian pastor! Even though I never met Rev. G. I. Williamson in person, through his books I welcomed him into my life as a “spiritual father.” It is appropriate, then, for me to quote Pastor Williamson on the subject of adoption. Here is a citation that clearly states his views on the role of the Holy Spirit in the doctrine of adoption:
God chose his elect not only to be regenerated, justified, sanctified, and glorified, but also to be adopted. Therefore, we note that the Lord Jesus did this work in order that we might be adopted, as well as called, justified, sanctified, and glorified. “God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption of sons” (Gal. 4:4-5). To receive the Holy Spirit is to receive “the Spirit of adoption” (Rom. 8:15). One cannot receive the Spirit nor can one trust in Christ apart from adoption. “But as many as received Him, to them He gave the right to become Children of God, even to those who believe in His name” (John 1:12). But what is adoption? “Adoption, as the term clearly implies, is an act of transfer from an alien family into the family of God himself” (John Murray, Redemption Accomplished and Applied, Grand Rapids: Eerdmans, 1955). It means that those who were by nature children of wrath, children of darkness, even children of Satan (Eph. 2:3; Col. 3:6; John 8:44), are constituted children of light and of God.
Williamson, The Westminster Confession of Faith, 146
Words such as these speak of the wonderful transformation that comes about through the work of the Holy Spirit. Unrighteous sinners are transformed into sons and daughters who are wrapped in the robes of Christ’s righteousness (Rom. 3:24-26; Rom. 5:1-2; 2 Cor. 5:21; Col. 1:13-14). Our sins are forgiven, and our standing before God is made possible through the atoning work of Jesus (Isa. 53:4-6; Heb. 10:22; 1 Pet. 2:24-25). This is not just a hypothetical change, but it is an entirely new reality (Jn. 3:1-8; Rom. 5:18-19; 2 Cor. 5:17; Col. 3:1-17). When we come to truly believe the idea that the objective work of Jesus on the Cross has subjective results in our lives, it produces a thankful heart that praises God for our deliverance. Moreover, the Spirit of God indwells the believer and becomes a “guarantee” of our inheritance as the people of God (Rom. 8:14-17; Gal. 4:4-7; Eph. 1:13-14, 18; 1 Pet. 1:3-5). These are precious doctrines that have comforted many believers in times of distress and trial.
Beyond the indwelling presence of the Spirit of adoption, the believer also has access to God in a way that was never experienced before. In particular, the believer can come into the presence of God through prayer. Williamson notes,
One of the chief privileges belonging to those who receive the grace of adoption is prayer. Only those who are adopted can pray in a manner acceptable unto God. Thus the Spirit given in effectual calling is the Spirit of adoption, whereby believers are enabled to pray (Rom. 8:15). The Spirit enables us to realize that we are sons and to exercise the privilege of prayer as sons. “The Spirit also helps us in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered” (Rom. 8:26). Finally, we note that God treats such persons as children. They receive his pity and protection (Ps. 103:13; Prov. 14:26). They are under his watchful providence (Matt. 6:30-32; 1 Peter 5:7). He also subjects them to appropriate discipline because they are his sons (Heb. 12:6-11). But above all, he keeps them in safety even to the end (Rom. 8:23, 28, 38-39).”
Williamson, The Westminster Confession of Faith, 148
It is wonderful to know that the Lord is completely available to us–at any time, in any place, and under any circumstances (Heb. 4:16; 10:23). He hears the prayers of his people, and he delights to assure us that “all things work together for good, for those who are called according to his purpose” (Rom. 8:28). Moreover, he promises that in the midst of our anxieties we can “let our requests be made known to God. And the peace of God which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Phil. 4:6b-7). It is a great privilege to have access to God. This truth is the foundation of our prayers. God hears his people, and we can be thankful for that fact.
I hope you have enjoyed this brief introduction to the writings of Rev. G. I. Williamson. He had a lengthly pastoral career of over fifty years serving congregations in the Associate Reformed Presbyterian Church, the Reformed Churches of New Zealand, and the Orthodox Presbyterian Church. After retiring in 2011, he settled in Iowa and served the regional church by preaching, teaching, and writing. Rev. G. I. Williamson has four noteworthy books that you might want to have in your own personal library. All are in print. In my opinion, all of them are “winners.” Here they are:
Williamson, G. I. The Westminster Confession of Faith: for Study Classes. Second Edition. Phillipsburg, NJ: P&R Publishing, 2004.
Vos, Johannes G. The Westminster Larger Catechism: A Commentary. Edited by G. I. Williamson. Phillipsburg, NJ: P&R Publishing, 2002.
Williamson, G. I. The Shorter Catechism: For Study Classes. Two Volumes. Second Edition. Phillipsburg, NJ: P&R Publishing, 2003.
Williamson, G. I. The Heidelberg Catechism: A Study Guide. Phillipsburg, NJ: P&R Publishing, 1993.
Let us give praise to Almighty God for the life and ministry of the Rev. G. I. Williamson (1925-2023). He lived for Christ, and died in Christ. And even though he is “absent from the body,” according to the promise of God he is now “present with the Lord” ( 2 Cor. 5:1-9). Soli Deo Gloria!
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
