Why do fireworks often fill the sky around Big Ben on November 5th every year?
Written by Dr. Marcus J. Serven
The answer to this question is that on the night of Nov. 4, 1605 the murderous “Gunpowder Plot” was foiled. This evil conspiracy was discovered when an anonymous letter was sent to Lord Monteagle, a member of the English House of Lords, warning him to stay away from a meeting of Parliament planned for Nov. 5, 1605. Alarmed, he immediately informed the governmental authorities of a plot. Some of the conspirators were arrested late on the night of Nov. 4th. The goal of these treasonous English Catholics was to blow-up Westminster Palace, thereby assassinating the King (James I), and also killing his ministers and many of the members of Parliament. This then would have made it possible to install a sympathetic head-of-state who would be favorable to the reestablishment of Roman Catholicism as the state religion.
The conspirator Guy Fawkes is brought before King James I on the morning of Nov. 5, 1605
How did this treacherous act come about? Thirty-six barrels of gunpowder were secretly smuggled into the basement of the castle by the conspirators. One of them, Guy Fawkes (an explosives expert), was actually discovered in the basement the night before with “slow match” burning in a bucket and the barrels of gunpowder scattered about. He was immediately arrested and sent to the Tower of London where he revealed the names of his co-conspirators. It was discovered that Robert Catesby was their overall leader. Days later, Catesby and several other members of the plot died resisting capture at Holbeach House, while the surviving conspirators were tried and publicly executed (hanged, drawn, and quartered) in January 1606.
Guy Fawkes Night is now celebrated every year in the United Kingdom on Nov. 5th
As a result, the Parliament made an edict to establish a “Day of Thanksgiving” to be observed every year on Nov. 5th. They rejoiced that King James and the English government had been delivered from this wicked plot. Over time the “Day of Thanksgiving” has popularly become known as “Bonfire Night” or “Guy Fawkes Night.” It is celebrated throughout the United Kingdom with bonfires, fireworks, and the burning of effigies (“guys”) made of straw. This event was a major blow to any plan to reestablish Roman Catholicism in England. Interestingly enough, the complete rejection of Roman Catholicism would come about eighty-three years later. On that same day–November 5, 1688–King William III and Queen Mary landed with their army at Torbay in southern England and succeeded in establishing a kingly line that favored Protestantism. This event became known as the “Glorious Revolution” and it represented the end of the intense struggle within the United Kingdom between Roman Catholicism and Protestantism. As a result, England’s state religion would be Protestant.
Charles H. Spurgeon
Charles H. Spurgeon passionately argues, “This day [Nov. 5th] ought to be celebrated…by the songs of saints. Our Puritan forefathers most devoutly made it a special time of thanksgiving. There is extant a record of annual sermons preached by Matthew Henry on this day. Our Protestant feeling, and our love of liberty, should make us regard its anniversary with holy gratitude…Thou hast made this nation the home of the gospel; and when the foe has risen against her, Thou hast shielded her…Should it not be laid upon the heart of every lover of the gospel of Jesus on this day to plead for the overturning of false doctrines and the extension of divine truth? Would it not be well to search our own hearts, and turn out any of the Popish lumber of self-righteousness which may lie concealed therein?” (Spurgeon, Morning and Evening, page 620)
Although Spurgeon’s words may seem harsh to our modern day ears, they reflect the sober realization of the fierce theological struggles between Roman Catholicism (i.e. salvation by the accumulation of good works), and Protestantism (i.e. salvation by grace through faith). It is the difference between “darkness” and “light” when it comes to how we understand our relationship to God (See: 2 Cor. 5:16-21 and 6:14b; Eph. 2:4-10; Tit. 3:4-7). Either we must climb “the stairway to heaven” by our good works, or completely cast ourselves by faith upon the merits of Jesus Christ becoming recipients of His grace. Like many of our Puritan brethren, I choose the latter. Therefore, let us rejoice in the mercy and grace of the Lord Jesus Christ who redeems sinners and transforms us into His saints. The Psalmist reminds us, “Though they plan evil against you, though they devise mischief, they will not succeed” (Ps. 21:11). Praise be to God!
Resources for Further Study:
Douglas, J. D., gen. edit. The New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Catesby, Robert” by J. D. Douglas
“England, Church of” by John A. Simpson
“Fawkes, Guy” by J. D. Douglas
“Gunpowder Plot” by J. D. Douglas
“James VI (of Scotland) and I (of England)” by Henry R. Sefton
“Recusants” by W. S. Reid
“Reformation, The” by Robert D. Linder
“Roman Catholicism” by H. M. Carson
Scott, Otto. James I: The Fool as King. Vallecito, CA: Ross House Books, 1976.
Spurgeon, Charles H. Morning and Evening.Peabody, MA: Hendricksen Publishers, 1991.
Wylie, James A. The History of Protestantism. Two Volumes. Carginagh, Kilkeel, N. Ireland: Mourne Missionary Trust, Reprint, 1990.
Dr. Marcus J. Serven, ThM and DMIn
The Genevan Foundation – Copyright 2026 – All Rights Reserved
Young Martin Luther “sings for his supper” as the compassionate and kind-hearted Frau Ursula Cotta looks on
Written by Dr. Marcus J. Serven
“Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?” Matthew 6:25
Dr. Martin Luther (1483-1546)
The great Protestant Reformer, Martin Luther, was born on November 10, 1483 in the small German town of Eisleben. It was here that his father and mother presented him for baptism the very next day in the village church. In the year following his birth Martin Luther’s family moved to Mansfield where his father, Hans, worked as a silver miner. Hans Luther came from peasant stock, but through an enterprising spirit and lots of hard work he made enough money from mining silver that he was able to afford an excellent education for his young son, Martin. Bright and conscientious, Martin Luther progressed through the academic ranks attending the very best preparatory schools. For five years young Martin Luther studied in the Latin School in Mansfield, where he distinguished himself as a superior student. When he was fourteen years old his parents determined to send him away from home to the Latin School in Magdeburg run by the “Brethren of the Common Life.” He continued to do well in his academic studies. God had given him a “good mind” so that he learned his lessons quickly without too much difficulty.
The Cotta home in Eisenach is now a museum dedicated to the life and ministry of Martin Luther
The next year, at fifteen years old, his parents sent him far away to the well-regarded Latin School of St. George in Eisenach, Germany. They were able to afford the cost of tuition, but unfortunately they were not always able to send enough money for his food! Several other students were in the same predicament, and in desperation they formed a small choir that would stroll through the streets of Eisenach every night “singing for their supper.” On one particularly unsuccessful night, Martin Luther was noticed by Frau Ursula Cotta while he walked across the village square. At this moment Martin Luther was thoroughly dejected after not getting anything to eat. Frau Cotta remembered him from the local church choir as one who “sang with a voice like an angel.” She asked her husband, Herr Conrad Cotta, if the young boy could be invited to dinner the next night. Herr Cotta agreed and Martin Luther was summoned to visit the Cotta home. Following the dinner, and after satisfying Martin Luther’s ravenous appetite, Frau Cotta appealed to her husband once again to let the young boy regularly come to their table for meals. Eventually, Luther was invited to move into the Cotta’s home where he stayed for two more years while he studied at school. At the conclusion of his studies in Eisenach, he was like an “adopted son” to the Cotta family.
In the fall of 1501, at his parent’s urging, he moved closer to home and enrolled at the University of Erfurt seeking a career in law. Once again, Luther excelled at his studies and in 1502 he was awarded a Bachelor of Arts Degree in September (30th out of 57 graduates), and a few years later in 1505 he earned a Master of Arts Degree in January (2nd out of 17 graduates). By God’s providential design, Martin Luther was now an accomplished and educated young man who was on his way to prosperity. Little did he know, however, that the Lord had other plans for him and that in a few years time (approx. 1514) he would rediscover the Gospel which had been hidden for centuries beneath the traditions of men. With his new found faith, Martin Luther would go on to become a reformer of the church.
Martin Luther posted the 95 Theses on the door of the Castle Church in Wittenberg on October 31, 1517. This one bold act started the Reformation!
Here is one final thought: Imagine the great loss to this world if due to a lack of food young Martin Luther had been forced to return home to dig in his father’s silver mines! Without any doubt, he would have worked hard at mining silver ore from the earth. However, the Lord had destined Martin Luther to work hard at mining truths from the Word of God. It is likely that if he had returned to his father’s mine he would never have become an accomplished teacher of the Bible, or a faithful pastor and preacher, nor a bold and determined reformer who would bring about the Protestant Reformation. Let us, then, give thanks to God for the compassion of Frau Ursula Cotta who opened her home (and her heart) to a young Martin Luther when he was “singing for his supper.” It was through her act of kindness that Martin Luther was able to continue in his studies at Eisenach. And, many years later, it was this same young boy who would grow into a great man of God, reform the church, and go on to change the world. Soli Deo Gloria!
Resources for Further Study:
— For Children:
Carr, Simonetta. Martin Luther. Grand Rapids, MI: Reformation Heritage Books, 2020.
Kennedy, Jared. The Story of Martin Luther: the Monk Who Changed the World. Wheaton, IL: Crossway Publishers, 2024.
Kleyn, Diana and Joel R. Beeke. Reformation Heroes. Grand Rapids, MI: Reformation Heritage Books, 2020.
Lenski, Gerhard E. Stirring Scenes from the Life of Luther. Columbus, OH: Lutheran Book Concern, 1935.
Stepanek, Sally, World Leaders, Past & Present: Martin Luther, New York, NY: Chelsea House Publishers, 1986.
— For Adults:
Bainton, Roland. Here I Stand. New York, NY: Penguin Books, 1950.
D’Aubigne, J. H. Merle. The History of the Reformation of the Sixteenth Century. Volume 1. H. White, trans. Harrisonburg, VA: Sprinkle Publications, Reprint, 2001.
George, Timothy. Theology of the Reformers. Revised Edition. Nashville, TN: B&H Academic, 2013.
Godfrey, W. Robert. “Martin Luther: German Reformer” in Great Leaders of the Christian Church. John D. Woodbridge, ed. Chicago, IL: Moody Press, 1988.
Kittleson, James M. Luther the Reformer: The Story of the Man and his Career. Minneapolis, MN: Augsburg Publishing House, 1986.
Kolb, Robert. Martin Luther as Prophet, Teacher, and Hero: Images of the Reformer 1520-1620. Grand Rapids, MI: Baker Books, 1999.
Metaxas, Eric. The Man Who Rediscovered God and Changed the World. New York, NY: Penguin Books, 2017.
Nichols, Stephen J. Beyond the 95 Theses: Martin Luther’s Life, Thought, and Lasting Legacy. Phillipsburg, NJ: P&R Publishing, 2016.
Sproul, R. C. and Stephen J. Nichols, eds. The Legacy of Luther. Orlando, FL: Reformation Trust Publishing, 2016.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2026 – All Rights Reserved
Where it all began–in the City of Boston, Massachusetts
Written by Dr. Marcus J. Serven
Over the past few weeks my wife and I, plus four of our granddaughters, traveled out to Boston, Massachusetts and benefited from a fantastic tour of Revolutionary War sites. This tour was sponsored by our old friends at Landmark Events. They organized and led this tour with great planning, organization, and knowledge. Since our tour was just short of forty people, it was a great time for making new friends and renewing some old friendships. I highly recommend Landmark Events for your consideration if you desire to hear a view of history that emphasizes the providence of God. They organize tours in both America and Europe. Here is Landmark Events website: https://landmarkevents.org/.
Our first place to visit was the Boston Common and Public Gardens. Although this site is famous for the popular children’s book “Make Way for Ducklings” written by Robert McCloskey, it was from here many years before that three light brigades of British Redcoats marched off to Lexington and Concord in their disastrous journey into the countryside (April 17, 1775). Later, after the British were forced to leave Boston, the Common became the “trayning ground” for the Revolutionary militia. Thus, in time it became known as the starting point for the “Freedom Trail” that visits sixteen Revolutionary War sites throughout Boston.
If you want to jump onto the Freedom Trail, just follow the “red brick pathway” throughout central Boston!
Next to the Boston Commons is the historic Park Street Church and the famous Granary Burying Ground. Many significant patriots are interred there. Here are a few of their graves. To all Americans this should be “hallowed ground”!
The grave of the patriot James Otis
It is difficult to find a person who influenced the people of Massachusetts more toward the American Revolution than James Otis (1725-1783). As a lawyer he passionately argued against the “Writs of Assistance” (1761), the Sugar Act (1764), the Stamp Act (1765), and many other violations of the English Common Law. Moreover, Otis inspired a large number of young lawyers–such as John Adams–to stand up to the English Parliament and the tyrannical King George III. The colonists argued for “No Taxation without Representation.” That is, they wanted their own provincial congresses to come up with fair and just levels of taxation rather than having taxes imposed upon them by a distant English Parliament and King. James Otis also has to be credited with popularizing the rhetorical talking points for American independence. In particular, he made the argument that all civil government should only be established “with the consent of the people.” His fiery speeches before judges and magistrates were widely read and absorbed by the colonists. For that reason he is greatly esteemed.
Samuel Adam’s grave
Another well-known patriot is Samuel Adams (1722-1803). Here is his grave in the Granary Cemetery. For good reason he is known as the “Father of the American Revolution” since he formed the “Committees of Correspondence” that promoted a sober-minded discussion throughout the colonies of the need for independence from Great Britain. In addition, he led the boisterous “Sons of Liberty” who fomented the revolutionary spirit throughout Massachusetts and who carried out the controversial Boston Tea Party on December 16, 1773. A few years later as a representative from Massachusetts, Samuel Adams signed the Declaration of Independence (1776) and became a leading spokesman calling for a Continental Congress to fund the war effort and to establish a new government that sought to unite the thirteen colonies. Adams was a sincere and outspoken Christian. Following the signing of the Declaration of Independence he wrote, “We have this day restored the Sovereign to Whom all men ought to be obedient. He reigns in heaven and from the rising to the setting of the sun, let His kingdom come.” Reflecting on the agitated state state of the colonies after the conclusion of the war he declared, “If virtue and knowledge are diffused among the people, they will never be enslaved.” Such a man ought to honored!
Here is one artist’s rendition of the Boston Tea Party. The impact of this bold event was strongly felt on both sides of the Atlantic–outrage in England, and approval in the Colonies!
The chief financial supporter of the American Revolution was the successful merchant John Hancock (1737-1793). He was by far the wealthiest person in all of Boston, and owned and operated a vast shipping enterprise. He was also a dedicated patriot and served as the president of the Constitutional Congress. At one time Gen. George Washington asked John Hancock if the American army should bombard Boston in order the drive the British out of the city. Hancock replied that Boston should be “burnt to ashes” in order to remove the British. This would mean the destruction of his own mansion on Beacon Hill and many of his offices and warehouses scattered throughout Boston. Hancock risked everything for the cause of the American Revolution. He had much to lose, but he regarded the cause of liberty to be a much greater value than the accumulation of earthly riches. Famously, it is his large signature that was the first to be inked onto the Declaration of Independence.
John Hancock’s large signature stands out from all of the other signers of the Declaration of Independence
Paul Revere’s grave
The remains of Paul Revere (1735-1818) are also buried in the Granary Burying Ground. He distinguished himself as an early patriot and supporter of the cause for liberty. After seeing the signal lanterns in the steeple of the Old North Church (“one if by land, and two if by sea”) he quietly rowed himself across the Charles River under the guns of a British frigate, and then raced on horseback throughout the countryside warning many patriot families that “the Redcoats are coming!” In particular, he warned John Hancock and Samuel Adams who were strategizing in Lexington. Revere’s courage in the face of great danger has become part of American historical lore and an example of the intrepid boldness of many Americans throughout the centuries. We visited his home in Boston, the nearby Old North Church, and saw the site near Lexington where he was briefly detained by British troops on that fateful night. Thankfully, he cleverly escaped from his captors and continued his urgent ride throughout the countryside.
Racing off into the night, Paul Revere took the road to Lexington and Concord to warn the Minutemen–“the Redcoats are coming!”
Benjamin Franklin (1706-1790) also greatly contributed to the efforts for liberty. This striking monument to Franklin is located in the center of Boston at the Granary Burying Ground. Even though the body of Benjamin Franklin is buried in Philadelphia, the people of Boston have honored him as a central figure in bringing about the American Revolution. No self-respecting American Patriot has any quarrel with that sentiment!
A Monument to honor the influence of Benjamin Franklin
Last of all, we visited the site of the Boston Massacre. This significant flashpoint occurred in the street right next to the Old State House of Massachusetts on March 5, 1770. Five colonists died with several others wounded.
Here is one artist’s account of the Boston Massacre. This terrible event generated a firestorm of acrimony towards the British.
Surprisingly, a newly minted lawyer, by the name of John Adams (1735-1826), felt compelled to defend the British soldiers. He argued that they were “provoked” into firing their weapons by the unruly crowd–for fear of their lives. On the other side, the “Sons of Liberty” and their leader Samuel Adams (John Adam’s older cousin) argued that the British officer who commanded the soldiers gave an illegal order for them to fire upon the colonists. In the trial, the cogent arguments of John Adams prevailed and the English soldiers were acquitted. This made John Adams very unpopular for a season amongst the inhabitants of Boston! Nevertheless, given his principled conduct he went on to become a distinguished member of the Continental Congress from Massachusetts, a co-writer and signer of the Declaration of Independence, the first Vice President (under George Washington), and eventually the second President of the United States. John Adams was a man of high principle, and his virtuous character was valued by both friend and foe alike. We visited the home of John and Abigail Adams in Braintree (which is nearby to Boston) and thoroughly enjoyed reflecting on the fine example of married life they have left us in their letters to one another.
Here is our family at the Tea Party Museum in Boston next to a statue of Samuel Adams. (L-R) Naomi, Abigail, the statue of Samuel Adams, Edith, Cheryl, and Bella. What a special day we had exploring Revolutionary War sites through the winding streets of central Boston! More stories and pictures are to come…
Resources for Further Study:
There are a great number of fantastic books written about the American Revolution and its key personalities. Here are a few volumes that I have benefited from and that I personally recommend:
Ellis, Joseph J. Founding Brothers: The Revolutionary Generation. New York, NY: Alfred A. Knopf, 2000.
Ellis, Joseph J. Revolutionary Summer: The Birth of American Independence. New York, NY: Alfred A. Knopf, 2013.
Kostyal, K. M. Founding Fathers: The Fight for Freedom and the Birth of American Liberty. Washington DC: National Geographic Society, 2014.
Kunstler, Mort. The New Nation: The Art of Mort Kunstler. New York, NY: Sterling Publishing Company, 2014.
Lancaster, Bruce. The American Heritage Book of the Revolution. The American Heritage Publishing, 1958.
McCullough, David. 1776. New York, NY: Simon & Schuster, 2005.
McCullough, David. John Adams. New York, NY: Simon & Schuster, 2001.
Metaxas, Eric. Revolution: The Story of the Greatest Nation in the History of the World. New York, NY: Skyhorse Publishing, 2026.
Philbrick, Nathaniel. Bunker Hill: A City, A Siege, A Revolution. New York, NY: The Penguin Group, 2013.
Toll, Ian W. Six Ships: The Epic History of the Founding of the U.S. Navy. New York, NY: W. W. Norton & Company, 2006.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2026 – All Rights Reserved
This replica of the Plimoth Plantation gives one of the best representations of what every day life was actually like for the Pilgrims.
Written by Dr. Marcus J. Serven
Over the past few weeks my wife and I and four of our granddaughters traveled out to Massachusetts. In particular there were two places we wanted to visit: (1) several of the Pilgrim sites in Plymouth (spelled “Plimoth” by Gov. William Bradford), and (2) several of the Revolutionary War sites in Boston (more on that part of our trip later). It was a cold and grey day when we finally got to Plimoth Plantation (a reconstruction of the original colony), and sure enough it rained heavily on us throughout the entire day! That did not stop us, however, and we got a thorough example of what the “first comers” may have experienced when they arrived at that frigid, windy, and rocky land that would become known as the Plimoth Plantation. In a nod to the current trend toward the celebration of diversity and multiculturalism, the entire site is now referred to as Plimoth Patuxet Museum.
Here are a few selected pictures from our rainy day adventures:
It was important to recall the severe cost that the Pilgrim’s endured for the sake of religious liberty–half of their members died over the first winter!
Once we arrived at Plimoth Plantation we were met by John Howland who explained the difficulties and trials of the first seven years.
The fort at the top of the hill was one of the first buildings completed at Plimoth. It doubled as a place of protection and a place for worship.
Any enemy who attacked Plimoth Plantation would have to assault the fort by moving up hill. This provided the militia with clear fields of fire.
I learned that their initial homes were “survival cabins” that eventually would be replaced by stouter and more permanent structures. Note the dirt floor.
What few creature comforts the Pilgrims had were brought over on the Mayflower. Thankfully, they were in a land rich with resources and in time they made for themselves comfortable, safe, and warm homes.
This popular pamphlet greatly encouraged the Pilgrims as they made their plans to settle in the New World. Sadly the colony of Jamestown did not fair so well.
Here is a replica of a Geneva Bible with notes written by John Calvin, John Knox, Myles Coverdale, and William Whittingham. The Pilgrims used this Bible exclusively.
A new volunteer soldier for the Plimoth militia! Captain Myles Standish might say, “She has plenty of spirit, but she seems a bit too young!”
It finally stopped raining late in the afternoon when we came to Jenny’s Grist Mill. (L-R) Edith, Marcus, Bella, Cheryl, Naomi, and Abigail.
We went on board the Mayflower II as our final exhibit. It was moored to the dock and staffed by a group of crusty old sailors who told us many sea yarns!
Overall, it was an enjoyable day–although quite wet! I came away with a greater appreciation for the courage and determination that was manifested by the Pilgrims and the other English settlers who made up the fledgling colony. They persevered through cold and inclement weather even though many grew sick and weak. They suffered extreme privation and disease so that half the colonists died the first winter. Finally, they formed a colonial government based upon principles from the Bible and the English common law. As a result, they established a prosperous town that became a bright beacon of righteousness to a wild and rough wilderness. William Bradford wrote about the strength of their character when the Pilgrims left the Netherlands, “So they left that good and pleasant city, which had been their resting place for nearly twelve years; but they knew they were pilgrims, and lifted up their eyes to the heavens, their dearest country, and quieted their spirits.” (Bradford, Of Plymouth Plantation, 49) Such were the Pilgrims–they are our spiritual forebears and unique representatives of the resolute spirit of America. Let us remember them!
Resources for further Study:
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: Published by Vision Forum and Mantle Ministries, 1998.
Brown, John. The Pilgrim Fathers of New England and their Puritan Successors. London, England: The Religious Tract Society, 1895.
Daugherty, James. The Landing of the Pilgrims. New York, NY: Landmark Books, 1950.
Foster, Marshall, and Swanson, Mary-Elaine. The American Covenant: The Untold Story. Revised Edition. Santa Barbara, CA: Co-published by The Foundation for Christian Self-Government (1981), and the Mayflower Institute (1983).
Fiore, Jordan D., ed. Mourt’s Relation: A Journal of the Pilgrims at Plymouth. Reprint, Plymouth, MA: Plymouth Rock Foundation, 1985.
Gragg, Rod. The Pilgrim Chronicles: An Eyewitness History of the Pilgrims and the Founding of Plymouth Colony. Washington, DC: Regnery Publishing, 2014.
Jehle, Dr. Paul. Plymouth in the Words of Her Founders. San Antonio, TX: Vision Forum, 2002.
Pumphrey, Margaret B. Stories of the Pilgrims. New York, NY: Rand McNally & Company, 1912. Reprint, Corvallis, OR: Creation’s Child, 1986.
Willison, George F. Saints and Strangers. New York, NY: Reynal & Hitchcock, 1945.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2026 – All Rights Reserved
Here is my antiquarian copy of Calvin’s Commentary on Psalm 110:1 and a description of the Session of Jesus Christ
“The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’.” Psalm 110:1
Written by Dr. Marcus J. Serven
A year ago when I was preparing to preach on the Ascension of Jesus Christ into heaven (Acts 1:4-11), I came across some very fine quotes on “The Session of Christ” from Louis Berkhof, Cornelis Venema, and R. C. Sproul. Essentially, the term “Session of Christ” or “Sessio Christi” (Lat. sessio = a sitting; Christi = Christ) refers to how Jesus Christ now reigns in heaven over the Kingdom of God here on earth. The Session of Christ is happening right now (Ps. 110:1). It is a present reality. When Jesus ascended into heaven and sat down at the right hand of God, he not only finished his public ministry (as a Prophet), completed his saving work on the Cross (as a Priest), but he also began to reign over his kingdom (as a King). Moreover, during this time between the resurrection of Christ and the return of Christ the Kingdom of God is growing and expanding (Matt. 13:31-33; Matt. 16:18). In addition, Christ’s enemies are being defeated and the gospel message is spreading throughout the entire world (Matt. 12:29; Luke 10:17-18; John 12:31-32; 2 Cor. 10:3-6). Satan is unable to prevent it (Matt. 12:29; Rev. 20:1-3). These facts describe “The Session of Christ.”
There may be times of discouragement in life when we lose all hope and cannot see any visible growth of Christ’s Kingdom–evil people and evil plans seem to prevail. Yet the promise of the Bible is that the Kingdom of God is “in the midst” of us (Luke 17:20-21; Matt. 6:10, 33). This means that the risen and reigning Christ is not far away from his people but preciously close (Matt. 28:20). He promises to be “with us” throughout this entire age. In addition, Jesus is interceding before the throne of grace on our behalf (Rom. 8:34; Heb. 7:25, 9:24) both protecting us from our enemies and ultimately defeating them (1 Jn. 4:4; 1 Pet. 5:8-9; 1 John 3:8; Rev. 20:7-10).
In the same way that Jesus Christ demonstrated his offices as Prophet, Priest, and King during his earthy ministry (i.e. in his Humiliation), he continues in these offices while seated at the right hand of the Father (i.e. in his Exaltation). Professor Louis Berkhof explains,
Prof. Louis Berkhof
“The work of Christ during His session. It deserves emphasis that Christ, while He is seated at the right hand of God, is not merely a passive recipient of divine dominion and power, majesty and glory, but is actively engaged in the continuation of His mediatorial work…[as King] he rules and protects His Church by His Spirit, and also governs it by His appointed officers…[as Priest] Christ is continually presenting His completed sacrifice to the Father as the sufficient basis for the bestowal of the pardoning grace of God…Moreover, He is ever making intercession for those that are His…[as Prophet] through the Spirit [He] was active…in the inspiration of Scripture; in and through the preaching of the Apostles and of the ministers of the Word; in the guidance of the Church, making it the foundation and pillar of the truth; and in making the truth effective in the hearts and lives of believers.”
— Louis Berkhof, Systematic Theology, 352-353
These thoughtful remarks should give all Christians an enduring hope, in that when Jesus “sits” at the right hand of the Father he is not inactive, but purposefully active in the lives and ministries of his people. As the reigning King he “rules and protects” his Church; as the High Priest he lavishly puts forward “the pardoning grace of God” forgiving us of our sins and interceding for our welfare; and as a Prophet he inspires his people to proclaim the true Gospel to the lost. Thus, in the Session of Christ we find that Jesus Christ is actively engaged in advancing his kingdom throughout this dark and fallen world. In addition, he protects his Church and takes care of the individuals who are members of it.
Dr. Cornelis Venema capably expands these thoughts in his book, The Promise of the Future. He writes,
Dr. Cornelis Venema
“Just as Christ fulfills all of the Old Testament promises (2 Cor. 1:20), Christ also guarantees the future consummation of all God’s promises by his resurrection from the dead, session at the Father’s right hand, and outpouring of the Spirit at Pentecost. These events are disclosed in the New Testament as end-time events, that is, events which mark a decisive turning point in history. These events signal that Christ has been given all authority in heaven and on earth and will reign until all things have been subject to him, including death, the last enemy (1 Cor. 15:25-26). By his resurrection from the dead, Christ has become the ‘first fruits’ of all who will through union with him share in his victory. By his session at the Father’s hand, Christ has been given the keys to unlock God’s plan for history until he is revealed at the ‘last day.’ And by his outpouring of the Holy Spirit, he has entered into the last and most decisive epoch in his church-gathering work which, once completed, will serve to prepare all things for his coming again.”
— Cornelis Venema, The Promise of the Future, 8-9
Based on the fact that Jesus Christ now “sits” at the Father’s right hand (Ps. 110:1), Dr. Venema further notes,
“The biblical revelation regarding the future, therefore, always fixes our attention upon Christ. Just as God’s ways with his people in history in times past have all met in Christ, so all of his ways in the future will meet in Christ. The great event on the horizon of the future, in biblical perspective, is accordingly the event of Christ’s return or ‘Second Coming.’ This event is the great future toward which all history is moving. It is the event that gives meaning to present history and which will consummate God’s work of redemption. The entirety of the biblical teaching about the future is intimately linked to the coming of Christ at the end of the present age.”
— Cornelis Venema, The Promise of the Future, 9
Venema, in my opinion, is quite right in asserting that “The great event on the horizon of the future, in biblical perspective, is accordingly the event of Christ’s return.” So true! Christ’s return, though, is only made possible by his ascension into Heaven and the Sessio Christi where he rules over the expansion of the Kingdom of God. Unfortunately, these events are often overlooked. We take note of Jesus’ birth on Christmas day, his betrayal on Maundy Thursday, his death on Good Friday, and his bodily resurrection on Easter Sunday. But somehow the Ascension and the Session of Christ both get passed by with barely a notice. Why are these two events in the life of Jesus so important?
Consider these following points: When Jesus Christ ascends into heaven and sits down at the Father’s right hand, (1) it is the fulfillment of the promise of the coming of the Holy Spirit (John 15:26; John 16:13-14); (2) it is the formal establishment of the Kingdom of God; not a physical Kingdom, but a spiritual one (Luke 17:20-21; 1 Pet. 2:4-10); (3) it is the beginning of Jesus’ role as an intercessor for his people (Rom. 8:34; Heb. 7:25); (4) it is the acceptance of Jesus’ atoning work by the Father (Matt. 20:28; John 10:11, 14-15; 1 John 2:1-2); and (5) it is a pledge that Jesus will return in the same way in which he departed (Matt. 24:29-31; Acts 1:11). Thus, the Ascension of Christ and the Session of Christ are like “a hinge” upon which all of these other theological points swing. Let us, then, acknowledge the glorious significance of Jesus’ Ascension into Heaven and also his Session.
Dr. R. C. Sproul fills in the details of the Sessio Christi when he explains,
Dr. R. C. Sproul
“At His Ascension, Jesus receives both the office and title of Lord. He enters into His “Session” (meaning, His “seating”) at the right hand of God. This is the position of glory, honor, dominion, and power…In the Ascension, Jesus not only assumed the role of King but also that of the High Priest forever after the order of Melchizedek. We have seen the record of Jesus’ prayer of intercession in the upper room. It is important to realize that this work of intercession continues even to this day…The scope of Christ’s priestly work is of vast importance to us. His work as High Priest is perpetual…In His heavenly role as the King-Priest, Jesus serves as our defense attorney. Though when the Bible speaks of Jesus in His ascended glory as normally being seated at the right hand of God, there are occasions when He rises from that seat to speak in the defense of His saints. We see this in the closing moments of Stephen’s life. Stephen had preached a scathing sermon of judgement before the Jewish authorities. Their reaction was one of fury; they were cut to the heart and gnashed their teeth at him. In the midst of this crisis, as Stephen feels under the judgment of the highest Jewish tribunal of the this world, he looked into glory itself: “But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. ‘Look,’ He said, ‘I see heaven open and the Son of Man standing at the right hand of God’” (Acts 7:55-56). Stephen saw Jesus “standing” at the right hand of God. In the courtroom only two people stand, the prosecuting attorney and the defense attorney. The judge remains seated at the bench. In His role of Son of Man and ascended Lord, Jesus is seated in the place of rule and of judgment. On this occasion, however, the divine judge rises from the bench and assumes the role of defense attorney. This is the role Jesus performs not only for Stephen but for all of His people. At the Last Judgment we may be assured that our judge will also serve as our defense attorney. He is our Advocate with the Father.”
— R. C. Sproul, The Glory of Christ, 192-195
These words—and all of the Scripture passages that back them up—give me a deep and abiding hope for the future, no matter how dark and dreary the present age may be. Remember that all of the exact details that Jesus said would happen regarding his death and bodily resurrection have come to pass (1 Cor. 15:21-22). And now that he reigns over his kingdom (i.e. in his “Session”) we can be confident that all of his promises regarding the consummation of his kingdom will also be fully realized upon his return. As Christians we have much to build our hope on. And to that realization we can rightly shout, Alleluia!
Resources for Further Study:
Berkhof, Louis. Systematic Theology. Fourth Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1941.
Berkouwer, G. C. The Return of Christ: Studies in Dogmatics. Translated by James Van Oosterom. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1972.
Berkouwer, G. C. The Work of Christ: Studies in Dogmatics. Translated by Cornelius Lambregtse. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1965.
Calvin, John. Commentary on the Psalms. Abridged by David C. Searle. Edinburgh, Scotland: The Banner of Truth Trust, 2009.
Clouse, Robert G. The Meaning of the Millennium: Four Views. Downers Grove, IL: Inter-Varsity Press, 1977.
Elwell, Walter A., ed. Evangelical Dictionary of Theology. 2nd Edition. Grand Rapids, MI: Baker Book House, 2001.
“Ascension of Christ” by Alexander Ross
“Kingdom of Christ, God, Heaven” by George E. Ladd
“Millennium, Views of the” by Robert G. Clouse
“Offices of Christ” by Robert L. Reymond
“Session” by David H. Wheaton
“States of Jesus Christ” by Wayne A. Grudem
Hendricksen, William. More Than Conquerors: An Interpretation of the Book of Revelation. Grand Rapids, MI: Baker Book House, 1967.
Henricksen, William. The Bible on the Life Hereafter. Grand Rapids, MI: Baker Book House, 1959.
Hoekema, Anthony A. The Bible and the Future. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1979.
Riddlebarger, Kim. A Case for Amillennialism: Understanding the End Times. Grand Rapids, MI: Baker Books, 2003.
Sproul, R. C. The Glory of Christ. Wheaton, IL: Tyndale House Publishers, Inc., 1990.
Venema, Cornelis P. Christ and the Future: The Bible’s Teaching about the Last Things. Edinburgh, Scotland: The Banner of Truth Trust, 2008.
Venema, Cornelis P. The Promise of the Future. Edinburgh, Scotland: The Banner of Truth Trust, 2000.
Vos, Johannes G. The Westminster Larger Catechism: A Commentary. Edited by G. I. Williamson. Phillipsburg, NJ: P&R Publishing, 2002.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – June 2026 – All Rights Reserved
The statue of David Hume, the Scottish Philosopher, dominates the square next to St. Giles Cathedral in Edinburgh, Scotland
Written by Dr. Marcus J. Serven
“The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.” Proverbs 1:7
Introduction:
Hume’s big brass toe
Not long after I had visited Edinburgh, Scotland for the first time, a friend asked me, “Did you rub the big toe of David Hume?” I was a bit shocked at this question, but when I asked her, “What do you mean?” she explained that people oftentimes “rub” the big brass toe on Hume’s statue out of appreciation for his philosophy. This statue is placed right in the center of the Royal Mile in Edinburgh and it is a tribute to David Hume the famous skeptic and leader of the Scottish Enlightenment. Once I was clear on the meaning, I gave a firm answer to my friend that I would never even think of “rubbing” the big brass toe of that statue because I did not appreciate the philosophy of David Hume and his inveterate skepticism.
Dr. Dallas Willard
What exactly is skepticism? The Stanford Encyclopedia of Philosophy defines it with these words: “Philosophical skepticism is the position that certainty in knowledge is never achievable, questioning the validity of beliefs that are typically taken for granted, such as those regarding the external world, causality, or sensory experience. It involves suspending judgment, arguing that justification for knowledge claims is always insufficient.” Or as some people would assert, “Question everything!” All of this sounds comfortably “neutral.” It is a view of reality that our postmodern culture would greatly appreciate. There are, however, serious problems with skepticism that I believe demonstrate it to be a flawed system of thought. Dallas Willard notes, “We live in a culture that has, for centuries cultivated the idea that the skeptical person is always smarter than one who believes. You can almost be as stupid as a cabbage as long as you doubt.” (Willard, Hearing God) In short, it is good to remember that any fool can be a skeptic.
Exposing the Bias:
Skepticism has at its very core a bias against supernaturalism. This is the idea that a transcendent God has revealed himself in nature (i.e. General Revelation) and in the Bible (i.e. Special Revelation). The concept that truth can be known outside of oneself is foreign to the skeptic. Instead, the skeptic elevates his or her own thinking to such a high level that anything outside of their own thoughts and impressions is to be doubted. In this respect it is a system of thought built upon the self. It is therefore biased towards any source of knowledge outside of the self; anything that is transcendent or supernatural. John Frame notes,
Prof. John Frame
The skeptical conclusion—that we know precisely nothing—is…so implausible, so unlikely, that it actually functions as a reductio. If an argument logically entails skepticism…there must be something wrong with the premises. Pure skepticism, of course, is irrefutable, since the skeptic allowed his critic no knowledge on the basis of which to debate. But we know that the skeptic is wrong; for if we don’t know that, we don’t know anything else. And if we do know that, it is evident that we know some things (e.g. that skepticism is false) that we cannot prove.
— Frame, A History of Western Philosophy and Theology, 704
John Stuart Mill
Since the time of the Reformation, skepticism has produced many adherents—David Hume (1711-1776), Jeremy Bentham (1748-1832), and Bertrand Russell (1872-1970) are a few notable examples. These are the “children” of the Enlightenment. One of the more famous skeptics in the 19th century was the British philosopher, John Stuart Mill (1806-1873). Mill was a skeptic along the lines of David Hume in that he rejected God’s revelation to man as well as the fallen sinful nature of man. Stated briefly, he rejected all divine revelation and elevated his own judgements over all that God said in the Bible. He believed knowledge (i.e. Empiricism) stems only from personal observation. Anything outside of what a person can personally observe and verify is not to be trusted. Mill concludes, “Over himself, over his own body and mind, the individual is sovereign” (Mill, On Liberty). R. C. Sproul summarizes Mill’s belief system in this way,
Dr. R. C. Sproul
A philosopher, John Stuart Mill, considered the manifest presence in the world of pain, suffering, violence, and wickedness, and he concluded that what we encounter on a daily basis belies any hope of a good and loving God. In skepticism he said that if God is a God of love yet he allows such pain and suffering, then he is powerless to prevent it and is nothing more than a divine weakling incapable of administering peace and justice. If, on the other hand, he has the power to prevent evil but chooses not to, standing by and allowing it, then he may be powerful but he is not good or loving. The complaint Mill raised against historical Christianity is that either God is good but not all powerful, or he is all powerful but not good. What is missing from Mill’s oversimplified equation concerning the economy of grief and pain in the world is the reality of sin.
— R.C. Sproul, An Expositional Commentary on Romans, 268
R. C. Sproul, I believe, rightly identifies what is missing in Mill’s philosophy—“the reality of sin.” It is Mill’s over-reliance upon his own intellect to define reality and the rejection of any notion of sin against God’s law and sin against fellow human beings. Wikipedia notes, “In his views on religion, Mill was an agnostic and a skeptic, though Mill believed, in terms of the right answer to the question of God’s existence, that it is ‘a very probable hypothesis.’ He also saw as perfectly rational and legitimate to believe in God as an act of hope or as the result of one’s efforts to discern the meaning of life as a whole” (Wikipedia, “John Stuart Mill”). In essence, Mill believed that it was helpful to believe in God as an “act of hope.” This type of thinking is only a hopeful fiction and not a solid foundation upon which to build a person’s ethics, morality, and essential principles. If everything is subjective, then logically nothing is objective.
Providing an Alternative View:
In contrast, every man must become epistemologically self-conscious. This means that we must recognize our own intellectual limitations, and build our life upon a reality that is outside of us (i.e. extra nos). In this way, our understanding of reality is not held captive to our own personal observations and thoughts. Moreover, man must reconcile himself with the belief that he is but a creature—fallen, finite, and mortal. Whereas, God is holy, infinite, and eternal. This type of thinking maintains the “Creator-creature” distinction. John Calvin begins his celebrated book, Institutes of the Christian Religion, with the essential premise “that our very being is nothing else than subsistence in God alone.” Calvin writes,
John Calvin
Our wisdom in so far as it ought to be deemed true and solid wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as those are connected together by many ties, it is not easy to determine which of the two precedes, and gives birth to the other. For, in the first place, no man can survey himself without forthwith turning his thoughts toward God in whom he lives and moves; because it is perfectly obvious, that the endowments which we possess cannot possibly be from ourselves, nay, that our very being is nothing else than subsistence in God alone.
— John Calvin, Institutes of the Christian Religion, 1:1:1
Cornelius Van Til explains Calvin’s essential theory by stating,
Dr. Cornelius Van Til
From this quotation, certain things are clear. Calvin never did start a chain of reasoning about man’s nature and destiny by taking man by himself. He did not start with man as with an ultimate starting point. Calvin did start with a general a priori position. His position is as radically opposed to that of Descartes as it is to that of Hume. Most apologetic writers who have come after Calvin have allowed themselves to be influenced unduly by Cartesian philosophy on this matter. Calvin recognized fully that if man is to have true knowledge of himself he must regard God as original and himself as derivative. He did not place God and man as correlatives next to one another, but he recognized from the outset two levels of existence and two levels of interpretation, on the one hand the divine and eternal, and on the other hand the human or temporal. To him it is perfectly obvious that the endowments that we possess are not of ourselves, but of God. Hence he says that, “not a particle of light, or wisdom, or justice, or power, or rectitude, or genuine truth, will anywhere be found, which does not flow from him: and of which he is not the cause.”
— Van Til, An Introduction to Systematic Theology, 156-157
As human beings, then, let us not begin our search for reality with the false premise that man’s individual judgements and observations are an adequate foundation for finding the truth. Instead, in humility, let us build upon the premise that God is our Maker, and that all truth and reality stems from Him; in other words, outside of us. Solomon summarized this principle by writing, “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction” (Prov. 1:7). This starting point in man’s quest for understanding, I believe, is a superior foundation for discerning reality and truth. It is not founded upon our own temporal thoughts and impressions (which are always changing), but upon the eternal realities of a sovereign God who has objectively established time, space, and reality. The Apostle James wisely exhorts, “Humble yourselves before the Lord, and he will exalt you” (James 4:10). Therefore, a foundation of humility removes the bias of skepticism from the mind of all thinking persons. It is beneficial for all human beings to follow this sage advice.
Resources for Further Study:
Brown, Colin. Philosophy and the Christian Faith. Downers Grove, IL: InterVarsity Press, 1968.
Burtt, Edwin A., ed. English Philosophers from Bacon to Mill. New York, NY: Random House, Inc., 1939.
David Hume: An Enquiry Concerning Human Understanding; Dialogues Concerning Natural Religion
John Stuart Mill: Utilitarianism; On Liberty
Calvin, John. Institutes of the Christian Religion. Ed. John T. McNeill. Trans. Ford Lewis Battles. 2 vols. Library of Christian Classics, no. 20-21. Philadelphia, PA: The Westminster Press, 1960.
Comesaña, Juan and Peter Klein. “Skepticism” in The Stanford Encyclopedia of Philosophy. Spring 2026 Edition. Edward N. Zalta & Uri Nodelman, eds. Accessed June 11, 2026: URL = <https://plato.stanford.edu/archives/spr2026/entries/skepticism/>.
Elwell, Walter A. ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Academic, 2001.
“Empiricism” by David A. Rausch
“Epistemology” by Paul D. Feinberg
“Hume, David” by David A. Rausch
“Naturalism” by Michael H. Macdonald
“Philosophy, Christian View of” by Stanley R. Obitts
“Reason” by Winfried Corduan
“Scottish Realism” by Douglas F. Kelly
“Utilitarianism” by David B. Fletcher
Frame, John M. Apologetics to the Glory of God: An Introduction. Phillipsburg, NJ: P&R Publishing, 1994.
Frame, John M. A History of Western Philosophy and Theology. Phillipsburg, NJ: P&R Publishing, 2015.
Johnson, Paul. Intellectuals. New York, NY: Harper Collins Publishers, 1988.
Magee, Bryan. The Story of Philosophy: 2,500 Years of Great Thinkers from Socrates to the Existentialists and Beyond. New York, NY: Barnes and Noble, 2006.
Rushdoony, Rousas John. To Be As God: A Study of Modern Thought since the Marquis de sade. Valecito, CA: Ross House Books, 2003.
Russell, Bertrand. Why I Am Not a Christian. New York, NY: Simon and Schuster, Inc., 1957.
Sproul, R.C. An Expositional Commentary on Romans. Orlando, FL: Ligonier Ministries, 2009.
Sproul, R. C. Lifeviews: Understanding the Ideas that Shape Society Today. Old Tappen, NJ: Fleming H. Revell Company, 1986.
Sproul, R. C. The Consequences of Ideas: Understanding the Concepts the Shaped Our World. Wheaton, IL: Crossway Books, 2000.
Van Til, Cornelius. An Introduction to Systematic Theology. Second Edition. Phillipsburg, NJ: P&R Publishing, 2007.
Willard, Dallas. Hearing God: Developing a Conversational Relationship with God. Updated Edition. Downers Grove, IL: InterVarsity Press, 2024.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2026 – All Rights Reserved
Many of the current students at Redeemer Theological Academy gathered at my home this past Saturday, June 6th, for our “End of Semester Get-Together.” We had a large turn-out with nearly forty people in attendance! Besides enjoying some really tasty food–grilled chicken, rice pilaf, lots of salads, drinks, and deserts–we witnessed the graduation of one of our fellow students, Mr. John Steele. John finished his course of study–nine classes completed with all of the attendant quizzes and research papers. He also sustained a comprehensive verbal examination covering all that he had learned. As a result, the faculty awarded John his Certificate of Theological Studies. So far we have two students who have completed their academic programs–David Parker and John Steele. Both have shown themselves to be capable students who are willing to use what they have learned to glorify God and to ably serve His purposes in various ministries. This is the very reason why we formed a Theological Academy–“that we may present everyone mature in Christ” (Col. 1:28).
Here are some of the great books we have used in classes over the past six years
You might wonder, “Is this a Theological Seminary?” The answer to that question is “No.” Instead, we are an example of a “church-based” theological education program. Our goal is to provide college-level classes for the members of our congregation. We are seeking to fulfill the biblical mandate “to equip the saints for the work of ministry, for building up the body of Christ” (Eph. 4:12). The fact is this, some students desire to “go much deeper” in their knowledge of the Christian faith than they can possibly get from weekly sermons and short Sunday School classes. An academy, such as ours, allows them to explore the riches of the Bible, the details of Reformed Theology, and the key personalities and events of Church History. Over time, we plan to add classes in biblical languages, ministry skills, and apologetics. In the meantime, though, we rejoice in John Steele’s accomplishment as a newly-minted graduate!
“…away from the body…at home with the Lord.” 2 Cor. 5:8
Just recently my good friend, James “Jim” Lee Zes (1952-2026) lost his life to cancer. Jim and I both served churches in the greater St. Louis area: Jim as the elder of Reformation Christian Assembly, and me as the pastor of Covenant Family Church. Our two families grew close over twelve years of side-by-side service, plus Jim and I were united in our common appreciation of the family-integrated church movement. Jim wasn’t a noted conference speaker; he never authored any books (although he did publish some); nor did he seek public recognition. Instead, he was a loving husband and father, a tender-hearted evangelist, a faithful shepherd to his local flock, and a business man. Jim Zes invested in people; he believed in them. He urged each one he met to come to faith in Jesus Christ, and as a Christian “to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God” (Col. 1:10). He lifted people up, rather than tearing people down. In my opinion, that is a noble character quality–and Jim certainly had it.
(L-R) Marcus Serven, Jim Zes, and Scott Brown at a Family-Integrated Church Conference (2008), St. Louis, MO
In particular, Jim encouraged people to live as “free men”–free from excessive debt, free from living beyond their means, and free from enslavement to the enticements of this world. Jim lived exactly as he spoke! He had a simple and frugal lifestyle. He drove a single-cab white pickup truck. He typically dressed in blue jeans, a polo shirt, and a baseball cap. When it came to his work, he wouldn’t ask any one else to do what he himself would not do. He led by example. And, people loved him for it! Jim was also a dedicated shepherd to his church. He served the people “as unto the Lord,” and stood with them during times of sickness and suffering. He preached the Word of God weekly and prayed for them on a regular basis. In particular, he sought to disciple young men to lead their families, to be students of the Word of God, and to be wise stewards of the resources that God had entrusted them with. He will be greatly missed! But that is not the end of the story. He may be “away from the body,” but he is now “at home with the Lord” (2 Cor. 5:8). And that is a promise worth remembering and cherishing!
“Train up a child in the way he should go; even when he is old he will not depart from it.” Proverbs 22:6
Introduction:
Gen. George Washington (1732-1799)
This coming July 4, 2026 we will celebrate the 250th anniversary of the founding of our country. Of course, when the Declaration of Independence was signed in Philadelphia, our independence from Great Britain was far from certain. It was only through the blessing of God that the yoke of tyranny would be thrown off after seven long years of war. Many individuals of strong courage were raised-up during that troublesome season, but it is difficult to find a better example than George Washington who courageously led our troops into battle, and who would later serve as the first President of the United States in two terms (1789-1793 and 1793-1797). He is widely recognized as the preeminent leader of the American Revolution and the Father of our country.
Before that, however, George Washington was a surveyor, soldier, owner of a plantation, representative from Virginia to the Continental Congress, faithful member of the Episcopal Church, and the Commander and Chief of the Continental Army. He consistently depended upon the Providence of God to defeat a more numerous and much better equipped British Army during the Revolutionary War. But, what is it that shaped his character and produced in him a resolute determination to oppose all evil and oppression? Surely, it was the Christian faith which took root in him by the grace of God and that matured through the faithful efforts of his father and mother. It was said of him that he sought to please God more than to receive the praise of men.
A Life to Be Studied:
What key people and significant events shaped the life of George Washington? Below are three examples from Washington’s life—the first being the influence of his father; the second an excerpt from his personal prayer book; and the third the time General Washington was observed praying in a hidden grove of trees at Valley Forge. Each example illustrates the deeply held faith in Jesus Christ that was evident in Washington’s life.
— The Cabbage Seeds:
Augustine Washington (1694-1743)
George Washington’s father, Augustine Washington, came-up with a clever way to instruct his young son in how God created the universe. The father went into the vegetable garden near a pathway that his son always walked on. In the soft soil of the garden he spelled out his son’s full name with tiny cabbage seeds. After a few weeks went by and as young George was walking by the garden bed he saw his name completely spelled out in large letters. Having seen them he quickly found his father and said, “O Pa! Come here! Come here!” “What is the matter, my son, what’s the matter?” George replied, “O come here, I tell you, Pa, come here! And I’ll show you such a sight as you never saw in all your life time.” Leading his father to the site, George pointed at the newly sprouted plants that spelled out his name:
G – E – O – R – G – E — W – A – S – H – I – N – G – T – O – N
“There Pa!” said George, quite in an ecstasy of astonishment, “did you ever see such a sight in all your life time?” “Why it seems like a curious affair, sure enough, George!” “But, Pa, who did make it there?” His father answered, “It grew by chance, I suppose my son.” “By chance, Pa! O no! no! it never did grow there by chance, Pa; indeed that it never did!” “Well George, such a thing might have happened, though you never saw it before!” “Yes, Pa, but I did never see the little plants grow up so to make one single letter of my name before. Now, how could they grow up so as to make all the letters of my name! And then standing one after another, to spell out my name so exactly! —and all so neat and even too, at top and bottom!! O Pa, you must not say chance did all this. Indeed somebody did it; and I dare say now, Pa, you did do it just to scare me, because I am your little boy.” His father smiled, and said, “Well George, you have guessed right—I indeed did it; but not to scare you, my son; but to learn you a great thing which I wish you to understand. I want, my son, to introduce you to your true Father.” “Aye! I know, well enough whom you mean, Pa. You mean God Almighty, don’t you?” “Yes, my son, I mean him indeed. He is your true Father, George.”
This tender conversation continued back and forth between father and son, so that in the end Augustine Washington had given his son, George, a memorable lesson in how the design and complexity of the universe points us to the One who made all things. God must give us faith to believe and trust in his Son, Jesus Christ; but all of creation cries out that there is a God who is our Creator. George Washington’s parents were engaged in covenantal evangelism. In other words, they sought to introduce their young son to the Lord who made all things, and to help him see his need for a Savior. Did this effort bear good fruit? It’s a fair question, to be sure. Fast forward fifteen years and we shall see the answer.
(Adapted from: Rev. Mason L. Weems, Life of Washington, 13-16)
As a young man George Washington spent a number of years surveying the wilds of Virginia
— George Washington’s Prayer Book:
At twenty years old Washington wrote out a prayer book for his daily use. A man’s prayers, in many respects, reveal his true spiritual character. After reading his prayers it is difficult to not come away with the positive conviction that George Washington was indeed a Christian man. Below is a prayer from his own personal prayer book:
“Monday Evening — Most Gracious Lord God, from whom proceedeth every good and perfect gift, I offer to thy divine majesty my unfeigned praise & thanksgiving for all thy mercies towards me. Thou mad’st me at first and hast ever since sustained the work of thy own hand; thou gav’st thy Son to die for me; and has given me assurance of salvation, upon my repentance and sincerely endeavoring to conform my life to his holy precepts and example. Thou art pleased to lengthen out to me the time of repentance and to move me to it by thy spirit and by thy word, and by thy mercies, and by thy judgments; out of a deepness of thy mercies, and my own unworthiness, I do appear before thee at this time; I have sinned and done very wickedly, be merciful to me, O God, and pardon me for Jesus Christ sake; instruct me in the particulars of my duty, and suffer me not to be tempted above what thou givest me strength to bear…Be with me at the hour of death; dispose me for it, and deliver me from the slavish fear of it, and make me willing and fit to die whenever thou shalt call me hence…Pity the sick, the poor, the weak, the needy, the widows and fatherless and all that mourn or are broken in heart, and be merciful to them according to their several necessities. Bless my friends and grant me grace to forgive my enemies as heartily as I desire forgiveness of Thee my heavenly Father. I beseech thee to defend me this night from all evil, and do more for me than I can think or ask, for Jesus Christ sake, in whose most holy name & words, I continue to pray, Our Father, &c.”
— William J. Johnson, George Washington: The Christian, 28-29
In this prayer Washington acknowledged God’s sovereign rule over the entire world. He clearly articulated his understanding of the person and work of Jesus Christ. And, he confessed his own sin and his need for forgiveness from it through Jesus Christ. Last of all, he turned his attention to the needy all around him, and he interceded on their behalf. These are the marks of a true Christian.
— Washington’s Prayer at Valley Forge:
Several recent historians have asserted that George Washington was simply a Deist and not actually a Christian man. The deist believes that God is no more than a distant architect who created the universe and then quietly left it to its own destiny. They also argue that God is not involved in the affairs of men and nations. Instead, God is remote and disconnected from all human beings. In contrast to their assertions, however, this following anecdote regarding Washington’s prayer life shows how he believed otherwise:
Gen. George Washington in prayer at Valley Forge interceding to God for the welfare of his troops
“In the Winter of ’77, while Washington, with the American army lay encamped at Valley Forge, a certain good old friend, of the respectable family and name of Potts, if I mistake not, had occasion to pass through the woods near headquarters. Treading his way along the venerable grove, suddenly he heard the sound of a human voice, which as he advanced increased on his ear, and at length became like the voice of one speaking in earnest. As he approached the spot with a cautious step, whom should he behold, in a dark natural bower of ancient oaks, but the Commander in Chief of the American Armies on his knees in prayer! Motionless with surprise, friend Potts continued on the place till the general, having ended his devotions, arose, and with the countenance of angelic serenity, retired to headquarters: friend Potts then went home, and on entering his parlor called out to his wife, ‘Sarah, my dear! Sarah! All’s well! All’s well! George Washington will yet prevail!’ ‘What’s the matter, Isaac?’ replied she; ‘thee seems moved.’ ‘Well, if I seem moved, `tis no more than what I am. I have this day seen what I never expected. Thee knows that I have always thought the sword and the gospel utterly inconsistent; and that no man could be a soldier and a Christian at the same time. But George Washington has this day convinced me of my mistake.’ He then related what he had seen, and concluded with this prophetical remark—‘If George Washington be not a man of God, I am greatly deceived—and still more shall I be deceived if God do not, through him, work out a great salvation for America.’”
— William J. Johnson, George Washington: The Christian, 102-103
Concluding Remarks:
In these three examples we witness the true character of George Washington. He was a dedicated Christian man who humbled himself before Almighty God, and who depended upon God’s providential blessings throughout the course of his life. We can have confidence that God interceded in the events that brought about the founding of our country; examples abound of God’s providential deliverance from overwhelming odds! To be sure our country has not been perfectly righteous—from such failures we should actively repent. However, it is now our responsibility to faithfully serve God throughout our lives and to seek his glory in the civil sphere as well as in our own personal responsibilities. Let us begin by praying that God would raise-up other national leaders like George Washington within our own time—for the furtherance of God’s glory here on the earth.
Resources for Further Study:
Chernow, Ron. Washington: A Life. New York, NY: The Penguin Press, 2010.
Custis, George Washington Parke. Recollections and Private Memoirs of Washington. First published in New York, NY: Derby & Jackson, 1860; Bridgewater, VA: American Foundation Publications, Reprint, 1999.
Ellis, Joseph J. His Excellency: George Washington. New York, NY: Published by Alfred A. Knopf, 2004.
Fischer, David Hackett. Washington’s Crossing. Oxford, UK: Oxford University Press, 2004.
Flexner, James Thomas. Washington: The Indispensable Man. Illustrated Edition. New York, NY: The Sterling Publishing Company, 2012.
Johnson, William J. George Washington: The Christian. Arlington Heights, IL: Christian Liberty Press, 1992.
McCullough, David. 1776. New York, NY: Simon & Schuster, 2005.
The American Heritage History of the American Revolution. Edited by Richard M. Ketchum. New York, NY: American Heritage Publishing Company, 1971.
Weems, Mason L. The Life of Washington. Edited by Marcus Cunliffe. Cambridge, MA: Harvard University Press, 1962.
Dr. Marcus J. Serven, ThM and DMin
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