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How the Protestant Reformers are Still Changing the World

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The Active Obedience of Christ

May 31, 2022 /
The Ten Commandments – found in the Bible at Exodus 20 & Deuteronomy 5

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” Matthew 5:17

Written by Dr. Marcus J. Serven

Jesus Christ actively kept all of the provisions of the law of God on behalf of God’s people. In essence, he did for us what we could not do for ourselves. The Apostle Paul put it this way, “For Christ is the end of the law for righteousness to everyone who believes” (Rom. 10:4). This means that Jesus fulfilled the mandates of the Law upon our behalf, and he lavishly extends his righteousness to the people of God. Therefore, when we stand before the Lord on the Judgment Day we can know with certainty that our salvation is not based upon our own merit, but it is based upon the meritorious work of Jesus Christ—by grace he extends his righteousness to us. In another significant passage the Apostle Paul declares, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor. 5:21). Jesus Christ took our sins upon himself, and the people of God received the righteousness of Jesus Christ (in a double imputation). It was a divine exchange that was sovereignly brought about by the gracious activity of God. Professor Louis Berkof describes the “active obedience” of Jesus Christ in the following manner, 

Prof. Louis Berkhof

Christ as Mediator entered into the federal relation in which Adam stood in the state of integrity, in order to merit eternal life for the sinner. This constitutes the active obedience of Christ, consisting in all that Christ did to observe the law in its federal aspect, as the condition for obtaining eternal life. The active obedience of Christ was necessary to make His passive obedience acceptable with God, that is, to make it an object of God’s good pleasure. It is only on account of it that God’s estimate of the sufferings of Christ differs from His estimate of the sufferings of the lost. Moreover, if Christ had not rendered active obedience, the human nature of Christ itself would have fallen short of the just demands of God, and He would not have been able to atone for others. And, finally, if Christ had suffered only the penalty imposed on man, those who shared in the fruits of His work would have been left exactly where Adam was before he fell. Christ merits more for sinners than the forgiveness of sins. According to Gal. 4:4-5 they are through Christ set free from the law as the condition of life, are adopted to be sons of God, and as sons are also heirs of eternal life, Gal. 4:7. All this is conditioned primarily on the active obedience of Christ. Through Christ the righteousness of faith is substituted for the righteousness of the law, Rom. 10:3-4. Paul tells us that by the work of Christ ‘the righteousness of the law is fulfilled in us,’ Rom. 8:3-4; and that we are made ‘the righteousness of God in Him,’ 2 Cor. 5:21.

Louis Berkhof, Systematic Theology, 380
Dr. J. Gresham Machen

Whereas Louis Berkhof gives a rather lengthy description of the doctrine, Dr. J. Gresham Machen, a well known Presbyterian and Reformed theologian, gives us a much shorter statement by simply saying, “I’m so thankful for the active obedience of Christ. No hope without it.” (Stonehouse, J. Gresham Machen: A Biographical Memior, 508). With these compelling words Machen points out how the active obedience of Jesus Christ is an absolute necessity for the passive obedience of Jesus Christ to accomplish its goal—the redemption of the people of God. Thus, when Jesus Christ obeys his Father’s wishes he not only fulfills the Law by his active obedience, but he also lays down his life as a sacrifice for sins by his passive obedience. Both aspects—active and passive obedience—capture the essence of Christ’s atoning work on behalf of the people of God. 

Dr. R. C. Sproul summarizes this important doctrine by saying,

Dr. R. C. Sproul

It was by His sinlessness that Jesus qualified Himself as the perfect sacrifice for our sins. However, our salvation requires two aspects of redemption. It was not only necessary for Jesus to be our substitute and receive the punishment due for our sins; He also had to fulfill the law of God perfectly to secure the merit necessary for us to receive the blessings of God’s covenant. Jesus not only died as the perfect for the imperfect, the sinless for the sinful, but He lived the life of perfect obedience required for our salvation.

R. C. Sproul, Essential Truths of the Christian Faith, 84

The “two aspects of redemption” mentioned by R. C. Sproul refer to Christ’s active and passive obedience. God’s plan of redemption begins with the active obedience of Christ—in perfectly fulfilling the law—and ends with the passive obedience of Christ—in laying down his life as a sacrifice for sins.

The Westminster Confession of Faith summarizes the active and passive obedience of Christ in this manner:

4. This office the Lord Jesus did most willingly undertake; which that He might discharge, He was made under the law, and did perfectly fulfill it, endured most grievous torments immediately in His soul, and most painful suffering in His body; was crucified, and died; was buried, and remained under the power of death; yet saw no corruption. On the third day He arose from the dead, with the same body in which he suffered, with which also he ascended into heaven, and there sitteth at the right hand of His Father, making intercession, and shall return to judge men and angels at the end of the world.

5. The Lord Jesus, by His perfect obedience, and sacrifice of Himself, which He, through the eternal Spirit, once offered up unto God, hath fully satisfied the justice of His Father; and purchased, not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto Him.

Westminster Confession of Faith, chapter 8, articles 4 & 5

The two phrases, “He was made under the law, and did perfectly fulfill it” (Article 4), and “The Lord Jesus, by his perfect obedience, and sacrifice of Himself…once offered up unto God, hath fully satisfied the justice of His Father” (Article 5) wonderfully express the active and passive obedience of Christ. Jesus kept the Law perfectly so that he would be an atoning sacrifice for our sins. By his righteous merit the salvation of unrighteous sinners was accomplished. It was a “divine exchange”–the righteous One gave up his life for the unrighteous ones (1 Peter 3:18). To all of this we can rightly affirm, Soli Deo Gloria! 

If you would like to know more about the passive obedience of Christ then click on this link for an article I have written on that subject: https://thegenevanfoundation.com/the-passive-obedience-of-christ/

Key Bible Passages:

— “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished…For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” Matt. 5:17-18, 20

— “Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men, For as by one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.” Rom. 5:18-19

— “For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” Rom. 8:3-4

— “For Christ is the end of the law for the righteous and to everyone who believes.” Rom. 10:4

— “For our sake he made him to be sin who knew no sins, so that in him we might become the righteousness of God.” 2 Cor. 5:21

— “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, and so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave, but a son, and if a son, then an heir through God.” Gal. 4:4-7

— “Although he was a son, he learned obedience through what he suffered. And being made perfect, he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek.” Heb. 5:8-10

Resources for Further Study: 

Berkhof, Louis. Systematic Theology. 4th Edition. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1939.

Murray, John. Redemption Accomplished and Applied. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1955. 

Reymond, Robert L. “Obedience of Christ” in Evangelical Dictionary of Theology. Walter A. Elwell, ed. Second Edition. Grand Rapids, MI: Baker Academic, 2001.

Sproul. R. C. Essential Truths of the Christian Faith. Wheaton, IL: Tyndale House Publishers, 1992.

Stonehouse, Ned. B. J. Gresham Machen: A Biographical Memoir. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1954.

The Confession of Faith and Catechisms. American Edition (1788). Jointly published by Great Commission Publications (PCA) in Atlanta, GA, and the Committee on Christian Education (OPC) in Willow Grove, PA, 2005. 

Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright May, 2022 – All Rights Reserved

Berkhof on “The Passive Obedience of Christ”

May 23, 2022 /
Prof. Louis Berkhof

“Christ as Mediator also entered the penal relation to the law, in order to pay the penalty in our stead. His passive obedience consisted in His paying the penalty of sin by His sufferings and death, and this discharging the debt of all His people. The sufferings on Christ, which have already been described, did not come upon Him accidentally, nor as the result of purely natural circumstances. They were judicially laid upon Him as our representative, and were therefore really penal sufferings. The redemptive value of these sufferings results from the following facts: They were borne by a divine person who, only in virtue of His deity, could bear the penalty through to the end and thus obtain freedom from it. In view of the infinite value of the person who undertook to pay the price and to bear the curse, they satisfied the justice of God essentially and intensively. They were strictly moral sufferings, because Christ took them upon Himself voluntarily, and was perfectly innocent and holy in bearing them. The passive obedience of Christ stands out prominently in such passages as the following: Isa. 53:6; Rom. 4:25; 1 Pet. 2:24, 3:18: 1 John 2:2, while His active obedience is taught in such passages as Matt. 3:15, 5:17-18; John 15:10; Gal. 4:4-5; Heb. 10:7-9, in connection with the passages which teach us that Christ is our righteousness, Rom. 10:4; 2 Cor. 5:21; Phil. 3:9; and that He secured for us eternal life, the adoption of sons, and an eternal inheritance, Gal. 3:13-14, 4:4-5; Eph. 1:3-12, 5:25-27.” (Berkhof, Systematic Theology, 381)

Source: Louis Berkhof. Systematic Theology. 4th Edition. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1939.

— Dr. Marcus J. Serven

Berkhof on “The Active Obedience of Christ”

May 23, 2022 /
Prof. Louis Berkhof

“Christ as Mediator entered into the federal relation in which Adam stood in the state of integrity, in order to merit eternal life for the sinner. This constitutes the active obedience of Christ, consisting in all that Christ did to observe the law in its federal aspect, as the condition for obtaining eternal life. The active obedience of Christ was necessary to make His passive obedience acceptable with God, that is, to make it an object of God’s good pleasure. It is only on account of it that God’s estimate of the sufferings of Christ differs from His estimate of the sufferings of the lost. Moreover, if Christ had not rendered active obedience, the human nature of Christ itself would have fallen short of the just demands of God, and He would not have been able to atone for others. And, finally, if Christ had suffered only the penalty imposed on man, those who shared in the fruits of His work would have been left exactly where Adam was before he fell. Christ merits more for sinners than the forgiveness of sins. According to Gal. 4:4-5 they are through Christ set free from the law as the condition of life, are adopted to be sons of God, and as sons are also heirs of eternal life, Gal. 4:7. All this is conditioned primarily on the active obedience of Christ. Through Christ the righteousness of faith is substituted for the righteousness of the law, Rom. 10:3-4. Paul tells us that by the work of Christ ‘the righteousness of the law is fulfilled in us,’ Rom. 8:3-4; and that we are made ‘the righteousness of God in Him,’ 2 Cor. 5:21.” (Berkhof, Systematic Theology, 380)

Source: Louis Berkhof. Systematic Theology. 4th Edition. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1939. 

— Dr. Marcus J. Serven

Update on the Theology Study Group

May 12, 2022 /
An after class celebration at Pok-e-Jo’s Smokehouse in Austin

Over the past twenty-two months I have really enjoyed the privilege of teaching theology to this serious group of adult-learners. We call ourselves the “Theology Study Group.” Our class formed in the Summer of 2020 with four students and over time we grew to sixteen students. The basic plan was to meet weekly on Thursday mornings (weather, vacations, and illnesses permitting) at Redeemer Presbyterian Church. The Lord has certainly blessed us as we dug deep into the Bible and wrestled with all of the major doctrines of the Christian faith.

Today we reached the final pages in Louis Berkhof’s “Manual of Christian Doctrine” and we discussed–as you might expect–the Return of Christ and the coming Judgment Day. The promise of “the blessed hope” which is “the appearing of…our great God and Savior Jesus Christ” (Titus 2:13) is a strong motivation to holy living and faithfulness. What a privilege it is to reflect on these precious doctrines of God. Class members: (L-R) Max, Donna, Steven, Albert, David, Joel, Bret, me, Steven, and Boyd. Missing from this picture are regular attenders: Robert, Brian, Joseph, and Jack.

— Dr. Marcus J. Serven

R. C. Sproul on “Free Will”

April 26, 2022 /
Dr. R. C. Sproul

“The Reformers believed that the will, although in a fallen state, could still achieve civic virtue or civic righteousness. Fallen man can still obey the traffic lights and so on, but he cannot incline himself to the things of God. Jesus said, ‘This is why I told you that no one can come to me unless it is granted him by the Father’ (John 6:65). ‘No one can’ means that no one is able. One of the key doctrines of the Reformation was sola gratia, meaning that we are saved by God’s grace alone and not from our own efforts. Does fallen man have the ability to turn to Christ and to choose Him before he is born of the Holy Spirit? Most professing evangelical Christians today believe that faith comes first and then rebirth. This presupposes that the unconverted person has the ability to incline himself, or choose to come, to Jesus Christ. Augustine, Luther, Calvin, and Edwards said that no one is able to do that. If we continue to think that in our fallen state we have the moral ability to come to Christ apart from the grace of God, we do so at our own peril. In John 6:65, our Lord clearly says that no one is able to come to Him unless the ability to do so is given to him by the Father. Fortunately for us, Jesus puts the word ‘unless’ in the statement. That word points to what we call a necessary condition, a sine qua non. A necessary condition has to be met before a desired result can occur. The desired result is coming to Christ; the necessary condition is that the ability to come must be given to each person by the Father. Only God gives that ability. No one can come to Christ on his own; we are not able to, unless God gives us the moral ability to do it.” (Sproul, Truths We Confess, 235-236)

Source: Sproul, R. C. Truths We Confess: A Systematic Exposition of the Westminster Confession of Faith. Orlando, FL: Reformation Trust Publishing, 2019.

“This Age” and “the Age to Come”

April 26, 2022 /
The present reality of the Kingdom of God was persistently taught by John Calvin in the 1500’s and it made a profound and positive impact upon the people of Geneva, Switzerland and many others

“And behold, I am with you always, to the end of the age.” Matthew 28:20b

Written by Dr. Marcus J. Serven

Introduction:

Our Lord gives a defining picture of the chronology of the world in multiple passages throughout the Gospels. He speaks of “this age” and “the age to come.” In other words, Jesus teaches that there are two “ages” that we should be concerned about, and no others. “This age” refers to the present age in which we now live here on the earth. And the phrase “the age to come” refers to that age which is called the “new heavens and the new earth” where will we live with the Lord in heaven. There are not three ages: this age, an in-between age, and the age to come. There are only two ages.

“This age” in which we now live—our earthly existence—is identified with that time in which the kingdom of God “breaks-through” into human history and grows and expands into every dark corner of the earth. It anticipates the consummation of that kingdom in “the age to come.” The kingdom of God is already present, but it is not yet fulfilled. Hence, there is an over-lap between the two ages. This is sometimes referred to as the “already, but not yet” principle of the kingdom of God. To repeat, the kingdom of God is already present, but it is not yet fulfilled—there is more to come at the consummation of all earth history when Jesus Christ returns.

“This Age” and “the Age to Come” according to Geerhardus Vos

This way of thinking is often called an “inaugurated eschatology.” Simply stated, inaugurated eschatology is the belief in Christian doctrine that the end times were inaugurated in the life, death, and resurrection of Jesus, and thus there are both “already” and “not yet” aspects to the kingdom of God. Christians now live as present-day members of the kingdom of God while still anticipating a future consummation. The kingdom of God is both “realized” in the present time, but it is also “anticipated” in the future as greater fulfillments are expected.

Key Bible Passages: (all italics are mine)

“Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.” Matthew 12:31-32

[The Parable of the Weeds explained] “The field is the world, and the good seed is the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sowed them is the devil. The harvest is the close of the age, and the reapers are the angels. Just as the weeds are gathered and burned with fire, so will it be at the close of the age.” Matthew 13:38-40

[The Parable of the Net] “So it will be at the close of the age. The angels will come out and separate the evil from the righteous and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.” Matthew 13:49-50

“As he sat on the Mount of Olives, the disciples came to him privately, saying, ‘Tell us, when will these things be, and what will be the sign of your coming and of the close of the age?’” Matthew 24:3

“And behold, I am with you always, to the end of the age.” Matthew 28:20b

“Jesus said, ‘Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, house and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life.’” Mark 10:29-30

“And he said to them, ‘Truly, I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times more in this time, and in the age to come eternal life.’” Luke 18:29-30

“And Jesus said to them, ‘The sons of this age marry and are given in marriage, but those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection.’” Luke 20:34-36

“Where is the one who is wise? Where is the scribe? Where is the debater of this age?” 1 Corinthians 1:20

“Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory.” 1 Corinthians 2:6-8

“In that case the god of this world [in Greek: aeon = age] has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.” 2 Corinthians 4:4

“Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, to whom be the glory forever and ever. Amen.” Galatians 1:3-5

“…according to the working of his great might that we worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.” Ephesians 1:19b-21

“As for the rich in the present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future [lit. “for the coming age”], so that they may take hold of that which is truly life.” 1 Timothy 6:17-19

“For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.” Titus 2:11-14

“For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.” Hebrews 6:4-7

Significant Quotations:

Dr. Cornelis P. Venema

— Cornelis P. Venema (b. 1954)
“In the coming of Christ, the long-awaited coming of God’s kingdom is inaugurated. In the Gospels, both John the Baptist and Jesus announce in their preaching that the kingdom of God ‘is at hand’ (literally, ‘has drawn near’, Matt. 3:2, Mark 1:15). When Christ cast out demons, he testified to the Pharisees that this was evidence that the kingdom of God ‘had come upon them’ (Matt. 12:28). Similarly, the Gospel accounts of Christ’s miracles and the authority with which he commissioned the disciples to preach the gospel of the kingdom serve to confirm that, with his coming, the Old Testament promise regarding the future coming of the kingdom is being fulfilled. Though this kingdom has not yet come in all of its fullness, it has come in the person and work Jesus Christ, in his life, death, resurrection and ascension to the Father’s right hand, whence he presently reigns until all of his enemies have been subdued beneath his feet (1 Cor. 15:25).” (Venema, The Promise of the Future, 26)

Dr. George Eldon Ladd

— George Eldon Ladd (1911-1982)
“There is a powerful dualism in the New Testament: God’s will is done in heaven; his Kingdom brings it to earth. In the Age to Come, heaven descends to earth and lifts historical existence to a new level of redeemed life (Rev. 21:2-3). This is hinted at, although not elaborated on, in the Gospels. Those who ‘attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die any more, because they are equal to angels and are sons of God, being sons of the resurrection’ (Lk. 20:35-36). Here is a truly inconceivable order of existence. There are no human analogies to describe existence without the physiological and sociological bonds of sex and family. But this is the will of God: to conquer evil and to bring his people finally into the blessed immortality of the eternal life of the Age to Come.” (Ladd, A Theology of the New Testament, 69)

“If God’s Kingdom is the gift of life bestowed upon his people when he manifests his rule in eschatological glory, and if God’s Kingdom is also God’s rule invading history before the eschatological consummation, it follows that we may expect God’s rule in the present to bring a preliminary blessing to his people. This is in fact what we find. The Kingdom is not only an eschatological gift belonging to the age to come; it is also a gift to be received in the old aeon.” (Ladd, A Theology of the New Testament, 72)

Dr. Anthony A. Hoekema

— Anthony A. Hoekema (1913-1988)
“The nature of New Testament eschatology may be summed up under three observations: (1) the great eschatological event predicted in the Old Testament has happened; (2) what the Old Testament writers seems to depict as one movement is now seen to involve two stages: the present age and the age of the future; and (3) the relation between these two eschatological stages is that the blessings of the present age are the pledge and guarantee of greater blessings to come.” (Hoekema, The Bible and the Future, 21-22)

Dr. Geerhardus Vos

“At this point we should take a look at a theologian who has made a significant contribution to eschatological studies, but who has not received the attention he deserves. I refer to Geerhardus Vos (1862-1949), who was professor of Biblical Theology at Princeton Theological Seminary from 1893-1932…In his Pauline Eschatology, published in 1930, Vos further developed these insights, particularly as they reflected the teachings of the Apostle Paul. For the Old Testament writers, he states, the distinction between ‘this age’ and the ‘age to come’ was thought of simply in terms of chronological succession. But when the Messiah whose coming these Old Testament writers had predicted actually arrived on the scene, the eschatological process had in principle already begun, and therefore the simple scheme of chronological succession between this age or world and the age or world to come was no longer adequate. The Messianic appearance now began to unfold itself into two successive epochs; ‘the age to come was perceived to bear in its womb another age to come’ [Vos, The Pauline Eschatology, 36]…According to Vos, therefore, the New Testament believer lives both in the age or world and in the age or world to come at the same time. Vos would therefore agree with Dodd that there is a sense in which the age to come has already arrived. He would differ from Dodd, however, in maintaining that there will be a future Parousia or Second Coming of Christ, and a future consummation of the age or world to come in which all its potentialities will be fully realized.” (Hoekema, The Bible and the Future, 298-299)

Dr. Herman Ridderbos

— Herman Ridderbos (1909-2007)
“The coming of the Lord can for this reason not only be a motive for sanctification, but also a source and ground of comfort in the present ‘affliction,’ a word that does not merely refer to an incidental setback of difficulty, but very definitely characterizes the last phase of the present world preceding the coming of Christ. Therefore the revelation of the Lord Jesus from heaven also signifies rest for those who are now in this distress (2 These. 1:6-ff). Because of this hope of the glory of God the church may glory in this affliction (Rom 5: 2-5). Affliction, suffering, and glory frequently occur in one context (Rom. 8:18), indeed in the former lie the announcement and proof of the latter (Rom. 8:19-23). Hope in the appearing of Christ (Tit. 2:13) is accordingly the distinguishing mark of the Christian life (Rom. 8:24; Gal. 5:5). As the one who will appear, Christ is the hope of glory (Col. 1:27), or in the absolute sense ‘our hope’ (1 Tim. 1:1), with whose manifestation the church, too, will be manifested in glory (Col. 3:4). It is this glory which is time and again held out in prospect to the church that now finds itself in distress and suffering (1 Cor. 15:43; 2 Cor. 3:18, 4:17; Eph. 1:18; Phil. 3:4; 2 Thess. 2:14; 2 Tim. 1:10), and on which its hope is set (Col. 1:5; 1 Thess. 5:8; Tit. 1:2, 2:13, 3:7). And with what intensity this expectation is charged all those passages prove in which the apostle strongly accentuates the ‘not yet’ of the present. These the sparks shoot, as it were, to and fro between the two poles (Rom. 8:18-ff; 2 Cor. 4:16-18); there it is evident what a living and fervent longing supports and glows through all the preaching of the apostle (cf. Rom 7:24, 25, 8:23, et al.).” (Ridderbos, Paul: An Outline of His Theology, 488-489).

— Dr. Kim Riddlebarger (b. 1954)

“Both Jesus and Paul repeatedly spoke of “this age” and the “age to come” as two successive and qualitatively distinct eschatological periods. In three places in the synoptic Gospels, our Lord explicitly contrasted “this age” with “an age to come.” In Matthew 12:32 Jesus spoke of the impossibility of forgiveness for blasphemy against the Holy Spirit either “in this age or the age to come.” In Luke 18:29-30 Jesus spoke about the kingdom of God in response to the unbelief expressed by the rich young ruler. Jesus said, “I tell you the truth…no one who has left home or wife or brothers or parents or children for the sake of the kingdom of God will fail to receive many times as much in this age and, in the age to come, eternal life.” In Luke 20:34-35 Jesus declared, “The people of this age neither marry nor are given in marriage. But those who are considered worthy of taking part in that age and in the resurrection from the dead will neither marry nor be given in marriage, and they can no longer die; for thy are like the angels. They are God’s children, since they are children of the resurrection.” These texts make it clear that our Lord understood these two ages as successive and qualitatively distinct.” (Riddlebarger, A Case for Amillennialism, 82)

— Dr. Craig G. Bartholomew (b. 1961) and Dr. Michael W. Goheen (b. 1955)

“But if the old has passed away and the new has come, why do evil and death remain in the world? Paul’s letters are charged with the same tension between the “already” and “not yet” aspects of the kingdom of God that we have seen in Jesus’s own teachings but with some differences in emphasis. For Paul, the kingdom is here already in that Jesus’s death brings an end to the old and his resurrection inaugurates the new. The Spirit is described as a deposit (or down payment) on the coming kingdom (2 Cor. 1:22; 5:5; Eph. 1:14). A deposit is not merely an IOU or promise for the future; instead, it is a real payment given now as a guarantee that in the future the rest will be paid. The Spirit is also pictured as first fruits, the first part of the harvest, ready to be enjoyed now, and tangible evidence that the remainder of the harvest will also come (Rom. 8:23). The kingdom has not yet arrived for us in its fullness. We remain in a world that has not yet been fully delivered from the influence of evil, demonic powers (2 Cor. 4:4). We are still surrounded by the darkness of sin and rebellion against God (Eph. 2:2-3), even while we anticipate the full revelation of God’s kingdom in which those things shall be no more. Thus, in Paul’s thought there is no clearly marked threshold between the present age and the age to come. We live in the in-between time, in which the two ages overlap.” (Bartholomew and Goheen, The Drama of Scripture, 206-207)

These particular books have helped me to understand the present reality of the Kingdom of God more than any others–each one is superlative!

Resources for Further Study:

Bartholomew, Craig G. and Michael W. Goheen. The Drama of Scripture: Finding Our Place in the Biblical Story, Second Edition. Grand Rapids, MI: Baker Academic, 2014. 

Elwell, Walter A. ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Books, 2001.

  • “Age, Ages” by George E. Ladd
  • “Eschatology” by Frederick F. Bruce
  • “Kingdom of Christ, God, Heaven” by George E. Ladd
  • “Millennium, Views of the” by Robert G. Clouse
  • “Realized Eschatology” by Gary M. Burge
  • “Second Coming of Christ” by Millard J. Ericksen
  • “This Age, The Age to Come” by Gary M. Burge

Hoekema, Anthony. The Bible and the Future. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1979.

Ladd, George Eldon. A Theology of the New Testament. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1974.

Ladd, George Eldon. The Presence of the Future: An Eschatology of Biblical Realism. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1974.

Lloyd-Jones, Martyn. The Kingdom of God. Wheaton, IL: Crossway Books, 1992. 

Ridderbos, Herman. The Coming of the Kingdom. Raymond O. Zorn, ed. H. de Jongste, trans. Philadelphia, PA: The Presbyterian and Reformed Publishing company, 1962.

Ridderbos, Herman. Paul: An Outline of His Theology. John R. De Witt, Trans. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1975.

Riddlebarger, Kim. The Case for Amillennialism: Understanding the End Times. Grand Rapids, MI: Baker Books, 2003. 

Venema, Cornelis P. The Promise of the Future. Edinburgh, Scotland: The Banner of Truth Trust, 2000.

Vos, Geerhardus. The Kingdom of God and the Church. Originally published in 1903; Dallas, TX: Fontes Press, Reprint, 2017. 

Vos, Geerhardus. The Pauline Eschatology. Originally published in 1930; Phillipsburg, NJ: P&R Publishing, Reprint 1979.

Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright April, 2022 – All Rights Reserved

Martin Bucer on the Present Reality of the “Kingdom of God”

March 7, 2022 /
King’s College at Cambridge University

“Thy Kingdom come, Thy will be done, on earth as it is in Heaven” Matt. 6:10

Later in life when Martin Bucer (1491-1551) served as the Regius Professor of Divinity at Cambridge University, he wrote, perhaps, his greatest work De Regno Christi which is translated “The Kingdom of Christ” (1550). This significant book shaped theological and political thought for many centuries in Reformation-minded countries by setting forth a blueprint for Christian society. It was dedicated to the young English Monarch, King Edward VI.

Bucer described the Kingdom of God in the following manner,

Dr. Martin Bucer, Protestant Reformer of Strasbourg

“We read that this Kingdom is called “the Kingdom of God” (Matt. 6:33), “the Kingdom of the beloved Son of God” (Eph. 5:5), and “the Kingdom of Heaven” (Matt. 3:12). Now we know that a kingdom, if it is rightly and properly so called, is said to be the administration of a people or state by which the one person who excels the others in wisdom and every virtue so arranges and obtains whatever is for the well-being of the citizens that nothing at all is lacking to them, in such a way that from earliest childhood everyone is formed and led toward a responsible and happy way of life. Since this is the nature and purpose of any kingdom which can really be called a kingdom, let us consider that the kingdom about which we are reading is called the Kingdom of God. Whatever good properties exist in any human kingdom exist and are found in fuller perfection here, inasmuch as God is above all men, both in the wisdom of his governance and in the benevolence of his will for all mankind. Indeed, since God alone is good, wise, and powerful, only in his Kingdom can those things which ought to be done by royal rule be plainly perceived.”

Bucer, De Regno Christi, 176-177

Here we see the thoughts of a mature Christian man who was thoroughly saturated with the principles of the Word of God. Bucer rightly acknowledges, “Whatever good properties exist in any human kingdom exist and are found in fuller perfection here” (i.e. in the Kingdom of God). Thus, it is beneficial, good, and right for the leaders of the kingdoms of this earth to emulate the King of Kings in their judgements, laws, and societal standards. To do otherwise, invites the judgement and discipline of the Lord (Ps. 2:10-12).

May God give us confidence in the rule of the Lord Jesus Christ during these dark days (Ps. 110:1-7). Those who flagrantly rule over humanity with deception, injustice, and wickedness must ultimately give an account to the King of Kings and Lord of Lords (2 Cor. 5:10). That sobering fact should give all Christians a great sense of assurance. The Kingdom of God will prevail despite all those who oppose it. Jesus plainly states, “I will build my church, and the gates of hell shall not prevail against it” (Matt. 16:18b).

— Dr. Marcus J. Serven

Biographical Source:

Bucer, Martin. “De Regno Christi” in Melancthon and Bucer. Wilhelm Pauck, ed. Francois Wendel, trans. The Library of Christian Classics. Volume XIX. Philadelphia, PA: The Westminster Press, 1969.

J. I. Packer on Calvinism and Arminianism

February 28, 2022 /

Within all of the varieties of Protestant theology there are two central systems of thought regarding the doctrine of salvation–it is entirely of God (monergism), or it is a cooperative effort by God and man (synergism). Both systems of theology are named after men–John Calvin’s teaching reflects the monergistic view, and Jacobus Arminius’ teaching represents the synergistic view. Moreover, it must be noted that both men would probably be very uncomfortable with having their names attached to these two systems of thought–Calvinism and Arminianism. Nevertheless, their names are useful handles for identifying the differing views that each system claims. But what exactly are the differences?

J. I. Packer ably explains the differences in the quote below:

Dr. J. I. Packer (1926-2020)

“Now, here are two coherent interpretations of the biblical gospel, which stand in evident opposition to each other. The difference between them is not primarily one of emphasis, but of content. One proclaims a God who saves; the other speaks of a God who enables man to save himself. One view presents the three great acts of the Holy Trinity for the recovering of lost mankind—election by the Father, redemption by the Son, calling by the Spirit—as directed towards the same persons, and as securing their salvation infallibly. The other view gives each act a different reference (the objects of redemption being all mankind, of calling, all who hear the gospel, and of election, those hearers who respond), and denies that any man’s salvation is secured by any of them. The two theologies thus conceive the plan of salvation in quite different terms. One makes salvation depend on the work of God, the other on a work of man; one regards faith as part of God’s gift of salvation, the other as man’s own contribution to salvation; one gives all the glory of saving sinners to God, the other divides the praise between God, who, so to speak, built the machinery of salvation, and man, who by believing operated it. Plainly, these differences are important, and the permanent value of the five points, as a summary of Calvinism, is that they make clear the areas in which, and the extent to which, the two conceptions are at variance.”

J. I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life, 128-129

These are not inconsequential matters, or just abstruse theological technicalities. Which system you adhere to gets at the very essence of the Gospel and how you lead your life as a Christian. J. I. Packer explains, “One proclaims a God who saves; the other speaks of a God who enables man to save himself.” If it is God who does the saving–then that leads to a deep and abiding sense of security and an expression of gratitude. If it is man who does the saving–then that leads to a temporal and irregular sense of security and an expression of uncertainty.

As for myself, I am totally committed to preaching and teaching the view that God does the saving. Why? Because it is the clear message of the Bible. He elects in eternity (John 15:16; Acts 13:48; Rom. 9:16; Eph. 1:3-5). He calls and convicts the sinner (John 6:44; John 10:1-5, 27-29). He regenerates the unbeliever and gives him the gift of faith to believe and trust in Christ (John 3:3, 5; Eph. 2:8-9; Titus 3:5-7). He justifies, adopts, redeems, and reconciles the new believer so that he begins to manifest a new manner of life (Rom. 3:24-26; Rom. 5:1; Rom. 8:1-2, 14-17; 2 Cor. 5:17-21). And, He progressively sanctifies the believer throughout the remainder of his life (John 17:17; 1 Cor. 6:11; 1 Thess. 4:3). In short, God gets the all glory in the matter of salvation–Soli Deo Gloria!

— Dr. Marcus J. Serven

Here is a short list of some of J. I. Packer’s most insightful books:

  • Packer, James I. A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.
  • Packer, James I. Concise Theology: A Guide to Historic Christian Beliefs. Carol Stream, IL: Tyndale House Publishers, 2001.
  • Packer, James I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.
  • Packer, James I. Growing in Christ. Wheaton, IL: Crossway Publishers, 2007.
  • Packer, James I. Knowing God. Downers Grove, IL: InterVarsity Press, 1973.
All three of these books by J. I. Packer are well worth your time to read–each has been a blessing to me!

Louis Berkhof on the “Mode of Baptism”

December 9, 2021 /
Prof. Louis Berkhof of Calvin Theological Seminary

“Is immersion that only proper mode of baptism? The generally prevailing opinion outside of Baptist circles is that, as long as the fundamental idea, namely, that of purification, finds expression in the rite, the mode of baptism is quite immaterial. It may be administered by immersion, by pouring or effusion, or by sprinkling. The Bible simply uses a generic word to denote an action designed to produce a certain effect, namely, cleansing or purification, but nowhere determines the specific mode in which the effect is to be produced. Jesus did not prescribe a certain mode of baptism. He evidently did not attach as much importance to it as the Baptists do. Neither do the Biblical examples of baptism stress any particular mode…That this purification was sometimes effected by sprinkling, is evident from Num. 8:7; 19:13, 18, 19, 20; Ps. 51:7; Ezek. 36:25; Heb. 9:10…Neither is this possible in connection with the following passages of the New Testament: Matt. 3:11; Luke 11:37-38; 12:50; Rom. 6:3; 1 Cor. 12:13; Heb. 9:10 (cf. verses 13, 14, 19, 21); 1 Cor. 10:1-2. Since the word baptizo does not necessarily mean ‘to immerse,’ and because the New Testament does not in any case explicitly assert that baptism took place by immersion, the burden of proof would seem to rest on the Baptists…The passages referred to in the preceding prove that many Old Testament washings (baptizings) took place by sprinkling. In a prophecy respecting the spiritual renewal of the New Testament day the Lord says: ‘And I will sprinkle clean water upon you, and ye shall be clean,’ Ezek. 36:25. The matter signified in baptism, namely, the purifying Spirit, was poured out upon the Church, Joel 2:28-29; Acts 2:4, 33. And the writer of Hebrews speaks of his readers as having their hearts sprinkled from an evil conscience, Heb. 10:22.” (Berkhof, Systematic Theology, 629-631)

John Calvin on “Infant Baptism”

December 3, 2021 /

Here is a short summary statement of John Calvin’s argument for applying the sign of baptism to the children of Believers:

John Calvin (1509-1564)

“Reason would tell us that baptism is rightly administered to babies. The Lord did not give circumcision long ago without making them (infants) partakers of everything represented by circumcision. He would have been deceiving his people with a sham, if he had reassured them with false signs. The idea is very shocking. He distinctly states that the circumcision of the infant is the seal of covenant promise. If the covenant remains firm and unmoved, this is just as relevant to the children of Christians today as it was to the children of the Jews under the Old Testament…The truth of baptism applies to infants, so why do we deny them the sign? The Lord himself formally admitted infants to his covenant, so what more do we need?”

John Calvin, Institutes of the christian religion, 4:16:5 (Beveridge Edition)

Most Reformed and Presbyterian families embrace Calvin’s way of thinking when it comes to our “Covenant Children.” We understand that God has given each child to the Christian family as a “heritage,” a “reward,” and a “blessing” (Ps. 127:3-5). And, that the sign and seal of the Old Testament–which was circumcision (Gen. 17:7-9; Rom. 4:11)–has now been replaced by baptism in the New Testament (Col. 2:11-12). Standing on the promises of the Covenant of Grace, Christian parents are solemnly tasked by Jesus Christ “to make disciples” of their children by “baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). Lastly, they are instructed by the Apostle Paul to “bring them up in the discipline and instruction of the Lord” (Eph. 6:4; Matt. 28:20). This is serious business!

An Infant Baptism at Covenant Family Church in Troy, MO

Therefore, it is imperative that Christian fathers and mothers embrace the promises of God for each one of their children (Ps. 78:1-8). Consider the Apostle Peter’s striking admonition to his fellow Jews on the day of Pentecost, “For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself” (Acts 2:39). In other words, those who follow Jesus Christ as His disciples are responsible by faith to entrust the spiritual awakening of their own children to God’s gracious work (John 3:3-5; Titus 3:5-7). We do this by presenting our “Covenant Children” for baptism and by instructing them in the truths of the Gospel as they mature.

Soli Deo Gloria!

— Dr. Marcus J. Serven

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