I had the privilege of preaching at Redeemer Presbyterian Church, where I serve as the Pastor of Christian Discipleship, this past Sunday (April 7, 2024). My part-time role is mainly focused on teaching adults in our School of Discipleship (on Sunday mornings) and in directing the newly established Redeemer Theological Academy (mid-week classes). Getting an opportunity to preach for me is a rarity–since we have a sizable staff of pastors–and so I was happy to take the opportunity when it came up! Below you will find a description of my sermon on the “Parable of the Lamp” and an audio clip so you can listen. I hope you enjoy it and are challenged by Jesus’ admonition to “let your light shine before others” (Matthew 5:16)!
Jesus uses a common oil-burning lamp as a “visual aid” or as a “parable” to illustrate the value of “light.” No doubt, you can think of examples in real life that demonstrate the value of light—a candle in the midst of a blackout, the light on your phone when you are trying to open the lock on your front door, or a handy flashlight to change a flat tire late at night. The Bible includes several references to “light” in both the Old and the New Testaments (see: Gen. 1:1-5; Ps. 119:105; Prov. 6:23; Matt. 5:14-16; Lk. 2:32; Jn. 3:19-21, 8:12). These short passages show us that light is a very important concept in the Bible. It is not an accident that Jesus uses a lamp that gives off light to express something quite valuable—but what does it mean? If we conclude that the “light” in the Parable of the Lamp refers to the gospel message then how should Christians today seek to show forth the “light” of the gospel? Both Jesus and Paul speak of Christians as the “sons of light” (Jn. 12:36; 1 Thes. 5:5). Therefore, we can be confident that whatever we might do in our life—whether it is in art, business, economics, education, family, law, politics, sports, or work—we bring the light of the gospel into it. Jesus did not intend for us to keep the light hidden, but to make it clearly known for all to see!
Here is the audio clip:
Just a few days after I preached, I was very kindly gifted by friends with this genuine oil lamp made in Israel. Interestingly enough, the lamp I described in my sermon was very much like this one. My resource was the Zondervan Pictorial Encyclopedia of the Bible which gave me the description that I used. But now I had in my possession the real deal–a simple oil-burning clay lamp of the type used by Jesus in his parable! What joy! Post Tenebras Lux (After darkness, Light!)
“Although he was a son, he learned obedience through what he suffered. And being made perfect, he became the source of eternal salvation for all who obey him, being designated by God a high priest after the order of Melchizedek.” Hebrews 5:8-10
Prof. John Murray (1898-1975) of Westminster Theological Seminary
Prof. John Murray enjoyed a lengthy career of teaching systematic theology at Westminster Theological Seminary in Philadelphia (1930-1966). He taught alongside other Reformed and Presbyterian notables such as O. T. Allis, R. B. Kuiper, J. Gresham Machen, Ned Stonehouse, Cornelius Van Til, and Paul Woolley. Murray had a particular gift of asking the hard questions about some of the most important doctrines of the Christian faith. For example, the following quotation on Christ’s obedience seeks to penetrate beyond a surface understanding of the Atonement and to consider actually how our Lord accomplished salvation for the Elect. Murray does this by delineating between the preceptive and the penal aspects of God’s Law. He argues that Jesus Christ fulfilled both aspects of the Law–he kept the Law perfectly in all of its precepts, and he satisfied the penal requirements of the Law by “becoming sin for us” thereby securing our salvation (Rom. 5:18-19; 2 Cor. 5:21; Gal. 3:13-14). Consider this following quote by Murray:
“The real use and purpose of the formula (i.e. the active and passive obedience of Christ) is to emphasize the two distinct aspects of our Lord’s vicarious obedience. The truth expressed rests upon the recognition that the law of God has both penal sanctions and positive demands. It demands not only the full discharge of its precepts but also the infliction of penalty for all infractions and shortcomings. It is the twofold demand of the law of God which is taken into account when we speak of the active and passive obedience of Christ. Christ as the vicar of his people came under the curse and condemnation due to sin and he also fulfilled the law of God in all its positive requirements. In other words, he took care of the guilt of sin and perfectly fulfilled the demands of righteousness. He perfectly met both the penal and the preceptive requirements of God’s law. The passive obedience refers to the former and the active obedience to the latter. Christ’s obedience was vicarious in the bearing of the full judgment of God upon sins, and it was vicarious in the full discharge of the demands of righteousness. His obedience becomes the ground of the remission of sin and of actual justification.”
john Murray, Redemption: Accomplished and Applied, 16-17
This kind of thoughtful analysis is rarely found, and when it is found we should value it and the insights that it brings to light.
Source of this Information: Murray, John. Redemption: Accomplished and Applied. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1955.
Other Resources from John Murray to consider purchasing:
The Collected Writings of John Murray have been carefully assembled into a beautiful hardbound set by The Banner of Truth Trust (4 volumes). I treasure these books and find them to be a rich repository of Reformed thought on many significant matters in theology. John Murray deeply affected many ministers in American Reformed and Presbyterian denominations. Amongst them are:
Associate Reformed Presbyterian Church (ARP)
Christian Reformed Church (CRC)
Orthodox Presbyterian Church (OPC)
Presbyterian Church in America (PCA)
Reformed Church in the United States (RCUS)
Reformed Presbyterian Church, North America (RPCNA)
As I mentioned, Prof. John Murray has influenced a large number of ministers in a very positive manner. One of those ministers influenced by John Murray–even though that particular minister never attended Westminster Theological Seminary–is Me! I have read most of Murray’s books and have been stimulated by his erudite theological articles. Murray has a way of stretching each student to think deeply about the doctrines of our faith. There are no shortcuts to understanding Murray! He forces each student of God’s Word to logically consider the truth claims of the gospel. He also encourages each student to wrestle with the implications of Christ’s work and by faith to apply them to life. Such was the teaching ministry of Prof. John Murray. Let us pray for more theologians like John Murray to be raised up to bless the Church of Jesus Christ in the years ahead. So may it be!
“I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep.” John 10:14-15
— Dr. Marcus J. Serven
Each week when we celebrate the Lord’s Supper at Redeemer Presbyterian Church here in Austin, I am reminded of how our Lord “laid down his life” for the sake of sinners. This great truth becomes even more precious to me as we get closer to Good Friday. For it was on that day roughly two thousand years ago that Jesus went to the Cross as a sacrifice for sins. Contrary to common opinion, Jesus was not caught up in a calamitous swirl of events that he could not get out of. Instead, he willingly and purposefully went to the Cross, giving up his life for the sake of others. He put himself forward as a substitute; taking our place on the Cross. Such striking images as these were designed by God to remind us of the passive obedience of Jesus Christ. He was given a mission by his Father, and that mission was to become “a curse” on behalf of God’s people (Gal. 3:13). Jesus was obedient to that mission, despite the injustices of his experience. Prof. Louis Berkhof gives a detailed analysis of Christ’s passive obedience. He thoughtfully writes,
Prof. Louis Berkhof (1873-1957) of Calvin Theological Seminary
“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
Jesus succeeded in accomplishing the mission given to him by his Father. This truth is patently evident with the words Jesus uttered on the Cross, “It is finished!” (Jn. 19:30). Meaning that the redemptive work of Jesus has been fully accomplished. There is nothing more to be added.
Consider now these additional comments by Dr. Anthony Hoekema that explain the meaning of the term passive obedience:
Dr. Anthony A. Hoekema (1913-1988) of Calvin Theological Seminary
“The term “passive obedience” is often misunderstood; many think that it means an obedience in which Christ was “passive” and not active, and “obedience in passivity.” But this is not what the adjective “passive” in this expression is intended to convey. The term “passive obedience” originated in the Latin writings of the seventeenth century Lutheran and Reformed theologians. One of these Johannes Wollebius, used the expression passiva obedienta (“passive obedience”) as equivalent to passio (“suffering,” here used of the suffering of Christ). By “passiive obedience,” therefore, we must understand the sufferings of Christ, culminating in his death on the cross; to avoid misunderstanding, however, I prefer the term “suffering obedience.” By “active obedience” we must understand Christ’s perfect keeping of God’s law; here I prefer the term “law-keeping obedience.”
hoekema, saved by grace, 181
Thus, Anthony Hoekema gives us a clearer picture of passive obedience. The term refers to how Jesus gave up his life for the sake of others. He suffered (Lat. passio) on the Cross for the purpose of providing redemption for sinners. For this sacrificial action we should all be extraordinarily grateful!
It must also be acknowledged that the passive obedience of Christ refers to all of the indignities he suffered here on the earth during the course of his life–his birth, his family background, his life experiences, his betrayal, his shameful trial, and the awful circumstances of his death. The Westminster Shorter Catechism addresses this fact by speaking of the “Humiliation of Christ.” Here is Question #27 and its answer:
Q. 27 Wherein did Christ’s humiliation consist? A. Christ’s humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; being buried, and continuing under the power of death for a time.
westminster shorter catechism, #Q. 27
And so, it must be concluded that all of Jesus’ life on the earth represents his passive obedience. He obeyed the wishes of his Father by being born amongst men and enduring all of the travails of the human condition–yet he does so without sin. In this way, he is able to fulfill the mission of redeeming the people of God from the penalty of sin. He becomes sin for us. Dr. R. C. Sproul puts it this way,
Dr. R. C. Sproul (1939-2017) of Ligonier Ministries
“The cross represents the passio magnum, the great suffering of Christ. The suffering far transcends physical pain. It is more than a human death; it is an atonement. Christ is the sacrificial lamb. He must bear the weight of divine displeasure. He must feel the wrath of the Father poured out against sin. He must not only be executed by man, He must be forsaken by God.”
Sproul, The Glory of Christ, 149-150
Such clear and forceful words as these demonstrate that the passive obedience of Jesus Christ signifies that his death on the Cross was entirely purposeful. He died for the sake of others. Or, to quote Jesus’ own words, “I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep” (Jn. 10:14-15). Thanks be to God!
Key Bible Passages:
Here is a brief selection of passages from both the Old and New Testaments that teach about the passive obedience of Jesus Christ. All Bible quotations are from the English Standard Version, Good News Publishers, 2001.
— “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. All we like sheep have gone astray; we have turned–every one–to his own way; and the LORD has laid on him the iniquity of us all.” Isa. 53:4-6
— “The Son of Man came not to be served but to serve, and to give his life as a ransom for many.” Matt. 20:28 (See also Mark 10:45)
— “…for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith.” Rom. 3:23-26
— “Jesus our Lord…was delivered up for our trespasses and raised for our justification.” Rom. 4:24b-25
— “He who knew no sin, became sin for us, so that we might become the righteousness of God” 2 Cor. 5:21
— “…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.” Tit. 2:13b-14
— “But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.” Heb. 9:11-12
— “And just as it is appointed for a man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many will appear a second time, not to deal with sins but to save those who are eagerly waiting for him.” Heb. 9:27-28
— “And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver and gold , but with the precious blood of Christ, like that of a lamb without blemish or spot.” 1 Pet. 1:17-19
— “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.” 1 Pet. 2:24
— “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit.” 1 Pet. 3:18
— “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” 1 John 2:2
Berkhof, Louis. Systematic Theology. 4th Edition. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1939.
Boice, James Montgomery and Philip Graham Ryken, The Heart of the Cross. Wheaton, IL: Crossway Books, 1999.
Hoekema, Anthony A. Saved by Grace. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1989.
Morris, Leon. The Apostolic Preaching of the Cross. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1955.
Murray, John. Redemption: Accomplished and Applied. Grand Rapids, MI: William B. Eerdmans 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.
Sproul, R. C. The Glory of Christ. Wheaton, IL: Tyndale House Publishers, 1990.
Stott, John R. W. The Cross of Christ. Downers Grove, IL: InterVarsity Press, 1986.
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.
Warfield, Benjamin B. “Christ Our Sacrifice” in The Person and Work of Christ. Samuel G. Craig, ed. Philadelphia, PA: Presbyterian and Reformed Publishing Company, 1950.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
“For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God…” 1 Peter 3:18
Over the next two months our theology class at Redeemer Theological Academy will be discussing the atoning work of Jesus Christ and its application to our life. This is a very rich subject, and sadly it is oftentimes neglected in the realm of theological studies. Not so for us! We will be digging into many Bible texts in both the Old and New Testaments seeking to uncover all that the Lord has for us to learn. Once we have examined the work that Jesus accomplished for us on the Cross, we will then study its application in the life of the Believer–specifically, our justification, adoption, redemption, reconciliation, ongoing sanctification, and future glorification. These are exciting and encouraging doctrines, and I suspect we will all be invigorated in our faith as we reflect upon them!
Consider what Prof. John Murray of Westminster Theological Seminary wrote about the bitterness of sin and the atoning work of Jesus Christ
Prof. John Murray (1898-1975)
“It is true we bear the punishment of our sins and we may know something of the bitterness. We are subject to the wrath of God, and the sting of unremitted guilt can reflect the awful severity of divine displeasure. Our sins have separated us from God and we can know the dismal emptiness of being without God and without hope in the world. There is still more we can know of the bitterness of sin and death. The lost in perdition will everlastingly bear the unrelieved and unmitigated judgment due to their sins; they will eternally suffer in the exaction of the demands of justice. But, there was only one, and there will not need to be another, who bore the full weight of the divine judgment upon sin and bore it so as to end it. The lost will eternally suffer in the satisfaction of justice. But they will never satisfy it. Christ satisfied justice. “The Lord hath laid on him the iniquity of us all” (Isa. 53:6). He was made sin and he was made a curse. He bore our iniquities. He bore the unrelieved and unmitigated damnation of sins, and he finished it. That is the spectacle that confronts us in Gethsemane and on Calvary.” (Murray, Redemption: Accomplished and Applied, 76-77)
These insightful words are just a small sample of all that we will be studying in the months ahead. It is crucial for Christians everywhere to know that Jesus willingly laid down his life for the sake of sinners, and that the work he accomplished on the Cross fully satisfies the divine justice of the Father. Our sins have been forgiven! And, as a result we are now at peace with God because of the work of Jesus. The Apostle Paul notes, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). There is much to rejoice in as we embrace the reality of this statement, and come to realize that our sins have been forgiven and our destiny is to always to be with our Lord.
— Dr. Marcus J. Serven
Source of Information:
Murray, John. Redemption: Accomplished and Applied. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1955.
“Truly, truly, I say to you, whoever believes has eternal life.” John 6:47
How we define “saving faith” is a vital aspect of biblical Christianity. For example, is “saving faith” in Jesus Christ merely holding to a set of historical facts about our Lord? Or, is “saving faith” a dependance upon God in a time of intense personal crisis? James writes, “You believe that God is one; you do well. Even the demons believe–and shudder!” (James 2:19) In each case, based on James, we would have to answer, “No” neither of these two examples is a faith that “saves.” And so, what exactly is “saving faith?” Consider what J. Gresham Machen has to say about how faith is not a meritorious work, but a means that God uses to bring us to belief in Christ. He emphatically states,
Dr. J. Gresham Machen (1881-1937)
“The efficacy of faith, then, depends not upon the faith itself, considered as a psychological phenomenon, but upon the object of the faith, namely Christ. Faith is not regarded in the New Testament as itself a meritorious work or a meritorious condition of the soul; but it is regarded as a means which is used by the grace of God: the New Testament never says that man is saved on account of his faith, but always that he is saved through his faith or by means of his faith; faith is merely the means which the Holy Spirit uses to apply to the individual soul the benefits of Christ’s death.”
Machen, “What is faith?” pages 180-181
Moreoever, consider what R. C. Sproul writes about the three necessary elements of “saving faith,”
Dr. R. C. Sproul (1939-2017)
“During the Reformation a threefold definition of saving faith emerged. The constituent elements of saving faith are (1) notitia, (2) assensus, and (3) fiducia. Each element was regarded as necessary for saving faith. None of these elements, even fiducia, taken alone or separately, is a sufficient condition for saving faith. All three are essential to it…Notitia has to do with the content of faith, the data or information to be received, understood, and embraced. Faith has a clear and rational object. What we believe has eternal consequences…As the Latin word assensus suggests, the second essential element of saving faith is intellectual assent. Intellectual assent involves the assurance or conviction that a certain proposition is true…Fiducia means a positive disposition of the soul or mind to an object. To see how this works with respect to the necessary condition for saving faith, let us consider the case of Satan and his response to Christ. Satan does not lack intelligence. He is aware—clearly aware—of the identity of Christ. Satan has the notitia. He is also fully cognizant of the truth of the identity of Christ. Satan has the assensus. But Satan personally places no fiducia or trust in Christ. He resists Christ. He does will to oppose Christ. He has no affection for Christ. In fact he despises Christ. His unmitigated hatred for Christ displays itself in an enmity that knows no bounds. The disposition or inclination of Satan’s “heart” is utterly negative. Therefore it can be said Satan does not possess “faith” in Christ.”
R. C. Sproul, “Faith alone” pages 75, 76, 78, 85
These two theologians–and many others–plumb the depths of “saving faith,” and they make it clear that only God can give this faith. The Apostle Paul states, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God.” (Eph. 2:8-9) Man does not produce “saving faith”–only God can give it. The Westminster Larger Catechism summarizes this important teaching by stating,
“What is justifying faith? Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and His righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.”
Westminster Larger Catechism, Q.#72
And so, in answer to the question what is “saving faith?” It is abundantly clear that “saving faith” is much more than merely a belief in historical facts about Jesus Christ. In addition, it is more than a dependance upon God in a time of intense personal crisis. True “saving faith” is the means that God uses to apply the benefits of Christ’s death to the sinner. It also involves (1) a belief in the facts about Jesus Christ (notitia), (2) a personal conviction that Jesus Christ is the true Savior of God’s people (assensus), and (3) a whole-hearted trust in Jesus Christ for the forgiveness of sins (fiducia). Simply stated, God gets all the glory in the matter of salvation. He gives “saving faith” to the unbeliever. He also gives assurance to the Christian that sins have been forgiven through Jesus Christ. Soli Deo Gloria!
— Dr. Marcus J. Serven
Sources:
Machen, J. Gresham. What is Faith? First published 1925; Edinburgh, Scotland: The Banner of Truth Trust, reprinted 1991.
Sproul, R.C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Books, 1995.
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.
In this picture we are discussing the importance of “by faith alone” (Sola Fide) and how Martin Luther came to that understanding as he studied Romans 1:16-17
Over the course of this Winter/Spring term I offered a class in theology on Thursday mornings (9:30-11:30 AM) sponsored by Redeemer Theological Academy. This course focused on the “Doctrine of Salvation.” Along with my teaching times, we worked our way through J. I. Packer’s well-regarded book, Evangelism and the Sovereignty of God, and later this Spring we will read John Murray’s classic study, Redemption: Accomplished and Applied. Throughout the class I regularly bring up citations from the Westminster Confession of Faith. My personal goal is to familiarize students with our Confession of Faith, and also to help them fill-up their own library with excellent Reformed literature.
Here are three of our textbooks–each one is a “keeper!”
We enjoyed a large response to the class this term! Twenty-five students signed-up to attend. Our average attendance over the first seven weeks of class is twenty-one students per session. Three students are taking the class for credit towards a Certificate of Theological Studies. Due to the large turn-out we moved into a larger classroom in Calvin Hall. This more commodious room gives us much more space to set out tables and chairs. We have lots of questions throughout the class time, and I try my best to not let us go down too many “rabbit trails.” I don’t always succeed in that effort! Nevertheless, we all have an enjoyable time seeking to understand the ways of God much better.
Here are three Protestant Reformers who were champions in defending the sovereignty of God
Written by Dr. Marcus J. Serven
“The LORD has established his throne in the heavens, and his kingdom rules over all.” Psalm 103:19
Over the past four decades of pastoral ministry it has surprised me to hear the same objections to the sovereignty of God brought up over and over. As a result, I have had plenty of opportunities to think through the Scriptural answers to these common objections. After all the Bible is not silent on this important subject! It gives a multiplicity of texts that clearly demonstrate God’s sovereign nature. Below you will find the answers that I have developed over the years. Moreover, here are pictures of the front covers of several books that have been beneficial to me in formulating my answers.
The four most common objections to God’s Sovereignty…
#1 — Belief in the sovereignty of God ignores the concept of divine foreknowledge (so-called by some as foreseen faith) — Answer: This objection suggests that God looks down through the corridors of time and selects those who would independently choose Him. First of all, the problem with this objection to God’s sovereignty is that there are no passages in the Bible that teach any such thing! Secondly, man is not able to choose God independently apart from the operation of the Holy Spirit (Jer. 17:9-10; Jn. 6:44, 63), since man is totally and utterly enslaved to sin (Rom. 3:23; Eph. 2:1-3). God’s saving work is monergistic and not merely synergistic. God alone gets the glory in the matter of salvation (Eph. 2:8-9). Finally, divine election must be unconditional or else it becomes a “work” of man and thereby becomes conditional (Eph. 2:8-10).
#2 — Belief in the sovereignty of God, as some individuals claim, makes God the author of evil — Answer: We know from the Bible that God is completely righteous and good (James 1:13, 17; 1 Jn. 1:5). He is not arbitrary when it comes to the decrees of predestination and election. He chooses His elect “in love” (Jer. 31:3; Eph. 1:4-5). Therefore, God is consistent with His holy nature to condemn the reprobate in eternal judgement and to raise the elect unto eternal glory (Matt. 25:48; Rom. 9:14-18). The Lord accomplishes good in the midst of evil (Gen. 50:20; Acts 2:22-24; Rom. 8:28), and is not responsible for the destructive ends of those individuals who live out their fallen nature (e.g. King Saul, Judas, Pilate, Demas, etc.).
#3 — Belief in the sovereignty of God discourages evangelism and missions since it is reasoned that God has already determined who will come to faith — Answer: Christians everywhere are commanded to be witnesses to the person and work of Jesus Christ (Isa. 42:6, 49:6; Matt. 28:18-20; 1 Tim. 4:1-5). In fact, if it were not for the under-girding work of God’s sovereign election, no one would be saved (Eph. 1:11-14). God makes evangelism possible, because through his Law he convicts the elect of sin and points them to their need for the Savior (Rom. 3:20, 27-31). He uses the preaching of the Bible as a means of bringing about the salvation of sinners (Rom. 10:14-17). In addition, God draws the elect to Himself through the Holy Spirit (Jn. 6:44; Jn. 14:26). In this sense, the sovereignty of God is the greatest asset to evangelism and missionary endeavors that the Christian has. Only God changes the sinner’s heart and makes it new (Ezek. 37:1-14; 2 Cor. 5:16-17; Tit. 3:4-7).
#4 — Belief in the sovereignty of God denies the “world” and “all men” passages, as some individuals have interpreted them, to suggest that Jesus Christ actually died for everyone, and that each person is saved when he or she exercises individual faith to believe in the gospel.Answer: Every text of Scripture must be interpreted in relation to its immediate context, and how it fits into the overall teaching of the Bible. For example, in John 3:16 we must acknowledge that the phrase “For God so loved the world”does not mean that God has determined to save every individual in the world. The “love” that John speaks of is not a saving love, but a general benevolence (or Common Grace) that God shows to all of His creatures. God does not love “all” without exception (i.e. all people everywhere), but He loves “all” without distinction (i.e. all types of men; see Gal. 3:28-29). The plain fact is that God did not show a saving love to Pharaoh (Rom. 9:17), to the Amalekites (Ex. 17:14), to the Canaanites (Deut. 20:16), to the “evildoers” (Ps. 5:5), to the “vessels of wrath prepared for destruction” (Rom. 9:22), to Esau (Rom 9:13), nor to those who ultimately refuse to repent (Matt. 3:8; Mk. 4:1-9; Heb. 6:4-8). Therefore the phrase“whoever believes in him” must be understood as those whom God has enabled to respond to the gospel. Only a person who has been drawn by the Holy Spirit could possibly “believe in him” (John 6:44; Tit. 3:4-7). And so regeneration comes about by God and not solely by the decision of man but by the work of God alone (John 1:12-13, 3:5). For the “world” passages see: Jn. 1:29, 3:16, 6:33, 6:55; Rom. 11:12, 15; 2 Cor. 5:19; and 1 Jn. 2:2, 4:14. For the “all” passages see: Jn. 12:32; Acts 17:30; Rom. 5:18; 1 Cor. 5:22; 2 Cor. 5:14; 1 Tim. 2:4, 6, 4:10; Tit. 2:11; Heb. 2:9; and 2 Pet. 3:9.
Resources for Further Study:
Here is a short list of theological books that have been helpful to me in crafting answers to the most common objections to God’s sovereignty. These books are all worth having in your own personal library!
Berkhof, Louis. Systematic Theology. Fourth Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1939.
Boettner, Loraine. The Reformed Doctrine of Predestination. Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1932.
Packer, James I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.
Pink, Arthur W. The Sovereignty of God. Grand Rapids, MI: Baker Book House, 1930.
Sproul, R. C. Chosen by God. Wheaton, IL: Tyndale Publishers, 1986.
Williamson, G. I. The Westminster Confession of Faith: for Study Classes. Second Edition, Phillipsburg, NJ: P&R Publishing, 2004.
Rev. Dr. Marcus J. Serven, ThM and DMin
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“Who shall bring a charge against God’s elect? It is God who justifies.” Rom. 8:33
It would be hard for me to improve on these words about divine election from the incomparable pastor-evangelist, Charles H. Spurgeon; and so I won’t even try! I hope you enjoy and delight in his comments on divine election.
“The sovereign choice of the Father, by which He elected us unto eternal life, or ever the earth was, is a matter of vast antiquity, since no date can be conceived for it by the mind of man. We are chosen from before the foundations of the world. Everlasting love went with the choice, for it was not a bare act of the divine will by which we were set apart, but the divine affections were concerned. The Father loved us in and from the beginning. Here is a theme for daily contemplation. The eternal purpose to redeem us from our foreseen ruin, to cleanse and sanctify us, and at last to glorify us, was of infinite antiquity, and runs aside by side with immutable love and absolute sovereignty. The covenant is always described as everlasting, and Jesus, the second party in it, has His goings forth of old; He struck hands in sacred suretyship long ere the first of the stars began to shine, and it was in Him that the elect were ordained unto eternal life. Thus in the divine purpose a most blessed covenant union was established between the Son of God and His elect which will remain as the foundation of their safety when time shall be no more.”
Charles H. Spurgeon, Morning and Evening, 67
The Covenant that Spurgeon refers to is none other than the “Covenant of Grace.” Spurgeon was intimately familiar with the Westminster Larger Catechism which addresses the question of “Who actually are the parties of the Covenant of Grace?” The parties are: (1) God the Father, (2) God the Son, and by God’s mercy and grace (3) all of the the elect. Consider how the Larger Catechism describes the parties of the Covenant of Grace:
Q. 30: Doth God leave all mankind to perish in the estate of sin and misery?
A.: God doth not leave all men to perish in the estate of sin and misery (#1), into which they fell by breach of the first covenant, commonly called the covenant of works (#2); but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the covenant of grace (#3).
Scripture Proofs:
(#1) 1 Thes. 5:9
(#2) Gen. 3:17; Rom. 5:12, 15; Gal. 3:10, 12
(#3) Titus 3:4-7; Gal. 3:21; Rom. 3:20-22; 1 These. 2:13-14; See Acts 13:48; Eph. 1:4-5
——————–
Q. 31: With whom was the covenant of grace made?
A.: The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed (#1).
Scripture Proofs: (#1) Gal. 3:16; Rom. 5:15, See verses 16-21; Isa. 53:10-11; Isa. 59:20-21
Westminster Larger Catechism (1648)
Let us give thanks to God for his magnificent gift of free grace and mercy!
“For it is time for judgement to begin at the household of God.” 1 Peter 4:17a
Dr. Francis Schaeffer gave us an insightful critique of modern culture over fifty years ago in his blockbuster book, How Should We Then Live? Who would have thought that his analysis from the past would be as true today as it was in 1976 when his book was first published? The relentless pursuit of peace, prosperity, and personal gain in America appears to have reached its apex in our current society! But the question posed by Schaeffer remains–How Should We Then Live? In particular, how should we live as disciples of Jesus Christ in this self-centered age? Consider Schaeffer’s challenging words,
“As the more Christian-dominated consensus weakened, the majority of people adopted two impoverished values: personal peace and affluence. Personal peace means just to be left alone, not to be troubled with the troubles of other people, whether across the world or across the city–to live one’s life with minimal possibilities of being personally disturbed. Personal peace means wanting to have my personal life pattern undisturbed in my lifetime, regardless of what the result will be in the lifetimes of my children and grandchildren. Affluence means an overwhelming and ever-increasing prosperity–a life made up of things, things, and more things–a success judged by an ever-higher level of material abundance.”
Francis Schaeffer, How Should We Now Live? 205
It is my belief that Christians everywhere should respond to this indictment of modern culture. We cannot ignore it. Perhaps as a first response, personal repentance should be manifested throughout the life of individual Christians. Rather than living only for the acquisition of personal possessions, property, and prestige, Christians should live as those who “seek first his kingdom.” (Matt. 6:33) Possessions, property, and prestige are secondary. The Apostle Peter instructs Christians that “judgement [begins] at the household of God.” (1 Pet. 4:17) These sobering words should move us to sincere repentance from the pursuit of selfish gain. Only by cleansing ourselves from our own quest after personal peace and affluence can future generations be preserved from the same malady.
Beyond that, individual churches should give a hard look at their philosophy of ministry–is it all about the growth and prosperity of the church, or is it all about the growth of Christ’s kingdom here on earth? As a church, our priorities should be in alignment with the kingdom ethics of our Lord. (cf. Matt. 5:13-16; Matt. 28:18-19; Mk. 8:34; 2 Cor. 10:3-6; 1 Tim. 5:1-25)
Moreover, we should find a strategy for living in this fallen world that is consistent with the teachings of the Lord Jesus Christ. What should that strategy be? Here are some historic approaches: (1) We should remove ourselves into cloistered enclaves where all worldly influences are kept at a safe distance [Monasticism]. (2) We should become political revolutionaries who forcefully impose our beliefs and morals upon this fallen world [Secular Marxism]. Or, (3) We should acquiesce to secular pressures and not impose our beliefs and values upon unbelievers, but live at peace with all [Cultural Relativism]. Let me just say that I do not think retreat, revolution, or acquiescence are the proper Biblical responses.
Instead, I believe that modern culture should be thoroughly engaged by those who have a God-given remedy to the self-centeredness and prideful arrogance of this fallen world. The Lord gives us a better way! This remedy is found in the gospel of Jesus Christ. The ethics of God’s kingdom, therefore, should become the new standard for life in the 2020’s throughout the world. In short, God’s ways are better than man’s ways, and Christians must lead the way in bringing order to a disordered world. This is not accomplished by retreat, revolution, or acquiescence. It is accomplished by engaging the people and structures of this fallen world with the gospel of Jesus Christ. (cf. Jer. 29:4-7; Lk. 19:11-27; 1 Jn. 2:15-17)
Rev. Dr. Abraham Kuyper
Prof. Dr. Herman Bavinck
This approach of cultural engagement is traditionally called a “Reformed World and Life View.” In short, all aspects of human culture that are found in this fallen world are to be thoroughly engaged—not retreated from [in monasticism], not overthrown [in Marxism], nor acquiesced to [in relativism], but contended with [in a Reformed world and life view]. The theological world-view of Reformed Christianity seeks to boldly penetrate all spheres of human culture with the gospel of Jesus Christ. Historically, this view has been popularized by two dutchmen, Abraham Kuyper (1837-1920) and Herman Bavinck (1854-1921), and in this current era by Henry Van Til (1906-1961), Francis Schaeffer (1912-1984), Chuck Colson (1931-2012), and David F. Wells (b. 1938). Other theologians–too numerous to be named–have taken-up this important theme as well. I will name some of the most helpful spokesmen in upcoming blog posts.
And so, how do we respond to Dr. Francis Schaeffer’s critique of modern culture? We respond in repentance (both personal and corporate) and by committing ourselves and our churches to thoroughly engaging the people and structures of this world with the gospel of Jesus Christ.
Here are some wise words on the subject of “Prayer” from Dr. J. I. Packer:
Dr. J. I. Packer (1926-2020)
“The prayer of a Christian is not an attempt to force God’s hand, but a humble acknowledgement of helplessness and dependance. When we are on our knees, we know that it is not we who control the world; it is not in our power, therefore, to satisfy our needs by our own independent efforts; every good thing that we desire for ourselves and for others must be sought from God, and will come, if it comes at all, as a gift from His hands. If this is true even of our daily bread (and the Lord’s Prayer teaches us that it is), much more is it true of spiritual benefits. This is all luminously clear to us when we are actually praying, whatever we may be betrayed into saying in argument afterwards. In effect, therefore, what we do every time we pray is to confess our own impotence and God’s sovereignty. The very fact that a Christian prays is thus proof positive that he believes in the Lordship of his God.”
Packer, Evangelism and the Sovereignty of God, 11-12
These are words I certainly agree with when it comes to prayer! Let us humble ourselves before God and trust that His ways are far better than our ways when it comes to answering our prayers.
