“You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me.” John 5:39
Theology Study Group – A Course in Biblical Theology
Course Description: Over the Fall semester (2023) the Theology Study Group at Redeemer Presbyterian Church here in Austin, TX will focus on two important questions in Biblical Theology:
(1) What are the principles for accurately interpreting the Bible? (Hermeneutics) (2) What are the major themes that emerge from passages in the Bible? (Exegesis)
Each week we will explore a text from the Bible that deals with one of the central themes of Holy Scripture: Creation, Fall, Redemption, and Consummation. By understanding the themes that knit everything together, we will then be better able to interpret and apply individual passages from the Bible.
Instructor: Rev. Dr. Marcus J. Serven, MDiv, ThM, DMin Pastor of Christian Discipleship at Redeemer Presbyterian Church (PCA) (email) mserven@redeemerpres.org
Textbooks: — The Drama of Scripture: Finding Our Place in the Biblical Story, Craig Bartholomew, Michael Goheen, 2nd Edition, Baker Academic, 2014 — Redemption Accomplished and Applied, John Murray, Eerdmans, 2015 — Evangelism and the Sovereignty of God, J. I. Packer, Revised Edition, IVP, 2012
Who is welcome to attend? All men and women who have a desire to go deeper in theological studies than we can offer in our weekly School of Discipleship. Also, High School and College age students are welcome to attend as long as they are motivated to learn theology at a more advanced level.
When and Where: Beginning on September 14, 2023 we will meet every Thursday morning (except for Thanksgiving Day on Nov. 23) in Calvin Hall (Room 208) at Redeemer Presbyterian Church. This is an “in person” class and students are expected to regularly attend all classes.
For Serious Students: For those who desire to take the class “for credit” towards a certificate, extra assignments will be given: (1) Write a 10 page paper explaining how Jesus’ words in John 5:39-40 should be interpreted. And (2) pass an examination of 25 questions (short answers) on “How to Interpret the Bible” and the contents of the The Drama of Scripture.
Just south of the border of Scotland is the narrowest part of England. This seventy-five mile stretch runs from Carlisle in the west to Newcastle upon Tyne in the east. Long ago a stout rock wall was constructed by three legions of Roman soldiers over this entire distance by order of the Roman Emperor, Hadrian (76-138 AD. Begun in 122 AD the wall was completed after six years of labor. What was its purpose? Some historians have suggested that it was built to “keep the Scots out,” and others have argued that it was built to “keep the English in.” Perhaps, it was built for both reasons. But in any case, it was a clear statement of Roman authority within the region. It marks the frontier between civilized Roman Britannia and the unconquered Scots of Caledonia.
Here is an outline of a mile-castle where 20-30 soldiers would be stationed. Note the space for a gate where merchants and travelers could pass through. Taxes were collected accordingly.
Here are some interesting features about the wall: It runs straight across this narrow part of northern England–up and down hills, across pristine farmland, from one side of England to the other. It is not as high as it was when initially envisioned. The plan was that it would be twelve feet high, but in some places it was only eight feet tall due to a shortage of rock. Remarkably, the mortar used to build the wall is still holding the stones together nearly 1900 years after it was built! Once the Romans left Britannia in the early 400’s, the local people started cannibalizing the stones for other purposes. The rocks were a perfect building material for roads, fences, houses, barns, and churches. Today, the wall is mostly a ruin that appears from time to time along its ancient path. Throughout the course of the wall large forts, mile-castles, and turrets were constructed. There are gates built in the wall for trade and taxation. Also for defensive purposes, ten foot deep ditches–called a Vallum–run parallel to the wall on both sides. Sharpened wooden spikes were placed in the ditches to slow down marauding barbarian armies. Roman soldiers often looked at this duty as a cold and dreary posting–far from family, friends, and decent food. They felt as if they were on the edge of the civilized world; and in many respects they were!
Here is “Sycamore Gap” made famous by the film “Robin Hood: Prince of Thieves” (1991)
Besides the legions of Roman soldiers that were garrisoned along the wall, several small towns sprung up a few miles south of the wall. Who lived in them? There were Roman officials in charge of supplies, priests serving in the local temple, farmers growing food and caring for animals, plus a bevy of skilled workmen who constructed the buildings, cisterns, and roads. Moreover, the families of some of the older and more-experienced soldiers lived in these communities. These towns represented a small outpost of Roman culture and civilization in a foreign land. One such town was Vindolanda. Its ruins have provided a treasure trove of relics and information into ancient Roman culture. We visited the ongoing archeological excavation at Vindolanda and were astonished by the large number of items that were being found on this site. In particular, there are lots leather shoes–amazingly preserved in the clay-like soil of Northumbria. Excavators have also found wooden tablets with all the normal correspondence you might find in any Roman city–military reports, to do lists, letters to be sent home, grocery lists, invitations to parties, etc. There is an extensive collection of shoes and tablets on display in the museum.
The ruins of Vindolanda are yielding new treasures day by day and giving a glimpse into Roman culture
I highly recommend you visit Hadrian’s Wall and Vindolanda! Both sites give a fascinating picture of what life was like in ancient Roman culture. And for those who are stout in body and heart, hiking excursions can be arranged that follow the path of Hadrian’s Wall. We saw several groups making the trek while crossing the English countryside–its so very beautiful!
There are a lot of bookstores around, but finding one that specializes in Reformed Theology and Scottish church history is pretty unique. Such a bookstore actually exists in Scotland; it is called Edinburgh Books. In addition to lots of second-hand and antiquarian volumes on a million differing subjects, they have an entire room dedicated to Scottish church history. The well-stocked bookshelves run from the floor to the ceiling! I had the privilege of visiting this fine bookstore a little over a week ago. One additional benefit is that I got to go with a very old friend–Mr. Bill Potter. Bill is an absolute expert on Scottish church history, and especially on the Scottish Covenanters. I had a lot of fun discussing the value of various books that we found on the shelves, plus it led to some “sweet discoveries” that I thought about purchasing. And so, what did I actually buy?
Here we are rummaging through the Scottish church history section like two kids in a candy shop!
In answer I have to admit that I didn’t buy as much as I wanted to buy! I had to keep in mind not only my finances, but also how much room I had in my suitcase and what it might weigh with the added weight. Specifically, I was delighted to find a hardbound copy of Prof. Jane Dawson’s well-regarded biography of John Knox; Robert Shaw’s An Exposition of the Confession of Faith; a hardbound copy of Thomas Watson’s The Ten Commandments; a collection of Roger Nicole’s theological writings; and a classic work on Scottish church history by T. Ratcliffe Barnett, The Story of the Covenant. Wow, what a spectacular haul!
Overall this was a delightful excursion, and one that I hope to repeat on my next trip to Scotland! If you ever find yourself in Edinburgh this is the bookstore you want to visit. My earnest recommendation for you is taken from the life of Augustine when a small child said to him, “Tolle Lege, Tolle Lege!“–“take up and read, take up and read!”
Here we are exploring the ruins of St. Andrews Castle
My wife and I just returned from a glorious trip to Scotland! Once I go through all of my many pictures, I’ll post images of some of the historic and special places that we visited. But, in the meantime let me say that I was stuck by the deep and abiding sense of history throughout all of Scotland. Where else could you go in one day and visit the ancient monastery tower of St. Rule (4th Century), the site of two significant Protestant martyrs, Patrick Hamilton and George Wishart (16th Century), the grave of the beloved Presbyterian preacher and professor, Samuel Rutherford (17th Century), and also enjoy some excellent fish and chips for lunch at Cromars (21st Century)? We experienced all of this in St. Andrews, UK. It was a wonderful treat to be there and spend an entire day soaking-up all the sights and sounds of this fascinating and historic city. More insights to come…
We had a wonderful year of studying the Protestant Reformation (September 2022 through May 2023) here at Redeemer Presbyterian Church in Austin, TX. Over the months we examined all of the key people and many of the significant events of the Reformation. Plus we had the opportunity to discuss and reflect on all the essential doctrines that emerged from this important time in history. Here is a short summary of the central doctrines of the Reformation:
“By Scripture Alone” (Sola Scriptura): The Bible alone is the source of God’s revelation; it contains the Law, the Gospel, and principles for how we should live, worship and think (principium cognoscendi). At the Diet of Worms (1521) Martin Luther based his whole argument on the phrase, “My conscience is captive to the Word of God.” Thus, Sola Scriptura is commonly referred to as the “formal principle” of the Reformation (Isa. 40:8; Jn. 5:39, 10:35; 2 Tim. 3:14-17, Heb. 4:12-13).
“By Christ Alone” (Solus Christus): Jesus Christ is the only name by which we may be saved. The gospel is exclusive, and only faith in Christ saves (Isa. 53:1-12; Jn. 14:6; 1 Tim. 2:5-7, Acts 4:12).
“By Grace Alone” (Sola Gratia): God’s grace alone is the ground of our salvation, and this is received by faith alone. Without God’s grace no one would be saved (Ps. 31:1; Eph. 2:4-10; Tit. 2:11-14).
“By Faith Alone” (Sola Fide): God-given faith is the only way to receive the imputed righteousness of Christ, which results in our justification. Luther noted, “faith is the receptive organ of justification.” Hence, the gift of faith is often referred to as the “material principle” of the Reformation. Moreover, Luther insisted that justification by faith is,“the article upon which the Church stands or falls” (justificatio est articulus stantis et cadentis ecclesiae). See the following Bible passages which clearly prove this point (Hab. 2:4; Rom. 1:16-17, 3:28; Eph. 2:8-9; Tit. 3:5-7).
“Before the face of God” (Coram Deo): Christians are exhorted by the Bible to live all of life in the presence of God. This implies that there is no area of life where we do not have “business with God” (Negotium cum Deo). Christ is Lord over all (Prov. 15:3; Eph. 5:1-21; Col. 3:1-17).
“To God Be the Glory” (Soli Deo Gloria): God alone is the proper recipient of our gratitude in the matter of salvation and the Christian life (1 Cor. 10:31; Tit. 3:5-7; 1 Pt. 4:10-11).
“The Priesthood of Every Believer” (Communio Sanctorum): Every believer is exhorted by God to live-out the Christian life as a “holy venture” that pleases God (1 Pt. 2:9-10). Our sanctification and assurance of salvation are based solely upon the finished work of Jesus Christ on the Cross (Rom. 12:1-2; 1 Jn. 1:9, 5:13; 1 Pt. 2:21-25).
“After Darkness, Light” (Post Tenebras Lux): This was the town motto of Geneva, Switzerland during the time of the Reformation. It reflects the wonderful deliverance from their former way of life that the local population came to feel as they lived by the doctrines of the Bible (Jn. 3:19-21 and 8:12; Eph. 4:17-32; Col. 1:13-14).
“The Church reformed, always reforming” (Ecclesia Reformata, Semper Reformanda): This slogan does not mean that the Church is always seeking to be “in step” with modern contemporary culture. Instead, it means that the Church of Jesus Christ is always measuring its doctrine and practices by Holy Scripture and reforming it when necessary. Only in this way does the Church keep itself pure and fit for service unto the Lord (Rom. 12:1-2).
Here is a picture of our intrepid classmates (minus a few individuals who were away on the final day):
Also, a few weeks prior several of us enjoyed a fun luncheon after class at Pok-E-Joe’s BBQ here in Austin. These kinds of informal gatherings allow us to continue talking about what we are learning, while also building good friendships.
Lastly, I’ll announce the details for next year’s class soon! We plan to resume our studies on Thursday, September 14th.
What exactly is Reformed theology? Essentially, Reformed theology is made up of those core theological doctrines that flow out of the Protestant Reformation. It is a belief in the sovereignty of God, a recognition of Covenant theology, and the practice of a Presbyterian form of Church government. These particular doctrines represent the beliefs and practices of congregations who identify themselves as Reformed churches. Examples of historic Reformed churches would be the following: the French Huguenots, Swiss Reformed, Dutch Reformed, Scots Presbyterians, Irish Presbyterians, English and American Puritans, Reformed Episcopalians, Reformed Baptists, American Presbyterians, and even the American Pilgrims. It must be admitted that there are some differences between these groups. Nonetheless, they would all claim Reformed theology as the central tenet of their faith.
Pastor John Calvin (1509-1564)
Oftentimes, people think of Reformed theology as simply contained in the “Five Points” of Calvin. What are the the “Five Points” of Calvin?
Total Depravity
Unconditional Election
Limited Atonement
Irresistible Grace
Perseverance of the Saints
It is helpful to remember that the “Five Points” of Calvin were crafted as a theological response to the “Five Points” of Arminius. Who was Arminius? Jacobus Arminius was a Dutch pastor who studied in Geneva under Calvin’s successor, Theodore Beza. When Arminius returned to the Netherlands to serve as a pastor in the Dutch Reformed Church, he formally rejected the Reformed theology that he had been taught at the Genevan Academy and developed an entirely new set of doctrines regarding salvation (i.e. Soteriology). Essentially, Arminius taught that all of mankind has the ability to choose God in the matter of salvation apart from any prior work of God. Serious theological controversy erupted from Arminius’ teachings, and a national synod was finally held to settle the issue. In response the Synod of Dort (1618-19) carefully delineated the “Five Points” of Calvin as the orthodox view of the doctrine of salvation. This was beneficial at clarifying the controversy over salvation. But, the “Five Points” of Calvin didn’t go far enough in expressing all that Reformed theology holds to–especially in the areas of Covenant theology, church government, ecclesiology, sacraments, and eschatology. Hence, I have listed below twenty-one core doctrines of Reformed theology that expand on many of these important details.
Dr. J. I. Packer describes Reformed theology (i.e. Calvinism) in this same expansive manner. He thoughtfully writes,
Dr. J. I. Packer (1926-2020)
“Calvinism is a whole worldview, stemming from a clear vision of God as the whole world’s Maker and King. Calvinism is the consistent endeavor to acknowledge the Creator as the Lord, working all things after the counsel of his will. Calvinism is a theocentric way of thinking about all life under the direction and control of God’s own word. Calvinism, in other words, is the theology of the Bible viewed from the perspective of the Bible—the God-centered outlook which sees the Creator as the source, and means, and end, of everything that is, both in nature and in grace. Calvinism is thus theism (belief in God as the ground of all things), religion (dependance upon God through Christ for all things), all in their purest and most highly developed form. And Calvinism is a unified philosophy of history which sees the whole diversity of processes and events that take place in God’s world as no more, and no less, than the outworking of his great preordained plan for his creatures and his church. The five points assert no more than that God is sovereign in saving the individual, but Calvinism, as such, is concerned with the much broader assertion that he is sovereign everywhere.”
J. I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life, 129
I whole-heartedly agree with Packer’s assessment.
Given that Reformed theology developed from the time of the Reformation until this present day–some Christians might argue that it is no longer valid. It is a highly “dated” theology, they say, that is no longer relevant for the complexities of this modern world. In response to that argument, however, I would assert that, “Reformed theology has an abiding validity since it freely flows from the pages of Holy Scripture. Thus, it is truly a Biblical theology that comes forth from God alone by his Word and is valid for all peoples, in all cultures, and at all times.” With that short introduction, I now want to list the twenty-one core doctrines of Reformed theology that round out the entire picture of all that it addresses.
Twenty-One Core Doctrines of Reformed Theology
It is a belief in the Sovereignty of God—specifically, that God rules and reigns in the midst of all circumstances; accomplishing all his holy will (cf. Ps. 24:1-2; Ps. 103:19; Isa. 45:5-7; Rom. 8:28). God’s sovereign work in the matter of salvation is primarily accomplished through predestination and election (Rom. 8:29-30; Eph. 1:4-5, 11).
It is a Covenant Theology—the Bible teaches that there is only one people of God (e.g. “one flock, one shepherd” Jn. 10:16) and one plan of salvation (Acts 4:10-12; Gal. 3:7-9, 29). Also it teaches a two-covenant system: (1) a Covenant of Works (Gen. 2:16-17), and (2) a Covenant of Grace (Gen. 3:15). All other individual covenants are subsumed into the two-covenant system.
The Bible teaches and Reformed theology emphasizes a “Creator-creature Distinction” that governs how we live the Christian life. In brief, we recognize that there is only one God and we are creatures created by him. Thus, we live in subjection to God and his Law (cf. Exod. 20:1-17; Ps. 24:1-10, 97:1-12; Isa. 45:5-7, 55:1-11; 1 Tim. 1:17).
Generally, Reformed theologians believe that the Law of God breaks into three categories: the Moral Law (Ten Commandments) which is eternal, the Ceremonial Law which was completely fulfilled through the sacrificial death of Christ, and the Civil Law which passed away with the end of the nation of Israel (WCF 19.4). Nevertheless, the principles of the Civil Law are extended into the present day, but not the exact particulars. In summary, the Law of God both convicts an individual of sin and acts as a tutor in leading the sinner to Christ (Rom. 3:20; Gal. 3:24). The Moral Law has not been abolished by Christ, but fulfilled (Matt. 5:17-20); it remains as an eternal standard of righteousness for holy living (Rom. 3:31), and a way unto life for every believer (Ps. 119:105). Thus, Reformed theologians have a “high regard” for the Law of God and reject all forms of antinomianism.
Man’s spiritual condition is completely fallen as a result of the transgression of Adam (Total Depravity and Total Inability). This corrupt sin nature is immediately imputed to all of Adam’s posterity, in addition to the guilt of Adam (cf. Jer. 17:9-10; Rom. 3:23, 5:12-21, 6:23; Eph. 2:1-3).
The Bible teaches and Reformed theology emphasizes the necessity of the New Birth [Gk. palingenesia] as an essential work of God in the Christian life (Deut. 10:12-16; Jn. 3:3-7; Tit. 3:5-7). By grace, each believer becomes a new creation (2 Cor. 5:16-17) by the Spirit’s work of regeneration (Divine monergism = that God alone works in the matter of salvation). Regeneration always precedes faith; since it is impossible for the sinner to believe and trust in Jesus Christ apart from the regenerating work of the Holy Spirit (Jn. 3:5-8; Tit. 3:4-7).
The only remedy for Man’s fallenness comes from the “Alien Righteousness” of Jesus Christ which is found in Christ and outside of man [Lat. extra nos]. Righteousness cannot be found inside of man since all humans are not only condemned by Adam’s sin, but they are also condemned by their own individual sins (cf. Mark 7:14-23; Rom. 5:12-21; 1 Cor. 15:20-21).
The Grace of God (Grace Alone) is necessary for salvation (Eph. 2:4-10). God’s grace toward the believer is ordinarily made manifest through the preaching of his Word, the administration of the Sacraments, and Prayer [i.e. these are known as the Means of Grace].
The Holy Spirit indwells all Christians at the time of regeneration, and leads them to a life of holiness and sanctification throughout this earthly life (cf. Rom. 8:9-17; 1 Cor. 3:16-17, 6:19-20; 1 Jn. 4:4).
The Bible is the sole source of God’s revelation (Scripture Alone); it contains the Law, the Gospel, and many principles for how we should live, worship, and think (cf. Ps. 119:105; Isa. 40:8; 2 Tim. 3:16-17; Heb. 4:12-13).
God-given faith (Faith Alone) is the only way to receive the imputed righteousness of Christ, which results in our justification. The gift of faith is known as the material principle of our Salvation. (cf. Rom. 3:21-26; Gal. 3:10-14; Eph. 2:8-9; Heb. 11:1-40).
Jesus Christ is the only name by which we may be saved (Christ Alone). The gospel is exclusive, and only faith in Jesus Christ saves the sinner (cf. Jn. 14:6; Acts 4:12; 1 Pet. 2:24-25, 3:18).
For the Christian, all of life is to be lived Coram Deo (i.e. “in the presence of God”). The Christian life leads to regular acts of repentance and to our sanctification and growth in holiness (1 Cor. 10:31; Col. 3:12-17).
The marks of a true church (Lat. notae ecclesia) are: (a) the fervent preaching of the Word of God (2 Tim. 4:1-5); (b) the right administration of the two Sacraments that Jesus has given (Matt. 28:18-19; 1 Cor. 11:17-34); and (c) the practice of Church discipline (Matt 18:15-20; Gal 6:1-2).
The Bible teaches of a Church Government that is led by elders [Gk: presbuteros] (cf. Exod. 18:17-23; 1 Tim. 3:1-13; Tit. 1:5-9). These church officers are representative leaders who are elected by the congregation and held accountable (a) by Christ as the head of the church (Col. 1:18), (b) by one another, and (c) by the local Presbytery [Gk. presbuterion].
The worship of God—whether in public, family, or in private settings—is to be regulated by the Word of God alone and not by our own personal preferences or human imagination (cf. Lev. 10:1-3; Deut. 4:2, 12:31-32; Jn. 4:23-24). The primary concern of Reformed Christians is “How would God want us to worship Him?”
The Sacraments are viewed in the following manner: (1) Baptism is for believing adults and for their children (cf. Gen. 17:1-14; Acts 2:37-39; Acts 16:25-34; Col. 2:11-12). Baptism replaces circumcision and it is a sign of entrance into Christ’s church. (2) The Lord’s Supper is given by God for the spiritual nurture of His people, and it is to be received by faith (1 Cor. 11:23-32). It is a spiritual communion which represents the union that all true believers share with Jesus Christ (1 Cor. 10:16). The Lord’s Supper highlights how Jesus Christ is the true Passover lamb (1 Cor. 5:7).
The Kingdom of God [Gk. basileia tou Theou] expands and grows throughout the history of the world until its final consummation at the Return of Jesus Christ (cf. Matt. 13:31-33; Mark 1:14-15; Rev. 21:1-8).
The physical return of Jesus Christ comes about when the gospel of Christ’s kingdom has been proclaimed throughout the entire world; meaning that all of the Elect are gathered into the kingdom of God (cf. Matt. 24:14; Mark 13:24-27; Rev. 7:9-10).
The final state of all human beings will be either in Heaven or Hell (cf. Matt. 25:46; Rom. 14:10-11; 2 Cor. 5:10). A person’s eternal destiny is determined by God’s electing grace (Rom. 9:16, 18; Eph. 1:4-6). In time, all of the Elect will come to saving faith in Jesus Christ (cf. Matt. 7:13-14, 21-23, 11:28-30), and the Reprobate will be left in their sinful condition (Rom. 9:19-33, 11:11-24).
All aspects of human culture that are found in this fallen world are to be thoroughly engaged—not retreated from [in monasticism], or acquiesced to [in secularism], but contended with [in a Reformed world and life view] (cf. Matt. 5:14-16; Jn. 15:8; Acts 17:22-34; Rom. 12:1-2; Eph. 2:10; 1 Jn. 2:15-17). The theological world-view [Ger. Weltanschauung] of Reformed Christianity seeks to boldly penetrate all spheres of human culture with the gospel of Jesus Christ (cf. Luke 19:11-27; 2 Cor. 10:3-6; Col. 2:8-9).
Select Bibliography:
There are a vast number of fabulous books and articles on Reformed Theology that could be listed. But these are some of my favorites–enjoy!
Bavinck, Herman. Reformed Dogmatics. Four Volumes. John Bolt, ed. John Vriend, trans. Grand Rapids, MI: Baker Academic, 2003.
Bavinck, Herman. The Doctrine of God, William Hendricksen, trans. & ed. Edinburgh, Scotland: The Banner of Truth Trust, 1951.
Prof. Louis Berkhof
Beeke, Joel R. and Sinclair B. Ferguson, eds. Reformed Confessions Harmonized. Grand Rapids, MI: Baker Books, 1999.
Berkhof, Louis. Manual of Christian Doctrine. Second Edition. Arlington Heights, IL: Christian Liberty Press, 2003.
Berkhof, Louis. Systematic Theology: New Combined Edition. Fourth Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1996.
Prof. Loraine Boettner
Boettner, Loraine. The Reformed Doctrine of Predestination. Phillipsburg, NJ: Presbyterian & Reformed Publishing, 1932.
Calvin, John. Institutes of the Christian Religion. Fifth Edition. John T. McNeill, ed. Ford Lewis Battles, trans. 2 Volumes. Library of Christian Classics, no. 20-21. Philadelphia, PA: The Westminster Press, 1960.
Clouse, Robert G. “Covenant Theology” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Fortner III, S. Donald. The Presbyterian Story: Origins and Progress of a Reformed Tradition. Eugene, OR: Wipf and Stock Publishing, 2013.
Godfrey, W. Robert. Saving the Reformation: The Pastoral Theology of the Canons of Dort. Orlando, FL: Reformation Trust Publishing, 2019.
Hart, Darrel G. and John R. Muether. Seeking a Better Country: 300 Years of American Presbyterianism. Phillipsburg, NJ: P&R Publishing, 2007.
Hodge, Archibald A. Outlines of Theology. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 1972.
Hoekema, Anthony A. The Bible and the Future. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1979.
Jellema, Dirk. “Predestination” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Kuiper, R. B. The Glorious Body of Christ. Edinburgh, Scotland: The Banner of Truth Trust, 1966.
Loetscher, Lefferts A. A Brief History of the Presbyterians. Third Edition. Philadelphia, PA: The Westminster Press, 1978.
Lucas, Sean Michael. On Being Presbyterian: Our Beliefs, Practices, and Stories. Phillipsburg, NJ: P&R Publishing, 2006.
McKim, Donald K., ed. Encyclopedia of the Reformed Faith. Louisville, KY: Westminster/John Knox Press, 1992.
Prof. John Murray
McNeill, John T. The History and Character of Calvinism. London, England: Oxford University Press, 1954.
Murray, John. Collected Writings of John Murray. Four Volumes. Edinburgh, Scotland: The Banner of Truth Trust, 1976.
Murray, John. Redemption—Accomplished and Applied. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1955.
This is the four volume set of John Murray’s lifetime of studies–lectures, pamphlets, and sermons
Packer, J. I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.
Packer, J. I. Knowing God. Downers Grove, IL: InterVarsity Press, 1973.
Dr. J. I. Packer
Packer, J. I. “Saved by His Precious Blood: An Introduction to John Owen’s The Death of Death in the Death of Christ” in A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.
Reid, W. Stanford. “Presbyterianism” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Reymond, Robert L. A New Systematic Theology of the Christian Faith. Second Edition. Nashville, TN: Thomas Nelson Publishers, 1998.
Robertson, O. Palmer. The Christ of the Covenants. Philippsburg, NJ: P&R Publishing Company, 1980.
Dr. R. C. Sproul
Sproul, R. C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Books, 1995.
Sproul, R. C. Truths We Confess: A Systematic Exposition of the Westminster Confession of Faith. Orlando, FL: Reformation Trust Publishing, 2019.
Sproul, R. C. What Is Reformed Theology? Understanding the Basics. Grand Rapids, MI: Baker Books, 1997.
Sproul, R. C. Willing to Believe: The Controversy Over Free Will. Grand Rapids, MI: Baker Books, 1997.
R. C. Sproul has written a great number of fine books–here are four that I regularly consult
Steele, David N., Curtis C. Thomas, S. Lance Quinn. The Five Points of Calvinism: Defined, Defended, and Documented. Second Edition. Phillipsburg, NJ: P&R Publishing, 2004.
Dr. Benjamin B. Warfield
Warfield, Benjamin B. Studies in Theology. First published in 1932; Edinburgh, Scotland: The Banner of Truth Trust, 1988.
Warfield, Benjamin B. The Inspiration and Authority of the Bible. Samuel G. Craig, ed. Philadelphia, PA: The Presbyterian and Reformed Publishing Company, 1948.
Warfield, Benjamin B. The Plan of Salvation. Philadelphia, PA: Presbyterian Board of Publication, 1915; Avinger, TX: Simpson Publishing Company, Reprint 1989.
Warfield, Benjamin B. The Person and Work of Christ. Philadelphia, PA: The Presbyterian and Reformed Publishing Company, 1950.
Wells, David F. ed. Reformed Theology in America: Dutch Reformed Theology. Grand Rapids, MI: Baker Book House, 1989.
Wells, David F., ed. Reformed Theology in America: Southern Reformed Theology. Grand Rapids, MI: Baker Book House, 1989.
Wells, David F., ed. Reformed Theology in America: The Princeton Theology. Grand Rapids, MI: Baker Book House, 1989.
Rev. G. I. Williamson
Westminster Confession of Faith and Catechisms. Willow Grove, PA: The Committee on Christian Education of the Orthodox Presbyterian Church, Reprint, 2008.
White, Henry A. Southern Presbyterian Leaders 1683-1911. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 2000.
Williamson, G. I. The Westminster Confession of Faith: for Study Classes. Second Edition. Philadelphia, PA: Presbyterian and Reformed, 1964.
Dr. Cornelius Van Til
Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.
Van Til, Henry R. The Calvinistic Concept of Culture. Second Edition. Grand Rapids, MI: Baker Books, 1972.
Van Til, Cornelius. Christian Apologetics. Second Edition. William Edgar, ed. Phillipsburg, NJ: P&R Publishing, 2003.
Venema, Cornelis P. The Promise of the Future. Edinburgh, Scotland: The Banner of Truth Trust, 2000.
Vos, Geerhardus. Biblical Theology. Fourth Edition. Edinburgh, Scotland: The Banner of Truth Trust, 2014.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2023 – All Rights Reserved
“The merits of our great Redeemer are as sweet savor to the Most High. Whether we speak of the active or passive righteousness of Christ, there is an equal fragrance. There was a sweet savor in His active life by which He honored the law of God, and made every precept to glitter like a precious jewel in the pure setting of His own person. Such, too, was His passive obedience, when He endured with unmurmuring submission, hunger and thirst, cold and nakedness, and at length sweat great drops of blood in Gethsemane, gave His back to the smiters, and His cheeks to them that plucked out the hair, and was fastened to the cruel wood, that He might suffer the wrath of God on our behalf. These two things are sweet before the Most High; and for the sake of His doing and His dying, His substitutionary sufferings and His vicarious obedience, the Lord our God accepts us.” (Spurgeon, Morning and Evening, 177 [March 28; see the entry for Evening)
Source: Charles H. Spurgeon. Morning and Evening: Classic KJV Version. Boston, MA: Hendricksen Publishers, Inc., 1991.
“Live in Christ, die in Christ, and the flesh need not fear death.” John Knox
John Knox understood that those who followed him needed to be counseled, encouraged, exhorted, strengthened, and prayed for. He did all of these things as often as he could and as a result God blessed his leadership abilities. Consider these comments evaluating his style of leadership by two eminent historians of the Scottish Reformation, and by a contemporary historian.
First of all, reflect on these words about John Knox from the Scottish Presbyterian historian Dr. James Wylie:
A rendition of John Knox preaching from his movable pulpit
From the time of his famous sermon in St. Andrews, Knox has been the soul of the movement. The year that followed was one of incessant and herculean labor. His days were spent in preaching, his nights in writing letters. He roused the country, and he kept it awake. His voice like a great trumpet rang through the land, firing the lukewarm to zeal, and inspiring the timid into courage. When the friends of the Reformation quarreled, he reconciled and united them. When they sank into despondency he rallied their spirits. He himself never desponded. Cherishing a firm faith that his country’s Reformation would be consummated, he neither sank under labor, nor fell back before danger, nor paused in the efforts he found it necessary every moment to put forth. He knew how precious the hours were, and that if the golden opportunity were lost it would never return. He appealed to the patriotism of the nobles and citizens.
Wylie, The History of the Protestantism, Volume 3, 494
And now here are the comments on Knox’s leadership abilities from an American Presbyterian historian Dr. Henry Sheldon:
He was distinguished by the same vigor, decision, and determination as Calvin. With less of intellectual breadth and penetration, he combined a larger gift of popular eloquence. His bold and incisive address penetrated the minds of his countrymen much as did the burning words of Luther the minds of the Germans. As one wrote to Cecil, the single voice of Knox was more inspiring to the Scots than five hundred trumpets blustering in their ears.
Sheldon, History of the Christian Church, volume 3, Part 1, 321-322
A further example of Knox’s leadership abilities occurred in 1560 when he preached to a hopelessly outnumbered Scottish army which gathered to repel a French invasion of Scotland. Knox proclaimed the importance of trusting in God even in the darkest of circumstances. In particular, he expounded the moving text of Matthew 14:22-23 when Jesus walked on the water. Here is a sample of Knox’s preaching taken from his History of the Reformation in Scotland:
“The danger in which the disciples of Jesus Christ stood, when they were in the midst of the sea and Jesus was upon the mountain.” His exhortation was, that we should not faint, but that we should still row against the contrarious blasts, till Jesus Christ should come:—“I am as assuredly persuaded that God shall deliver us from this extreme trouble, as I am assured that this is the Evangel of Jesus Christ that I preach unto you this day. The fourth watch is not yet come. Abide a little! The boat shall be saved; and Peter, who hath left the boat, shall not drown. God grant that ye may acknowledge His hand after your eyes have seen His deliverances.” In that sermon he comforted many.
Knox, The History of the Reformation in Scotland, 195-196
Thanks in part to his leadership and exhortation, this small Scottish army—which was called The Congregation—was able to harass and trouble the French invaders until, at last, they were forced to retreat from Scotland, having lost many men.
Finally, the contemporary historian Douglas Bond makes the following comments on Knox’s preaching, as well as quoting Knox’s own thoughts on preaching. Bond thoughtfully summarizes Knox’s passionate approach to preaching,
Trusting the power of God, Knox laid out the goals of his preaching: “The end I proposed in all my preaching was to instruct the ignorant, to confirm the weak, to comfort the consciences of those who were humbled under the sense of their sins, and bear down, with the threatening of God’s judgment, such as were proud and rebellious.” He concluded that he “labored with all [his] power to gain them to Christ.” Knox’s pulpit ministry is best summed up in his own words: “I did distribute the bread of life as of Christ Jesus I had received it.” Whether setting forth the Gospel of Christ, encouraging the persecuted, or decrying idolatry, the goal of his exhortation was that Christ would have no rival in his hearer’s hearts. One burning passion drove Knox: “I feel a sob and a groan, willing that Christ Jesus might be openly preached in my native country, although it should be with the loss of my wretched life.” For Knox, preaching was all about proclaiming the evangel of Jesus Christ, giving good news to a world that for too long had heard only bad news. Yes, he thundered vehemently against idolatry in the pulpit, but he did so because he wanted his hearers to see Christ alone in all the Scriptures. He preached the free grace of the gospel because he wanted men not to depend in any degree upon the works of the law for their justification.
douglas Bond, “Power in the Pulpit” in The Mighty Weakness of John Knox, 51, 53-54, 66.
This kind of preaching in the church of Jesus Christ is sorely needed today! Let us humbly pray that God will raise-up a new generation of men like John Knox to boldly preach the gospel and to serve the church of Jesus Christ.
Resources for Further Study:
Bond, Douglas. The Mighty Weakness of John Knox. Orlando, FL: Reformation Trust Publishing, 2011.
Knox, John, The History of the Reformation in Scotland, Charles J. Guthrie, ed., Edinburgh, Scotland: The Banner of Truth Trust, 1982.
Reid, W. Stanford. Trumpeter of God: A Biography of John Knox. New York, NY: Charles Scriber’s Sons, 1974.
Sheldon, Henry C. History of the Christian Church. Volume 3. New York, NY: T. Y. Crowell & Company, 1894.
Taylor, William M. The Scottish Pulpit: From the Reformation to the Present Day. New York, NY: Charles Burnet and Company, 1887; Birmingham, AL: Solid Ground Christian Books, Reprint, 2004.
Woodbridge, John D. (ed.), Great Leaders of the Christian Church, Chicago, IL: Moody Press, 1988.
Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2023 – All Rights Reserved
Holyrood Palace, Edinburgh–this edifice was the symbol of royalty, power, and authority in Scotland
“Kiss the Son, lest he be angry, and you perish in the way.” Psalm 2:12a
— Written by Dr. Marcus J. Serven
One of the practical applications that John Knox (c.1514-1572), the famous Scottish Reformer, developed in his theology was the Bible’s teaching on the lesser magistrate. Knox believed that all magistrates serve at God’s good pleasure and therefore are responsible to God for upholding and enforcing his holy law (Rom. 13:1-4; 1 Pet. 2:13-14). Moreover, the subjects of magistrates are obligated to honor and support them as they engage in their duties. Knox understood that all magistrates, however, would be held accountable by God when they disobey His holy Law (Ps. 2:10-12; Jer. 37:1-21). He argues,
John Knox in his maturity
“…for it is a thing more than certain, that whatsoever God required of the civil magistrate in Israel or Judah, concerning the observation of true religion during the time of the law, the same does he require of lawful magistrates professing Christ Jesus in the time of the gospel, as the Holy Ghost has taught us by the mouth of David, saying, Psalm 2, ‘Be learned you that judge the earth. Kiss the Son, lest that the Lord wax angry, and that ye perish from the way.’ This admonition did not extend to the judges under the law only, but also does include all such as be promoted to honours in the time of the gospel, when Christ Jesus does reign and fight in his spiritual kingdom, whose enemies in the Psalm are first most sharply taxed, their fury expressed, and vanity mocked; and then are the kings and judges, who think themselves free from all law and obedience, commanded to serve the Eternal in fear, to rejoice before him in trembling, to kiss the Son (that is, to give unto him most humble obedience): whereof it is evident that the rulers, magistrates, and judges, now in Christ’s kingdom, are no less bound to obedience unto God, than were those under the law.”
Knox, “The Appellation” in Selected Writings of John Knox, 499-500
Thus, all magistrates are not to govern arbitrarily, nor are they free to establish their own laws according to their own pleasure. They must uphold the righteous standard that has been instituted by God himself, or suffer His judgements. In essence, the Bible teaches that there is a “higher law” (i.e. God’s Law) that is above any of the laws of men which may have been legislated under the magistrate’s authority (Exod. 20:1-17 ; Deut. 5:6-21; Matt. 22:34-40). This “higher law” regulates the activities of the magistrate as well as the activities of the people. All are responsible to God; both the magistrates and the people. But the magistrate bears a special responsibility before God to uphold a righteous standard. With this concept in mind, Knox addresses the magistrates with these persuasive words,
Consider, my lords, that you are powers ordained by God (as before is declared), and therefore does the reformation of religion, and the defense of such as unjustly are oppressed, appertain to your charge and care, which thing shall the law of God, universally given to be kept of all men, most evidently declare; which is my last and most assured reason, why, I say, you ought to remove from honours and punish with death such as God has condemned by his own mouth.”
Knox, “The Appellation” in Selected Writings of John Knox, 508
Therefore, Knox argues that evil and tyrannical magistrates—whether they are kings, queens, princes, nobles, or judges—in certain select circumstances, can be resisted by the citizenry. The people are not free to wantonly rebel against unrighteous magistrates. They can, however, after a lengthy season of prayer and exemplary patience remove unrighteous magistrates from their office as long as they are led by duly established “lesser magistrates” (i.e. Knox calls this the doctrine of “interposition”). In brief, only these “lesser magistrates” can lead the people in removing the “greater magistrates.” In the face of persistent evil activity, Knox insisted that it actually was the duty of godly citizens to remove evil and tyrannical leaders. As well, the lesser magistrates had the responsibility (or duty) of leading the people in removing unrighteous greater magistrates. Under these parameters the action of removing an unrighteous magistrate is not wanton rebellion, but it is a godly response to wickedness and tyranny. Dr. Joseph Morecraft summarizes this position,
Knox’s major contribution to the Reformation and to Western Civilization was his teaching on the legitimacy of resistance against tyranny, including the use of armed force by the citizenry, led by a lesser magistrate, against a tyrannical or idolatrous head of state, after all others efforts have failed. Christian citizens and lesser magistrates have the duty to remove tyrants from office. Moreover, armed resistance is justifiable, according to Knox, only if two preconditions have been met: “the first of which was the trying of other means, including prayer and patience. The second condition was that armed resistance must be led by legitimate lesser magistrates…” Knox cited Jeremiah 37 as the scriptural basis for ministers advocating resistance against tyrannical authorities. Knox was not a revolutionary, however, as his life and sermons prove. Although he believed that resistance to tyranny was every Christian’s duty, he could also say, “We mean neyther seditions, neyther yit rebellion against any just and lauchfull authorities, but onlie the advancement of Christes religion, and the liberties of this poore Realme.”
Morecraft, “Calvin’s Influence on Scotland” in John Calvin: Man of the Millennium, 270-271
It was this kind of practical application of the Bible’s teaching on resisting tyrannical rulers that resulted in the rapid progress of liberty throughout the Western world. Evil and tyrannical governments were resisted and thrown off in Scotland, England, France, Germany, Holland, and at a later time in the American Colonies during the Revolutionary War. Other theologians who followed after John Knox would further develop the details of his political theology, but the original seed came from Knox as he struggled with how to bring religious liberty to Scotland, his own beloved country.
Mary, Queen of Scots
One example of Knox’s theology of resistance to tyrants can be found in his personal relationship with Mary, Queen of Scots. Prior to Mary’s arrival in Scotland as the new regent, the Scottish Parliament in 1560 determined to adopt the Scots Confession which rejected Roman Catholicism and replaced it with the Reformed faith. As a result, the observance of the Roman Catholic Mass was condemned throughout the country. Those who led the Mass were placed under the penalty of death, and those who participated in it were liable to imprisonment. Queen Mary had been raised in France as a dedicated Roman Catholic. When she returned to Scotland in 1561, some in the Scottish Parliament granted her the concession to hold a private Mass led by her own personal Chaplain in Holyrood Palace, Edinburgh. Others in the Scottish Parliament strongly disapproved of this concession and threatened Queen Mary with arrest. In the midst of this turmoil, since John Knox had preached against her holding a private Mass, Queen Mary invited Knox to give an answer for his perceived rebellious attitude. These proved to be stormy sessions, but they served to clarify Knox’s theology and they forced Mary to come to grips with the reality that many of her subjects had an extreme distaste toward her practice of observing Mass in her own private quarters. Many Scots agreed with Knox’s view that the Mass was idolatrous, and they were offended that their sovereign—Mary, Queen of Scots—would participate in such a practice. They also worried that Mary would seek to reimpose Roman Catholicism upon Scotland, and that they would be forced to worship as she did. Many of the Scots had at that time resolved to worship God only according to the teachings of the Bible, and not by the traditions of men. Dr. Richard Greaves explains,
In September 1561 Mary inquired of him if subjects could resist their sovereigns. Knox’s reply implied the existence of a covenant between God and temporal princes. If the latter exceeded the bounds imposed on them by God, subjects had to disobey because of their duty to obey God. Princes who persecuted Protestants were, in their blind zeal, subject to a mad frenzy, and had to be restrained by their subjects until their minds became sober…He repeated his beliefs to Mary again in 1563, but explicitly warned her that idolaters could be lawfully executed by believers…Knox also called attention to the mutual covenant between sovereigns and subjects, and clearly affirmed the right of subjects to disobey if sovereigns did not fulfill their obligations, which he summarized as protection and defense against evil doers. “Consider…what it is that ye aught to do unto them by mutual contract. They are bound to obey you, and that not but in God. Ye are bound to keep laws unto them. Ye crave of them service: they crave of you protection and defense against wicked doers.” If Mary failed to fulfill her duty to her subjects, she would not receive their full obedience. On that note the interview concluded.
Greaves, Theology & Revolution in the Scottish Reformation, 141-142
Hence, we can see how the theology of John Knox had a demonstrative impact in his relations with Mary, Queen of Scots. He urged her to repent of her idolatry. She urged him to not rebel against her authority. In their clash, we witness an example of the progress of liberty in Scotland: the Parliament resolved (1) that the regent could no longer determine the religion of the subjects, and (2) that the religious convictions of the populace over-ruled the religious practices of the regent. At that time, it must be acknowledged, that many Scots desired to live as free men and women when it came to the practice of their religion. The Scottish Reformation was built upon such a strong desire.
In subsequent years the rallying cry of the Scottish Covenanters would express these same sentiments: the motto “For Christ’s Crown and Covenant” affirmed that only Jesus Christ was the head of the church (or Kirk). It was due to the efforts of John Knox that liberty in Scotland came about. His emphasis on the responsibilities of the “lesser magistrates” to overthrow tyrannical “greater magistrates” furthered the cause of religious freedom in Scotland. Beyond that, the lawful resistance of tyrants became a foundational concept that was applied in many nations over the next century in the progress of liberty.
An Addendum:
I am indebted to Dr. Joseph Morecraft, III, for his fine summary of John Knox’s view of the covenantal nature of civil government. Here it is…
“The Covenantal Basis of Civil Government”
by Dr. Joseph Morecraft, III
“Knox taught that a just civil government is covenantal, or federal, i.e. based on a series of covenants that define its authority, limitations, functions, powers, and responsibilities. According to Knox:
— The civil magistrate is in covenant with God, promising to rule according to His revealed Law and to oppose idolatry, (2 Kings 23:1-3).
— The civil magistrate is in covenant with the people, promising to rule over them righteously and for their protection, (2 Chronicles 15).
— The people are in covenant with the civil magistrate, promising to submit to his righteous government, as long as he is faithful to his covenants, (2 Chronicles 15).
— The people are in covenant with God, promising to be His faithful people, Exodus 34. This federal approach to civil government is the legal basis for our Declaration of Independence of 1776.”
Source: Dr. Joseph Morecraft III, “Calvin’s Influence on Scotland” in John Calvin: Man of the Millennium (San Antonio, TX: The Vision Forum, Inc., 2008), 269-271.
Select Biography:
These four books have greatly shaped my own understanding of the responsibilities of the “Lesser Magistrates”–take-up and read!
Bond, Douglas. The Mighty Weakness of John Knox. Orlando, FL: Reformation Trust Publishing, 2011.
Dawson, Jane. “Right of Resistance” in Encyclopedia of the Reformed Faith. Donald K. McKim, ed. Louisville, KY: Westminster/John Knox Press, 1992.
Greaves, Richard L. Theology & Revolution in the Scottish Reformation: Studies in the Thought of John Knox. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1980.
Kelly, Douglas F. The Emergence of Liberty in the Modern World. Phillipsburg, NJ: P&R Publishing, 1992.
Kirk, James. “Scottish Reformation” in Encyclopedia of the Reformed Faith. Donald K. McKim, ed. Louisville, KY: Westminster/John Knox Press, 1992.
Knox, John. “The Appellation Addressed to the Nobility and Estates of Scotland” in Selected Writings of John Knox. Kevin Reed, ed. Dallas, TX: Presbyterian Heritage Publications, 1995.
Kyle, Richard J. “John Knox” in Encyclopedia of the Reformed Faith. Donald K. McKim, ed. Louisville, KY: Westminster/John Knox Press, 1992.
McCrie, Thomas. The Life of John Knox. Glasgow, Scotland: Free Presbyterian Publications, 1811; Reprint 1991.
McCrie, Thomas. The Story of the Scottish Church. London, Great Britain: Blackie and Son, 1875; Glasgow, Scotland: Free Presbyterian Publications, Reprint 1988.
Morecraft, III, Joseph. “Calvin’s Influence on Scotland” in John Calvin: Man of the Millennium. San Antonio, TX: The Vision Forum Inc., 2008.
Reid, W. Stanford. Trumpeter of God: A Biography of John Knox. Grand Rapids, MI: Baker Book House, 1974.
Trewella, Matthew J. The Doctrine of the Lesser Magistrates: A Proper Resistance to Tyranny and a Repudiation of the Unlimited Obedience to Civil Government. North Charleston, SC: CreateSpace Independent Publishing Platform, 2013.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2023 – All Rights Reserved
Under threat of death, John Knox boldly preaches in St. Andrews Cathedral, June 11, 1559
“In the hearts of Scotsmen…he became the Moses of the Scots; more indeed, for he was their Amos and their Isaiah too…” Geddes MacGregor
Written by Dr. Marcus J. Serven
John Knox (1514-1572)
Who was John Knox? Briefly stated: he was born in Scotland, attended classes at St. Andrews University, experienced a life-changing conversion to Jesus Christ and a call to the ministry; he was enslaved by the French and forced to row all over the North Atlantic coming close to death while in captivity; in God’s kind providence he was released and became a diligent and esteemed pastor in England; he fled to Europe during the reign of Bloody Mary, and while there he ministered to English exiles in Frankfurt, Germany and later in Geneva, Switzerland; he studied at the feet of John Calvin. He was a husband to Marjorie Bowes, and after her untimely death, to Margaret Stewart; he was a father to two sons and three daughters. In triumph he returned to his native Scotland where he courageously advanced the cause of the Reformation as a pastor at St. Giles Cathedral in Edinburgh for the remainder of his life. After his death, he became widely known as an author with his gripping book, The History of the Reformation in Scotland (which is still in print). By his preaching and teaching, he was able to bring virtually all of Scotland to a thorough-going knowledge of the Lord Jesus Christ and he engendered in the Scots a stalwart resolve to advance Christ’s Kirk (or, Church) here on earth. This is why many of the spiritual descendants of Knox—the Scottish Covenanters, the English Puritans and Pilgrims, and the American Presbyterians and Reformed Baptists—uniformly thank God for the life and ministry of John Knox. The “rallying cry” of the Scots Covenanters and their spiritual children is “For Christ’s Crown and Covenant” and this motto is directly connected to the preaching of John Knox.
HIS EARLY YEARS: BIRTH AND PREPARATION (1514-1542)
Patrick Hamilton (1503-1528)
1514 – John Knox is born at Giffordgate on the outskirts of Haddington, on southern plains of Scotland; some place his date of birth much earlier in 1505
1528 – The young scholar Patrick Hamilton is martyred for his faith in St. Andrews–all of Scotland grieves his death
1532 – Knox was sent by his father to study at the University of St. Andrews
1536 – In March, John Calvin published the Institutes of the Christian Religion in Basle
1540 – Knox is ordained to the Roman Catholic priesthood; and serves as a Papal notary
HIS CONVERSION: NEW LIFE & CALL TO MINISTRY (1543-1547)
John Knox bearing his two-handed sword to protect George Wishart
1543 – Knox begins tutoring the young sons of two Scottish Lords open to Protestantism
1543 – Knox is converted to Christ after reading John 17, he refers to this passage as “Where I cast my first anchor.”
1544 – He serves the bold Scottish evangelist, George Wishart, as a personal body guard and carries a large two-handed sword to defend him
1546 – George Wishart is captured by Cardinal David Beaton, quickly tried & burned alive on March 1, 1546 outside the Castle of St. Andrews
1546 – In revenge, Cardinal David Beaton is murdered by several young Scottish assassins who take refuge in St. Andrews Castle
1547 – Knox is called to preach by Chaplain John Rough and the people of St. Andrews Castle
1547 – Knox preaches his 1st sermon in the parish church of St. Andrews Castle
AS A GALLEY-SLAVE: THE “SOBS OF MY HEART” (1548-1549)
A French Galley Ship rowed by captives–for nineteen months John Knox was one of these slaves until he was delivered!
1548 – St. Andrew’s Castle falls to French forces; all are captured and enslaved
1548 – Knox is forced to be a galley-slave on the French ship, Notre Dame
1548 – Knox assists his friend Sir Henry Balnaves in writing a Treatise on Justification
1549 – Near death, Knox prophesies that he will once again preach in St. Andrews Kirk
1549 – As a result of English negotiations, Knox is providentially released in March from the galley-ship after nineteen months of enslavement
1549 – Knox makes his way to England; is licensed to preach by the English Privy Council
IN ENGLAND: AS A PREACHER OF THE WORD (1549-1553)
King Edward VI (1537-1553)
1549 – Knox is appointed as a preacher in Berwick, England
1549 – Knox meets Mrs. Elisabeth Bowes of Aske, and her daughter Marjorie
1549 – the 1st edition of the Book of Common Prayer is adopted; Knox assists Thomas Cramner in this project
1550 – Knox writes Vindication of the Doctrine that the Mass is Idolatry in Newcastle
1550 – Knox writes a practical treatise on True Prayer, and how we should pray
1551 – He receives a formal ministerial call to Newcastle, England
1551 – Elected to serve as one of six Royal Chaplains to King Edward VI
1552 – the 2nd edition of the Book of Common Prayer is adopted
1553 – Edward VI dies on July 6, and Mary I becomes the Queen of England
1553 – Mary begins her bloody persecution of the Protestants; many flee to Europe
ON THE CONTINENT: DIEPPE, FRANKFORT, & GENEVA (1554-1558)
John Calvin, Head Minister of Geneva, Switzerland
1554 – In January, Knox flees to France and takes up temporary residence in Dieppe, Netherlands
1554 – He writes A Godly Letter of Warning or Admonition to the faithful in London, Newcastle, and Berwick
1554 – In March, Knox visits John Calvin in Geneva, then returns to Dieppe
1554 – Knox quietly enters into a binding engagement with Marjorie Bowes
1554 – Writes Two Comfortable Epistles to his Afflicted Brethren in England
1554 – Writes A Faithful Admonition to the Professors of God’s Truth in England
1554 – In August, Knox returns to Geneva for the purpose of study with John Calvin
1554 – In November, Knox is called to serve as the pastor to English refugees in Frankfort, Germany
1554 – Knox befriends the young scholar William Whittingham in Frankfort
1555 – In March, Knox is ousted by the unruly congregation in Frankfort over disputes about the proper forms of worship
1555 – Knox returns briefly to Scotland and secretly marries Marjorie Bowes; returns to Dieppe
1556 – In May, Knox begins an extended preaching mission throughout Scotland
1556 – Knox writes the Queen Mother, Mary of Guise, of the need for reform in the Kirk
1556 – Knox leaves Scotland, reunites with Marjorie and her mother; travels to Geneva
John Knox in his maturity
1557 – Birth of his 1st son, Nathaniel, and later a 2nd son, Eleazer; both are born in Geneva
1557 – Knox intends to return to Scotland, but is warned off by friends; he remains in Dieppe
1557 – Writes The First Blast of the Trumpet against the Monstrous Regiment of Women
1558 – Knox returns to Geneva and works out his theory of a “godly revolution” and the resistance of tyrants through the interposition of lesser magistrates
1558 – Knox writes a massive treatise On Predestination in Geneva; published in 1560
1558 – Works with William Whittingham translating the Geneva Bible; published in 1560
1558 – Mary I, “Bloody Mary”, dies on November 17th and is succeeded by Elizabeth I
IN SCOTLAND: ADVANCING THE REFORMATION (1559-1560)
St. Giles Cathedral, Edinburgh
1559 – In January, most of Knox’s congregation safely returns to England
1559 – Knox arrives at Leith, Scotland on May 2nd and begins preaching in Perth
1559 – On June 11th Knox preaches at St. Andrews under threat of death; he fulfills his prophecy of preaching once again in St. Andrews
1559 – On June 29th Knox begins preaching at St. Giles Cathedral in Edinburgh; opposition to reform increases
1560 – On June 11th the Queen Mother, Mary of Guise, suddenly dies
1560 – In August, Knox and five other “Johns” write the Scots Confession; adopted by Parliament
1560 – In December, Knox’s wife Marjory, his “dear bedfellow,” dies in Edinburgh (24 yrs. old)
IN THE CRUCIBLE: SEVERE TRIALS IN EDINBURGH (1560-1570)
Mary, Queen of Scots (1542-1587)
1561 – In January, the Book of Discipline is presented to Parliament and rejected
1561 – In August, Marie Stuart, “Mary, Queen of Scots”, arrives to assume her throne
1561 – 1st audience with Marie Stuart regarding her authority as Queen and private Mass
1561 – 2nd audience with Marie Stuart regarding Knox’s sermon critical of her actions
1562 – 3rd audience with Marie Stuart regarding Roman Catholic priests saying Easter Mass in her Chapel at Holyrood
1562 – 4th audience with Marie Stuart regarding her plans to marry a Spanish Prince
1562 – 5th audience with Marie Stuart regarding Knox’s suspected treason; he is formally accused
1562 – After a stout defense Knox is unanimously acquitted of treason by the Scottish Lords
1564 – Knox (50 yrs. old) marries Margaret Stewart (17 yrs. old); three daughters follow: Martha, Margaret, and Elizabeth
1565 – In July, Mary Queen of Scots weds Lord Darnley; confers on him the title of “King Henry”
1566 – James VI is born to Mary Queen of Scots and Lord Darnley
1567 – In February, the Earl of Bothwell murders Lord Darnley (King Henry)
1567 – On May 15th Mary Queen of Scots weds the Earl of Bothwell to public outrage
1567 – In August, Mary Queen of Scots is deposed by the Scots General Assembly
1568 – Marie Stuart, the ex-Queen, escapes her captivity by fleeing to Elizabeth I in England
1570 – Civil War breaks out in Scotland
1571 – An assassin’s bullet is fired through the window of Knox’s study but misses its intended target
THE END NEARS: ST. ANDREWS AND EDINBURGH (1571-1572)
An ignominious end? John Knox’s grave in Edinburgh is now space #23 in a parking lot
1571 – In May, Knox temporarily moves to St. Andrews due to the Civil War that has broken out
1571 – Knox finishes compiling material for his History of the Reformation in Scotland
1572 – In August, Knox returns to Edinburgh and resumes preaching at St. Giles
1572 – On November 24th after hearing his wife read aloud John 17, “Where I cast my first anchor,” John Knox dies in his bed at Edinburgh (58 yrs. old)
He is buried next to St. Giles Cathedral in Edinburgh, Scotland
Here are four fine volumes on the life and ministry of John Knox and those who followed him
Select Bibliography:
Bond, Douglas. The Mighty Weakness of John Knox. Orlando, FL: Reformation Trust Publishing, 2011.
Cameron, Nigel M. de S., ed. Dictionary of Scottish Church History and Theology. Downers Grove, IL: Intervarsity Press, 1993
“Book of Common Order (1564)”, by H.R, Sefton
“First Book of Discipline”, by J. Kirk
“Kirk Session”, by A.I. Dunlop
“Major (Mair), John”, by J. Kirk
“Reformation, Scottish”, by J. Kirk
“St. Giles”, by G.I. Macmillan
Dawson, Jane. John Knox. New Haven, CT: Yale University Press, 2015.
Douglas, J. D., ed. The New International Dictionary of the Christian Church. Revised edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Beaton, David”, by J.D. Douglas
“Calvin, John”, by W.S. Reid
“Calvinism”, by W.S. Reid
“Common Order, Book of”, by W.S. Reid
“Discipline, Books of”, by Adam Loughridge
“Edward VI”, by P.W. Petty
“England, Church Of”, by John A. Simpson
“Geneva Bible”, by Robert D. Linder
“Genevan Academy”, by W.S. Reid
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Dr. Marcus Serven, ThM and DMin The Genevan Foundation – Copyright 2016 – All Rights Reserved
