“It has become customary to speak of three offices in connection with the work of Christ, namely the prophetic, the priestly, and the kingly office. While some of the early Church Fathers already speak of the different offices of Christ, Calvin’s the first to recognize the importance of distinguishing the three offices of the Mediator and to call attention to it in a separate chapter of his Institutes…Some placed the prophetical, others the priestly, and still others the kingly, in the foreground. There were those who applied the idea of a chronological succession to them, and thought to Christ functioning as prophet during his public ministry on earth, as priest in his final sufferings and death on the cross, and as king now that He is seated at the right hand of God. Others, however, correctly stressed the fact that He must be conceived as functioning in His threefold capacity both in His state of humiliation and in His state of exaltation.” (Berkhof, Systematic Theology, 356)
Calvin’s Institutes of the Christian Religion (1559):
“Therefore, in order that faith may find a firm basis for salvation in Christ, and thus rest in him, this principle must be laid down: the office enjoined upon Christ by the Father consists of three parts. For he was given to be prophet, king, and priest.” (Institutes 2:15:1)
Regarding Jesus’ Office as a Prophet:
Pastor John Calvin
“We see that he was anointed by the Spirit to be herald and witness of the Father’s grace. And that not in the common way—for he is distinguished from other teachers with a similar office. On the other hand, we must note this: he received anointing, not only for himself that he might carry out the office of teaching, but for his whole body that the power of the Spirit might be present in the continuing teaching of the gospel. This, however, remains certain: the perfect doctrine he has brought has made an end to all prophecies. All those, then, who, not content with the gospel, patch it with something extraneous to it, detract from Christ’s authority…But when Paul says that He was given to us as our wisdom [1 Cor. 1:30], and in another place, ‘In him are hid all the treasures of knowledge and understanding’ [Col. 2:3], he has a slightly different meaning. That is, outside Christ there is nothing worth knowing, and all who by faith perceive what he is like have grasped the whole immensity of heavenly benefits. For this reason, Paul writes in another passage: ‘I decided to know nothing precious…except Jesus Christ and him crucified’ [1 Cor. 2:2]. This is very true, because it is not lawful to go beyond the simplicity of the gospel. And the prophetic dignity in Christ leads us to know that in the sum of doctrine as he has given it to us all parts of perfect wisdom are contained.” (Institutes 2:15:2)
Regarding Jesus’ Office as a Priest:
“To sum up his argument: The priestly office belongs to Christ alone because by the sacrifice of his death he blotted out our own guilt and made satisfaction for our sins [Heb. 9:22]. God’s solemn oath, of which he ‘will not repent,’ warns us what a weighty matter this is: ‘You are a priest forever after the order of Melchizedek’ [Ps. 110:4; cf. Heb. 5:6; 7:15]. God undoubtedly willed in these words to ordain the principal point on which, he knew, our whole salvation turns. For, as has been said, we or our prayers have no access to God unless Christ, as our High Priest, having washed away our sins, sanctifies us and obtains for us that grace from which the uncleanness of our transgressions and vices debars us. Thus we see that we must begin from the death of Christ in order that the efficacy and benefit of his priesthood may reach us.” (Institutes 2:15:6)
Regarding Jesus’ Office as a King:
“Thus it is that we may patiently pass through this life with its misery, hunger, cold, contempt, reproaches, and other troubles—content with this one thing: that our King will never leave us destitute, but will provide for our needs until, our warfare ended, we are called to triumph. Such is the nature of his rule, that he shares with us all that he has received from the Father. Now he arms and equips us with his power, adorns us with his beauty and magnificence, enriches us with his wealth. These benefits, then, give us the most fruitful occasion to glory, and also provide us with confidence to struggle fearlessly against the devil, sin, and death. Finally, clothed with his righteousness, we can valiantly rise above all the world’s reproaches; and just as he himself freely lavishes his gifts upon us, so may we, in return, bring forth fruit to his glory.” (Institutes 2:15:4)
Westminster Shorter Catechism (1647):
Q. 23. What offices doth Christ execute as our Redeemer?
A. Christ, as our Redeemer, executeth the offices of a prophet (#1), of a priest (#2), and of a king (#3), both in his estate of humiliation and exaltation.
(#3) Isa. 9:6-7; Luke 1:32-33; John 18:37; 1 Cor. 15:25
Q. 24. How doth Christ execute the office of a prophet?
A. Christ executeth the office of a prophet, in revealing to us, by his word (#1) and Spirit (#2), the will of God for our salvation (#3).
(#1) Luke 4:18-19, 21; Acts 1:1-2; Heb. 2:3
(#2) John 15:26-27; Acts 1:8; 1 Pet. 1:11
(#3) John 4:41-42; John 20:30-31
Q. 25. How doth Christ execute the office of a priest?
A. Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice (#1), and reconcile us to God (#2), and in making continual intercession for us (#3).
(#1) Isa. 53; Acts 8:32-35; Heb. 9:26-28; Heb. 10:12
(#2) Rom. 5:10-11; 2 Cor. 5:18; Col. 1:21-22
(#3) Rom. 8:34; Heb. 7:25; Heb. 9:24
Q. 26. How doth Christ execute the office of a king?
A. Christ executeth the office of a king, in subduing us to himself, in ruling and defending us (#1), and in restraining and conquering all his and our enemies (#2).
(#1) Ps. 110:3; Matt. 28:18-20; John 17:2; Col. 1:13
(#2) Ps. 2:6-9; Ps. 110:1-2; Matt. 12:28; 1 Cor. 15:24-26; Col. 2:15
The Importance of this Doctrine:
“The distinction of the three offices of Christ is a valuable one and ought to be retained…The fact that Christ was anointed to a threefold office finds its explanation in the fact that man was originally intended for this threefold office and work. As created by God, he was prophet, priest, and king, and as such was endowed with knowledge and understanding, with righteousness and holiness, and with dominion over the lower creation. Sin affected the entire life of man and manifested itself not only as ignorance, blindness, error, and untruthfulness; but also as unrighteousness, guilt, and moral pollution; and in addition to that as misery, death, and destruction. Hence it was necessary that Christ, as our Mediator, should be prophet, priest, and king. As Prophet He represents God with man; as Priest He represents man in the presence of God, and as King He exercises dominion and restores the original dominion of man.” (Berkhof, Systematic Theology, 357)
For Further Study:
Berkhof, Louis. Manual of Christian Doctrine. Second Edition. Derek Carlsen, ed. Arlington Heights, IL: Christian Liberty Press, 2003. See: pages 80-85.
Berkhof, Louis. Systematic Theology. 4th Edition, Grand Rapids, MI: William B. Eerdmans Publishing Company, 1941. See: pages 356-366.
Calvin, John. Institutes of the Christian Religion. John T. McNeill, ed. Ford Lewis Battles, trans. 2 vols. Library of Christian Classics, no. 20-21. Philadelphia: The Westminster Press, 1960. See: Institutes 2:15:1-ff
Reymond, Robert L. “Offices of Christ” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Book House, 2001.
The Westminster Confession of Faith and Catechisms. Willow Grove, PA: The Committee on Christian Education of the Orthodox Presbyterian Church, 2005.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2021 – All Rights Reserved
de Greef, Wulfert. The Writings of John Calvin: An Introductory Guide. Translated by Lyle D. Bierma. Grand Rapids, MI: Baker Books, 1993. [254 pages]
Reviewed by Dr. Marcus J. Serven
Dr. Wulfert de Greef from the Netherlands
I first read this book in preparation for a lecture that I had been invited to give at the Reformed Fellowship of the Southeastern United States in Columbia, South Carolina (April 28, 1998). My chosen topic was “A Reformation Hero: The Life and Theology of John Calvin.” During my time of preparation, it was difficult to find all of the correct dates and facts about the life of John Calvin in the standard biographies I already owned. This slim volume, however, put all of the essential information about Calvin’s life at my finger tips! Dr. de Greef has done us a great service by chronicling Calvin’s life and ministry on the basis of his writings. Moreover, that particular unifying theme (i.e. The Writings of John Calvin) gives the book an orderly, logical, and readable lens by which to examine Calvin’s rich and varied life.
Here are the twenty-two volumes of Calvin’s Commentaries!
One particular question that I have been curious about was “How could John Calvin, the extraordinarily busy pastor of Geneva, find time to write his scholarly Commentaries on various books from the Bible?” After all, these Commentaries total twenty-two volumes in the Baker Books edition (over 30,000 pages)! From the very beginning of Calvin’s ministry in Geneva he solemnly committed himself to teaching the Bible to the population of Geneva. He took his title of “Professor of Sacred Literature” (sacrarum literarum doctor) very seriously and disciplined himself to give regular public lectures on the Bible; oftentimes on a weekly basis in the auditorium (the Auditore) right next to the church building (St. Pierre). Dr. de Greef cites evidence to show that many, but not all, of the Commentaries were taken from lecture notes (praelectiones) given by Calvin and compiled by others. The draft editions of the Commentaries would then be reviewed by Calvin before going to publication. Dr. de Greef notes,
The first commentary Calvin published was on the Epistle to the Romans, which came off the press in Strasbourg in March 1540. The contents are probably a revised summary of lectures he had given in Geneva from 1536 to 1538…The commentary on the Epistle to the Romans was followed by a number of others…These publications were probably lectures that he had given…
de Greef, The Writings of John Calvin, 94-95
Here is a second example of this collaborative effort,
The commentary on Isaiah, which appeared in 1551, was the first commentary in which Calvin engaged in the interpretation of the Old Testament. It was not put together by Calvin himself, however, since he did not have enough time to devote to it then. In 1549 Nicolas Des Gellars (Gallasius) had attended Calvin’s lectures on Isaiah, taken notes, and then developed them at home, letting Calvin read the finished product for possible corrections. Calvin dedicated the commentary on December 25, 1550, to King Edward VI of England (CO 13:669-74), noting that the commentary was not from his own hand, but had been carefully compiled from lectures (praelectiones) that he had given.
de Greef, The Writings of John Calvin, 101-102
In addition, we see from Dr. de Greef’s research the persuasive evidence that the Commentaries also came from the weekly ministerial lectures given by Calvin on Friday mornings at the Congregation, and from certain Sermons that were later edited into the form of a commentary on Scripture. For example,
In Calvin’s forward [from his Commentary on the Psalms] of July 22, 1557, which contains various biographical data, he relates that he had first expounded on the Psalms for “our little school” a practice which, according to Nicolas Colladon (CO 21:75), he had begun in 1552. From 1555 until August 1559 the Psalms were also discussed during the weekly Bible studies (congregations). In addition, Calvin often chose a psalm for the Sunday afternoon sermon. At the repeated insistence of friends, he moved on to the writing of a commentary on the Psalms.
de Greef, The Writings of John Calvin, 105
At times, Calvin expressed a reluctance to have his material published in this manner, but due to the challenges of time he was unable to do otherwise. Dr. de Greef comments,
Calvin has lectured on the New Testament at the gymnasium in Strasbourg, where he covered the Gospel of John and 1 Corinthians. In Geneva he gave exegetical lectures on the Old Testament, addressing in Latin the students, ministers, and other interested persons. He thoroughly prepared for these lectures even though he had nothing written in front of him during the classes themselves; he could not find the time to carefully write everything down….It is striking that in later translations of Calvin’s commentaries and lectures, the differences in character between the two are often not distinguished. Calvin himself wrote the commentaries, following as closely as possible the criteria that he had established for a good commentary. Thus in a commentary Calvin always gives a very concise interpretation of the text. In the lectures, however, he generally discusses the text in somewhat more detail than in his commentaries… Considering the different value that Calvin placed on his commentaries and his lectures, we do him an injustice if we do not clearly distinguish between them…Calvin writes in the forward that originally he was not at all keen about the publication of these lectures. Since he had too little time to give to their preparation, he felt that they were not suitable for publication. But he also could not find the time to write a commentary on Hosea, so he agreed to publish the lectures as an experiment. It appears from a letter to Heinrich Bullinger (dated February 17, 1557—CO 16:412-13) that Calvin was not very happy with the publication. But the experiment proved to be successful, and all his subsequent lectures, therefore, were published in both Latin and French.
de Greef, The Writings of John Calvin, 107-108
Hence, the answer to my question of “How could John Calvin find time to write his scholarly Commentaries on various books from the Bible?” is answered by the research put forward by Dr. de Greef. In short, it was through Calvin’s hard work of preparing and giving weekly lectures on the Bible, and through the editing of the transcriptions of those remarks written down by others, that the large number of Commentaries came into existence.
Besides giving the background of the Commentraries, Dr. de Greef comments on many of the other publications of Calvin: his early writings as a young humanist, his shorter theological tracts, his sermon manuscripts, his letters, and his lengthier books. The history of the five separate editions of Calvin’s Institutes of the Christian Religion, which stretches from 1536 to 1559, was especially helpful. Over the course of twenty-three years, Calvin’s Institutes steadily grew from a “small book” of six chapters that was designed to be “concealed in one’s pocket,” into a “large volume” containing eighty chapters in four books. This demonstrates the stellar effort that Calvin put into his literary projects over the course of his adult years.
On the left is Dr. de Greef’s fine book “The Writings of John Calvin,” plus two other noteworthy volumes
What can be learned from Calvin’s example? As a busy pastor, his determined effort stimulates me to continue my practice of working hard to fill my sermons and lectures with excellent material. Moreover, it should be my goal to preserve all of my material in personal files and/or by audio recordings. In this way, the work that goes into a given sermon or lecture is not only limited to that particular moment; but it lives on to be used another day. This same principle works well for various theological lectures and conference talks–each presentation can be used in other settings to further the impact of that one effort. May it all be to the Glory of God! Soli Deo Gloria!
Parker, T. H. L. John Calvin: A Biography. Philadelphia, PA: The Westminster Press, 1975, Reprinted in 2007. [190 pages]
Reviewed by Dr. Marcus J. Serven
I have often argued that a good modern biography on the life of John Calvin is very difficult to find. The problem with many contemporary biographers is that they fall into the bad habit of treating their subjects as if they were merely specimens in a petri dish. They metaphorically slice off a little section from the life of that man or woman and analyze a particular characteristic, or event, under the discriminating lens of their own personal microscope. They wonder, “Hmm, what grows on that specimen?” Is it Marxist ideology, Freudian psychoanalysis, Post-Modern narcissism, or perhaps various aspects of the Critical Race Theory? By taking this very narrow and truncated view, however, they miss the overall picture of who the subject of their biography actually was in real life! This way of writing biographies seems to be more subjective speculation than objective history. Moreover, these modern-day biographers tend to discount the opinion of past historians and biographers and rely exclusively upon their own research of the primary sources; and ultimately upon their own opinions.
Professor T. H. L. Parker at work when he taught at the University of Durham
There has to be a better way, but what is it? Here’s my proposal: there should be a balance between researching the primary sources (ad fontes) and a thorough reading of the older well-respected biographers. Both elements are required to produce an interesting and accurate portrayal of the subject. T. H. L. Parker succeeds in his endeavor to write an interesting and accurate biography of John Calvin by doing just that–by interacting with the primary literature and by crediting the insights of past biographers. His current work builds on and expands an earlier volume, Portrait of Calvin (1954), also published by The Westminster Press. It is one of the first biographies I ever read about Calvin and it certainly created a hunger in me to know more about the Reformer of Geneva.
One of the most helpful aspects of T. H. L. Parker’s current biography is the careful analysis he does on re-dating the conversion of Calvin. He writes,
On no part of Calvin’s life has so much energy been bestowed, so much ingenuity exercised, as upon the date, the manner, the causes, and the agencies of conversion. The pieces of information which our primary authorities furnish us are often inconsistent among themselves or with the assured or assumed knowledge we have of his early life. Such different views, such different datings have been advanced, and after nigh a century of Calvin-study so little certainty has been achieved, that one would wish a halt to be called were it not that in writing a life of Calvin it is not possible to describe the events of the decade 1525-34 without coming, however provisionally and hesitatingly, to some decision.
T. H. L. Parker, John Calvin: A Biography, 162
Parker draws from his careful analysis of Calvin’s own autobiographical Preface to the Psalms Commentary to come up with a potential date. In addition, he consults the older biographies, not ignoring their learned contributions, and makes some educated guesses. He argues,
From our reading of the Preface, is it possible to indicate a probable date for the conversion? One thing seems to emerge as necessary; if Calvin has remembered the sequence of events correctly, his conversion must be placed during his legal studies. A pre-Orleans date is inadmissible, as is also a date after he had taken his licentiate. If, then 1525 (1526) and March 1531 are the termini, we must allow time for working hard and time (possibly less) for working more coolly. Something between 1528 and early in 1530 would be possible. If however, the migration to Bourges indicates continued enthusiasm for the law studies, we must advance beyond the spring of 1529. If on the other had, there is substance in the stories of his preaching at Bourges, we must allow time for it. The latter end of 1529 or early in 1530 seem to be indicated. After this, Calvin does not break off his law studies altogether. He returns to Orleans in October 1530 (?) for the final part of his course and takes his licentiate. He goes to Paris for further studies and finishes the Commentary on De Clementia.
T. H. L. Parker, John Calvin: A Biography, 165
Melchior Wolmar
These arguments are persuasive and point, as well, to the seminal influence of the out-spoken German scholar, Melchoir Wolmar, under whom Calvin studied Greek at Bourges. It is very likely that Calvin was exposed to Luther’s tracts from the hand of Wolmar. Out of gratitude for the studies in New Testament Greek Calvin dedicated his Commentary on 2 Corinthians to Wolmar (August 1, 1546).
Thus, Parker writes a fascinating and colorful “portrait of Calvin” (to utilize his previous book’s title) that is built upon the primary sources, the older and well-respected works, and some shrewd guess-work on his part. Overall, I believe that he finds the proper balance of these elements without becoming overly speculative. I especially appreciated his numerous quotes from Nicolas Colladon’s early biography of Calvin (1565), which is rare to find in print, and his comments about the details of Calvin’s personal life. Parker opines,
Calvin was a good and faithful friend. Like most men, he had his affective casualties; but they were few in comparison with his life-long attachments—de Montmor, Laurent de Normandie, Mathurin Cordier, from his boyhood; Beza, Wolmar, Cop, from his youth; Farel, Melanchthon, Bullinger, from his early manhood. There were always the flatterers and the hero-worshippers, like Jean de L’Espine who would write to say that he wished he could hear Calvin’s “most sweet clear voice” and gaze upon his “most happy face.” But he distrusted praise and preferred to learn his faults. It was perhaps this openness and honesty that kept his friends as much as his evidences of love. And for his part, as he said in a time of distress, he could not live without friendship.
T. H. L. Parker, John Calvin: A Biography, 103
John Calvin at mid-career
Is this the best modern biography available of John Calvin? In my opinion it is certainly better than William Bouwsma’s (John Calvin: A Sixteenth Century Portrait, Oxford, 1988) which is entirely too speculative in its psychoanalysis of Calvin’s character, and much better than Alister McGrath’s (A Life of John Calvin: A Study in the Shaping of Western Culture, Blackwell, 1990) which tends to be too technical. Thus, I would number it amongst the top two or three biographies on Calvin due to its careful objectivity, in-depth research, and winsome portrayal of the Reformer.
There is no shortage of biographies on John Calvin today. With the recent resurgence of interest in Reformed Theology and a growing reconsideration of the benefits of the Protestant Reformation, a large number of new biographical treatments of the Genevan Reformer have emerged. Here are three that merit a close and careful reading: (1) Bernard Cottret’s lively biography (Calvin: A Biography, Eerdmans, 2000); (2) Bruce Gordon’s encyclopedic biography (Calvin, Yale University Press, 2009); and lastly, Herman Selderhuis’s engaging biography (John Calvin: A Pilgrim’s Life, IVP, 2009). Perhaps in time one of these three scholarly volumes will replace Parker’s fine work, but until that time I believe it should be celebrated as one of the best overall biographies of John Calvin.
Hmm, why do publishers tend to use the same old pictures of John Calvin on their book covers? Here are three more biographies showing some of the popular portraits of Calvin
Postscript: I was glad to note that The Westminster Press reprinted T. H. L. Parker’s biography of Calvin in 2007 for the celebration of Calvin’s 500th birthday on July 10, 2009. I trust that this book will continue to have a wide and appreciative readership in the years ahead. Tolle lege! Take up and read!
Here we are enjoying a brew and some tacos at Lazarus Brewing Company
Over these summer months I have the special privilege of mentoring Oguz Nurettin Alhan as a pastoral intern at Redeemer Presbyterian Church here in Austin, Texas. Oguz is from Smyrna, Turkey (cf. Rev. 2:8-11) and he is currently a student at Westminster Seminary in CA. Pray for Oguz as we expose him to all the facets pastoral ministry, and for me as I seek to instruct him in the many duties of a God-loving, long-suffering, and tender-hearted shepherd of the flock (Ezek. 34:15-17; Acts 20:28; 1 Pet. 5:1-5).
Below you will find five distinctive marks of “The Federal Vision” theology that has been advocated by some theological writers and popular speakers since the early 2000’s. I believe that each one of these five marks can be refuted by the clear teaching of the Bible and by all of the Confessional documents of the Reformed and Presbyterian churches. I list the five marks as illustrative of how some good men can fall prey to bad theology.
The Federal Vision endorses a fundamental paradigm shift away from the doctrine of “Regeneration” to the doctrine of the “Covenant” as the decisive starting place for all theological discussion and analysis (i.e. a hyper-covenantalism; an emphasis on “covenant membership”).
The Federal Vision rejects the Bible’s teaching of a “two-covenant system” (i.e. the covenant of works and the covenant of grace; or Law and Gospel) by setting in its place one single unfolding covenant. Hence, the status and the obligations of its members are radically reinterpreted.
The Federal Vision redefines the doctrine of Justification so that it is not based solely upon the righteousness of Christ imputed to the believer (forensic justification), but upon a combination of Christ’s work and the believer’s good works (a salvific syncretism). Federal Vision advocates also teach that justification is not limited to a particular time, but justification comes about progressively over a person’s lifetime leading to a final justification at one’s death.
The Federal Vision redefines the doctrine of the Church by rejecting the terms “visible” and “invisible.” Moreover, it underemphasizes evangelism and overemphasizes discipleship.
The Federal Vision redefines the doctrine of the Sacraments so that infant baptism (paedo-baptism) is viewed as the “means of salvation” (i.e. through baptismal regeneration), rather than seen solely as a sign and seal of entrance into the visible church. Moreover, Federal Vision advocates insist that covenant membership entitles all baptized persons, even those who have never made a credible profession of faith, the right to participate in the Lord’s Supper (i.e. paedo-communion).
Select Bibliography:
Beisner, Calvin E. (ed.), The Auburn Avenue Theology, Pros & Cons: Debating the Federal Vision, Fort Lauderdale, FL: Knox Theological Seminary, 2004.
Letham, Robert. The Lord’s Supper: Eternal Word in Broken Bread. Phillipsburg, NJ: P&R, 2001.
Murray, John, Christian Baptism, Phillipsburg, NJ: Presbyterian and Reformed Publishing, 1980.
Pipa, Joseph A. & C.N. Willborn (eds.), The Covenant: God’s Voluntary Condescension, Taylors, SC: Presbyterian Press, 2005.
Venema, Cornelis P. Children at the Lord’s Table? Assessing the Case for Paedocommunion. Grand Rapids, MI: Reformation Heritage Books, 2009.
Waters, Guy Prentiss. Justification and the New Perspectives on Paul: A Review and Response. Phillipsburg, NJ: Presbyterian and Reformed Publishing, 2004.
Waters, Guy Prentiss. The Federal Vision and Covenant Theology: A Comparative Analysis. Phillipsburg, NJ: Presbyterian and Reformed Publishing, 2006.
Wilkins, Steve and Duane Garner, eds. The Federal Vision, Monroe, LA: The Athanasius Press, 2004.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2012 – All Rights Reserved
Four treasured books that have given me a lasting appreciation for Reformed Theology
“Reformed theology so far transcends the mere five points of Calvinism that it is an entire worldview.” ~Dr. R. C. Sproul
Class Description:
Is a belief in Reformed Theology a valid option for the contemporary Christian? The central thesis of this class is that Reformed Theology has “an abiding validity” since it freely flows from the pages of Holy Scripture. With that thesis in mind, we will explore the distinct beliefs of Reformed Theology in the Bible, in the key personalities of the Early Church, in the teaching of the Protestant Reformers, and in the significant Reformed thinkers of the modern era. Moreover, we will discuss how Reformed Theology has shaped modern culture—even though there are many who deny this fact—and how it has positively impacted education, care for the poor, law, politics, economics, a free society/liberty, vocation, the arts, missions, and social change. There will be multiple handouts and book recommendations given out for the benefit of each student.
Location:
Redeemer Presbyterian Church (PCA) located in Austin, Texas. We will meet in Room 206 which is the large classroom upstairs in Calvin Hall.
Time:
Sunday mornings (10:15-11:00 AM) [See class schedule below]
Class Instructor:
Rev. Dr. Marcus J. Serven is a longtime teacher of the Bible, Reformed theology, and the history of Christ’s Church. After a lengthy pastoral career of serving Presbyterian churches in both California and Missouri (1980-2016), Marcus and his family relocated to Austin, Texas in order to retire—but God had other plans! He now serves as the Pastor of Christian Discipleship at Redeemer Presbyterian Church and is a member of the Presbytery of South Texas (PCA). Marcus has earned degrees from the University of California at Davis (BA), Fuller Theological Seminary (MDiv), and Covenant Theological Seminary (ThM and DMin). He is an active member of the Evangelical Theological Society and the Calvin Studies Society.
Class Schedule:
— June 6 – What is Reformed Theology? (Part 1)
— June 13 – What is Reformed Theology? (Part 2)
— June 20 – The Early Church: Paul, Ignatius, Justin Martyr, Tertullian, Augustine
— June 27 – The Protestant Reformation: Zwingli, Bucer, Luther, Calvin, Knox
— July 18 – A Reformed Worldview: Law, Politics, Care for the Poor
— July 25 – A Reformed Worldview: A Free Society/Liberty, Education, Personal Vocation
— August 1 – No Class
— August 8 – A Reformed Worldview: Economics, the Arts, Missions, Social Change
I hope you can join us as we study Reformed Theology–its foundation in the Bible, its proponents in the Early Church, the Reformation, and the Modern Era. And lastly, we’ll reflect upon its significant (but oftentimes unacknowledged) influence upon all that is good and life-producing in modern culture. You may be surprised at what you learn! Come check it out!
What exactly is Presbyterianism? A belief in Presbyterianism is distinguished by three essential marks: (1) a belief in the sovereignty of God, (2) a belief in covenant theology, and (3) a belief in a church government led by elders. Presbyterian doctrines and practices are summarized in the historic Westminster Confession of Faith(1647) and the Westminster Larger and Shorter Catechisms. The practical outworking of these beliefs can be found in the Book of Church Order used by various Presbyterian denominations. The church historian, Dr. S. Donald Fortson III, describes who Presbyterians are in this way,
Being Presbyterian involves multiple layers of identity and connection. As Christians, Presbyterians are “catholic,” sharing the common heritage of ancient Christianity with all believers, of all times, in all places. Presbyterians are Protestant by conviction sharing the rich spiritual heritage of the sixteenth century in reaffirming the primacy of Scripture and the rediscovery of the Gospel. Within the sixteenth century Protestant Reformation, Presbyterians identify themselves uniquely with one of the church families known as the “Reformed Tradition.” In this stream, Presbyterians view themselves in special connection to the reforms of John Calvin, John Knox and the English Puritans. Historically, Presbyterians are also part of the evangelical movement; that is, they have embraced the legacy of the eighteenth century revivals (awakenings) in America and Britain and thus believe in the necessity of conversion experience, personal holiness and being missional. Each of these historic layers is equally important to Presbyterian identity…
S. Donald Fortson III, The Presbyterian Story, 7
The Sovereignty of God:
The Bible teaches that God is in control of all events, both the good and the bad. Sovereignty means that God rules and reigns in the midst of all circumstances, accomplishing all of his holy will (Genesis 50:19-21; Psalm 103:19; Proverbs 16:4; Ecclesiastes 7:14; Acts 2:22-24; Romans 8:28; James 1:2-4; 1 Peter 1:6-9). This does not mean that God is responsible for the evil behavior of men, rather that all men are “without excuse” for their sins and will answer to God for their wicked behavior (Matthew 25:31-32, 46; Romans 2:1-16, 14:10-12; 2 Corinthians 5:10). The doctrine of sovereignty in regard to salvation is best summarized by the “Doctrines of Grace” (which are also known as The Five Points of Calvinism):
John Calvin (1509-1564)
T – Total Depravity or Total Inability (Genesis 3:1-24, 6:1-8; Jeremiah 17:9-10; Mark 7:14-23; John 1:12-13; Romans 1:18-32, 3:9-18, 23, 6:23, 9:16). [Versus Human Ability or Pelagianism or Semi-Pelagianism]
L – Limited Atonement or Definite Atonement or Particular Redemption (Isaiah 53:4-6; Jeremiah 31:31-34; Matthew 20:28; John 10:1-5, 14-15, 27-29). [Versus Universal Redemption or General Atonement or Amyraldianism]
I – Irresistible Grace or Efficacious Grace (John 11:43-44; Acts 9:1-19, 16:14; John 6:44, 10:1-5, 27; 1 Corinthians 2:14; 2 Corinthians 2:15-16). [Versus Resistance of the Holy Spirit by Human Ability]
P – Perseverance of the Saints or Eternal Security (Matthew 6:16-20, 24:13; John 3:3-8, 6:37, 39, 47, 10:27-29, 15:8; Romans 10:8-10; Ephesians 1:13-14; Philippians 1:6, 2:12-13; 1 Peter 1:3-5; 1 John 5:13). [Versus Falling from Grace or Losing One’s Salvation]
A Covenant Theology:
Johannes Cocceius (1603-1669)
God has related to a certain people throughout history—His people. Thinking of National Israel as the people of God was the initial pattern for understanding this doctrine. However, it is clear that, “…they are not all Israel who are descended from Israel” (Romans 9:6). Thus, God’s people are those who are the spiritual descendants of Abraham rather than the physical descendants of Abraham (cf. Romans 2:28-29, 9:6-8; Galatians 3:7-9, 29; Ephesians 2:13-22). The relationship that God has enjoyed with His people has been shown through a series of expanding covenants. Each covenant had blessings that came with obedience and curses that came with disobedience. Each covenant is progressive, in that through time God has revealed more of His redemptive plan to successive generations. The ultimate expression of God’s covenantal relationship is revealed in the New Covenant which is accomplished by the redemptive work of Jesus Christ on the Cross. God’s covenant people are Believers, their children, and all who are in the visible church (cf. Genesis 12:2-3, 17:7-11; Deuteronomy 5:1-21, 7:7-9, 10:16; Psalm 103:17-18; Jeremiah 31:27-34; Acts 2:39; Romans 2:28-29; 1 Corinthians 7:14; Galatians 3:6-9, 29; Ephesians 2:14-16, 3:6-7; Hebrews 9). There are two Sacraments ordained by Jesus Christ: the Lord’s Supper and Baptism. The Lord’s Supper is a memorial feast where Christ is spiritually present in the hearts of every Believer–as taught by Martin Bucer, John Calvin, John Knox, Charles Hodge, A. A. Hodge, etc. Believers, both adult and children, are admitted to the Lord’s Table upon giving a credible confession of faith to the elders of the local church. Both adult Believer’s baptism and infant baptism are practiced in Presbyterian churches as a sign of our identification with Christ and and our entrance into the visible church. Infant baptism is based upon the covenant made by God with Abraham and all of his descendants (Genesis 17:7-14). The children of Believers are part of the covenant by virtue of their birth and are thereby entitled to its benefits and liable under its sanctions (cf. Acts 2:38-39; 1 Corinthians 7:14; Ephesians 6:1-4). In the New Testament the practice of circumcision has been superseded by baptism (Colossians 2:11-12).
A Church Government Led by Elders:
John Knox (1514-1572)
The Old Testament speaks of the practice of appointing elders. For example, Jethro gave his son-in-law Moses wise advice concerning the difficulty of leading the entire nation of Israel all by himself (Exodus 18:17-27). He urged Moses to pick out men of sound character to oversee all of the minor disputes. Moses would then be able to decide the major disputes that the elders could not handle. This practice was a prelude to the New Testament paradigm that would be developed by the Jesus Christ when he selected his disciples (Mark 3:13-19). The New Testament uses the Greek word presbuteros to refer to “elders,” and “older men” (Titus 2:2). For example, Paul instructed Timothy and Titus, both of whom were younger pastors, to seek out mature men to serve the local church as overseers or elders (2 Timothy 2:2). The specific qualifications for these local church leaders are given so that the character of each candidate might be thoroughly evaluated by the congregation (1 Timothy 3:1-7; Titus 1:5-9). After evaluating a man’s life, doctrine, family, and character the church confirms the calling of God by electing that man an elder. Duly elected elders can serve Christ’s Church in several different capacities, such as Evangelists, Pastors, and Teachers (Ephesians 4:11). There are two other Greek words implying Church authority that the Bible speaks of as well: diakonos (deacon) and episkopos (overseer or bishop). Within a Presbyterian form of government deacons are elected by the congregation for the purpose of meeting the physical needs of the people, visiting the sick, and administering the possessions of the Church. In many respects, the Presbytery serves as the episkopos over a group of churches in a specific region, and is made up of the all the regional elders. Rather than investing authority in a single individual to serve as a bishop, the collective wisdom of a plurality of godly elders is emphasized in decision-making for the whole Church. Beyond that, the Church has an annual meeting of elders from all the regional Presbyteries for the purpose of gathering together in a General Assembly (Acts 15:1-35).
American Presbyterian Denominations (Current List):
— Presbyterian Church USA (PCUSA) [1,302,000 members]
— Presbyterian Church in America (PCA) [384,000 members]
— Evangelical Presbyterian Church (EPC) [145,000 members]
— Covenant Order of Evangelical Presbyterians (ECO) [121,000 members]
— Cumberland Presbyterian Church (CPC) [87,000 members]
— Korean Presbyterian Church in America (KPCA) [55,000 members]
— Korean American Presbyterian Church (KAPC) [53,000 members]
— Associate Reformed Presbyterian Church (ARP) [39,000 members]
— Orthodox Presbyterian Church (OPC) [30,000 members]
— Reformed Presbyterian Church US (RPC) [7,800 members]
— Bible Presbyterian Church (BPC) [3,500 members]
— Covenant Presbyterian Church (CPC) [13 churches]
— Reformed Presbyterian Church, General Assembly (RPCGA) [7 churches]
— Reformed Presbyterian Church in the United States (RPCUS) [3 churches]
Source: “List of Presbyterian and Reformed denominations in North America” (Wikipedia, Accessed 4-29-2021) https://en.wikipedia.org/wiki/List_of_Presbyterian_and_Reformed_denominations_in_North_America
Select Bibliography:
Dr. Loraine Boettner (1901-1990)
Boettner, Loraine. The Reformed Doctrine of Predestination. Phillipsburg, NJ: Presbyterian & Reformed Publishing, 1932.
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.
Fortson III, S. Donald. The Presbyterian Story: Origins and Progress of a Reformed Tradition. 2nd Edition. Eugene, OR: Wipf & Stock Publishers, 2017.
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.
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.
Lawson, Steven J. Foundations of Grace (1400 BC – AD 100): A Long Line of Godly Men. Volume One. Sanford, FL: Reformation Trust Publishers, 2006.
Lawson, Steven J. Pillars of Grace (AD 100 – 1564): A Long Line of Godly Men. Volume Two. Sanford, FL: Reformation Trust Publishers, 2011.
Dr. John H. Leith (1919-2002)
Leith, John H. An Introduction to the Reformed Tradition. Revised Edition. Louisville, KY: Westminster John Knox, 1977.
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, ed., Donald K. Encyclopedia of the Reformed Faith. Louisville, KY: Westminster/John Knox Press, 1992.
McNeill, John T. The History and Character of Calvinism. London, England: Oxford University Press, 1954.
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.
Dr. R. C. Sproul (1939-2017)
Sproul, R. C. What Is Reformed Theology? Understanding the Basics. Grand Rapids, MI: Baker Books, 1997.
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.
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.
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.
Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2021 – All Rights Reserved
“I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.” Jude 3
Dr. Francis Schaeffer
Dr. Francis Schaeffer (1912-1984), the well known Christian apologist, gives us a helpful analogy in discriminating between doctrinal controversies. He called it the “Plateau of Orthodoxy.” Think of a plateau–a large mountain with a flat top and steep sides. If you were to list the primary doctrines of the Christian faith and assemble them all on the top of the plateau–doctrines such as the authority and historicity of the Bible, the Trinity, the imputation of Adam’s sin to all humanity, the deity of Christ, the virgin birth, the miracles of Jesus, the bodily resurrection of Jesus, salvation by grace through faith, the deity of the Holy Spirit, etc. These doctrines are all primary to the Christian faith, and therefore are essential to Christian belief.
Since these doctrines are solidly affixed to the top of the “plateau of orthodoxy” as primary beliefs, if a person rejects any one of them it leads that person to fall off the plateau into the abyss that lies below. In essence, they fall into the pit of error. This analogy, then, helps us in showing how there are core doctrinal truths (i.e. primary doctrines) that define the essence of true Christian faith. If any one of these core doctrines is rejected, then that person falls off the “plateau of orthodoxy” into the abyss of “heterodoxy” (Gk. heteros = “differing from the norm” or “a collection of false beliefs”). Religious groups who reject the essential doctrines of Christianity can be correctly identified as “cults” in that they have “…the form of godliness, but deny its power…” (2 Timothy 3:5 [NKJV])
Moreover, secondary and tertiary doctrines need to be distinguished from the primary doctrines. Christians may disagree over secondary and tertiary doctrines (e.g. the proper subjects of baptism, the details of Christ’s return, and the use of grape juice or wine in the Lord’s Supper), but there should be no disagreement over the primary doctrines. If there is disagreement over a primary doctrine, then that person is not holding to orthodox biblical Christianity. Moreover, some Christian groups have elevated secondary or tertiary doctrines to the level of primary doctrines (e.g. differences over which day is the Sabbath, the proper mode of baptism, and whether only Psalms should be sung in worship services in contrast to singing hymns). These practices place an undue emphasis upon secondary or tertiary doctrine so the group becomes “sectarian” in nature (i.e elevating secondary doctrines to a primary level). This is an unfortunate error that causes great harm. Such groups are known as Christian “sects.”
Christians everywhere should remember that we have “one shepherd” and we are “one body.” (cf. John 10:16, 17:6-11) We can unify with one another by uplifting our primary doctrines, and show grace to one another where we differ in secondary and tertiary doctrines. In this way, we preserve the purity of the Church, while at the same time exhibit the love of God for the brethren.
* * * * * * *
Dr. Francis Schaeffer coined several other intriguing expressions that further popularized his ideas. Here is a brief collection of some of these colorful sayings with each one of them explained by individuals who had first hand knowledge of Francis Schaeffer’s ministry:
True Truth — “Schaeffer’s quaint expression ‘true truth’ is typical of the penetrating style he employed to communicate. He invented terms and images that seemed rough wood, and yet allowed this message to get through…But truth for Schaeffer went right back to the God behind all created reality, a God who is there and not silent. If God is there, then there are answers to the deep human questions. If he is not, there are no answers. There is no point in waiting at the train station if no train is coming. Truth must lead to spiritual reality.” (Colin Duriez, “Francis Schaeffer” in Handbook of Evangelical Theologians, 245)
Honest Answers to Honest Questions — Francis and Edith Schaeffer established “the L’Abri ministry in Switzerland where many young intellectuals found hospitality and ‘honest answers to honest questions.’ Through that ministry, many of Schaeffer’s guests embraced Christianity. Schaeffer was an evangelist, rather than a professional philosopher, but he had a broad knowledge of philosophy, art history, music, literature, culture, and modern theology…Schaeffer led to Christ a number of younger thinkers…who applied his insights to the academic disciplines.” And: “Schaeffer…popularized a broadly presuppositional apologetic that frequently appealed to the history of philosophy and culture. Many came to believe in Christianity through his work.” (John Frame, A History of Western Philosophy and Theology, 537, 787)
Respecting the Differences — “The open nature of Schaeffer’s inerrantist view of the Bile is demonstrated in his stance on eschatology. Though he was a thoroughgoing premillennialist, he treated this position as of secondary rather than of primary importance. His relations with fellow Christians were unaffected by disagreements about the Millennium.” (Colin Duriez, “Francis Schaeffer” in Handbook of Evangelical Theologians, 258)
A Lack of Love — “Schaeffer never abandoned his commitment to the principles of ‘the purity of the visible church,’ but by 1951 he realized that there was something profoundly wrong within the separated movement. Basically this problem was the total lack of love among many of the movement’s leaders–so much so that it became filled with hatred, bitterness, and brutal tactics which were directed not only against their modernistic opponents but increasingly against one another within the separated movement. Again it must be stressed that Schaeffer never became a modernist, nor did he abandon the positive principles which led Christians to ‘separate’ from churches which did not really affirm historic Christian orthodoxy. But the error Schaeffer discovered was grave indeed. It nearly destroyed his own faith, while it made shipwreck of the lives of many and of the separated movement as a whole. Schaeffer eventually came to the place where he realized that this was so profoundly wrong that he described it as ‘counterfeit Christianity’ and a ‘heresy of practice.'” (Lane T. Dennis, “Introduction” in Letters of Francis A. Schaeffer, 14)
Worldview Criticism — “Schaeffer believes in the unity of truth. The doctrine of the inerrancy of Scripture, which he insisted on so strenuously, does more than simply insure doctrinal orthodoxy, as important as that is in an age that can substitute any irrational experience for religious truth. In the pages of the Bible, taken as normatively true on every level, Schaeffer finds a world view that brings together the ‘divided field of knowledge’ that characterizes the modern experience and that leaves us vulnerable to uncertainty, religious madness and despair…world-view criticism as practiced by Schaeffer actually opens up the whole range of the arts to the Christian. One does not go to a work of art to agree or disagree with it, but to understand the depths of personality that it expresses and to encounter the world view that it signifies. It involves what C.S. Lewis describes as ‘receiving’ rather than ‘using’ the work of art.” (Gene Edward Veith, “The Fragmentation and Integration of Truth” in Francis A. Schaeffer: Portaits, 34, 38)
No Little People, No Little Places — “If you grow up in an environment that conditions you to think that you are only a ‘little man,’ of no particular consequence, this idea becomes deeply ingrained in your own thinking. In this context, Francis Schaeffer’s teaching that there are ‘no little people,’ can cause an explosion in your inner self–giving you a new self-image, the courage to dream new dreams, and the strength to step out in faith to realize those dreams. The self-confidence generated by this new outlook may move you to seek recognition and importance for yourself. But Dr. Schaeffer also emphasized that there are ‘no little places.’ In other words, with God no place is unimportant, irrespective of how insignificant our world may consider it to be. And because there are ‘no little places’ with God we have reason and the strength to choose positions of seeming insignificance and powerlessness. When these two concepts are combined–that is, when the man of inner strength chooses a ‘small’ position–the result can have a deep impact on society because it is the opposite way of the world.” (Vishal Mangalwadi, “Truth and Oppression” in Francis A. Schaeffer: Portaits, 196-197)
Upper-Story Christianity — “In Schaeffer’s terms, religion was an ‘upper-story’ realm that had little to do with the ‘lower-story’ realm in which I lived, worked, and thought. Schaeffer, though, was a different bird entirely. Here was someone engaged with the arts, philosophy, and history, as I was, who insisted on relating them to Christianity. He was not simply integrating them into a nice homogenous whole–as in, ‘See how all great works of literature are really Christian as heart.’ I had heard that before, but did not really respect it much. To homogenize Christ to culture seemed to distort both. Schaeffer, though, was taking both Christ and culture seriously, setting them against each other, finding points of agreement and divergence, letting them battle it out.” (Gene Edward Veith, “The Fragmentation and Integration of Truth” in Francis A. Schaeffer: Portaits, 31)
Francis & Edith Schaeffer: They were an “impressive team” who blessed those who learned from their books, conversations, films, lectures, letters, and most of all from their hospitality.
Select Bibliography:
Dennis, Lane T., ed. Letters of Francis A. Schaeffer. Westchester, IL: Crossway Publishers, 1985.
Dennis, Lane T., ed. Francis A. Schaeffer: Portraits of the Man and His Work. Westchester, IL: Crossway Publishers, 1986.
Duriez, Colin. Francis Schaeffer: An Authentic Life. Wheaton, IL: Crossway Books, 2008.
Duriez, Colin. “Francis Schaeffer” in Handbook of Evangelical Theologians. Walter A. Elwell, ed. Grand Rapids, MI: Baker Book House, 1993.
Frame, John M. A History of Western Philosophy and Theology. Phillipsburg, NJ: P&R Publishing, 2015.
“Thus it is written, ‘The first man Adam became a living being; the last Adam became a life-giving spirit.’” 1 Corinthians 15:45
Johannes Cocceius
Defining the word “Covenant” — In Hebrew > Berith = (lit.) “to divide”, “to cut in two”, or “covenant” (cf. Genesis 9:8-17; 15:9-10, 17-21; Exodus 31:16-17; 2 Samuel 23:5; Psalm 89:28-29; Isaiah 53:20-21; Jeremiah 31:31-34, 34:18-19). In Greek > Diatheke = “testament”, “will”, “covenant” (cf. Matthew 26:27-28; Romans 9:4, 11:26-27; 1 Corinthians 11:25; 2 Corinthians 3:4-18; Galatians 4:24; Hebrews 7:22, 8:6-13, 9:15-22, 12:22-24, 13:20-21). In Latin > Foedus = “covenant”, “compact”, “treaty” (we derive the English word “federal” from Foedus). The American Heritage Dictionary (1969) defines “covenant” in the following manner, “A binding agreement made by two or more persons or parties; a compact; a contract.”
A Biblical Pattern — “A binding agreement made by two or more persons” describes a contract negotiated between men or equals. Yet, a “covenant” between God and man has several differing aspects that make it unique: (1) Preamble: identifies the sovereign, (2) Historical Prologue: history of the relationship, (3) Stipulations: terms of the covenant, (4) Oaths/Vows: Promises that bind the parties, (5) Sanctions: blessings and curses, (6) Ratification: sealing the covenant by blood (animal sacrifices or the death of Christ). This unique pattern is found in the text of the Bible, and also in Ancient Near Eastern suzerain-vassal treaties amongst Hittite kings. No negotiation between parties takes place in establishing these types of covenants. They are imposed by the sovereign alone.
The Covenant of Works — When God created man He entered into a Covenant of Life (or Works) with him, upon condition of perfect obedience. Man was forbidden to eat from the “Tree of the knowledge of good and evil” upon the pain of death (cf. Genesis 2:16-17; Romans 1:18-20, 3:11-16, 5:18, 7:9-12, 10:5; Galatians 3:12-13). The Covenant of Works was further expanded by the giving of the Decalogue (the Ten Commandments), and by all the “case laws” which flow from these as expressions of true righteousness (cf. Exodus 20:1- 23:19; Deuteronomy 5-28). Dr. R. C. Sproul explains,
All human beings from Adam to the present are inescapably members of this covenant. People may refuse to obey or even acknowledge the existence of such a covenant, but they can never escape it. All human beings are in a covenant relationship with God, either as covenant breakers or covenant keepers. The covenant of works is the basis of our need of redemption (because we have violated it) and our hope of redemption (because Christ has fulfilled its terms for us).
R. C. Sproul, Essential Doctrines of the Christian Faith, 73)
The Covenant of Redemption — Some Reformed theologians make note of an eternal Covenant of Redemption, which is decreed by the hidden counsel of God prior to the creation of the heavens and the earth. Its purpose is to redeem a people out of fallen humanity to be God’s holy possession. In essence, it precedes the Covenant of Grace which is made known in history and it is foundational for the Covenant of Grace (cf. Deuteronomy 29:29; Jeremiah 31:31-34; Ephesians 1:4-6; 3:11; 2 Thessalonians 2:13; 2 Timothy 1:9; Titus 1:1-3; James 2:5; I Peter 1:2).
Ulrich Zwingli
The Covenant of Grace — Throughout human history there is one single unfolding Covenant of Grace whereby God redeems His elect out of the mass of fallen humanity and brings them to eternal salvation (cf. Leviticus 26:12; Jeremiah 32:33; Ezekiel 37:27; 2 Corinthians 6:16). The administration of this gracious covenant to an individual results in that person’s calling, regeneration, justification, sanctification, and glorification (cf. Genesis 3:15, 12:2-3, 13:14-18, 15:5-7, 15:18, 17:1-14, 21:12; Jeremiah 31:3, 31:31-34, 37:24-27; Romans 5:8-9, 8:29-30, 9:8; 2 Corinthians 3:6-18; Galatians 3:16, 29, 4:28; Hebrews 11:9-10). Reformed theologians emphasize the continuity of the Covenant of Grace as it progressively unfolds through time.
The Covenantal Structure of the Bible —This series of unfolding covenants highlights how God enters into covenantal relationships with individuals and groups for the purpose of foreshadowing the Covenant of Grace. God faithfully keeps covenant with His people and He preserves, protects, and provides for them throughout history.
The Covenant of Creation > Genesis 1:26 (Dominion mandate), 1:28 (Procreative mandate), Gen. 1:28 and Matthew 28:18-20 (Cultural mandate).
The Covenant of Commencement (Adam) > Genesis 2:16-17, 3:15, 21
The Covenant of Preservation (Noah) > Genesis 6:13-21, 9:8-17
The Covenant of Promise (Abraham) > Genesis 12:1-3, 13:14-17, 15:5-20, 17:3-14, 18:18-19, 22:1-19, 26:2-5, 28:13-15; Acts 3:25; Romans 4:1-25
The Covenant of Law (Moses) > Exodus 20:1-17; Deuteronomy 5:6-21; Galatians 3:17-22
The Covenant of the Kingdom (David) > 2 Samuel 7:12-17, 23:5; Psalm 51; Luke 1:26-33, 18:38
The Covenant of Consummation (Christ) > Genesis 3:15; Psalm 22; Isaiah 9:6-7, 53:1-12; Luke 1:26-33; Romans 3:24-26; 2 Corinthians 5:17-21; Galatians 3:13, 4:4-5; Hebrews 4:14-16; 1 Peter 2:21-24, 3:18; 1 John 2:1-2; Revelation 19:6-20
Continuity and not Discontinuity — Reformed theologians do not accept a dispensational program that radically divides the various covenants listed in the Bible. Dispensationalism emphasizes discontinuity rather than continuity.
The Dispensation of Innocence (pre-Fall Adam)
The Dispensation of Conscience (post-Fall Adam)
The Dispensation of Human Government (Noah and his descendants)
The Dispensation of Promise (Abraham and his descendants)
The Dispensation of the Law (Moses and the Priests)
The Dispensation of Israel (David, Solomon, Kings of Judah)
The Dispensation of Grace (from Acts 2, i.e. “The Church Age”)
The Dispensation of the Kingdom (The Return of Christ and the restoration of national Israel in an earthly Millennial Kingdom)
The Dispensation of Heaven (Following the Judgment Day)
Martin Bucer
A Divine Relationship — A truly wonderful picture of God’s association with His people emerges throughout the Bible when passages that emphasize the divine relationship between God and His people are examined. Note the progression through biblical history, but note as well the fact that there is only one group of people and not two (cf. John 10:15-16; Romans 2:28-29; Galatians 3:7-9, 29, 6:16; Ephesians 2:13-16).
“And I will establish my covenant between you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you.” Genesis 17:7
“I will take you to be my people, and I will be your God, who has brought you out from under the burdens of the Egyptians.” Exodus 6:7
“I will make my dwelling among you, and my soul shall not abhor you. And I will walk among you and will be your God, and you shall be my people.” Leviticus 26:11-12
“Listen to my voice and do all that I command you. So shall you be my people, and I will be your God, that I may confirm the oath that I swore to your fathers, to give them a land flowing with milk and honey, as at this day.” Jeremiah 11:4b-5a
“Then the word of the LORD came to me: ‘Thus says the LORD, the God of Israel: like those good figs, so I will regard as good the exiles from Judah, whom I have sent away from this place to the land of the Chaldeans. I will set my eyes on them for good, and I will bring them back to this land. I will build them up, and not tear them down; I will plant them, and not uproot them. I will give them a heart to know that I am the LORD, and they shall be my people and I will be their God, for they shall return to me with their whole heart’.” Jeremiah 24:5-7
“But this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.” Jeremiah 31:33
“And they shall be my people, and I will be their God. I will give them one heart and one way, that they may fear me forever, for their own good and the good of their children after them. ” Jeremiah 32:38-39
“And you are my sheep, human sheep of my pasture, and I am your God, declares the Lord GOD.” Ezekiel 34:31
“My dwelling place shall be with them, and I will be their God, and they shall be my people.” Ezekiel 37:27
“Thus says the LORD of hosts: behold, I will save my people from the east country and from the west country, and I will bring them to dwell in the midst of Jerusalem. And they shall be my people, and I will be their God, in faithfulness and in righteousness.” Zechariah 8:7-8
“What agreement has the temple of God with idols? For we are the temple of the living God; as God has said, ‘I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people’.” 2 Corinthians 6:16
“Then I saw a new heaven and a new earth, for the first heaven and the first earth has passed away and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” Revelation 21:1-3
The Bible (English Standard Version)
Salvation History — God covenanted with only one group of people— His elect; which has been typified in the Old Testament era by the Nation of Israel (cf. Deuteronomy 7:6-11; Galatians 3:16; Romans 5:15-ff; Isaiah 53:10-11). Thus, the elect existed in the Old Testament era and were known as True Israel, being distinguished from National Israel. Also, the elect have existed in the New Testament era and have been known as the Invisible Church, in contrast to the Visible Church (cf. Matthew 13:24-30; Romans 2:28-29, 4:1-25, 9:6-7, 11:11-24; Galatians 3:29, 6:16).
Progressive Revelation — The relationship that God has with His people can be shown through a series of expanding and telescoping covenants:
Creation > Adam > Noah > Abraham > Moses > David > Christ
Hermann Witsius
The New Covenant — Each covenant has blessings that come with obedience and curses that come with disobedience. Each covenant is progressive, in that through time God reveals more of His redemptive plan to successive generations. The ultimate expression of God’s covenant relationship is in the New Covenant [Gk. kaine diatheke] sealed by the work of Jesus Christ on the Cross. God’s covenant people are Believers, their children, and all who are in the visible church (Genesis 12:2-3, 17:7-11; Deuteronomy 5:1-21, 7:7-9, 10:16; Psalm 89:30-37, 103:17-18; Jeremiah 31:27-34; Acts 2:39; Romans 2:28-29; 1 Corinthians 7:14; Galatians 3:6-9, 29; Ephesians 2:14-16, 3:6-7; Hebrews 9).
John Calvin
The Sacraments — There are two Sacraments ordained by Jesus Christ: the Lord’s Supper and Baptism. The Lord’s Supper is a memorial feast where Christ is spiritually present in the hearts of every Believer (Martin Bucer, John Calvin). Both adult Believer’s baptism and infant baptism are practiced in Reformed churches as a sign and seal of one’s identification with Christ and the visible church (Romans 4:11-12) . Infant baptism is based on the covenant made by God with Abraham and all of his descendants (Genesis 17:7-14). Covenant theologians believe that the Bible is clear in stating that it was not just Abraham’s physical descendants, but his spiritual descendants who are truly the people of God (Romans 2:28-29, 9:6-8; Galatians 3:7-9, 29; Ephesians 2:13-22). The children of Christians are part of the covenant by virtue of their birth and are thereby entitled to its benefits and liable under its sanctions (Acts 2:38-39; 1 Corinthians 7:14; Ephesians 6:1-4). In the New Testament the practice of circumcision has been superseded by the sacrament of baptism (Colossians 2:11-12).
Resources for Further Study:
Archer, Gleason L. “Covenant” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See pages 299-301.
Bahnson, Greg L. and Kenneth L. Gentry, Jr. House Divided: The Break-up of Dispensational Theology. Tyler, TX: Institute for Christian Economics, 1989.
Beeke, Joel R. and Sinclair B. Ferguson, eds. Reformed Confessions Harmonized. Grand Rapids, MI: Baker Books, 1999.
Louis Berkhof
Berkhof, Louis. Systematic Theology. 4th edition, Grand Rapids, MI: William B. Eerdmans Publishing Company, 1941. See pages 262-301.
Bromiley, Geoffrey W. “Infant Baptism” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See pages 132-134.
Collins, George N. M. “Federal Theology” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See pages 444-445.
Gerstner, John H. Wrongly Dividing the Word of Truth: A Critique of Dispensationalism. Brentwood, TN: Wolgemuth & Hyatt Publishers, 1991.
Golding, Peter. Covenant Theology: The Key of Theology in Reformed Thought and Tradition. Ross-shire, Scotland: Christian Focus Publications Ltd., 2004.
Hodge, Archibald A. The Westminster Confession of Faith: A Commentary. Carlisle, PA: The Banner of Truth Trust, first published 1869, reprinted 1958.
Horton, Michael Scott. Introducing Covenant Theology. Grand Rapids, MI: Baker Books, 2006.
Mathison, Keith A. Dispensationalism: Rightly Dividing the People of God? Phillipsburg, NJ: Presbyterian & Reformed, 1995.
Moore, Edwin Nisbet. Our Covenant Heritage: The Covenanters’ Struggle for Unity in Truth. Ross-shire, Scotland: Christian Focus Publications Ltd., 2000.
John Murray
Murray, John. Redemption—Accomplished and Applied. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1955.
Murray, John. The Covenant of Grace: A Biblico-Theological Study. Phillipsburg, NJ: Presbyterian & Reformed, 1953.
Osterhaven, M. Eugene. “Covenant Theology” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See pages 301-303.
Osterhaven, M. Eugene. “Views of Lord’s Supper” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See pages 705-708.
Rayburn, Robert S. “New Covenant” in Evangelical Dictionary of Theology. Second Edition. Walter A. Elwell, ed. Grand Rapids, MI: Baker Academic, 2001. See page 301.
Reymond, Robert L. A New Systematic Theology of the Christian Faith. 2nd Edition, Revised and Updated. Nashville, TN: Thomas Nelson Publishers, 1998. See pages 415-458, 503-544.
O. Palmer Robertson
Rhodes, Jonty. Covenants Made Simple: Understanding God’s Unfolding Promises to His People. Phillipsburg, NJ: P&R Publishing, 2013.
Robertson, O. Palmer. The Christ of the Covenants. Phillipsburg, NJ: Presbyterian & Reformed, 1980.
Sproul, R. C. Essential Truths of the Christian Faith. Wheaton, IL: Tyndale House Publishers, 1992. See chapters #23, #24, #34, #35.
Sproul, R. C. Truths We Confess: A Systematic Exposition of the Westminster Confession of Faith. Orlando, FL: Reformation Trust Publishing, 2019. See pages 171-188.
Gerard Van Groningen
Van Groningen, Gerard. Messianic Revelation in the Old Testament. Grand Rapids, MI: Baker Books, 1990.
Van Groningen, Gerard. From Creation to Consummation. Sioux Center, IA: Dordt College Press, 1996.
Vine, W. E. An Expository Dictionary of New Testament Words. Old Tappan, NJ: Fleming H. Revell Company, 1940. “diatheke” = “covenant”, “testament”
Vine, W. E. An Expository Dictionary of Old Testament Words. F. F. Bruce ed. Old Tappan, NJ: Fleming H. Revell Company, 1978. “Berith” = “covenant”
Vos, Gerhardus, Biblical Theology: Old and New Testaments. Grand Rapids, MI: William. B. Eerdmans Publishing Company, 1948.
Vos, Johannes G. The Westminster Larger Catechism: A Commentary. G. I. Williamson ed. Phillipsburg, NJ: Presbyterian & Reformed, 2002.
Waters, Guy Prentiss and J. Nicholas Reid and John R. Muether, eds. Covenant Theology: Biblical, Theological, and Historical Perspectives. Wheaton, IL: Crossway, 2020.
Williamson, G. I. The Westminster Confession of Faith: for Study Classes. 2nd Edition. Philadelphia, PA: Presbyterian and Reformed, 1964.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2021 – All Rights Reserved
Let me give a warm-hearted invitation for anyone to join with us at Redeemer Presbyterian Church (PCA) here in Austin, Texas for our School of Discipleship. During the Spring term (2021) I will be teaching a class on Paul’s Letter to Titus. We gather each week in Covenant Hall (10:15-11:00 AM) and there is plenty of room to spread out. Although this class is primarily designed for adults, well-behaved children are also welcome to attend. This class has an informal tone, and so you are welcome to ask your questions. I’ll do my best to answer them! Here is a brief introduction to the class:
Near the end of the Apostle Paul’s life he wrote three poignant letters that have become known as the Pastoral Epistles (1 Timothy, 2 Timothy, and Titus). These letters were written to close associates of Paul—all younger men—who had faithfully labored alongside of him in both good times and bad times. Paul was determined to communicate to these two pastor-evangelists the central priorities of gospel ministry—the faithful preaching of the Word of God, the necessity of maintaining a Christian character while living in this fallen world, and the proper exercise of discipline in the local church. It appears that he also had in mind that others would read these letters besides Timothy and Titus. Hence, in the Epistle of Titus he gives practical instructions as to how the church of Jesus Christ should be structured plus the qualifications for church leaders (Titus 1:5-9). Moreover, he reflects upon the grace and mercy of God in the matter of salvation (Titus 3:4-7). Finally, Paul urges all who read his words to wait patiently “for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ” (Titus 2:13).
Class Schedule: Note that there are three Sundays in our Spring schedule when we will not be meeting–March 14, 21 (Spring Break) and April 4 (Easter Sunday).
— Feb. 28 – Introductory Remarks (Titus 1:1-4)
— Mar. 7 – Qualifications for Church Leaders (Titus 1:5-9)
— Mar. 14 – Spring Break/No Class
— Mar. 21 – Spring Break/No Class
— Mar. 28 – Beware of the False Prophets (Titus 1:10-16)
