Sharing the vision for Redeemer Theological Academy for the new school year
Two weeks ago on Saturday, Sept. 21, Cheryl and I hosted a Fall “Kick-off dinner” in our home for all of the students and their spouses at Redeemer Theological Academy. It was a very a enjoyable gathering with excellent food, good fellowship, and an opportunity for all students to hear the plans for the new school year.
What exactly are our plans? In short, we anticipate adding a second teacher during the Winter term with a class on “New Testament Survey.” In addition, we plan to establish a “Chaplaincy” position to provide spiritual care for our students, and an “Academic Advisor” to assist with students who are writing research papers for the Certificate program. It should be an exciting year!
Currently, our class on “History of the Early Church” is in progress (Thursday mornings from 9:30 to 11:30 AM). We have enjoyed a solid turnout averaging over twenty attendees each week. Three students are enrolled in our Certificate of Theological Studies program and making good progress. I also anticipate we will hold one or two “Crucial Question Seminars” over the Fall as well.
The Lord is with us! Thanks be to God!
— Dr. Marcus J. Serven, Director of Redeemer Theological Academy
I found myself strongly moved by this quote on the doctrine of sanctification by Dr. J. I. Packer. Read it for yourself and see if it ministers to you as it did for me.
Dr. J. I. Packer (1926-2020)
“In God’s school of holiness our Lord Jesus Christ (the Father’s Son and the Christian’s Savior) is with us, and we with him, in a controlling relationship of master and servant, leader and follower, teacher and student. It is crucially important to appreciate this. Why is it that in the school of holiness, as in the schools to which we send our own children, some move ahead faster than others? How are the different rates of progress to be explained? Fundamentally, the factor that makes the difference is neither one’s intelligence quotient, nor the number of books one has read nor the conferences, camps and seminars one has attended, but the quality of the fellowship with Christ that one maintains through life’s vicissitudes. Jesus is risen. He is alive and well. Through his word and Spirit he calls us to himself today, to receive him as our Savior and Lord and become his disciples and followers. Speaking objectively—with reference to how things really are, as distinct from how they might feel at any particular moment—the “there-ness” of Jesus, and the personal nature of his relationship with us as his disciples, are as truly matters of fact as were his bodily presence and his words of comfort and command when he walked this earth long ago. Some, however, do not reckon with this fact as robustly and practically as others do. That is what makes the difference.”
— J. I. Packer, Rediscovering Holiness, 17-18
Essentially, Dr. Packer asserts that the predominant element in our sanctification is the fellowship that we enjoy with the living Lord. We can have every confidence in knowing that our relationship with Christ is secure, and we thank God for that! We need to realize, however, that our fellowship with Him waxes and wanes throughout the course of our life. This is why “the “there-ness” of Jesus, and the personal nature of his relationship with us as his disciples, are as truly matters of fact as were his bodily presence and his words of comfort and command when he walked this earth long ago.” Praise be to God for Dr. Packer’s stirring words!
Moreover, the Lord does not leave us bereft of resources to strengthen us for the trials and tribulations of this world. He gives us a number of significant resources and remedies (i.e. the “means of grace”) to encourage us in our fellowship with Him. These “means of grace” are: (1) the Word of God; (2) the Sacraments (in particular our ongoing participation in the Lord’s Supper); and (3) the practice of prayer (See: Westminster Shorter Catechism #88). Each one of these “means of grace” are beneficial remedies to depression, despair, and discouragement. Each one is a spiritual discipline that we should cultivate for our own good. God has given them to us so that we can be strong and resilient Christians. By faith, let us make the effort. I believe you will be glad you did!
Here is a typical class–with the students asking me all of the “hard” questions they can possibly think of!
“…much study is a weariness of the flesh.” Ecclesiastes 12:12b
We just finished our theology class for the Winter/Spring term this past Thursday, May 16th–and it is time to take a summertime break. On the average we had twenty-one students each week. Six students are pursuing the Certificate of Theological Studies program. They will be completing a final exam and a ten-page long research paper. Overall, we had a wonderful time of working our way through all of the major subjects related to the doctrine of Salvation. We covered the following topics: Predestination and Election, the Order of Salvation, Efficacious Calling, Regeneration, Conversion, Faith, Repentance, Justification, Adoption, and Sanctification. It was a great class!
Besides my weekly lectures, we discussed Evangelism and the Sovereignty of God by Dr. J. I. Packer, and Redemption: Accomplished and Applied by Prof. John Murray. There were numerous “rabbit trials” along the way, but we kept coming back to the main themes related to the doctrine of Salvation and that worked out quite well. Throughout the class I regularly brought up citations from the Westminster Confession of Faith and the Larger and Shorter Catechisms. It is my personal goal to not only familiarize students with our Confession of Faith, but also to help them build-up their own library with excellent Reformed literature.
Here are a few pictures from our celebratory luncheon at Pok-e-Jo’s BBQ located here in Austin. Pok-e-Jo’s BBQ is definitely “old school” Austin with some of the best brisket sandwiches around! The pork ribs are pretty good too! The entire class couldn’t join us for the luncheon, but it was still a good representative group for our closing feast. I can guarantee you, no one left hungry!
Left to right: Robert, Steven, Mike, Landy, Donna, Jacqueline, Max, and Boyd.
Left to right: Ann, Tami, Sandy, Steve, Me, and David (photo credit: Brian)
This coming Fall we will study the “History of the Early Church” (from the Apostolic Age through AD 400). Our weekly class will meet on Thursday mornings in Calvin Hall [9:30-11:30 AM, Room 206] and will begin mid-September (more info to come). In addition to lectures we will read and discuss The Apostolic Fathers (which includes The Didache & writings by Clement, Ignatius, and Polycarp). Plus we will also read The Confessions by Augustine. And…Lord willing, we will offer an evening class as well.
“For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!” Romans 8:15
Written by Dr. Marcus Serven
Rev. G. I. Williamson (1925-2023)
One of the earliest books I ever read that explained the details of the Westminster Confession of Faith was written by the Rev. G. I. Williamson (1925-2023). At the time I was a young man serving in my first solo ministerial position as the Pastor of Campbell Presbyterian Church (PCA) in San Jose, CA. A compassionate Ruling Elder at our church gave me my first copy of The Westminster Confession of Faith: For Study Classes. That copy is now falling apart from many years of usage and I have replaced it with a new copy of the 2nd edition. I found Williamson’s writing style to be simple, direct, filled with an abundance of Scripture, and thoroughly orthodox. Reading through his volume on the Westminster Confession of Faith gave me lots of personal encouragement. I finally realized that I wasn’t the only one who embraced the doctrines of God’s sovereignty, the grace of God in salvation, and the progress of God’s kingdom throughout history. In short, it was “a breath of fresh air” for a young red-haired Presbyterian pastor! Even though I never met Rev. G. I. Williamson in person, through his books I welcomed him into my life as a “spiritual father.” It is appropriate, then, for me to quote Pastor Williamson on the subject of adoption. Here is a citation that clearly states his views on the role of the Holy Spirit in the doctrine of adoption:
God chose his elect not only to be regenerated, justified, sanctified, and glorified, but also to be adopted. Therefore, we note that the Lord Jesus did this work in order that we might be adopted, as well as called, justified, sanctified, and glorified. “God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption of sons” (Gal. 4:4-5). To receive the Holy Spirit is to receive “the Spirit of adoption” (Rom. 8:15). One cannot receive the Spirit nor can one trust in Christ apart from adoption. “But as many as received Him, to them He gave the right to become Children of God, even to those who believe in His name” (John 1:12). But what is adoption? “Adoption, as the term clearly implies, is an act of transfer from an alien family into the family of God himself” (John Murray, Redemption Accomplished and Applied, Grand Rapids: Eerdmans, 1955). It means that those who were by nature children of wrath, children of darkness, even children of Satan (Eph. 2:3; Col. 3:6; John 8:44), are constituted children of light and of God.
Williamson, The Westminster Confession of Faith, 146
Words such as these speak of the wonderful transformation that comes about through the work of the Holy Spirit. Unrighteous sinners are transformed into sons and daughters who are wrapped in the robes of Christ’s righteousness (Rom. 3:24-26; Rom. 5:1-2; 2 Cor. 5:21; Col. 1:13-14). Our sins are forgiven, and our standing before God is made possible through the atoning work of Jesus (Isa. 53:4-6; Heb. 10:22; 1 Pet. 2:24-25). This is not just a hypothetical change, but it is an entirely new reality (Jn. 3:1-8; Rom. 5:18-19; 2 Cor. 5:17; Col. 3:1-17). When we come to truly believe the idea that the objective work of Jesus on the Cross has subjective results in our lives, it produces a thankful heart that praises God for our deliverance. Moreover, the Spirit of God indwells the believer and becomes a “guarantee” of our inheritance as the people of God (Rom. 8:14-17; Gal. 4:4-7; Eph. 1:13-14, 18; 1 Pet. 1:3-5). These are precious doctrines that have comforted many believers in times of distress and trial.
Beyond the indwelling presence of the Spirit of adoption, the believer also has access to God in a way that was never experienced before. In particular, the believer can come into the presence of God through prayer. Williamson notes,
One of the chief privileges belonging to those who receive the grace of adoption is prayer. Only those who are adopted can pray in a manner acceptable unto God. Thus the Spirit given in effectual calling is the Spirit of adoption, whereby believers are enabled to pray (Rom. 8:15). The Spirit enables us to realize that we are sons and to exercise the privilege of prayer as sons. “The Spirit also helps us in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered” (Rom. 8:26). Finally, we note that God treats such persons as children. They receive his pity and protection (Ps. 103:13; Prov. 14:26). They are under his watchful providence (Matt. 6:30-32; 1 Peter 5:7). He also subjects them to appropriate discipline because they are his sons (Heb. 12:6-11). But above all, he keeps them in safety even to the end (Rom. 8:23, 28, 38-39).”
Williamson, The Westminster Confession of Faith, 148
It is wonderful to know that the Lord is completely available to us–at any time, in any place, and under any circumstances (Heb. 4:16; 10:23). He hears the prayers of his people, and he delights to assure us that “all things work together for good, for those who are called according to his purpose” (Rom. 8:28). Moreover, he promises that in the midst of our anxieties we can “let our requests be made known to God. And the peace of God which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Phil. 4:6b-7). It is a great privilege to have access to God. This truth is the foundation of our prayers. God hears his people, and we can be thankful for that fact.
I hope you have enjoyed this brief introduction to the writings of Rev. G. I. Williamson. He had a lengthly pastoral career of over fifty years serving congregations in the Associate Reformed Presbyterian Church, the Reformed Churches of New Zealand, and the Orthodox Presbyterian Church. After retiring in 2011, he settled in Iowa and served the regional church by preaching, teaching, and writing. Rev. G. I. Williamson has four noteworthy books that you might want to have in your own personal library. All are in print. In my opinion, all of them are “winners.” Here they are:
Williamson, G. I. The Westminster Confession of Faith: for Study Classes. Second Edition. Phillipsburg, NJ: P&R Publishing, 2004.
Vos, Johannes G. The Westminster Larger Catechism: A Commentary. Edited by G. I. Williamson. Phillipsburg, NJ: P&R Publishing, 2002.
Williamson, G. I. The Shorter Catechism: For Study Classes. Two Volumes. Second Edition. Phillipsburg, NJ: P&R Publishing, 2003.
Williamson, G. I. The Heidelberg Catechism: A Study Guide. Phillipsburg, NJ: P&R Publishing, 1993.
Let us give praise to Almighty God for the life and ministry of the Rev. G. I. Williamson (1925-2023). He lived for Christ, and died in Christ. And even though he is “absent from the body,” according to the promise of God he is now “present with the Lord” ( 2 Cor. 5:1-9). Soli Deo Gloria!
Rev. Dr. Marcus J. Serven, ThM and DMin
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“Although he was a son, he learned obedience through what he suffered. And being made perfect, he became the source of eternal salvation for all who obey him, being designated by God a high priest after the order of Melchizedek.” Hebrews 5:8-10
Prof. John Murray (1898-1975) of Westminster Theological Seminary
Prof. John Murray enjoyed a lengthy career of teaching systematic theology at Westminster Theological Seminary in Philadelphia (1930-1966). He taught alongside other Reformed and Presbyterian notables such as O. T. Allis, R. B. Kuiper, J. Gresham Machen, Ned Stonehouse, Cornelius Van Til, and Paul Woolley. Murray had a particular gift of asking the hard questions about some of the most important doctrines of the Christian faith. For example, the following quotation on Christ’s obedience seeks to penetrate beyond a surface understanding of the Atonement and to consider actually how our Lord accomplished salvation for the Elect. Murray does this by delineating between the preceptive and the penal aspects of God’s Law. He argues that Jesus Christ fulfilled both aspects of the Law–he kept the Law perfectly in all of its precepts, and he satisfied the penal requirements of the Law by “becoming sin for us” thereby securing our salvation (Rom. 5:18-19; 2 Cor. 5:21; Gal. 3:13-14). Consider this following quote by Murray:
“The real use and purpose of the formula (i.e. the active and passive obedience of Christ) is to emphasize the two distinct aspects of our Lord’s vicarious obedience. The truth expressed rests upon the recognition that the law of God has both penal sanctions and positive demands. It demands not only the full discharge of its precepts but also the infliction of penalty for all infractions and shortcomings. It is the twofold demand of the law of God which is taken into account when we speak of the active and passive obedience of Christ. Christ as the vicar of his people came under the curse and condemnation due to sin and he also fulfilled the law of God in all its positive requirements. In other words, he took care of the guilt of sin and perfectly fulfilled the demands of righteousness. He perfectly met both the penal and the preceptive requirements of God’s law. The passive obedience refers to the former and the active obedience to the latter. Christ’s obedience was vicarious in the bearing of the full judgment of God upon sins, and it was vicarious in the full discharge of the demands of righteousness. His obedience becomes the ground of the remission of sin and of actual justification.”
john Murray, Redemption: Accomplished and Applied, 16-17
This kind of thoughtful analysis is rarely found, and when it is found we should value it and the insights that it brings to light.
Source of this Information: Murray, John. Redemption: Accomplished and Applied. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1955.
Other Resources from John Murray to consider purchasing:
The Collected Writings of John Murray have been carefully assembled into a beautiful hardbound set by The Banner of Truth Trust (4 volumes). I treasure these books and find them to be a rich repository of Reformed thought on many significant matters in theology. John Murray deeply affected many ministers in American Reformed and Presbyterian denominations. Amongst them are:
Associate Reformed Presbyterian Church (ARP)
Christian Reformed Church (CRC)
Orthodox Presbyterian Church (OPC)
Presbyterian Church in America (PCA)
Reformed Church in the United States (RCUS)
Reformed Presbyterian Church, North America (RPCNA)
United Reformed Churches (URC)
As I mentioned, Prof. John Murray has influenced a large number of ministers in a very positive manner. One of those ministers influenced by John Murray–even though that particular minister never attended Westminster Theological Seminary–is me! I have read most of Murray’s books and have been stimulated by his erudite theological articles. Murray has a way of stretching each student to think deeply about the doctrines of our faith. There are no shortcuts to understanding Murray! He forces each student of God’s Word to logically consider the truth claims of the gospel. He also encourages each student to wrestle with the implications of Christ’s work and by faith to apply them to life. Such was the teaching ministry of Prof. John Murray. Let us pray for more theologians like John Murray to be raised up to bless the Church of Jesus Christ in the years ahead. So may it be!
“For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God…” 1 Peter 3:18
Over the next two months our theology class at Redeemer Theological Academy will be discussing the atoning work of Jesus Christ and its application to our life. This is a very rich subject, and sadly it is oftentimes neglected in the realm of theological studies. Not so for us! We will be digging into many Bible texts in both the Old and New Testaments seeking to uncover all that the Lord has for us to learn. Once we have examined the work that Jesus accomplished for us on the Cross, we will then study its application in the life of the Believer–specifically, our justification, adoption, redemption, reconciliation, ongoing sanctification, and future glorification. These are exciting and encouraging doctrines, and I suspect we will all be invigorated in our faith as we reflect upon them!
Consider what Prof. John Murray of Westminster Theological Seminary wrote about the bitterness of sin and the atoning work of Jesus Christ
Prof. John Murray (1898-1975)
“It is true we bear the punishment of our sins and we may know something of the bitterness. We are subject to the wrath of God, and the sting of unremitted guilt can reflect the awful severity of divine displeasure. Our sins have separated us from God and we can know the dismal emptiness of being without God and without hope in the world. There is still more we can know of the bitterness of sin and death. The lost in perdition will everlastingly bear the unrelieved and unmitigated judgment due to their sins; they will eternally suffer in the exaction of the demands of justice. But, there was only one, and there will not need to be another, who bore the full weight of the divine judgment upon sin and bore it so as to end it. The lost will eternally suffer in the satisfaction of justice. But they will never satisfy it. Christ satisfied justice. “The Lord hath laid on him the iniquity of us all” (Isa. 53:6). He was made sin and he was made a curse. He bore our iniquities. He bore the unrelieved and unmitigated damnation of sins, and he finished it. That is the spectacle that confronts us in Gethsemane and on Calvary.” (Murray, Redemption: Accomplished and Applied, 76-77)
These insightful words are just a small sample of all that we will be studying in the months ahead. It is crucial for Christians everywhere to know that Jesus willingly laid down his life for the sake of sinners, and that the work he accomplished on the Cross fully satisfies the divine justice of the Father. Our sins have been forgiven! And, as a result we are now at peace with God because of the work of Jesus. The Apostle Paul notes, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). There is much to rejoice in as we embrace the reality of this statement, and come to realize that our sins have been forgiven and our destiny is to always to be with our Lord.
— Dr. Marcus J. Serven
Source of Information:
Murray, John. Redemption: Accomplished and Applied. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1955.
“Truly, truly, I say to you, whoever believes has eternal life.” John 6:47
How we define “saving faith” is a vital aspect of biblical Christianity. For example, is “saving faith” in Jesus Christ merely holding to a set of historical facts about our Lord? Or, is “saving faith” a dependance upon God in a time of intense personal crisis? James writes, “You believe that God is one; you do well. Even the demons believe–and shudder!” (James 2:19) In each case, based on James, we would have to answer, “No” neither of these two examples is a faith that “saves.” And so, what exactly is “saving faith?” Consider what J. Gresham Machen has to say about how faith is not a meritorious work, but a means that God uses to bring us to belief in Christ. He emphatically states,
Dr. J. Gresham Machen (1881-1937)
“The efficacy of faith, then, depends not upon the faith itself, considered as a psychological phenomenon, but upon the object of the faith, namely Christ. Faith is not regarded in the New Testament as itself a meritorious work or a meritorious condition of the soul; but it is regarded as a means which is used by the grace of God: the New Testament never says that man is saved on account of his faith, but always that he is saved through his faith or by means of his faith; faith is merely the means which the Holy Spirit uses to apply to the individual soul the benefits of Christ’s death.”
Machen, “What is faith?” pages 180-181
Moreoever, consider what R. C. Sproul writes about the three necessary elements of “saving faith,”
Dr. R. C. Sproul (1939-2017)
“During the Reformation a threefold definition of saving faith emerged. The constituent elements of saving faith are (1) notitia, (2) assensus, and (3) fiducia. Each element was regarded as necessary for saving faith. None of these elements, even fiducia, taken alone or separately, is a sufficient condition for saving faith. All three are essential to it…Notitia has to do with the content of faith, the data or information to be received, understood, and embraced. Faith has a clear and rational object. What we believe has eternal consequences…As the Latin word assensus suggests, the second essential element of saving faith is intellectual assent. Intellectual assent involves the assurance or conviction that a certain proposition is true…Fiducia means a positive disposition of the soul or mind to an object. To see how this works with respect to the necessary condition for saving faith, let us consider the case of Satan and his response to Christ. Satan does not lack intelligence. He is aware—clearly aware—of the identity of Christ. Satan has the notitia. He is also fully cognizant of the truth of the identity of Christ. Satan has the assensus. But Satan personally places no fiducia or trust in Christ. He resists Christ. He does will to oppose Christ. He has no affection for Christ. In fact he despises Christ. His unmitigated hatred for Christ displays itself in an enmity that knows no bounds. The disposition or inclination of Satan’s “heart” is utterly negative. Therefore it can be said Satan does not possess “faith” in Christ.”
R. C. Sproul, “Faith alone” pages 75, 76, 78, 85
These two theologians–and many others–plumb the depths of “saving faith,” and they make it clear that only God can give this faith. The Apostle Paul states, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God.” (Eph. 2:8-9) Man does not produce “saving faith”–only God can give it. The Westminster Larger Catechism summarizes this important teaching by stating,
“What is justifying faith? Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and His righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.”
Westminster Larger Catechism, Q.#72
And so, in answer to the question what is “saving faith?” It is abundantly clear that “saving faith” is much more than merely a belief in historical facts about Jesus Christ. In addition, it is more than a dependance upon God in a time of intense personal crisis. True “saving faith” is the means that God uses to apply the benefits of Christ’s death to the sinner. It also involves (1) a belief in the facts about Jesus Christ (notitia), (2) a personal conviction that Jesus Christ is the true Savior of God’s people (assensus), and (3) a whole-hearted trust in Jesus Christ for the forgiveness of sins (fiducia). Simply stated, God gets all the glory in the matter of salvation. He gives “saving faith” to the unbeliever. He also gives assurance to the Christian that sins have been forgiven through Jesus Christ. Soli Deo Gloria!
— Dr. Marcus J. Serven
Sources:
Machen, J. Gresham. What is Faith? First published 1925; Edinburgh, Scotland: The Banner of Truth Trust, reprinted 1991.
Sproul, R.C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Books, 1995.
The Confession of Faith and Catechisms. American Edition (1788). Jointly published by Great Commission Publications (PCA) in Atlanta, GA, and the Committee on Christian Education (OPC) in Willow Grove, PA, 2005.
In this picture we are discussing the importance of “by faith alone” (Sola Fide) and how Martin Luther came to that understanding as he studied Romans 1:16-17
Over the course of this Winter/Spring term I offered a class in theology on Thursday mornings (9:30-11:30 AM) sponsored by Redeemer Theological Academy. This course focused on the “Doctrine of Salvation.” Along with my teaching times, we worked our way through J. I. Packer’s well-regarded book, Evangelism and the Sovereignty of God, and later this Spring we will read John Murray’s classic study, Redemption: Accomplished and Applied. Throughout the class I regularly bring up citations from the Westminster Confession of Faith. My personal goal is to familiarize students with our Confession of Faith, and also to help them fill-up their own library with excellent Reformed literature.
Here are three of our textbooks–each one is a “keeper!”
We enjoyed a large response to the class this term! Twenty-five students signed-up to attend. Our average attendance over the first seven weeks of class is twenty-one students per session. Three students are taking the class for credit towards a Certificate of Theological Studies. Due to the large turn-out we moved into a larger classroom in Calvin Hall. This more commodious room gives us much more space to set out tables and chairs. We have lots of questions throughout the class time, and I try my best to not let us go down too many “rabbit trails.” I don’t always succeed in that effort! Nevertheless, we all have an enjoyable time seeking to understand the ways of God much better.
“Who shall bring a charge against God’s elect? It is God who justifies.” Rom. 8:33
It would be hard for me to improve on these words about divine election from the incomparable pastor-evangelist, Charles H. Spurgeon; and so I won’t even try! I hope you enjoy and delight in his comments on divine election.
“The sovereign choice of the Father, by which He elected us unto eternal life, or ever the earth was, is a matter of vast antiquity, since no date can be conceived for it by the mind of man. We are chosen from before the foundations of the world. Everlasting love went with the choice, for it was not a bare act of the divine will by which we were set apart, but the divine affections were concerned. The Father loved us in and from the beginning. Here is a theme for daily contemplation. The eternal purpose to redeem us from our foreseen ruin, to cleanse and sanctify us, and at last to glorify us, was of infinite antiquity, and runs aside by side with immutable love and absolute sovereignty. The covenant is always described as everlasting, and Jesus, the second party in it, has His goings forth of old; He struck hands in sacred suretyship long ere the first of the stars began to shine, and it was in Him that the elect were ordained unto eternal life. Thus in the divine purpose a most blessed covenant union was established between the Son of God and His elect which will remain as the foundation of their safety when time shall be no more.”
Charles H. Spurgeon, Morning and Evening, 67
The Covenant that Spurgeon refers to is none other than the “Covenant of Grace.” Spurgeon was intimately familiar with the Westminster Larger Catechism which addresses the question of “Who actually are the parties of the Covenant of Grace?” The parties are: (1) God the Father, (2) God the Son, and by God’s mercy and grace (3) all of the the elect. Consider how the Larger Catechism describes the parties of the Covenant of Grace:
Q. 30: Doth God leave all mankind to perish in the estate of sin and misery?
A.: God doth not leave all men to perish in the estate of sin and misery (#1), into which they fell by breach of the first covenant, commonly called the covenant of works (#2); but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the covenant of grace (#3).
Scripture Proofs:
(#1) 1 Thes. 5:9
(#2) Gen. 3:17; Rom. 5:12, 15; Gal. 3:10, 12
(#3) Titus 3:4-7; Gal. 3:21; Rom. 3:20-22; 1 These. 2:13-14; See Acts 13:48; Eph. 1:4-5
——————–
Q. 31: With whom was the covenant of grace made?
A.: The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed (#1).
Scripture Proofs: (#1) Gal. 3:16; Rom. 5:15, See verses 16-21; Isa. 53:10-11; Isa. 59:20-21
Westminster Larger Catechism (1648)
Let us give thanks to God for his magnificent gift of free grace and mercy!
“For it is time for judgement to begin at the household of God.” 1 Peter 4:17a
Dr. Francis Schaeffer gave us an insightful critique of modern culture over fifty years ago in his blockbuster book, How Should We Then Live? Who would have thought that his analysis from the past would be as true today as it was in 1976 when his book was first published? The relentless pursuit of peace, prosperity, and personal gain in America appears to have reached its apex in our current society! But the question posed by Schaeffer remains–How Should We Then Live? In particular, how should we live as disciples of Jesus Christ in this self-centered age? Consider Schaeffer’s challenging words,
“As the more Christian-dominated consensus weakened, the majority of people adopted two impoverished values: personal peace and affluence. Personal peace means just to be left alone, not to be troubled with the troubles of other people, whether across the world or across the city–to live one’s life with minimal possibilities of being personally disturbed. Personal peace means wanting to have my personal life pattern undisturbed in my lifetime, regardless of what the result will be in the lifetimes of my children and grandchildren. Affluence means an overwhelming and ever-increasing prosperity–a life made up of things, things, and more things–a success judged by an ever-higher level of material abundance.”
Francis Schaeffer, How Should We Now Live? 205
It is my belief that Christians everywhere should respond to this indictment of modern culture. We cannot ignore it. Perhaps as a first response, personal repentance should be manifested throughout the life of individual Christians. Rather than living only for the acquisition of personal possessions, property, and prestige, Christians should live as those who “seek first his kingdom.” (Matt. 6:33) Possessions, property, and prestige are secondary. The Apostle Peter instructs Christians that “judgement [begins] at the household of God.” (1 Pet. 4:17) These sobering words should move us to sincere repentance from the pursuit of selfish gain. Only by cleansing ourselves from our own quest after personal peace and affluence can future generations be preserved from the same malady.
Beyond that, individual churches should give a hard look at their philosophy of ministry–is it all about the growth and prosperity of the church, or is it all about the growth of Christ’s kingdom here on earth? As a church, our priorities should be in alignment with the kingdom ethics of our Lord. (cf. Matt. 5:13-16; Matt. 28:18-19; Mk. 8:34; 2 Cor. 10:3-6; 1 Tim. 5:1-25)
Moreover, we should find a strategy for living in this fallen world that is consistent with the teachings of the Lord Jesus Christ. What should that strategy be? Here are some historic approaches: (1) We should remove ourselves into cloistered enclaves where all worldly influences are kept at a safe distance [Monasticism]. (2) We should become political revolutionaries who forcefully impose our beliefs and morals upon this fallen world [Secular Marxism]. Or, (3) We should acquiesce to secular pressures and not impose our beliefs and values upon unbelievers, but live at peace with all [Cultural Relativism]. Let me just say that I do not think retreat, revolution, or acquiescence are the proper Biblical responses.
Instead, I believe that modern culture should be thoroughly engaged by those who have a God-given remedy to the self-centeredness and prideful arrogance of this fallen world. The Lord gives us a better way! This remedy is found in the gospel of Jesus Christ. The ethics of God’s kingdom, therefore, should become the new standard for life in the 2020’s throughout the world. In short, God’s ways are better than man’s ways, and Christians must lead the way in bringing order to a disordered world. This is not accomplished by retreat, revolution, or acquiescence. It is accomplished by engaging the people and structures of this fallen world with the gospel of Jesus Christ. (cf. Jer. 29:4-7; Lk. 19:11-27; 1 Jn. 2:15-17)
Rev. Dr. Abraham Kuyper
Prof. Dr. Herman Bavinck
This approach of cultural engagement is traditionally called a “Reformed World and Life View.” In short, all aspects of human culture that are found in this fallen world are to be thoroughly engaged—not retreated from [in monasticism], not overthrown [in Marxism], nor acquiesced to [in relativism], but contended with [in a Reformed world and life view]. The theological world-view of Reformed Christianity seeks to boldly penetrate all spheres of human culture with the gospel of Jesus Christ. Historically, this view has been popularized by two dutchmen, Abraham Kuyper (1837-1920) and Herman Bavinck (1854-1921), and in this current era by Henry Van Til (1906-1961), Francis Schaeffer (1912-1984), Chuck Colson (1931-2012), and David F. Wells (b. 1938). Other theologians–too numerous to be named–have taken-up this important theme as well. I will name some of the most helpful spokesmen in upcoming blog posts.
And so, how do we respond to Dr. Francis Schaeffer’s critique of modern culture? We respond in repentance (both personal and corporate) and by committing ourselves and our churches to thoroughly engaging the people and structures of this world with the gospel of Jesus Christ.
