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John Murray on the Obedience of Christ

April 2, 2024 / / 0 Comments

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

Prof. John Murray (1898-1975) of Westminster Theological Seminary

Prof. John Murray enjoyed a lengthy career of teaching systematic theology at Westminster Theological Seminary in Philadelphia (1930-1966). He taught alongside other Reformed and Presbyterian notables such as O. T. Allis, R. B. Kuiper, J. Gresham Machen, Ned Stonehouse, Cornelius Van Til, and Paul Woolley. Murray had a particular gift of asking the hard questions about some of the most important doctrines of the Christian faith. For example, the following quotation on Christ’s obedience seeks to penetrate beyond a surface understanding of the Atonement and to consider actually how our Lord accomplished salvation for the Elect. Murray does this by delineating between the preceptive and the penal aspects of God’s Law. He argues that Jesus Christ fulfilled both aspects of the Law–he kept the Law perfectly in all of its precepts, and he satisfied the penal requirements of the Law by “becoming sin for us” thereby securing our salvation (Rom. 5:18-19; 2 Cor. 5:21; Gal. 3:13-14). Consider this following quote by Murray:

“The real use and purpose of the formula (i.e. the active and passive obedience of Christ) is to emphasize the two distinct aspects of our Lord’s vicarious obedience. The truth expressed rests upon the recognition that the law of God has both penal sanctions and positive demands. It demands not only the full discharge of its precepts but also the infliction of penalty for all infractions and shortcomings. It is the twofold demand of the law of God which is taken into account when we speak of the active and passive obedience of Christ. Christ as the vicar of his people came under the curse and condemnation due to sin and he also fulfilled the law of God in all its positive requirements. In other words, he took care of the guilt of sin and perfectly fulfilled the demands of righteousness. He perfectly met both the penal and the preceptive requirements of God’s law. The passive obedience refers to the former and the active obedience to the latter. Christ’s obedience was vicarious in the bearing of the full judgment of God upon sins, and it was vicarious in the full discharge of the demands of righteousness. His obedience becomes the ground of the remission of sin and of actual justification.”

john Murray, Redemption: Accomplished and Applied, 16-17

This kind of thoughtful analysis is rarely found, and when it is found we should value it and the insights that it brings to light.

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

Other Resources from John Murray to consider purchasing:

The Collected Writings of John Murray have been carefully assembled into a beautiful hardbound set by The Banner of Truth Trust (4 volumes). I treasure these books and find them to be a rich repository of Reformed thought on many significant matters in theology. John Murray deeply affected many ministers in American Reformed and Presbyterian denominations. Amongst them are:

  • Associate Reformed Presbyterian Church (ARP)
  • Christian Reformed Church (CRC)
  • Orthodox Presbyterian Church (OPC)
  • Presbyterian Church in America (PCA)
  • Reformed Church in the United States (RCUS)
  • Reformed Presbyterian Church, North America (RPCNA)

As I mentioned, Prof. John Murray has influenced a large number of ministers in a very positive manner. One of those ministers influenced by John Murray–even though that particular minister never attended Westminster Theological Seminary–is Me! I have read most of Murray’s books and have been stimulated by his erudite theological articles. Murray has a way of stretching each student to think deeply about the doctrines of our faith. There are no shortcuts to understanding Murray! He forces each student of God’s Word to logically consider the truth claims of the gospel. He also encourages each student to wrestle with the implications of Christ’s work and by faith to apply them to life. Such was the teaching ministry of Prof. John Murray. Let us pray for more theologians like John Murray to be raised up to bless the Church of Jesus Christ in the years ahead. So may it be!

— Dr. Marcus J. Serven

John Murray on the Atonement

March 11, 2024 /

“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. 

J. Gresham Machen and R. C. Sproul on “Saving Faith”

March 1, 2024 /

“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. 

An Update on Redeemer Theological Academy

March 1, 2024 /
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.

— Dr. Marcus J. Serven

C. H. Spurgeon on Divine Election

February 3, 2024 /
Charles H. Spurgeon (1834-1892)

“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!

— Dr. Marcus J. Serven

Schaeffer’s Critique of Modern Culture

January 31, 2024 /
Edith and Francis Schaeffer (c. 1972)

“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.

— Dr. Marcus J. Serven

J. I. Packer on “Prayer”

January 23, 2024 /

“Give us this day our daily bread” Matthew 6:11

Here are some wise words on the subject of “Prayer” from Dr. J. I. Packer:

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

“The prayer of a Christian is not an attempt to force God’s hand, but a humble acknowledgement of helplessness and dependance. When we are on our knees, we know that it is not we who control the world; it is not in our power, therefore, to satisfy our needs by our own independent efforts; every good thing that we desire for ourselves and for others must be sought from God, and will come, if it comes at all, as a gift from His hands. If this is true even of our daily bread (and the Lord’s Prayer teaches us that it is), much more is it true of spiritual benefits. This is all luminously clear to us when we are actually praying, whatever we may be betrayed into saying in argument afterwards. In effect, therefore, what we do every time we pray is to confess our own impotence and God’s sovereignty. The very fact that a Christian prays is thus proof positive that he believes in the Lordship of his God.”

Packer, Evangelism and the Sovereignty of God, 11-12

These are words I certainly agree with when it comes to prayer! Let us humble ourselves before God and trust that His ways are far better than our ways when it comes to answering our prayers.

— Dr. Marcus J. Serven

Announcing: Redeemer Theological Academy

January 15, 2024 /

Our church elders have recently approved the development of a new ministry at Redeemer Presbyterian Church in Austin, TX. It is called Redeemer Theological Academy. We will be offering college-level classes in Biblical studies, Theology, Church History, Apologetics, and Ministry skills. I will serve as the director of this endeavor. Other instructors will be added over time. Our plans for the winter months (2024) are twofold: 

  • “The Doctrine of Salvation” – This weekly class begins on Thursday, January 18th in Calvin Hall [Thursday mornings 9:30-11:30 AM, Room 208]. It will be taught by Pastor Marcus Serven. As part of the class we will read J. I. Packer’s Evangelism and the Sovereignty of God, and John Murray’s Redemption: Accomplished and Applied. 
  • “Burning Theological Questions” – These occasional Friday evening seminars will focus on some of the key questions that many Christians have about the Christian faith—such as “Is there any hope for the future?” and “What evidences are there for the bodily resurrection of Jesus Christ?” [dates and locations to be determined]. Various speakers will be presenting these seminars. More information coming soon!  

Both classes and seminars are provided free-of-charge to all members and attendees of Redeemer Presbyterian Church. In addition, students will be able to take classes for “credit” towards a Certificate of Theological Studies, or to “audit” classes. A Certificate of Theological Studies gives each successful student a strong foundation in the study of the Bible and Christian theology so that they can better serve the church in appropriate ministries. Men and women are welcome, plus mature High School and College students.

Questions? Contact Pastor Marcus Serven (mserven@redeemerpres.org) 

— Dr. Marcus J. Serven

The Church as a “Witnessing” Community

December 6, 2023 /

” Therefore, we are ambassadors for Christ…” 2 Cor. 5:20a

Following the resurrection of Jesus, he boldly declared to his disciples, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8) By this, Jesus calls both individual Christians and the church at large to engage in “witnessing.” But what does “witnessing” actually mean? Theologians, Craig Bartholomew and Michael Goheen, explain “witnessing” in this way,

“Witness characterizes the meaning of this time period in God’s story. Yet, this could easily be misinterpreted: one might reduce mission or witness to evangelism or cross-cultural missions. While these dimensions are important to the church’s mission, they are too limited. When we grasp that the salvation of the kingdom restores the creation, and all of it, we see that witness to God’s kingdom is as wide as creation. Witness will mean embodying God’s renewing power in politics and citizenship, economics and business, education and scholarship, family and neighborhood, media and art, leisure and play. It is not just that we carry out evangelism in these areas of life. Again, this is important but not enough. It means that the way we live as citizens, consumers, students, husbands, mothers, and friends witnesses to the restoring power of God. We may suffer as we encounter other equally comprehensive and competing religious stories trying to shape our culture. Nevertheless, a broad mission is central to our being.”

Bartholomew and Goheen, The Drama of Scripture, 218

Could it be that “witnessing” for Jesus Christ involves not only giving a Gospel presentation, but it also involves our faithful participation in all the normal aspects of life as “ambassadors” for Jesus Christ? This is the central argument that Bartholomew and Goheen are making–to not separate life into neat categories, such as the “sacred” and the “secular.” In other words, they speak against the idea that ordinary callings in life are somehow disconnected from a Christian witness. Instead, they maintain that one’s calling as an artist, a teacher, a plumber, a lawyer, a homemaker, a musician, a soldier, or a politician, can be just as “spiritual” of a calling as a missionary or a pastor. This type of thinking closely parallels the Reformation doctrine of “calling” and “vocation.” Calvin writes,

“The Lord bids each one of us in all life’s actions to look to his calling. For he knows with what great restlessness human nature flames, with what fickleness it is borne hither and thither, how its ambition longs to embrace various things at once. Therefore, lest through our stupidity and rashness everything be turned topsy-turvy, he has appointed duties for every man in his particular way of life. And that no one may thoughtlessly transgress his limits, he has named these various kinds of living “callings.” …From this will arise also a singular consolation: that no task will be so sordid and base, provided you obey your calling in it, that it will not shine and be reckoned very precious in God’s sight.”

Calvin, Institutes 3:10:6

In addition to our individual callings, Bartholomew and Goheen remind Christians everywhere that the Lord seeks to restore the entire created order to righteousness. They cite Matthew 19:28; Romans 8:18-22; and Revelation 21:1-5a in support of the “renewal of all things” that is God’s overarching plan. Consider these three passages,

— “Jesus said to them, ‘Truly, I say to you, in the new world (i.e. Gk. “in the regeneration”), when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.'” Matthew 19:28

— “For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to decay and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now.” Romans 8:18-22

— “Then I saw a new heaven and a new earth, for the first heaven and the first earth had 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. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.’ And he who was seated on the throne said, ‘Behold, I am making all things new.'” Revelation 21:1-5a

Each one of these Bible passages gives us a vision of what life will be like in “the new heavens and the new earth.” They also imply that our Lord calls us to begin living out the truth right now of the “renewing of all things.” Therefore, everything that we do in life–whatever our personal calling might be–ought to reflect the new reality that God is bringing all things under the Lordship of Jesus Christ. Doing all things unto the glory of God is our “witness” in this world. We not only accomplish this individually but also corporately. In this way, the Church of Jesus Christ is a “witnessing” community.

— Dr. Marcus J. Serven

Fall Theology Class (2023)

November 14, 2023 /

“The New is in the Old concealed, and the Old is in the New revealed.”

Several people have asked, “What exactly is the Theology Study Group all about?” In answer to this probing question, let me present a few photos. Recently one of our students surreptitiously took some pictures right in the middle of class, and I didn’t even notice! I guess I was preoccupied with the subject matter. Here are a few shots of our theology class in action:

This Fall we are studying Biblical Theology (i.e. the great themes of Scripture–Creation, Fall, Redemption, and Consummation), and Hermeneutics (i.e. how to properly interpret the Bible). Our weekly format is to discuss the assigned reading in our textbook, The Drama of Scripture, from 9:30 AM to 10:30 AM. We then take a ten minute break with coffee and donuts. Once we come back together we “shift gears” and begin working our way through a passage in the Bible following the method of interpretation that I have taught (10:40 AM-11:30 AM). On this particular week that the pictures were taken we were endeavoring to interpret Hebrews 8:1-13 on how Jesus Christ is our eternal High Priest, and how he has mediated a New Covenant on our behalf. It was a rich passage and the discussion was deep and meaningful.

Typically we have sixteen or seventeen students each Thursday morning. I always bring in beneficial books to “show and tell,” and besides studying we enjoy some sweet fellowship amongst one another. Indeed, a strong bond has been formed, and for that we are all most grateful. If you are in Austin, TX on a Thursday morning, then drop by Redeemer Presbyterian Church and visit our class. You would be most welcome to attend!

— Dr. Marcus J. Serven

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