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!
“…work out your own salvation with fear and trembling…” Phil. 2:12b
Written by Dr. Marcus J. Serven
From the very earliest days in my walk with Jesus Christ, I remember reading these words in St. Paul’s Letter to the Philippians and wondering exactly what they meant. Did these verses mean that my salvation was somehow not by grace and that I needed to “work” my way into heaven? That interpretation seemed contrary to so many other passages in the Bible–especially those that clearly teach salvation by grace through faith (e.g. Rom. 3:24-26; Eph. 2:8-9; Tit. 3:4-7)–and as a result I couldn’t accept it. But what was the answer to my question?
Over the years, as I matured in my own understanding of the Bible, I finally arrived at a rational answer that made sense. First of all, I recognized that God’s sovereign “work” of predestination supersedes and undergirds everything I might do in time by working “out my own salvation.” Secondly, I learned that all of my “works of obedience” were the result of God’s prior “work of regeneration” in my life (John 1:12-13; Tit. 3:4-7). Hence, God gets all the glory–Soli Deo Gloria! By the Holy Spirit I was transformed by regeneration and was made into a “new creation” (2 Cor. 5:17). Thirdly, I concluded that when Paul uses the expression “work out your own salvation” (Gk: soterion katergazesthe) in Phil. 2:12 he is referring to the entire scope of the Christian’s life and not just to that one moment in time when a person first believes in Jesus Christ. To express this thought more personally, when God first began His “good work” in me, He promised to “bring it to completion at the day of Jesus Christ” (Phil 1:6). This should give all Christians hope–God is at work in your life slowly maturing you so that your salvation is complete at the Last Day when you are raised to glory (cf. 2 Cor. 5:1-5; Phil. 3:20-21)
And so, how would you understand Paul’s statement in Philippians 2:12-13? Here is his entire argument contained in two verses:
“Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.” Philippians 2:12-13
English Standard Version
Dr. R. C. Sproul struggled over the meaning of this passage for many years. Here is Sproul’s interpretation, and thankfully his view dovetails quite nicely with what my own views on this passage have been. Frankly, that is confirming to me and lets me know that I have not been going down the wrong trail!
Rev. Dr. R. C. Sproul (1939-2017)
“Those verses (Phil. 2:12-13) were weighty to me because I began to see that spiritual growth is something that, in the ultimate sense, rests in the grace of God. He is working in us, through us, and with us. But at the same time there is an admonition for us to work out our salvation. I understood even then that spiritual growth, this progress in the Christian life, is a matter of labor, or toil. It may be a labor of love, to be sure, but the apostle Paul, under the inspiration of the Holy Spirit, chooses that word carefully and precisely: work. Sanctification is not a casual endeavor. Paul tells us to work out our salvation with fear and trembling. Now understand, this is not the fear and trembling of someone who cowers in the darkness out of total intimidation or some kind of paralyzing phobia. Rather, he’s writing about a labor of care and of concern and of diligence that we take very seriously—to the point of fear and trembling. We don’t tremble before our human adversaries in fear. We tremble before God and we do so with hope, knowing that God is working within us. We work because God works in us to work.” (Sproul, Growing in Holiness: Understanding God’s Role and Yours, 10-11)
R. C. Sproul, Growing in Holiness: Understanding God’s Role and Yours, 10-11
Moreover, the Westminster Shorter Catechism expresses the doctrine of sanctification with the following words,
Q. 35: What is sanctification?
A.: Sanctification is the work of God’s free grace (#1), whereby we are renewed in the whole man after the image of God (#2), and are enabled more and more to die to sin, and live unto righteousness (#3).
(#1) 2 Thes. 2:13
(#2) Eph. 4:23-24
(#3) Rom. 6:4, 6; Rom. 8:1
Westminster Shorter Catechism, Question 35
This question and answer from the Westminster Shorter Catechism makes it very clear that God is the one who is “working” in our sanctification. Yes, there is no denying the fact that efforts in holy living are required of individual Christians so that we work “with fear and trembling.” The Apostle Peter exhorts us to holiness by stating, “As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy'” (1 Pet. 1:14-16).
In other words, we obey the Lord in our sanctification by seeking to live in holiness. But, let us recall that Paul continues the verse by declaring, “for it is God who works in you, both to will and to work for his good pleasure” (Phil. 2:13). Verse 13 then powerfully drives home the point that God’s work undergirds all efforts we might make in the Christian life. That fact should give Christians a lot of comfort. We can know with certainty that progress in the Christian life (i.e. our sanctification) is not solely up to us. God is the one who “works in you, both to will and to work for His good pleasure.” His work of sanctification is the undergirding foundation of the Christian life. Soli Deo Gloria!
Dr. R. C. Sproul has written a great number of books that I value, but here are three that touch on the subject of sanctification.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
“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
The Genevan Foundation – Copyright 2024 – All Rights Reserved
“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!
“I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep.” John 10:14-15
— Dr. Marcus J. Serven
Each week when we celebrate the Lord’s Supper at Redeemer Presbyterian Church here in Austin, I am reminded of how our Lord “laid down his life” for the sake of sinners. This great truth becomes even more precious to me as we get closer to Good Friday. For it was on that day roughly two thousand years ago that Jesus went to the Cross as a sacrifice for sins. Contrary to common opinion, Jesus was not caught up in a calamitous swirl of events that he could not get out of. Instead, he willingly and purposefully went to the Cross, giving up his life for the sake of others. He put himself forward as a substitute; taking our place on the Cross. Such striking images as these were designed by God to remind us of the passive obedience of Jesus Christ. He was given a mission by his Father, and that mission was to become “a curse” on behalf of God’s people (Gal. 3:13). Jesus was obedient to that mission, despite the injustices of his experience. Prof. Louis Berkhof gives a detailed analysis of Christ’s passive obedience. He thoughtfully writes,
Prof. Louis Berkhof (1873-1957) of Calvin Theological Seminary
“Christ as Mediator also entered the penal relation to the law, in order to pay the penalty in our stead. His passive obedience consisted in His paying the penalty of sin by His sufferings and death, and this discharging the debt of all His people. The sufferings on Christ, which have already been described, did not come upon Him accidentally, nor as the result of purely natural circumstances. They were judicially laid upon Him as our representative, and were therefore really penal sufferings. The redemptive value of these sufferings results from the following facts: They were borne by a divine person who, only in virtue of His deity, could bear the penalty through to the end and thus obtain freedom from it. In view of the infinite value of the person who undertook to pay the price and to bear the curse, they satisfied the justice of God essentially and intensively. They were strictly moral sufferings, because Christ took them upon Himself voluntarily, and was perfectly innocent and holy in bearing them. The passive obedience of Christ stands out prominently in such passages as the following: Isa. 53:6; Rom. 4:25; 1 Pet. 2:24, 3:18: 1 John 2:2, while His active obedience is taught in such passages as Matt. 3:15, 5:17-18; John 15:10; Gal. 4:4-5; Heb. 10:7-9, in connection with the passages which teach us that Christ is our righteousness, Rom. 10:4; 2 Cor. 5:21; Phil. 3:9; and that He secured for us eternal life, the adoption of sons, and an eternal inheritance, Gal. 3:13-14, 4:4-5; Eph. 1:3-12, 5:25-27.”
Berkhof, Systematic Theology, 381
Jesus succeeded in accomplishing the mission given to him by his Father. This truth is patently evident with the words Jesus uttered on the Cross, “It is finished!” (Jn. 19:30). Meaning that the redemptive work of Jesus has been fully accomplished. There is nothing more to be added.
Consider now these additional comments by Dr. Anthony Hoekema that explain the meaning of the term passive obedience:
Dr. Anthony A. Hoekema (1913-1988) of Calvin Theological Seminary
“The term “passive obedience” is often misunderstood; many think that it means an obedience in which Christ was “passive” and not active, and “obedience in passivity.” But this is not what the adjective “passive” in this expression is intended to convey. The term “passive obedience” originated in the Latin writings of the seventeenth century Lutheran and Reformed theologians. One of these Johannes Wollebius, used the expression passiva obedienta (“passive obedience”) as equivalent to passio (“suffering,” here used of the suffering of Christ). By “passiive obedience,” therefore, we must understand the sufferings of Christ, culminating in his death on the cross; to avoid misunderstanding, however, I prefer the term “suffering obedience.” By “active obedience” we must understand Christ’s perfect keeping of God’s law; here I prefer the term “law-keeping obedience.”
hoekema, saved by grace, 181
Thus, Anthony Hoekema gives us a clearer picture of passive obedience. The term refers to how Jesus gave up his life for the sake of others. He suffered (Lat. passio) on the Cross for the purpose of providing redemption for sinners. For this sacrificial action we should all be extraordinarily grateful!
It must also be acknowledged that the passive obedience of Christ refers to all of the indignities he suffered here on the earth during the course of his life–his birth, his family background, his life experiences, his betrayal, his shameful trial, and the awful circumstances of his death. The Westminster Shorter Catechism addresses this fact by speaking of the “Humiliation of Christ.” Here is Question #27 and its answer:
Q. 27 Wherein did Christ’s humiliation consist? A. Christ’s humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; being buried, and continuing under the power of death for a time.
westminster shorter catechism, #Q. 27
And so, it must be concluded that all of Jesus’ life on the earth represents his passive obedience. He obeyed the wishes of his Father by being born amongst men and enduring all of the travails of the human condition–yet he does so without sin. In this way, he is able to fulfill the mission of redeeming the people of God from the penalty of sin. He becomes sin for us. Dr. R. C. Sproul puts it this way,
Dr. R. C. Sproul (1939-2017) of Ligonier Ministries
“The cross represents the passio magnum, the great suffering of Christ. The suffering far transcends physical pain. It is more than a human death; it is an atonement. Christ is the sacrificial lamb. He must bear the weight of divine displeasure. He must feel the wrath of the Father poured out against sin. He must not only be executed by man, He must be forsaken by God.”
Sproul, The Glory of Christ, 149-150
Such clear and forceful words as these demonstrate that the passive obedience of Jesus Christ signifies that his death on the Cross was entirely purposeful. He died for the sake of others. Or, to quote Jesus’ own words, “I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep” (Jn. 10:14-15). Thanks be to God!
Key Bible Passages:
Here is a brief selection of passages from both the Old and New Testaments that teach about the passive obedience of Jesus Christ. All Bible quotations are from the English Standard Version, Good News Publishers, 2001.
— “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. All we like sheep have gone astray; we have turned–every one–to his own way; and the LORD has laid on him the iniquity of us all.” Isa. 53:4-6
— “The Son of Man came not to be served but to serve, and to give his life as a ransom for many.” Matt. 20:28 (See also Mark 10:45)
— “…for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith.” Rom. 3:23-26
— “Jesus our Lord…was delivered up for our trespasses and raised for our justification.” Rom. 4:24b-25
— “He who knew no sin, became sin for us, so that we might become the righteousness of God” 2 Cor. 5:21
— “…our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.” Tit. 2:13b-14
— “But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.” Heb. 9:11-12
— “And just as it is appointed for a man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many will appear a second time, not to deal with sins but to save those who are eagerly waiting for him.” Heb. 9:27-28
— “And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver and gold , but with the precious blood of Christ, like that of a lamb without blemish or spot.” 1 Pet. 1:17-19
— “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.” 1 Pet. 2:24
— “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit.” 1 Pet. 3:18
— “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” 1 John 2:2
Berkhof, Louis. Systematic Theology. 4th Edition. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1939.
Boice, James Montgomery and Philip Graham Ryken, The Heart of the Cross. Wheaton, IL: Crossway Books, 1999.
Hoekema, Anthony A. Saved by Grace. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1989.
Morris, Leon. The Apostolic Preaching of the Cross. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1955.
Murray, John. Redemption: Accomplished and Applied. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1955.
Reymond, Robert L. “Obedience of Christ” in Evangelical Dictionary of Theology. Walter A. Elwell, ed. Second Edition. Grand Rapids, MI: Baker Academic, 2001.
Sproul. R. C. Essential Truths of the Christian Faith. Wheaton, IL: Tyndale House Publishers, 1992.
Sproul, R. C. The Glory of Christ. Wheaton, IL: Tyndale House Publishers, 1990.
Stott, John R. W. The Cross of Christ. Downers Grove, IL: InterVarsity Press, 1986.
The Confession of Faith and Catechisms. American Edition (1788). Jointly published by Great Commission Publications (PCA) in Atlanta, GA, and the Committee on Christian Education (OPC) in Willow Grove, PA, 2005.
Warfield, Benjamin B. “Christ Our Sacrifice” in The Person and Work of Christ. Samuel G. Craig, ed. Philadelphia, PA: Presbyterian and Reformed Publishing Company, 1950.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2024 – All Rights Reserved
“For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God…” 1 Peter 3:18
Over the next two months our theology class at Redeemer Theological Academy will be discussing the atoning work of Jesus Christ and its application to our life. This is a very rich subject, and sadly it is oftentimes neglected in the realm of theological studies. Not so for us! We will be digging into many Bible texts in both the Old and New Testaments seeking to uncover all that the Lord has for us to learn. Once we have examined the work that Jesus accomplished for us on the Cross, we will then study its application in the life of the Believer–specifically, our justification, adoption, redemption, reconciliation, ongoing sanctification, and future glorification. These are exciting and encouraging doctrines, and I suspect we will all be invigorated in our faith as we reflect upon them!
Consider what Prof. John Murray of Westminster Theological Seminary wrote about the bitterness of sin and the atoning work of Jesus Christ
Prof. John Murray (1898-1975)
“It is true we bear the punishment of our sins and we may know something of the bitterness. We are subject to the wrath of God, and the sting of unremitted guilt can reflect the awful severity of divine displeasure. Our sins have separated us from God and we can know the dismal emptiness of being without God and without hope in the world. There is still more we can know of the bitterness of sin and death. The lost in perdition will everlastingly bear the unrelieved and unmitigated judgment due to their sins; they will eternally suffer in the exaction of the demands of justice. But, there was only one, and there will not need to be another, who bore the full weight of the divine judgment upon sin and bore it so as to end it. The lost will eternally suffer in the satisfaction of justice. But they will never satisfy it. Christ satisfied justice. “The Lord hath laid on him the iniquity of us all” (Isa. 53:6). He was made sin and he was made a curse. He bore our iniquities. He bore the unrelieved and unmitigated damnation of sins, and he finished it. That is the spectacle that confronts us in Gethsemane and on Calvary.” (Murray, Redemption: Accomplished and Applied, 76-77)
These insightful words are just a small sample of all that we will be studying in the months ahead. It is crucial for Christians everywhere to know that Jesus willingly laid down his life for the sake of sinners, and that the work he accomplished on the Cross fully satisfies the divine justice of the Father. Our sins have been forgiven! And, as a result we are now at peace with God because of the work of Jesus. The Apostle Paul notes, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). There is much to rejoice in as we embrace the reality of this statement, and come to realize that our sins have been forgiven and our destiny is to always to be with our Lord.
— Dr. Marcus J. Serven
Source of Information:
Murray, John. Redemption: Accomplished and Applied. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1955.
“Truly, truly, I say to you, whoever believes has eternal life.” John 6:47
How we define “saving faith” is a vital aspect of biblical Christianity. For example, is “saving faith” in Jesus Christ merely holding to a set of historical facts about our Lord? Or, is “saving faith” a dependance upon God in a time of intense personal crisis? James writes, “You believe that God is one; you do well. Even the demons believe–and shudder!” (James 2:19) In each case, based on James, we would have to answer, “No” neither of these two examples is a faith that “saves.” And so, what exactly is “saving faith?” Consider what J. Gresham Machen has to say about how faith is not a meritorious work, but a means that God uses to bring us to belief in Christ. He emphatically states,
Dr. J. Gresham Machen (1881-1937)
“The efficacy of faith, then, depends not upon the faith itself, considered as a psychological phenomenon, but upon the object of the faith, namely Christ. Faith is not regarded in the New Testament as itself a meritorious work or a meritorious condition of the soul; but it is regarded as a means which is used by the grace of God: the New Testament never says that man is saved on account of his faith, but always that he is saved through his faith or by means of his faith; faith is merely the means which the Holy Spirit uses to apply to the individual soul the benefits of Christ’s death.”
Machen, “What is faith?” pages 180-181
Moreoever, consider what R. C. Sproul writes about the three necessary elements of “saving faith,”
Dr. R. C. Sproul (1939-2017)
“During the Reformation a threefold definition of saving faith emerged. The constituent elements of saving faith are (1) notitia, (2) assensus, and (3) fiducia. Each element was regarded as necessary for saving faith. None of these elements, even fiducia, taken alone or separately, is a sufficient condition for saving faith. All three are essential to it…Notitia has to do with the content of faith, the data or information to be received, understood, and embraced. Faith has a clear and rational object. What we believe has eternal consequences…As the Latin word assensus suggests, the second essential element of saving faith is intellectual assent. Intellectual assent involves the assurance or conviction that a certain proposition is true…Fiducia means a positive disposition of the soul or mind to an object. To see how this works with respect to the necessary condition for saving faith, let us consider the case of Satan and his response to Christ. Satan does not lack intelligence. He is aware—clearly aware—of the identity of Christ. Satan has the notitia. He is also fully cognizant of the truth of the identity of Christ. Satan has the assensus. But Satan personally places no fiducia or trust in Christ. He resists Christ. He does will to oppose Christ. He has no affection for Christ. In fact he despises Christ. His unmitigated hatred for Christ displays itself in an enmity that knows no bounds. The disposition or inclination of Satan’s “heart” is utterly negative. Therefore it can be said Satan does not possess “faith” in Christ.”
R. C. Sproul, “Faith alone” pages 75, 76, 78, 85
These two theologians–and many others–plumb the depths of “saving faith,” and they make it clear that only God can give this faith. The Apostle Paul states, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God.” (Eph. 2:8-9) Man does not produce “saving faith”–only God can give it. The Westminster Larger Catechism summarizes this important teaching by stating,
“What is justifying faith? Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and His righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.”
Westminster Larger Catechism, Q.#72
And so, in answer to the question what is “saving faith?” It is abundantly clear that “saving faith” is much more than merely a belief in historical facts about Jesus Christ. In addition, it is more than a dependance upon God in a time of intense personal crisis. True “saving faith” is the means that God uses to apply the benefits of Christ’s death to the sinner. It also involves (1) a belief in the facts about Jesus Christ (notitia), (2) a personal conviction that Jesus Christ is the true Savior of God’s people (assensus), and (3) a whole-hearted trust in Jesus Christ for the forgiveness of sins (fiducia). Simply stated, God gets all the glory in the matter of salvation. He gives “saving faith” to the unbeliever. He also gives assurance to the Christian that sins have been forgiven through Jesus Christ. Soli Deo Gloria!
— Dr. Marcus J. Serven
Sources:
Machen, J. Gresham. What is Faith? First published 1925; Edinburgh, Scotland: The Banner of Truth Trust, reprinted 1991.
Sproul, R.C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Books, 1995.
The Confession of Faith and Catechisms. American Edition (1788). Jointly published by Great Commission Publications (PCA) in Atlanta, GA, and the Committee on Christian Education (OPC) in Willow Grove, PA, 2005.
Here are three Protestant Reformers who were champions in defending the sovereignty of God
Written by Dr. Marcus J. Serven
“The LORD has established his throne in the heavens, and his kingdom rules over all.” Psalm 103:19
Over the past four decades of pastoral ministry it has surprised me to hear the same objections to the sovereignty of God brought up over and over. As a result, I have had plenty of opportunities to think through the Scriptural answers to these common objections. After all the Bible is not silent on this important subject! It gives a multiplicity of texts that clearly demonstrate God’s sovereign nature. Below you will find the answers that I have developed over the years. Moreover, here are pictures of the front covers of several books that have been beneficial to me in formulating my answers.
The four most common objections to God’s Sovereignty…
#1 — Belief in the sovereignty of God ignores the concept of divine foreknowledge (so-called by some as foreseen faith) — Answer: This objection suggests that God looks down through the corridors of time and selects those who would independently choose Him. First of all, the problem with this objection to God’s sovereignty is that there are no passages in the Bible that teach any such thing! Secondly, man is not able to choose God independently apart from the operation of the Holy Spirit (Jer. 17:9-10; Jn. 6:44, 63), since man is totally and utterly enslaved to sin (Rom. 3:23; Eph. 2:1-3). God’s saving work is monergistic and not merely synergistic. God alone gets the glory in the matter of salvation (Eph. 2:8-9). Finally, divine election must be unconditional or else it becomes a “work” of man and thereby becomes conditional (Eph. 2:8-10).
#2 — Belief in the sovereignty of God, as some individuals claim, makes God the author of evil — Answer: We know from the Bible that God is completely righteous and good (James 1:13, 17; 1 Jn. 1:5). He is not arbitrary when it comes to the decrees of predestination and election. He chooses His elect “in love” (Jer. 31:3; Eph. 1:4-5). Therefore, God is consistent with His holy nature to condemn the reprobate in eternal judgement and to raise the elect unto eternal glory (Matt. 25:48; Rom. 9:14-18). The Lord accomplishes good in the midst of evil (Gen. 50:20; Acts 2:22-24; Rom. 8:28), and is not responsible for the destructive ends of those individuals who live out their fallen nature (e.g. King Saul, Judas, Pilate, Demas, etc.).
#3 — Belief in the sovereignty of God discourages evangelism and missions since it is reasoned that God has already determined who will come to faith — Answer: Christians everywhere are commanded to be witnesses to the person and work of Jesus Christ (Isa. 42:6, 49:6; Matt. 28:18-20; 1 Tim. 4:1-5). In fact, if it were not for the under-girding work of God’s sovereign election, no one would be saved (Eph. 1:11-14). God makes evangelism possible, because through his Law he convicts the elect of sin and points them to their need for the Savior (Rom. 3:20, 27-31). He uses the preaching of the Bible as a means of bringing about the salvation of sinners (Rom. 10:14-17). In addition, God draws the elect to Himself through the Holy Spirit (Jn. 6:44; Jn. 14:26). In this sense, the sovereignty of God is the greatest asset to evangelism and missionary endeavors that the Christian has. Only God changes the sinner’s heart and makes it new (Ezek. 37:1-14; 2 Cor. 5:16-17; Tit. 3:4-7).
#4 — Belief in the sovereignty of God denies the “world” and “all men” passages, as some individuals have interpreted them, to suggest that Jesus Christ actually died for everyone, and that each person is saved when he or she exercises individual faith to believe in the gospel.Answer: Every text of Scripture must be interpreted in relation to its immediate context, and how it fits into the overall teaching of the Bible. For example, in John 3:16 we must acknowledge that the phrase “For God so loved the world”does not mean that God has determined to save every individual in the world. The “love” that John speaks of is not a saving love, but a general benevolence (or Common Grace) that God shows to all of His creatures. God does not love “all” without exception (i.e. all people everywhere), but He loves “all” without distinction (i.e. all types of men; see Gal. 3:28-29). The plain fact is that God did not show a saving love to Pharaoh (Rom. 9:17), to the Amalekites (Ex. 17:14), to the Canaanites (Deut. 20:16), to the “evildoers” (Ps. 5:5), to the “vessels of wrath prepared for destruction” (Rom. 9:22), to Esau (Rom 9:13), nor to those who ultimately refuse to repent (Matt. 3:8; Mk. 4:1-9; Heb. 6:4-8). Therefore the phrase“whoever believes in him” must be understood as those whom God has enabled to respond to the gospel. Only a person who has been drawn by the Holy Spirit could possibly “believe in him” (John 6:44; Tit. 3:4-7). And so regeneration comes about by God and not solely by the decision of man but by the work of God alone (John 1:12-13, 3:5). For the “world” passages see: Jn. 1:29, 3:16, 6:33, 6:55; Rom. 11:12, 15; 2 Cor. 5:19; and 1 Jn. 2:2, 4:14. For the “all” passages see: Jn. 12:32; Acts 17:30; Rom. 5:18; 1 Cor. 5:22; 2 Cor. 5:14; 1 Tim. 2:4, 6, 4:10; Tit. 2:11; Heb. 2:9; and 2 Pet. 3:9.
Resources for Further Study:
Here is a short list of theological books that have been helpful to me in crafting answers to the most common objections to God’s sovereignty. These books are all worth having in your own personal library!
Berkhof, Louis. Systematic Theology. Fourth Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1939.
Boettner, Loraine. The Reformed Doctrine of Predestination. Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1932.
Packer, James I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.
Pink, Arthur W. The Sovereignty of God. Grand Rapids, MI: Baker Book House, 1930.
Sproul, R. C. Chosen by God. Wheaton, IL: Tyndale Publishers, 1986.
Williamson, G. I. The Westminster Confession of Faith: for Study Classes. Second Edition, Phillipsburg, NJ: P&R Publishing, 2004.
Rev. Dr. Marcus J. Serven, ThM and DMin
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“Who shall bring a charge against God’s elect? It is God who justifies.” Rom. 8:33
It would be hard for me to improve on these words about divine election from the incomparable pastor-evangelist, Charles H. Spurgeon; and so I won’t even try! I hope you enjoy and delight in his comments on divine election.
“The sovereign choice of the Father, by which He elected us unto eternal life, or ever the earth was, is a matter of vast antiquity, since no date can be conceived for it by the mind of man. We are chosen from before the foundations of the world. Everlasting love went with the choice, for it was not a bare act of the divine will by which we were set apart, but the divine affections were concerned. The Father loved us in and from the beginning. Here is a theme for daily contemplation. The eternal purpose to redeem us from our foreseen ruin, to cleanse and sanctify us, and at last to glorify us, was of infinite antiquity, and runs aside by side with immutable love and absolute sovereignty. The covenant is always described as everlasting, and Jesus, the second party in it, has His goings forth of old; He struck hands in sacred suretyship long ere the first of the stars began to shine, and it was in Him that the elect were ordained unto eternal life. Thus in the divine purpose a most blessed covenant union was established between the Son of God and His elect which will remain as the foundation of their safety when time shall be no more.”
Charles H. Spurgeon, Morning and Evening, 67
The Covenant that Spurgeon refers to is none other than the “Covenant of Grace.” Spurgeon was intimately familiar with the Westminster Larger Catechism which addresses the question of “Who actually are the parties of the Covenant of Grace?” The parties are: (1) God the Father, (2) God the Son, and by God’s mercy and grace (3) all of the the elect. Consider how the Larger Catechism describes the parties of the Covenant of Grace:
Q. 30: Doth God leave all mankind to perish in the estate of sin and misery?
A.: God doth not leave all men to perish in the estate of sin and misery (#1), into which they fell by breach of the first covenant, commonly called the covenant of works (#2); but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the covenant of grace (#3).
Scripture Proofs:
(#1) 1 Thes. 5:9
(#2) Gen. 3:17; Rom. 5:12, 15; Gal. 3:10, 12
(#3) Titus 3:4-7; Gal. 3:21; Rom. 3:20-22; 1 These. 2:13-14; See Acts 13:48; Eph. 1:4-5
——————–
Q. 31: With whom was the covenant of grace made?
A.: The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed (#1).
Scripture Proofs: (#1) Gal. 3:16; Rom. 5:15, See verses 16-21; Isa. 53:10-11; Isa. 59:20-21
Westminster Larger Catechism (1648)
Let us give thanks to God for his magnificent gift of free grace and mercy!
“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!
