“…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
The Genevan Foundation – Copyright 2024 – All Rights Reserved
“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!
“The LORD brings the counsel of the nations to nothing; he frustrates the plans of the peoples. The counsel of the LORD stands forever, the plans of his heart to all generations” Psalm 33:10-11
Introduction:
Every theological system contains distinctive marks that identify the way of thinking and believing that is inherent to that system. For example, Roman Catholic theology focuses on a highly developed sacramentalism. Arminian theology focuses on the freedom of the will and personal choice in the matter of salvation. Pentecostal theology emphasizes the sign gifts of the Holy Spirit and spiritual renewal. Lutheran theology is built upon the Bible’s teaching on justification by grace through faith. Anglican/Episcopalian theology focuses on a highly developed liturgy in worship. And, Reformed theology is particularly focused on the sovereignty of God in the matters of creation, providence, and salvation.
But which theological system is true? Given that Christians reject the notion that truth is completely unknowable, and the attitude that truth doesn’t really matter, then how does one rightly discern the truth? Those within the Reformed community would answer that we know truth by studying God’s revelation to us through the Bible. God speaks to us through his Word. The Bible doesn’t answer every possible question we may have about God and his ways, but it does give us all that we need to know about God, matters of faith, and the Christian life. Hence, for those in Reformed churches an emphasis on studying, preaching, and teaching the Bible has always been paramount. Moreover, the Reformation dictum—“The Bible interprets the Bible”—formalizes the way in which truth is known; by comparing one passage of Scripture with another. The easier to understand passages shed light upon the more difficult passages. It is in this way truth can be known.
Key Biblical Words:
Some Christians deny the doctrine of God’s sovereignty by simply asserting the there are no words in the Bible that teach the sovereignty of God. This is false. Below are references to the words in the Bible that directly teach that God sovereignly rules over the affairs of men. These words cannot be denied, nor can their frequency be ignored. God is sovereign as these words assert.
— Old Testament names of God > (Heb.) Yahweh Sabaoth = “LORD of hosts” (1 Sam. 1:3; 1 Sam. 17:45); El Elyon = “God Most High” (Gen. 14:18-20; Ps. 47:2; Ps. 57:2; Ps. 78:35); El Shaddai = “God Almighty” (Gen. 17:1; Job 5:17)
— “rule” and “dominion” and “reign” (Heb.) mashal > Judges 8:23; Ps. 47:8; Ps. 99:1
— “ruler” and “king” and “Sovereign” (Gk.) dunastes > 1 Tim. 6:15
— “Elect” and “election” and “chosen” (Gk.) eklectos (23x) and ekloges (7x) > Matthew 24:22-24; Mark 13:20, 22, 27; Luke 18:7; Romans 8:33, 9:11, 11:5, 7 and 28; Colossians 3:12; 1 Thessalonians 1:4; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1; 2 Peter 1:10
— “Foreknew” and “foreknown” (Gk.) proginosko (7x) > Acts 26:5; Romans 8:29, 11:2; 1 Peter 1:20; 2 Peter 3:17
— “Predestined” and “predestination” and “foreordain” (Gk.) prooridzo (6x) > Acts 4:28; Romans 8:28-30; 1 Corinthians 2:7; Ephesians 1:5, 11
William Tyndale’s Bible — the beginning of all future Bibles in the English language
Key Texts from the Bible:
(English Standard Version; all italics are mine)
— Judges 8:23 – Gideon said to them, “I will not rule over you, and my son will not rule over you; the LORD will rule over you.”
— 1 Chronicles 29:10-13 – (10) Therefore David blessed the LORD in the presence of the assembly. And David said: “Blessed are you, O LORD, the God of Israel our father, forever and ever. (11) Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O LORD, and you are exalted as head above all. (12) Both riches and honor come from you, and you rule over all. In your hand it is to make great and to give strength to all. (13) And now we thank you, our God, and praise your glorious name.”
— Job 42:1-2 – Then Job answered the LORD and said: “I know that you can do all things, and that no purpose of yours can be thwarted.”
— Psalm 47:8 – God reigns over the nations; God sits on his holy throne.
— Psalm 103:19 The LORD has established his throne in the heavens, and his kingdom rules over all.
— Proverbs 21:1-2 (1) The king’s heart is a stream of water in the hand of the LORD; he turns it wherever he will. (2) Every way of a man is right in his own eyes, but the LORD weighs the heart.
— Isaiah 45:5-7 (5) I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, (6) that the people may know, from the rising of the sun and from the west, that there is none besides me; (7) I form light and create darkness, I make well-being and create calamity, I am the LORD, who does all these things.
— Isaiah 46:8-11 – (8) Remember this and stand firm, recall it to mind, you transgressors, (9) remember the former things of old; for I am God, and there is none like me, (10) declaring the end from the beginning and from ancient times things not yet done, saying, “My counsel shall stand, and I will accomplish all my purpose, (11) calling a bird of prey from the east, the man of my counsel from a far country. I have spoken, and I will bring it to pass; I have purposed, and I will do it.”
— Daniel 4:34-35 – (34) At the end of the days I, Nebuchadnezzar, lifted my eyes to heaven, and my reason returned to me, and I blessed the Most High, and praised and honored him who lives forever, for his dominion is an everlasting dominion, and his kingdom endures from generation to generation; (35) all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth and none can stay his hand or say to him, “What have you done?”
— Matthew 10:29-31 – (29) Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. (30) But even the hairs of your head are all numbered. (31) Fear not, therefore; you are of more value than many sparrows.
— Matthew 24:22, 24, 31 (22) And if those days had not been cut short, no human being would have been saved. But for the sake of the elect those days will be cut short. … (24) For false Christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect. … (31) And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.
— Acts 2:22-24 (22) Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—(23) this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men, (24) God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.
— Acts 13:48 (48) And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.
— Acts 17:26-27 – (26) And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, (27) that they should seek God, in the hope that they might feel their way toward him and find him. Yet he is actually not far from each one of us.
— Romans 8:29-30 (29) For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be firstborn among many brothers. (30) And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.
— Romans 9:10-13 (10) And not only so, but also when Rebecca had conceived children by one man, our forefather Isaac, (11) though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of his call—(12) she was told, “The older will serve the younger.” (13) As it is written, “Jacob I loved, but Esau I hated. “
— Ephesians 1:3-5, 11 (3) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, (4) even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love (5) he predestined us for adoption through Jesus Christ, according to the purpose of his will. … (11) In him we obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will.
— 1 Timothy 6:13-16 – (13) I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, (14) to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ, (15) which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, (16) who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion.
— 2 Timothy 2:10 (10) Therefore I endure everything for the sake of the elect, that they may also obtain the salvation that is in Christ Jesus with eternal glory.
Confessional Reconnaissance:
Many Creeds, Confessions, and Catechisms could be consulted on the subject of God’s sovereignty. These particular ones from the time of the Reformation support the doctrine of God’s sovereignty and give evidence of this through the statements on God’s attributes, his providential will, and the doctrines of election and predestination. In brief, it could be affirmed that the doctrine of God’s sovereignty is earnestly believed by Presbyterians, Reformed churches, some Lutherans, the Puritans and Pilgrims, many Baptist and Congregational churches, and also by many Episcopalians and Anglicans.
— The Scots Confession of Faith (1560):
Chapter 1 – Of God: We confess and acknowledge one only God, to whom only we must cleave, whom only we must serve, whom only we must worship, and in whom only we must put our trust; who is eternal, infinite, unmeasurable, incomprehensible, omnipotent, invisible: one in substance, and yet distinct in three persons, the Father, the Son, and the Holy Ghost: By whom we confess and believe all things in heaven and in earth, as well visible as invisible, to have been created, to be retained in their being, and to be ruled and guided by his inscrutable Providence, to such end as his eternal wisdom, goodness, and justice has appointed them, to the manifestation of his own glory.
(Schaaf, The Creeds of Christendom, Vol. 3, 439-440)
— The Belgic Confession (1561):
Article 13: We believe that the same God, after He has created all things, did not forsake them, or give them up to fortune or chance, but that He rules and governs them according to His holy will, so that nothing happened in this world without His appointment; nevertheless, God neither is the author of, nor can he charged with, the sins which are committed. For His power and goodness are so great and incomprehensible, that He orders and executes His work in the most excellent and just manner, even when devils and wicked men act unjustly. And as to what He doth surpassing human understanding, we will not curiously inquire into it further than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God which are hid from us, contenting ourselves that we are disciples of Christ, to learn only those things He has revealed to us in His Word without transgressing these limits. This doctrine affords us unspeakable consolation, since we are taught thereby that nothing can befall us by chance, but by the direction of our most gracious and heavenly Father, who watches over us with a paternal care, keeping all creatures so under His power that not a hair of our head (for they are all numbered), nor a sparrow, can fall to the ground, without the will or our Father, in whom we do entirely trust; being persuaded that He so restrains the devil and all our enemies that, without His will and permission, they cannot hurt us. And therefore we reject that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance.
(Beeke and Ferguson, eds. Reformed Confessions Harmonized, 40-42)
— The Heidelberg Catechism (1563):
Q. 26: What believest thou when thou sayest, “I believe in God the Father, Almighty, Maker of heaven and earth.?”
A.: That the eternal Father of our Lord Jesus Christ (who of nothing made heaven and earth, with all that is in them; who likewise upholds and governs the same by His eternal counsel and providence) is for the sake of Christ His Son, my God and my Father; on whom I rely so entirely, that I have no doubt but He will provide me with all things necessary for soul and body; and further, that He will make whatever evils He sends upon me, in this valley of tears, turn out to my advantage; for He is able to do it, being Almighty God, and willing, being a faithful Father.
Q. 27: What dost thou mean by the providence of God?
A.: The almighty and everywhere present power of God; whereby, as it were by His hand, He upholds and governs heaven, earth, and all creatures; so that herbs and grass, rain and drought, fruitful and barren years, meat and drink, health and sickness, riches and poverty, yea, and all things come, not by chance, but by His fatherly hand.
Q. 28: What advantage is it to us to know that God has created, and by His providence doth still uphold all things?
A.: That we may be patient with adversity; thankful in prosperity; and that in all things, which may hereafter befall us, we place our firm trust in our faithful God and Father, that nothing shall separate us from His love; since all creatures are so in His hand, that without His will they cannot so much as move.
(Beeke and Ferguson, eds. Reformed Confessions Harmonized, 40-42)
— The Thirty-Nine Articles (1571):
Article 17 – Of Predestination and election
Predestination to life is the everlasting purpose of God whereby (before the foundations of the world were laid) he has constantly decreed by his council secret to us, to deliver from curse and damnation those whom he has chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honor. Wherefore they which are indued with so excellent a benefit of God are called according to God’s purpose by his Spirit working in due season; they through grace obey the calling; they are justified freely; they are made sons of God by adoption; they are made like the image of his only begotten Son Jesus Christ; they talk religiously in good works; and at length by God’s mercy, they attain to everlasting felicity.
(Noll, ed. Confessions and Catechisms of the Reformation, 291)
— The Canons of Dort (1619):
Article 8: For this was the sovereign counsel, and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father; that He should confer upon them faith, which together with all the other saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in His own presence forever.
(Beeke and Ferguson, eds. Reformed Confessions Harmonized, 33)
— Westminster Confession of Faith (1647):
Chapter II – Of God, and the Holy Trinity
2. God hath all life, glory, goodness, blessedness, in and of himself; and is alone in unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving glory from them, but only manifesting his own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. In his sight all things are open and manifest, His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent, or uncertain. His is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.
(Beeke and Ferguson, Reformed Confessions Harmonized, 7-9)
Chapter III “Of God’s Eternal Decree”
1. God from all eternity did, by the most wise and holy counsel of his own free will, freely, and unchangeably ordain whatsoever comes to pass; yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.
2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.
8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending to the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.
(Beeke and Ferguson, Reformed Confessions Harmonized, 29-31)
Helpful Quotes:
John Calvin, Reformer of Geneva
— John Calvin (1509-1564) “We call predestination God’s eternal decree, by which he compacted with himself what he willed to become of each man. For all are not created in equal condition; rather, eternal life is foreordained for some, eternal damnation for others. Therefore, as any man has been created to one or the other of these ends, we speak of his predestined to life or to death.” (Calvin, Institutes 3:21:5)
“But if we have been chosen in him, we shall not find assurance of our election in ourselves; and not even in God the Father, if we conceive him as severed from his Son. Christ, then is the mirror wherein we must, and without self deception may, contemplate our own election. For since it is into his body the Father has destined those to be engrafted whom he has willed from eternity to be his own, that he may hold as sons all whom he acknowledges to be among his members, we have a sufficiently clear and firm testimony that we have been inscribed in the book of life [cf. Rev. 21:27] if we are in communion with Christ.” (Calvin, Institutes 3:24:5)
Prof. Louis Berkhof
— Prof. Louis Berkhof (1873-1957) “God knows Himself and in Himself all things that come from Him (internal knowledge). He knows all things as they actually come to pass, past, present, and future, and knows them in their real relations. He knows the hidden essence of things, to which the knowledge of man cannot penetrate. He sees not as man sees, who observes only the outward manifestations of life, but penetrates to the depths of the human heart. Moreover, He knows what is possible as well as what is actual; all things that might occur under certain circumstances are present to His mind.” (Berkhof, Systematic Theology, 67)
Pastor Arthur W. Pink
— Pastor Arthur W. Pink (1886-1952) “The sovereignty of God. What do we mean by this expression? We mean the supremacy of God, the kingship of God, the godhood of God. To say that God is sovereign is to declare that God is God. To say that God is sovereign is to declare that He is the Most High, doing according to His will in the army of heaven, and among the inhabitants of the earth, so that none can stay His hand or say unto Him what doest Thou? (Dan. 4:35). To say that God is sovereign is to declare that He is the Almighty, the Possessor of all power in heaven and earth, so that none can defeat His counsels, thwart His purpose, or resist His will (Ps. 115:3). To say that God is sovereign is to declare that He is “The Governor among the nations” (Ps. 22:28), setting up kingdoms, overthrowing empires, and determining the course of dynasties as pleaseth Him best. To say that God is sovereign is to declare that He is the “Only Potentate, the King of kings, and Lord of lords” (1 Tim. 6:15). Such is the God of the Bible.” (Pink, The Sovereignty of God, 19)
Dr. Loraine Boettner
— Dr. Loraine Boettner (1901-1990) “The basic principle of Calvinism is the sovereignty of God. This represents the purpose of the Triune God as absolute and unconditional, independent of the whole finite creation, and originating solely in the eternal counsel of His will. He appoints the course of nature and directs the course of history down to the minutest details. His decrees therefore are eternal, unchangeable, holy, wise, and sovereign. There are represented in the Bible as being the basis of the divine foreknowledge of all future events, and not conditioned by that foreknowledge or by anything originating in the events themselves.” (Boettner, The Reformed Faith, 2)
Rev. G. I. Williamson
— Rev. G. I. Williamson (b.1925— ) “Some have thought that God makes predestination depend on what he foresees. Thus many have heard that God predestines to everlasting life those he foresees will by their own power turn to him. This contradicts Scripture, which teaches clearly (1) that no man has the power to do this by nature, (2) that such power is a gift of God, and (3) that the gift is given to those chosen of God for the gift. It is not, then, a question of predestination or foreknowledge. It is, and can be, only a question of predestination and foreknowledge. This we may indicate by asking two simple questions: (a) Does God know for certain what will happen before it happens? All Christians would no doubt say yes. (b) But if God knows that a thing is certain to happen before it happens, we may then ask, what makes it certain? We are unable to escape the conclusion that God foresees with certainty only because he guarantees the certainty he foresees. Things are “predestined according to the purpose of Him who works all things according to the counsel of His will” (Eph. 1:11). God foresees that the elect will be “holy and without blame before Him” (Eph. 1:4), and that they will experience “sanctification by the Spirit and belief in the truth” ( 2 Thess. 2:13). But this is foreseeable only because he “chose us in Him before the foundation of the world” (Eph. 1:4). His predestination is the cause of the holiness which he foresees. He does not choose us because he foresees that we will believe, but he foresees that we will believe because he has chosen us. Only thus are works wholly excluded (Eph. 2:8-10).” (Williamson, The Westminster Confession of Faith: For Study Classes, 41-42)
Rev. Dr. R. C. Sproul
— Rev. Dr. R. C. Sproul (1939-2017) “When we speak of divine sovereignty we are seeking about God’s authority and about God’s power. As sovereign, God is the supreme authority of heaven and earth. All other authority is lesser authority. Any other authority that exists in the universe is derived from and dependent upon God’s authority. All other forms of authority exist either by God’s command or by God’s permission. The word authority contains within itself the word author. God is the author of all things over which he has authority. He created the universe. He owns the universe. His ownership gives him certain rights. He may do with his universe what is pleasing to his holy will. Likewise, all power in the universe flows from the power of God. All power in this universe is subordinate to him. Even Satan is powerless without God’s sovereign permission to act.” (Sproul, Chosen By God, 24)
“The Reformation view of double predestination is not this symmetrical, positive-positive view, but rather a positive-negative view. When God made His eternal decrees of salvation and reprobation in light of the (still future) fall, His decision to elect some people was based on His knowledge that people would need salvation. God’s decree of salvation was based on His knowledge of a world that is fallen. Contemplating this whole of humanity, God knew that every last one of them would be dead in sin and trespasses, fallen, corrupt, hostile to him, having no inclination toward divine things. Every one of them would be a slave to sin, refusing to have God in their thinking, walking according to the course of this world and the power of Satan. That is the condition of the fallen, corrupt humanity that God saw when decreeing election. Out of this group of rebels, God, in His mercy, elected to save some and to visit them with His special grace of redemption. He positively intervenes in their lives to quicken them from spiritual death and to work faith in their hearts, thereby meeting the condition for salvation. The others He passes over, leaving them in their sin. He does not force them into unbelief. But He knows that unless He intervenes, they will persist in unbelief and end up in damnation. On the mercy side of the ledger, God intervenes in people’s lives and brings their salvation to pass; on the other side, He does not intervene, leaving people to their own devices.” (Sproul, Truths We Confess, 80-81)
Dr. Robert Reymond
— Dr. Robert Reymond (1932-2013) “What the Scriptures intend then when they ascribe omnipotence to God is that God has the power to do what it takes power to do. He has the power to do even that which he does not will to do, and the only reason he does not exercise his power in this area is that he does not will to do so (this truth points up the fact that God has full authority over his power at all times; it is ever under the governance of his eternal plan and wise control). But whatever he wills to do he has the power to do. In other words, God can do, and does, all his holy will. But God does not will to do all that he has the power to do. God has the power, for example, to rid the world of all evil right now, but for wise and holy reasons, determined from all eternity, he does not will to do so. This then is the conception of God’s omnipotence as Christian theism has perceived it: God has the power to do everything that he had determined that he will do, and even the power to do that which is noncontradictory which he does not will to do. The Christian should have no problem accepting this since there is nothing in the conception, when properly explained, that is self-contradictory.” (Reymond, A New Systematic Theology of the Christian Faith, 193)
“Before the creation of the world, out of his mere free grace and love, God elected many undeserving sinners to complete salvation without any foresight of faith or good works or any other thing in them as conditions and causes which moved him to choose them. That is to say, the ground of their election is not in them, but in him.” (Reymond, A New Systematic Theology of the Christian Faith, 1125)
Rev. Dr. J. I. Packer
— Dr. James I. Packer (1926-2020) “Evangelism is the inalienable responsibility of every Christian community, and every Christian man. We are all under orders to devote ourselves to spreading the good news, and to use all our ingenuity and enterprise to bring it to the notice of the whole world…While we must always remember that it is our responsibility to proclaim salvation, we must never forget that it is God who saves. It is God who brings men and women under the sound of the gospel, and it is God who brings them to faith in Christ. Our evangelistic work is the instrument that He uses for this purpose, but the power that saves is not the instrument: it is the hand of the One uses the instrument. We must not at any stage forget that.” (Packer, Evangelism and the Sovereignty of God, 26-27)
Resources for Further Study:
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.
Boettner, Loraine. The Reformed Faith. Phillipsburg, NJ: P&R Publishers, 1983.
Calvin, John. Institutes of the Christian Religion. Ed. John T. McNeill. Trans. Ford Lewis Battles. 2 vols. Library of Christian Classics, no. 20-21. Philadelphia, PA: The Westminster Press, 1960.
Hoekema, Anthony A. Saved By Grace. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1989.
Packer, James I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.
Peterson, Robert A. Election and Free Will: God’s Gracious Choice and Our Responsability. Philipsburg, NJ: P&R Publishing, 2007.
Pink, Arthur W. The Sovereignty of God. Grand Rapids, MI: Baker Book House, 1930.
Reymond, Robert L. A New Systematic Theology of the Christian Faith. Second Edition. Nashville, TN: Thomas Nelson Publishers, 1998.
Schreiner, Thomas R. and Bruce A. Ware, eds. Still Sovereign: Comtemporary Perspectives on Election, Foreknowledge, and Grace. Grand Rapids, MI: Baker Books, 2000.
Sproul, R. C. Chosen by God. Wheaton, IL: Tyndale Publishers, 1986.
Sproul, R. C. Truths We Confess: A Systematic Exposition of the Westminster Confession of Faith. Revised Edition. Orlando, FL: Reformation Trust Publishing, 2019.
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.
Vos, Johannes G. The Westminster Larger Catechism: A Commentary. G. I. Williamson, ed. Phillipsburg, NJ: P&R Publishing, 2002.
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
The Genevan Foundation – Copyright 2023 – All Rights Reserved
