“…in hope of eternal life, which God, who never lies, promised before the ages began…” Titus 1:2
Consider these thoughtful comments on the “pact made in eternity” amongst the members of the Trinity. Dr. R. C. Sproul brings forth a number of significant theological observations, and he also encourages the reader to dwell upon a number of practical applications. Enjoy!
Dr. R. C. Sproul
“The covenant of redemption is intimately concerned with God’s eternal plan. It is called a covenant inasmuch as the plan involves two or more parties. This is not a covenant between God and humans. It is a covenant among the persons of the Godhead, specifically between the Father and the Son. God did not become triune at creation or at the Incarnation. His triunity is as eternal as His being. He is one in essence and three in person from all eternity. The covenant of redemption is a corollary to the doctrine of the Trinity. Like the word trinity, the Bible nowhere explicitly mentions it. The word trinity does not appear in the Bible, but the concept of the Trinity is affirmed throughout Scripture. Likewise, the phrase covenant of redemption does not occur explicitly in Scripture but the concept is heralded throughout.”
“Listen to Jesus as He prays to the Father at the end of His ministry: ‘Father, the hour has come. Glorify Your Son, that Your Son also may glorify You; And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was’ (John 17:1-5 NKJV). The covenant of redemption was a transaction that involved both obligation and reward. The Son entered into a sacred agreement with the Father. He submitted Himself to the obligations of that covenantal agreement. An obligation was likewise assumed by the Father — to give His Son a reward for doing the work of redemption.”
“In his systematic theology, Charles Hodge lists eight promises the Father gave to the Son in this pact made in eternity. Briefly they are: that God would form a purified Church for His Son; that the Son would receive the Spirit without measure; that He would be ever-present to support Him; that He would deliver Him from death and exalt Him to His right hand; that He would have the Holy Spirit to send to whom He willed; that all the Father gave to Him would come to Him and none of these be lost; that multitudes would partake of His redemption and His messianic kingdom; that He would see the travail of His soul and be satisfied. Because God honored the eternal covenant of redemption, Christ became the heir of His Father’s promises. Because this covenant was never violated, we reap its benefits as heirs of God and joint heirs with Christ.”
These are some really good words to reflect on! They speak to the level of assurance we enjoy as Christians; in that the Lord planned our salvation from all eternity, and that those whom Christ saved can never be unsaved. Jesus states this truth best when he declares, “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them from my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.” (John 10:27-30)
Christians have regularly struggled with how they should live in this fallen world. Should they retreat into their own enclaves and disengage from the world with all of its problems and attendant difficulties? “No,” asserts Dr. Abraham Kuyper! He gives us this bold answer to the question by reminding Christians everywhere that God owns the earth and all that is in it. Simply stated, the Lord has never given title to anyone else, nor did He leave it solely under the authority of the Evil One. The Lord owns it all–every “square inch.” In addition, the Lord is steadily advancing the kingdom of His Son here on earth. Consider these two Psalms,
“The earth is the Lord’s and the fulness thereof, the world and those who dwell therein, for he founded it upon the seas and established it upon the rivers.”
Psalm 24:1-2
“The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool…The Lord is at your right hand; he will shatter kings on the day of His wrath. He will execute judgment among the nations, filling them with corpses; he will shatter chiefs over the wide earth. He will drink from the brook by the way; therefore he will lift up his head.”
Psalm 110:1, 4-7
Therefore, we as the people of God, must live under His authority and seek to advance His Son’s kingdom throughout our lives. It is not a futile task! The Lord promises us the Kingdom of Christ is a domain “that cannot be shaken.” (Heb. 12:28) It is steadily advancing throughout history, even though at times it may be hidden from our sight. (Matt. 13:31-33) Nonetheless, this fact should give us hope in times of growing darkness. Moreover, it gives us a confident expectation that righteousness shall prevail and that the Lord will bring all things under His dominion. Soli Deo Gloria! To God alone be the glory!
An awe-inspiring view of Earth from the International Space Station
“Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe.” Hebrews 12:28
Written by Dr. Marcus J. Serven
During this time of trouble and turmoil that is taking place within our country, it is good for Christians everywhere to recall that God actually owns the world. It is His creation and He sovereignly superintends all of the events of the world. This fact never changes throughout earth history, and even though the evil one has some temporary influence over the events of men the sovereign plan of God always prevails (Prov. 16:4; Rom. 8:28; 1 John 3:8). For example, King David tells us in the Psalms…
“The earth is the LORD’s and the fullness thereof, the world and those who dwell therein, for he has founded it upon the seas and established it upon the rivers.”
Psalm 24:1-2
Also, two additional Psalms written by others reiterate this same foundational truth,
“The heavens are yours; the earth also is yours; the world and all that is in it, you have founded them.”
“He set the earth on its foundations, so that it should never be moved.”
Psalm 89:11 and Psalm 104:5
With this fact in mind, then, how then should Christians relate to the ever-changing powers in the civil sphere and to the diverse ideologies in this fallen world? Do we quietly go along with every government inspired program, no matter how ridiculous or evil it is, or do we look to the Bible to see how God would have us live?
Dr. Abraham Kuyper
Abraham Kuyper (1837-1920), a Dutch Reformed pastor, author, politician, newspaper editor, professor, and theologian, thoughtfully addressed these basic questions. Kuyper believed that every sphere of life belongs to King Jesus and that no part of life should ever be separated from the lordship of Jesus Christ. Moreover, he believed that the Bible was sufficient to instruct us in how we are to act, speak, and think. He wrote,
“Oh, no single piece of our mental world is to be hermetically sealed off from the rest, and there is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!’ ”
Abraham Kuyper, Sphere Sovereignty
Also Kuyper forcefully argues,
Whatever man may stand, whatever he may do, to whatever he may apply his hand—in agriculture, in commerce, and in industry, or his mind, in the world of art, and science—he is, in whatsoever it may be, constantly standing before the face of God. He is employed in the service of his God. He has strictly to obey his God. And above all, he has to aim at the glory of his God.
Abraham Kuyper, Lectures on Calvinism
In this respect, Kuyper asserted the sphere sovereignty of Jesus Christ over all human endeavors and institutions. Kuyper referred to this as a “Reformed World and Life View.” He carefully explained,
“God built into the creation a variety of cultural spheres, such as the family, economics, politics, art, and intellectual inquiry. Each of these spheres has its own proper ‘business’ and needs its own unique pattern of authority. When we confuse spheres, by violating the proper boundaries of church and state, for instance, or reducing the academic life to a business enterprise, we transgress the patterns that God has set.”
Abraham Kuyper, Sphere Sovereignty
Christians should not be afraid to engage fallen culture with the gospel and biblical truth. There simply is no neutral ground, and all human beings—whether they acknowledge God or not—must live by the laws that God has given, and also they must ultimately give an account to God on the Judgment Day based on his laws (Matt. 25:31-33; Rom. 14:10-12; 2 Cor. 5:10).
Let me return now to my basic question, “Who owns the world?” If it is man, or the evil one, who actually owns the world, then this leaves all of mankind in a place of ambiguity and uncertainty as to just how we should live in this fallen world. Everything is always changing; nothing is fixed or permanent. In addition, this premise gives the false impression that there is some standard of right and wrong other than God’s Law; some have glibly called this a “natural law.”
North America from Space
However, the Bible clearly asserts that God alone is the one who owns the world. He has never given its title over to anyone else—not to any individual human being, not to any humanistic ideology or philosophy, nor to the evil one. The world belongs to God. Moreover, the Bible declares that God alone is the law-giver. Therefore, mankind has a fixed and unchanging set of laws to live by—God’s laws—and Christians have a divine commission to take dominion in every sphere of life for our sovereign King, the Lord Jesus Christ (Gen. 1:28; Ps. 103:17-19; Matt. 28:19-20).
Select Bibliography:
If you want to learn more about Abraham Kuyper, then I would suggest the following four books—they are short and full of many stirring quotes.
Bratt, James D., ed. Abraham Kuyper, A Centennial Reader. Grand Rapids, MI: Eerdmans, 1998.
Kuyper, Abraham. Lectures on Calvinism. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1931.
Mouw, Richard J. Abraham Kuyper: A Short and Personal Introduction. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1931.
Van Til, Henry R. The Calvinistic Concept of Culture. Grand Rapids, MI: Baker Academic, 1959, 1972.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2021 – All Rights Reserved
“There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.” Romans 8:1-2
Written by Dr. Marcus J. Serven
Here is my copy of Thomas Boston’s classic study on Human Nature in its Fourfold State
What are Christians to think about the benefits of the “New Birth?” This question especially comes into focus when the ongoing struggle with sin is considered. A Christian might ask, “Since I am born again, why am I still struggling with sin?” The Bible’s teaching on this subject is that when a person experiences the New Birth that person is delivered from the penalty of sin and declared to be righteous on the merits of Jesus Christ alone (Rom. 3:24-26, 8:1-4; 2 Cor. 5:21; Eph. 2:8-9; 1 Pet. 2:24-25, 3:18). This does not mean that the battle with sin is over for that new believer. Instead, there is an ongoing struggle with sin which is an ordinary part of the Christian life, and each Christian should expect this.
Roman Catholics have historically rejected this way of thinking and called the forgiveness of sins in the life of the believer (our justification) a “legal fiction.” R. C. Sproul notes,
Rome rejects this concept of imputed forensic justification on the grounds that it involves God in a “legal fiction.” Rome alleges that this view casts a shadow on the integrity of God and his justice. For God to consider someone just who is not inherently just is for God is to be guilty of some sort of fiction or deceit. Rome cannot tolerate Luther’s simil iustus et peccator. A person is either just or sinful; one cannot be both at the same time…Rome’s view presupposes that the only true justness or righteousness is inherent righteousness. It denies the truth of imputation. The biblical doctrine of justification is not a legal fiction. It is a legal reality precisely because it is based on a real (or true) imputation of real and true righteousness. Neither Christ’s righteousness nor its imputation to us is a matter of fiction. It represents the reality of divine grace.
R. C. Sproul, Faith Alone, 105-106
Moreover, the Bible asserts that the struggle with sin is not only real, but that it is also very normal (cf. Rom. 7:21-25; Eph. 4:20-24; Col. 3:12-14; James 4:7-8; 1 Peter 5:8-11). The reality is that we still live in our fleshly bodies and regularly have conflict with our three enemies: the world, the flesh, and the devil. Throughout our life here on earth, the struggle with sin will be a real part of our life. When we graduate to Heaven that struggle will end and we will receive a “heavenly body” that no longer endures the trials of sinful temptation (Rev. 21:1-4). That will be wonderful day, indeed!
The analogy of the “fourfold state of man,” then, is an extremely useful tool for understanding and coping with the believer’s ongoing struggle with sin. It gives clarity to the Christian who seeks to understand why their prevailing sins still give them such difficulty. And, it gives them confidence to continue the struggle with the temptations and trials of this world. Here it is…
Before the Fall: posse non peccare = able not to sin.
After the Fall: non posse non peccare = not able not to sin.
After Regeneration: posse peccare et non peccare = able to sin and not to sin.
In Heaven: non posse peccare = unable to sin.
Consider these helpful statements from Augustine, R. C. Sproul, Martin Luther, John Calvin, and Thomas Boston as they answer the question, “Since I am born again, why am I still struggling with sin?”
As Originally posited by Aurelius Augustine (354-430):
Aurelius Augustine
“When, sunk in the darkest depths of ignorance, man lives according to the flesh undisturbed by any struggle of reason or conscience, this is his first state. Afterwards, when through the law has come the knowledge of sin, and the Spirit of God has not yet interposed His aid, man, striving to live according to the law, is thwarted in his efforts and falls into conscious sin, and so, being overcome of sin, becomes its slave…this is man’s second state. But if God has regard to him, and inspires him with faith in God’s help, and the Spirit of God begins to work in him, then the mightier power of love strives against the power of the flesh…this is the third state of a man of good hope. And he who by steadfast piety advances in this course, shall attain at last to peace, that peace which, after this life is over, shall be perfected in the repose of the spirit, and finally in the resurrection of the body. [This is the fourth state] Of these four different stages the first is before the law, the second is under the law, the third is under grace, and the fourth is in full and perfect peace.” (Augustine, Enchiridon, Chapter 118 “The Four Stages of the Christian’s Life”)
R. C. Sproul’s Summary of Augustine’s Teaching:
Dr. R. C. Sproul
“Augustine is famous for distinguishing various moral states or conditions of man both prior to the fall and after it. Before the fall Adam had the ability to sin (posse peccare) and the ability not to sin (posse non peccare). He did not possess the inability to sin (non posse peccare) or the inability not to sin (non posse non peccare). We struggle a bit with this language because the last condition which describes Augustine’s view of original sin, is spelled out with a double negative, non posse non peccare. To say that fallen man is unable not to sin means that we are able only to sin. We simply are unable to live without sinning. We sin out of a kind of moral necessity because we act according to our fallen nature. We do corrupt things because we are corrupt people. This is the essence of what it means to be fallen.” (Sproul, Grace Unknown: The Heart of Reformed Theology, 123)
From the Reformer, Martin Luther (1483-1546):
Dr. Martin Luther
“According to the apostle and the simple sense of him who is in Christ Jesus, it is not merely the lack of a quality in the will or indeed merely the lack of light in the intellect, of strength in the memory. Rather it is a complete deprivation of all rectitude and of the ability of all the powers of the body as well as the soul and of the ability of all the powers of the body as well as the soul and of the entire inner and outer man. In addition to this, it is an inclination to evil, a disgust at the good, and disinclination toward light and wisdom; it is a love of error and darkness, and fleeing from good works and a loathing of them, a running to what is evil…” (Luther, What Luther Says, 1300-1301)
From the Reformer, John Calvin (1509-1564):
John Calvin
“This is the hereditary corruption to which early Christian writers gave the name of Original Sin, meaning by the term the depravation of a nature formerly good and pure…when it was clearly proved from Scripture that the sin of the first man passed to all his posterity, recourse was had to the cavil, that it passed by imitation, not propagation. The orthodox, therefore, and more especially Augustine, labored to show, that we are not corrupted by acquired wickedness, but bring an innate corruption from every womb.” (Calvin, Institutes, 2.1.5)
From the Puritan, Thomas Boston (1676-1732):
Thomas Boston
“There are four things very necessary to be known by all that would see heaven: 1. What man was in the state of innocence, as God made him. 2. What he is in the state of corrupt nature, as he hath unmade himself. 3. What he must be in the state of grace, as created in Christ Jesus unto good works, if ever he be made a partaker of the inheritance of the saints in light. 4. What he will be in his eternal state, as made by the Judge of all, either perfectly happy, or completely miserable, and that for ever. These are weighty points, that touch the vitals of practical godliness, from which most men, and even many professors, in these dregs of time, are quite estranged. I design, therefore, under the divine conduct, to open these things, and apply them.” (Boston, The Fourfold State of Human Nature, 37)
Thomas Boston labeled the four stages of of human nature in this way: (1) Primitive Integrity, (2) Entire Depravity, (3) Begun Recovery, (4) Consummate Happiness or Misery. Nonetheless, the classic way of describing the fourfold state of man is:
Before the Fall: posse non peccare = able not to sin.
After the Fall: non posse non peccare = not able not to sin.
After Regeneration: posse peccare et non peccare = able to sin and not to sin.
In Heaven: non posse peccare = unable to sin.
What are the benefits of teaching the “fourfold state of man”?
What are the benefits of recognizing and applying the “fourfold state of man” to the doctrine of the Christian life? First of all, the “fourfold state of man” provides a comprehensive picture of human life from the beginning to the end. Secondly, it gives Christians a high degree of personal confidence that their ongoing struggle with sin will prove to be beneficial in the end. The Bible teaches that Christians can resist sinful impulses and by God’s grace “put off the old man” and “put on the new man” (cf. Eph. 4:20-24; Col. 3:12-14). This transformation comes about through the work of the Holy Spirit in the Christian’s life. Thirdly, this doctrine gives biblical counselors a significant tool in helping Christians in the midst of their personal struggles with sinful behavior. Sadly, many Christians feel helpless in gaining any ground in the ongoing struggle with sin. By understanding the “fourfold state of man” the Believer can realize—perhaps for the very first time—that they can experience victory in their own life. Last of all, this doctrine gives hope for Christians as they grow weary of this world and prepare themselves for the future reality of heaven. In summary, the “fourfold state of man” is a useful doctrine to enable and encourage Christians as to their true state in the ongoing struggle with sin. And that, demonstrates the benefits of teaching this important doctrine.
Here are four books on Puritan theology which give further insight on this important topic
Sources for Further Research:
Beeke, Joel R. and Mark Jones. A Puritan Theology: Doctrine for Life. Grand Rapids, MI: Reformation Heritage Books, 2012.
Beeke, Joel R. Puritan Reformed Spirituality: A Practical Theological Study from our Reformed and Puritan Heritage. Webster, NY: Evangelical Press USA, 2006.
Boston, Thomas. The Fourfold State of Human Nature. Originally published in 1720; Reprint, Edinburgh: The Banner of Truth Trust, 1964.
Calvin, John. Institutes of the Christian Religion. John T. McNeill, ed. Ford Lewis Battles, trans. 2 vols. Library of Christian Classics, no. 20-21. Philadelphia, PA: The Westminster Press, 1960.
Douglas, J. D. The New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Augustine of Hippo”, by D. F. Wright
“Boston, Thomas”, by C. G. Thorne, Jr.
“Calvin, John”, by W. S. Reid
“Luther, Martin”, by Carl S. Meyer
“Marrow Controversy, The”, by J. D. Douglas
“Puritans; Puritanism”, by Peter Toon
“Scotland”, by W. S. Reid
“Scotland, Church of”, by J. D. Douglas
Elwell, Walter A., ed. Evangelical Dictionary of Theology. 2nd Edition. Grand Rapids, MI: Baker Book House, 1984, 2001.
“Antinomianism”, by Robert D. Linder
“Augustine of Hippo”, by Bradley J. Gundlach
“Boston, Thomas”, by Alan F. Johnson
“Calvin, John”, by William Stamford Reid
“Justification”, by James I. Packer
“Luther, Martin”, Rudolph W. Heinze
“Man, Doctrine of”, by H. D. McDonald
“Marrow Controversy”, by Douglas F. Kelly
“Puritanism”, by Mark A. Noll
“Salvation”, by R. E. O. White
“Sanctification”, by R. E. O. White
“Sin”, by Donald G. Bloesch
“Depravity, Total”, by Charles C. Ryrie
Lloyd-Jones, Martyn. The Puritans: Their Origins and Successors. Edinburgh, Scotland: The Banner of Truth Trust, 1987.
Luther, Martin. What Luther Says: A Practical In-Home Anthology for the Active Christian. Ewald M. Plass, ed. St. Louis, MO: Concordia Publishing House, 1959.
Muller, Richard A. Dictionary of Latin and Greek Theological Terms. Grand Rapids, MI: Baker Book House, 1985.
Packer, James I. A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.
Sproul, R. C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Book House, 1995.
Sproul, R. C. Grace Unknown: The Heart of Reformed Theology. Grand Rapids, MI: Baker Book House, 1997.
Sproul, R. C. Willing to Believe: The Controversy Over Free Will. Grand Rapids, MI: Baker Book House, 1997.
Wallace, Ronald S. Calvin’s Doctrine of the Christian Life. Eugene, OR: Wipf and Stock Publishers, 1997.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2020 – All Rights Reserved
“Your word is a lamp to my feet and a light to my path.” Psalm 119:105
Written by Dr. Marcus J. Serven
The Bible clearly states that the Christian is saved by grace alone through faith alone (cf. Psalm 31:1; Habakkuk 2:4; Romans 3:21-31; Ephesians 2:5, 8-10). Since this is true, then what should be one’s attitude toward the Law of God? Should the Christian reject it entirely as a set of unnecessary regulations, or is there some on-going use for the Law of God in the life of the believer? Moreover, is there some measure of restraint of evil attitudes and impulses amongst the people of this fallen world that the Law of God provides? In answer to these questions it should be noted that the Bible teaches three uses of the Law of God:
It is a light to expose our sin and point us to the Savior (Rom. 3:20; 7:7, 8, 13; Gal. 2:19; 3:21, 24).
It is a curb to restrain wickedness in this fallen world (Rom. 1:19-20; 2:14-15)
It is a rule to guide the believer in knowing how to live (Ps. 119:9-16; Jn. 14:15; Rom 3:31).
Thus, we see from these Bible passages that the Law of God has an on-going function in this world: in exposing our sin and the need for a Savior, in restraining wickedness, and also in promoting holiness in the life of the believer. It is to our benefit, then, that we study and apply the Law of God as a “rule of life” (WCF 19, Article 6)
____________________
From Martin Luther’s Small Catechism (pages 85-86):
It is a curb that restrains wickedness in this fallen world.
It is a mirror that shows a person his sin and his need for the Savior.
It is a rule that gives wisdom to the believer as to how he should live.
____________________
John Calvin
From John Calvin’s Institutes 2:7:1-17
Regarding the three uses of the law…
“The first part is this: while it shows God’s righteousness, that is, the righteousness alone acceptable to God, it warns, informs, convicts, and lastly condemns, every man of his own unrighteousness. For man blinded and drunk with self-love, must be compelled to know and to confess his own feebleness and impurity.” (Institutes 2:7:6)
“The law is like a mirror. In it we contemplate our weakness, then the iniquity arising from this, and finally the curse coming from both—just as a mirror shows us the spots on our face.” (Institutes 2:7:7)
“The second function of the law is this: at least by fear of punishment to restrain certain men who are untouched by any care for what is just and right unless compelled by hearing the dire threats in the law.” (Institutes 2:7:10)
“The third and principal use, which pertains more closely to the proper purpose of the law, finds its place among believers in whose hearts the Spirit of God already lives and reigns.” (Institutes 2:7:12)
“Now, the law has power to exhort believers. This is not a power to bind their consciences with a curse, but one to shake off their sluggishness, by repeatedly urging them, and to pinch them awake to their imperfection.” (Institutes 2:7:14)
____________________
The Westminster Assembly (1643-1648)
See Westminster Confession of Faith, Chapter 19 “Of the Law of God”
See Westminster Larger Catechism, Q.’s 91-152
See Westminster Shorter Catechism, Q.’s #39-44
WCF Chapter 19, Article 6: Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned (#1); yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly (#2); discovering also the sinful pollutions of their nature, hearts, and lives (#3); so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin (#4), together with a clearer sight of the need they have of Christ, and the perfection of His obedience (#5). It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin (#6): and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law (#7). The promises of it, in like manner, show then God’s approbation of obedience, and what blessings they may expect upon the performance thereof (#8): although not as due to them by the law as a covenant of works (#9). So as, a man’s doing good, and refraining from evil, because the law encourageth to the one and detereth from the other, is no evidence of his being under the law; and not under grace (#10).
