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“The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’.” Psalm 110:1
Written by Dr. Marcus J. Serven
A year ago when I was preparing to preach on the Ascension of Jesus Christ into heaven (Acts 1:4-11), I came across some very fine quotes on “The Session of Christ” from Louis Berkhof, Cornelis Venema, and R. C. Sproul. Essentially, the term “Session of Christ” or “Sessio Christi” (Lat. sessio = a sitting; Christi = Christ) refers to how Jesus Christ now reigns in heaven over the Kingdom of God here on earth. The Session of Christ is happening right now (Ps. 110:1). It is a present reality. When Jesus ascended into heaven and sat down at the right hand of God, he not only finished his public ministry (as a Prophet), completed his saving work on the Cross (as a Priest), but he also began to reign over his kingdom (as a King). Moreover, during this time between the resurrection of Christ and the return of Christ the Kingdom of God is growing and expanding (Matt. 13:31-33; Matt. 16:18). In addition, Christ’s enemies are being defeated and the gospel message is spreading throughout the entire world (Matt. 12:29; Luke 10:17-18; John 12:31-32; 2 Cor. 10:3-6). Satan is unable to prevent it (Matt. 12:29; Rev. 20:1-3). These facts describe “The Session of Christ.”
There may be times of discouragement in life when we lose all hope and cannot see any visible growth of Christ’s Kingdom–evil people and evil plans seem to prevail. Yet the promise of the Bible is that the Kingdom of God is “in the midst” of us (Luke 17:20-21; Matt. 6:10, 33). This means that the risen and reigning Christ is not far away from his people but preciously close (Matt. 28:20). He promises to be “with us” throughout this entire age. In addition, Jesus is interceding before the throne of grace on our behalf (Rom. 8:34; Heb. 7:25, 9:24) both protecting us from our enemies and ultimately defeating them (1 Jn. 4:4; 1 Pet. 5:8-9; 1 John 3:8; Rev. 20:7-10).
In the same way that Jesus Christ demonstrated his offices as Prophet, Priest, and King during his earthy ministry (i.e. in his Humiliation), he continues in these offices while seated at the right hand of the Father (i.e. in his Exaltation). Professor Louis Berkhof explains,
“The work of Christ during His session. It deserves emphasis that Christ, while He is seated at the right hand of God, is not merely a passive recipient of divine dominion and power, majesty and glory, but is actively engaged in the continuation of His mediatorial work…[as King] he rules and protects His Church by His Spirit, and also governs it by His appointed officers…[as Priest] Christ is continually presenting His completed sacrifice to the Father as the sufficient basis for the bestowal of the pardoning grace of God…Moreover, He is ever making intercession for those that are His…[as Prophet] through the Spirit [He] was active…in the inspiration of Scripture; in and through the preaching of the Apostles and of the ministers of the Word; in the guidance of the Church, making it the foundation and pillar of the truth; and in making the truth effective in the hearts and lives of believers.”
— Louis Berkhof, Systematic Theology, 352-353
These thoughtful remarks should give all Christians an enduring hope, in that when Jesus “sits” at the right hand of the Father he is not inactive, but purposefully active in the lives and ministries of his people. As the reigning King he “rules and protects” his Church; as the High Priest he lavishly puts forward “the pardoning grace of God” forgiving us of our sins and interceding for our welfare; and as a Prophet he inspires his people to proclaim the true Gospel to the lost. Thus, in the Session of Christ we find that Jesus Christ is actively engaged in advancing his kingdom throughout this dark and fallen world. In addition, he protects his Church and takes care of the individuals who are members of it.
Dr. Cornelis Venema capably expands these thoughts in his book, The Promise of the Future. He writes,
“Just as Christ fulfills all of the Old Testament promises (2 Cor. 1:20), Christ also guarantees the future consummation of all God’s promises by his resurrection from the dead, session at the Father’s right hand, and outpouring of the Spirit at Pentecost. These events are disclosed in the New Testament as end-time events, that is, events which mark a decisive turning point in history. These events signal that Christ has been given all authority in heaven and on earth and will reign until all things have been subject to him, including death, the last enemy (1 Cor. 15:25-26). By his resurrection from the dead, Christ has become the ‘first fruits’ of all who will through union with him share in his victory. By his session at the Father’s hand, Christ has been given the keys to unlock God’s plan for history until he is revealed at the ‘last day.’ And by his outpouring of the Holy Spirit, he has entered into the last and most decisive epoch in his church-gathering work which, once completed, will serve to prepare all things for his coming again.”
— Cornelis Venema, The Promise of the Future, 8-9
Based on the fact that Jesus Christ now “sits” at the Father’s right hand (Ps. 110:1), Dr. Venema further notes,
“The biblical revelation regarding the future, therefore, always fixes our attention upon Christ. Just as God’s ways with his people in history in times past have all met in Christ, so all of his ways in the future will meet in Christ. The great event on the horizon of the future, in biblical perspective, is accordingly the event of Christ’s return or ‘Second Coming.’ This event is the great future toward which all history is moving. It is the event that gives meaning to present history and which will consummate God’s work of redemption. The entirety of the biblical teaching about the future is intimately linked to the coming of Christ at the end of the present age.”
— Cornelis Venema, The Promise of the Future, 9
Venema, in my opinion, is quite right in asserting that “The great event on the horizon of the future, in biblical perspective, is accordingly the event of Christ’s return.” So true! Christ’s return, though, is only made possible by his ascension into Heaven and the Sessio Christi where he rules over the expansion of the Kingdom of God. Unfortunately, these events are often overlooked. We take note of Jesus’ birth on Christmas day, his betrayal on Maundy Thursday, his death on Good Friday, and his bodily resurrection on Easter Sunday. But somehow the Ascension and the Session of Christ both get passed by with barely a notice. Why are these two events in the life of Jesus so important?
Consider these following points: When Jesus Christ ascends into heaven and sits down at the Father’s right hand, (1) it is the fulfillment of the promise of the coming of the Holy Spirit (John 15:26; John 16:13-14); (2) it is the formal establishment of the Kingdom of God; not a physical Kingdom, but a spiritual one (Luke 17:20-21; 1 Pet. 2:4-10); (3) it is the beginning of Jesus’ role as an intercessor for his people (Rom. 8:34; Heb. 7:25); (4) it is the acceptance of Jesus’ atoning work by the Father (Matt. 20:28; John 10:11, 14-15; 1 John 2:1-2); and (5) it is a pledge that Jesus will return in the same way in which he departed (Matt. 24:29-31; Acts 1:11). Thus, the Ascension of Christ and the Session of Christ are like “a hinge” upon which all of these other theological points swing. Let us, then, acknowledge the glorious significance of Jesus’ Ascension into Heaven and also his Session.
Dr. R. C. Sproul fills in the details of the Sessio Christi when he explains,
“At His Ascension, Jesus receives both the office and title of Lord. He enters into His “Session” (meaning, His “seating”) at the right hand of God. This is the position of glory, honor, dominion, and power…In the Ascension, Jesus not only assumed the role of King but also that of the High Priest forever after the order of Melchizedek. We have seen the record of Jesus’ prayer of intercession in the upper room. It is important to realize that this work of intercession continues even to this day…The scope of Christ’s priestly work is of vast importance to us. His work as High Priest is perpetual…In His heavenly role as the King-Priest, Jesus serves as our defense attorney. Though when the Bible speaks of Jesus in His ascended glory as normally being seated at the right hand of God, there are occasions when He rises from that seat to speak in the defense of His saints. We see this in the closing moments of Stephen’s life. Stephen had preached a scathing sermon of judgement before the Jewish authorities. Their reaction was one of fury; they were cut to the heart and gnashed their teeth at him. In the midst of this crisis, as Stephen feels under the judgment of the highest Jewish tribunal of the this world, he looked into glory itself: “But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. ‘Look,’ He said, ‘I see heaven open and the Son of Man standing at the right hand of God’” (Acts 7:55-56). Stephen saw Jesus “standing” at the right hand of God. In the courtroom only two people stand, the prosecuting attorney and the defense attorney. The judge remains seated at the bench. In His role of Son of Man and ascended Lord, Jesus is seated in the place of rule and of judgment. On this occasion, however, the divine judge rises from the bench and assumes the role of defense attorney. This is the role Jesus performs not only for Stephen but for all of His people. At the Last Judgment we may be assured that our judge will also serve as our defense attorney. He is our Advocate with the Father.”
— R. C. Sproul, The Glory of Christ, 192-195
These words—and all of the Scripture passages that back them up—give me a deep and abiding hope for the future, no matter how dark and dreary the present age may be. Remember that all of the exact details that Jesus said would happen regarding his death and bodily resurrection have come to pass (1 Cor. 15:21-22). And now that he reigns over his kingdom (i.e. in his “Session”) we can be confident that all of his promises regarding the consummation of his kingdom will also be fully realized upon his return. As Christians we have much to build our hope on. And to that realization we can rightly shout, Alleluia!
Resources for Further Study:
Berkhof, Louis. Systematic Theology. Fourth Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1941.
Berkouwer, G. C. The Return of Christ: Studies in Dogmatics. Translated by James Van Oosterom. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1972.
Berkouwer, G. C. The Work of Christ: Studies in Dogmatics. Translated by Cornelius Lambregtse. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1965.
Calvin, John. Commentary on the Psalms. Abridged by David C. Searle. Edinburgh, Scotland: The Banner of Truth Trust, 2009.
Clouse, Robert G. The Meaning of the Millennium: Four Views. Downers Grove, IL: Inter-Varsity Press, 1977.
Elwell, Walter A., ed. Evangelical Dictionary of Theology. 2nd Edition. Grand Rapids, MI: Baker Book House, 2001.
- “Ascension of Christ” by Alexander Ross
- “Kingdom of Christ, God, Heaven” by George E. Ladd
- “Millennium, Views of the” by Robert G. Clouse
- “Offices of Christ” by Robert L. Reymond
- “Session” by David H. Wheaton
- “States of Jesus Christ” by Wayne A. Grudem
Hendricksen, William. More Than Conquerors: An Interpretation of the Book of Revelation. Grand Rapids, MI: Baker Book House, 1967.
Henricksen, William. The Bible on the Life Hereafter. Grand Rapids, MI: Baker Book House, 1959.
Hoekema, Anthony A. The Bible and the Future. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1979.
Riddlebarger, Kim. A Case for Amillennialism: Understanding the End Times. Grand Rapids, MI: Baker Books, 2003.
Sproul, R. C. The Glory of Christ. Wheaton, IL: Tyndale House Publishers, Inc., 1990.
Venema, Cornelis P. Christ and the Future: The Bible’s Teaching about the Last Things. Edinburgh, Scotland: The Banner of Truth Trust, 2008.
Venema, Cornelis P. The Promise of the Future. Edinburgh, Scotland: The Banner of Truth Trust, 2000.
Vos, Johannes G. The Westminster Larger Catechism: A Commentary. Edited by G. I. Williamson. Phillipsburg, NJ: P&R Publishing, 2002.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – June 2026 – All Rights Reserved
Written by Dr. Marcus J. Serven
“The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.” Proverbs 1:7
Introduction:
Not long after I had visited Edinburgh, Scotland for the first time, a friend asked me, “Did you rub the big toe of David Hume?” I was a bit shocked at this question, but when I asked her, “What do you mean?” she explained that people oftentimes “rub” the big brass toe on Hume’s statue out of appreciation for his philosophy. This statue is placed right in the center of the Royal Mile in Edinburgh and it is a tribute to David Hume the famous skeptic and leader of the Scottish Enlightenment. Once I was clear on the meaning, I gave a firm answer to my friend that I would never even think of “rubbing” the big brass toe of that statue because I did not appreciate the philosophy of David Hume and his inveterate skepticism.
What exactly is skepticism? The Stanford Encyclopedia of Philosophy defines it with these words: “Philosophical skepticism is the position that certainty in knowledge is never achievable, questioning the validity of beliefs that are typically taken for granted, such as those regarding the external world, causality, or sensory experience. It involves suspending judgment, arguing that justification for knowledge claims is always insufficient.” Or as some people would assert, “Question everything!” All of this sounds comfortably “neutral.” It is a view of reality that our postmodern culture would greatly appreciate. There are, however, serious problems with skepticism that I believe demonstrate it to be a flawed system of thought. Dallas Willard notes, “We live in a culture that has, for centuries cultivated the idea that the skeptical person is always smarter than one who believes. You can almost be as stupid as a cabbage as long as you doubt.” (Willard, Hearing God) In short, it is good to remember that any fool can be a skeptic.
Exposing the Bias:
Skepticism has at its very core a bias against supernaturalism. This is the idea that a transcendent God has revealed himself in nature (i.e. General Revelation) and in the Bible (i.e. Special Revelation). The concept that truth can be known outside of oneself is foreign to the skeptic. Instead, the skeptic elevates his or her own thinking to such a high level that anything outside of their own thoughts and impressions is to be doubted. In this respect it is a system of thought built upon the self. It is therefore biased towards any source of knowledge outside of the self; anything that is transcendent or supernatural. John Frame notes,
The skeptical conclusion—that we know precisely nothing—is…so implausible, so unlikely, that it actually functions as a reductio. If an argument logically entails skepticism…there must be something wrong with the premises. Pure skepticism, of course, is irrefutable, since the skeptic allowed his critic no knowledge on the basis of which to debate. But we know that the skeptic is wrong; for if we don’t know that, we don’t know anything else. And if we do know that, it is evident that we know some things (e.g. that skepticism is false) that we cannot prove.
— Frame, A History of Western Philosophy and Theology, 704
Since the time of the Reformation, skepticism has produced many adherents—David Hume (1711-1776), Jeremy Bentham (1748-1832), and Bertrand Russell (1872-1970) are a few notable examples. These are the “children” of the Enlightenment. One of the more famous skeptics in the 19th century was the British philosopher, John Stuart Mill (1806-1873). Mill was a skeptic along the lines of David Hume in that he rejected God’s revelation to man as well as the fallen sinful nature of man. Stated briefly, he rejected all divine revelation and elevated his own judgements over all that God said in the Bible. He believed knowledge (i.e. Empiricism) stems only from personal observation. Anything outside of what a person can personally observe and verify is not to be trusted. Mill concludes, “Over himself, over his own body and mind, the individual is sovereign” (Mill, On Liberty). R. C. Sproul summarizes Mill’s belief system in this way,
A philosopher, John Stuart Mill, considered the manifest presence in the world of pain, suffering, violence, and wickedness, and he concluded that what we encounter on a daily basis belies any hope of a good and loving God. In skepticism he said that if God is a God of love yet he allows such pain and suffering, then he is powerless to prevent it and is nothing more than a divine weakling incapable of administering peace and justice. If, on the other hand, he has the power to prevent evil but chooses not to, standing by and allowing it, then he may be powerful but he is not good or loving. The complaint Mill raised against historical Christianity is that either God is good but not all powerful, or he is all powerful but not good. What is missing from Mill’s oversimplified equation concerning the economy of grief and pain in the world is the reality of sin.
— R.C. Sproul, An Expositional Commentary on Romans, 268
R. C. Sproul, I believe, rightly identifies what is missing in Mill’s philosophy—“the reality of sin.” It is Mill’s over-reliance upon his own intellect to define reality and the rejection of any notion of sin against God’s law and sin against fellow human beings. Wikipedia notes, “In his views on religion, Mill was an agnostic and a skeptic, though Mill believed, in terms of the right answer to the question of God’s existence, that it is ‘a very probable hypothesis.’ He also saw as perfectly rational and legitimate to believe in God as an act of hope or as the result of one’s efforts to discern the meaning of life as a whole” (Wikipedia, “John Stuart Mill”). In essence, Mill believed that it was helpful to believe in God as an “act of hope.” This type of thinking is only a hopeful fiction and not a solid foundation upon which to build a person’s ethics, morality, and essential principles. If everything is subjective, then logically nothing is objective.
Providing an Alternative View:
In contrast, every man must become epistemologically self-conscious. This means that we must recognize our own intellectual limitations, and build our life upon a reality that is outside of us (i.e. extra nos). In this way, our understanding of reality is not held captive to our own personal observations and thoughts. Moreover, man must reconcile himself with the belief that he is but a creature—fallen, finite, and mortal. Whereas, God is holy, infinite, and eternal. This type of thinking maintains the “Creator-creature” distinction. John Calvin begins his celebrated book, Institutes of the Christian Religion, with the essential premise “that our very being is nothing else than subsistence in God alone.” Calvin writes,
Our wisdom in so far as it ought to be deemed true and solid wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as those are connected together by many ties, it is not easy to determine which of the two precedes, and gives birth to the other. For, in the first place, no man can survey himself without forthwith turning his thoughts toward God in whom he lives and moves; because it is perfectly obvious, that the endowments which we possess cannot possibly be from ourselves, nay, that our very being is nothing else than subsistence in God alone.
— John Calvin, Institutes of the Christian Religion, 1:1:1
Cornelius Van Til explains Calvin’s essential theory by stating,
From this quotation, certain things are clear. Calvin never did start a chain of reasoning about man’s nature and destiny by taking man by himself. He did not start with man as with an ultimate starting point. Calvin did start with a general a priori position. His position is as radically opposed to that of Descartes as it is to that of Hume. Most apologetic writers who have come after Calvin have allowed themselves to be influenced unduly by Cartesian philosophy on this matter. Calvin recognized fully that if man is to have true knowledge of himself he must regard God as original and himself as derivative. He did not place God and man as correlatives next to one another, but he recognized from the outset two levels of existence and two levels of interpretation, on the one hand the divine and eternal, and on the other hand the human or temporal. To him it is perfectly obvious that the endowments that we possess are not of ourselves, but of God. Hence he says that, “not a particle of light, or wisdom, or justice, or power, or rectitude, or genuine truth, will anywhere be found, which does not flow from him: and of which he is not the cause.”
— Van Til, An Introduction to Systematic Theology, 156-157
As human beings, then, let us not begin our search for reality with the false premise that man’s individual judgements and observations are an adequate foundation for finding the truth. Instead, in humility, let us build upon the premise that God is our Maker, and that all truth and reality stems from Him; in other words, outside of us. Solomon summarized this principle by writing, “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction” (Prov. 1:7). This starting point in man’s quest for understanding, I believe, is a superior foundation for discerning reality and truth. It is not founded upon our own temporal thoughts and impressions (which are always changing), but upon the eternal realities of a sovereign God who has objectively established time, space, and reality. The Apostle James wisely exhorts, “Humble yourselves before the Lord, and he will exalt you” (James 4:10). Therefore, a foundation of humility removes the bias of skepticism from the mind of all thinking persons. It is beneficial for all human beings to follow this sage advice.
Resources for Further Study:
Brown, Colin. Philosophy and the Christian Faith. Downers Grove, IL: InterVarsity Press, 1968.
Burtt, Edwin A., ed. English Philosophers from Bacon to Mill. New York, NY: Random House, Inc., 1939.
- David Hume: An Enquiry Concerning Human Understanding; Dialogues Concerning Natural Religion
- John Stuart Mill: Utilitarianism; On Liberty
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.
Comesaña, Juan and Peter Klein. “Skepticism” in The Stanford Encyclopedia of Philosophy. Spring 2026 Edition. Edward N. Zalta & Uri Nodelman, eds. Accessed June 11, 2026: URL =
<https://plato.stanford.edu/archives/spr2026/entries/skepticism/>.
Elwell, Walter A. ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Academic, 2001.
- “Empiricism” by David A. Rausch
- “Epistemology” by Paul D. Feinberg
- “Hume, David” by David A. Rausch
- “Naturalism” by Michael H. Macdonald
- “Philosophy, Christian View of” by Stanley R. Obitts
- “Reason” by Winfried Corduan
- “Scottish Realism” by Douglas F. Kelly
- “Utilitarianism” by David B. Fletcher
Frame, John M. Apologetics to the Glory of God: An Introduction. Phillipsburg, NJ: P&R Publishing, 1994.
Frame, John M. A History of Western Philosophy and Theology. Phillipsburg, NJ: P&R Publishing, 2015.
Johnson, Paul. Intellectuals. New York, NY: Harper Collins Publishers, 1988.
Magee, Bryan. The Story of Philosophy: 2,500 Years of Great Thinkers from Socrates to the Existentialists and Beyond. New York, NY: Barnes and Noble, 2006.
Rushdoony, Rousas John. To Be As God: A Study of Modern Thought since the Marquis de sade. Valecito, CA: Ross House Books, 2003.
Russell, Bertrand. Why I Am Not a Christian. New York, NY: Simon and Schuster, Inc., 1957.
Sproul, R.C. An Expositional Commentary on Romans. Orlando, FL: Ligonier Ministries, 2009.
Sproul, R. C. Lifeviews: Understanding the Ideas that Shape Society Today. Old Tappen, NJ: Fleming H. Revell Company, 1986.
Sproul, R. C. The Consequences of Ideas: Understanding the Concepts the Shaped Our World. Wheaton, IL: Crossway Books, 2000.
Van Til, Cornelius. An Introduction to Systematic Theology. Second Edition. Phillipsburg, NJ: P&R Publishing, 2007.
Willard, Dallas. Hearing God: Developing a Conversational Relationship with God. Updated Edition. Downers Grove, IL: InterVarsity Press, 2024.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2026 – All Rights Reserved
Written by Dr. Marcus J. Serven
“And these will go away into eternal punishment, but the righteous to eternal life.” Matthew 25:46
Over the last fifty years a small, but vocal, group of evangelical theologians have questioned the eternality of Hell. It appears that their primary motive has been to give precedence to the love of God over and against God’s divine justice. This has led to the emergence of a number of erroneous doctrines that have typically been promoted by various sects, cults, and apostate churches. Here are four examples:
- The false belief that an individual’s length of suffering in Hell is conditional (i.e. annihilationism). The specific error is that once a person has suffered enough for their sins in Hell they are simply annihilated by God (i.e. “they cease to be”). The Jehovah’s Witnesses are a typical example of those who hold to this falsehood.
- The false belief that a person’s immortality is based upon one’s good works (i.e. conditional immortality). In other words, God grants immortality to the righteous, but withholds it from the unrighteous. Those sects who believe in a “works righteousness” path to salvation exemplify this false teaching.
- The false belief that all individuals, even the devil and the demons, will ultimately be saved (i.e. universalism). Liberal Protestants who have rejected the doctrine of sin and the necessity of the New Birth oftentimes believe in universalism. Consequently they reject God’s holiness, his divine justice, and the Bible’s teaching of a future Judgement Day.
- The false belief that following death there is an intermediate state where one can become “fit for Heaven” (i.e. an evangelical purgatory). Typically, the Roman Catholic Church has been the primary group who has taught that a person’s spiritual condition could be “improved” after death. This falsehood is in direct conflict with the teaching of the Bible (Lk. 16:26-27; 2 Cor. 5:10; Heb. 9:27). Sadly, some evangelical theologians have fallen into this error as well.
None of the four errors listed above is orthodox (i.e. “the straight and true way”) in any manner. Instead, they must all be labeled as heterodox (i.e. “a different or an erroneous way”). Hence, the church of Jesus Christ must courageously “contend for the faith that was once for all delivered to the saints” (Jude 3) by rejecting these errors. God’s Word is abundantly clear on this subject in numerous Old and New Testament citations. Here are two examples from the teaching of our Lord, Jesus Christ–Matthew 25:41, 46; and Mark 9:42-48.
One of the clearest passages, in my opinion, is Jesus’ statement in the Olivet Discourse (Matt. 25:41, 46) when he describes the eternal destiny of the “sheep” (i.e. the righteous) and the “goats” (i.e. the wicked). Both groups are sent away by the Lord to their eternal destiny–to Heaven, or to Hell. Jesus emphatically states, “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.” (vs. 41)…”And these will go away into eternal punishment, but the righteous to eternal life.”(vs. 46). Notice how Jesus uses the word eternal (Gk. aionios) to refer to both “punishment” and “life.” Dr. James I. Packer comments on the repeated use of “eternal” by Jesus. He persuasively writes,
“‘Eternal punishment’ is Jesus’ own phrase. It comes from the passage that pictures the day of judgment in terms of the Son of Man, now returned as King, separating the sheep from goats (that is, two classes of human beings from each other). To the goats his word is: ‘Depart from me, you who are cursed, into the eternal fire prepared for devil and his angels…Then they will go away to eternal punishment, but the righteous to eternal life’ (Mt. 25:41, 46). ‘Eternal’ in these phrases is aionios, meaning, as has often been pointed out, not ‘endless,’ but pertaining to the age to come,’ as distinct from the order of things that now is. However, the age to come, as Jesus and the Jews conceived it, was to be unending; therefore aionios implies the unending continuance of that to which it refers, unless something is said to show the contrary. In vs. 46, Jesus’ statement about the eternal life into which the sheep enter and the eternal punishment into which the goats go is clearly a conscious parallelism on his part; so if eternal life is taken to be unending, as surely it must be, the only natural supposition is that eternal punishment is unending also.”
— Dr. J. I. Packer, The Problem of Eternal Punishment, 3
Packer’s argument that the destiny of the “sheep” and the “goats” is “a conscious parallelism” is a compelling and persuasive statement. I strongly agree with his exegesis. Moreover, J. I. Packer expresses his alarm for the growth and acceptance of conditionalism (i.e. annihilation) by some theologians within the evangelical church. He passionately contends that this error must be rejected. Packer forces the issue into the forefront of our thought through a serious of rhetorical questions. He asks,
“Are the biblical foundations of conditionalism secure? I think not. Does it matter whether an evangelical is a conditionalist or not? I think it does: for a conditionalist’s idea of God will miss out on the glory of divine justice, and his idea of worship will miss out on praise for God’s judgments, and his ideas of heaven will miss out on the thought that praise for God’s judgments goes on (cf. Rev. 16:5-7, 19:1-5), and his ideas of man will miss out on the awesome dignity of our having been made to last for eternity, and in his preaching of the gospel he will miss out on telling the unconverted that their prospects without Christ are as bad as they possibly could be—for on the conditionalist view they aren’t! These, surely, are sad losses. Conditionalism, logically thought through, cannot but impoverish a Christian man, and limit his usefulness to the Lord. That is why I am concerned about the current trend towards conditionalism. I hope it may soon be reversed.”
— Dr. J. I. Packer, The Problem of Eternal Punishment, 14
Beyond Jesus’ sermon in the Olivet Discourse there is another significant passage in the New Testament. In particular, Dr. Robert A. Peterson comments on Jesus’ teaching on Hell in Mark 9:42-48. He explains,
“Jesus’ vivid description of hell merits study. He says that hell is a place “where the fire never goes out” (vs. 43), thereby distinguishing the fires of hell from those on earth, all of which die. Even mighty forest fires, which may burn for weeks, eventually burn out. Hell-fire, however, is inextinguishable. It is unwise to press Jesus’ words concerning the fires of hell by asking about the temperature of the flames, for example. His main point is crystal clear: the pains of hell last forever. Jesus reinforces this point at the end of the passage when he again warns of being cast “into hell, where their worm does not die, and the fire is not quenched” (vv. 47-48). The Redeemer here depicts hell in the words of Isaiah 66:24.”
— Dr. Robert Peterson, Hell on Trial, 63
Hence, we find by a brief examination of Jesus’ teaching that the eternality of both Heaven and Hell is clearly taught in the Bible. Other passages could certainly be examined, but it is sufficient for the believer to understand that the unrighteous will be tormented in Hell for an eternity. Even though this teaching may be unsettling to some, it must be admitted that it is clearly taught by the Lord Jesus Christ. Moreover, it is consistent with the character of God–in that all of his divine attributes must be equally held, and not one placed over another. Therefore, God is loving, gracious, and forgiving. But at the same time God is holy, righteous, and just. It is not inconsistent to affirm everyone of these divine attributes. God is God, and his divine characteristics should never be held hostage to man’s limited understanding. Instead, we should gratefully acknowledge that he is our Creator and we are but mere creatures (Rom. 9:19-24).
Resources for Further Study:
Boettner, Loraine. Immortality. Philadelphia, PA: Presbyterian and Reformed Publishing Company, 1956.
Crockett, William, ed. Four Views on Hell: Literal, Metaphorical, Purgatorial, Conditional. Grand Rapids, MI: Zondervan Publishing House, 1992.
Elwell, Walter A., ed. Evangelical Dictionary of Theology. First Edition. Grand Rapids, MI: Baker Book House, 1984.
- “Annihilationism” by Roger Nicole
- “Conditional Immortality” by Alan F. Johnson
- “Eternal Punishment” by Leon Morris
- “Final State” by J. Kenneth Grider
- “Heaven” by J. Kenneth Grider
- “Hell” by Robert P, Lightner
- “Intermediate State” by Stephen M. Smith
- “Immortality” by David W. Kerr
- “Last Judgement, The” by David A. Hubbard
- “Purgatory” by Loraine Boettner
- “Resurrection of the Dead” by R. E. O. White
- “Universalism” by David B. Eller
Morgan, Christopher W. and Robert A. Peterson, General Editors. Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment. Grand Rapids, MI: Zondervan Publishing House, 2004.
Packer, J. I. The Problem of Eternal Punishment. Orthos, No. 10 [Pamphlet]. Cheshire, UK: Fellowship of Word and Spirit, 1990.
Peterson, Robert A. Hell on Trial: The Case for Eternal Punishment. Phillipsburg, NJ: P&R Publications, 1995.
Shedd, William G. T. The Doctrine of Eternal Punishment. Edinburgh, Scotland: The Banner of Truth Trust, 1986.
Thomas, Derek W. H. Heaven on Earth: What the Bible Teaches about Life to Come. Ross-shire, Scotland: Christian Focus Publications, 2018.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright April 2026 – All Rights Reserved
“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” Romans 5:1
“One of the basic errors of Roman Catholicism is confusion of justification and sanctification, that is, between legal and inherent righteousness. Rome teaches that at certain times (such as immediately after baptism, or reception of one of the other sacraments) a person is “just.” What is meant, however, is that the person is actually made internally holy and not just legally righteous before God. This holiness, according to Rome, can then be partially or even totally destroyed by sin, venial or mortal. A person may cease to be just. He must again be justified through sacramental grace. And on it goes in a constant cycle. Sin nullifies sacramental grace, and then sacramental grace nullifies sin. This is a doctrine that gives no peace (see Rom. 5:1). One can never be certain of his standing with God. But more than this, it does not make sense. For if sacramental grace actually produced inward holiness, then why would that person ever sin again? If justification meant perfect inward holiness, then there could be no further sin, because a “perfect tree will bring forth perfect fruit” (see Luke 6:43-45). This difficulty is removed when we distinguish between justification and sanctification. In justification the sinner is once and for all declared holy, legally absolved from all guilt and punishment of sin, whether original or actual, past or future. In sanctification the sinner is gradually and progressively purged of all pollution and practice of sin, so that sin is progressively weakened (in the long run), and inherent holiness becomes progressively stronger, until finally the person becomes (at death) actually as righteous as he has long been legally.”
— Rev. G. I. Williamson, The Westminster Confession of Faith: For Study Classes, 142
These wise words from G. I. Williamson give me an eternal hope! I can trust that the justification provided by Jesus Christ is completely sufficient for the pardon of all of my sins. Based upon that new reality, I can live by faith as one who actively seeks after holiness. All of this is based upon the clear teachings of the Bible, and not just upon the ever-changing “traditions of men.” Praise be to God!
— Dr. Marcus J. Serven
Resources for Further Study:
Williamson, G. I. The Westminster Confession of Faith: For Study Classes. Second Edition. Phillipsburg, NJ: P&R Publishing, 2004.
You might also consider…
Barrett, Matthew, ed. The Doctrine on Which the Church Stands or Falls: Justification in Biblical, Theological, Historical, and Pastoral Perspective. Wheaton, IL: Crossway, 2019.
McGrath, Allister E. Justification by Faith: What It Means to Us Today. Grand Rapids, MI: Zondervan Publishing House, 1988.
Sproul, R. C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Books, 1995.
I had the privilege of preaching at Redeemer Presbyterian Church, where I serve as the Pastor of Christian Discipleship, this past Sunday (April 7, 2024). My part-time role is mainly focused on teaching adults in our School of Discipleship (on Sunday mornings) and in directing the newly established Redeemer Theological Academy (mid-week classes). Getting an opportunity to preach for me is a rarity–since we have a sizable staff of pastors–and so I was happy to take the opportunity when it came up! Below you will find a description of my sermon on the “Parable of the Lamp” and an audio clip so you can listen. I hope you enjoy it and are challenged by Jesus’ admonition to “let your light shine before others” (Matthew 5:16)!
Jesus uses a common oil-burning lamp as a “visual aid” or as a “parable” to illustrate the value of “light.” No doubt, you can think of examples in real life that demonstrate the value of light—a candle in the midst of a blackout, the light on your phone when you are trying to open the lock on your front door, or a handy flashlight to change a flat tire late at night. The Bible includes several references to “light” in both the Old and the New Testaments (see: Gen. 1:1-5; Ps. 119:105; Prov. 6:23; Matt. 5:14-16; Lk. 2:32; Jn. 3:19-21, 8:12). These short passages show us that light is a very important concept in the Bible. It is not an accident that Jesus uses a lamp that gives off light to express something quite valuable—but what does it mean? If we conclude that the “light” in the Parable of the Lamp refers to the gospel message then how should Christians today seek to show forth the “light” of the gospel? Both Jesus and Paul speak of Christians as the “sons of light” (Jn. 12:36; 1 Thes. 5:5). Therefore, we can be confident that whatever we might do in our life—whether it is in art, business, economics, education, family, law, politics, sports, or work—we bring the light of the gospel into it. Jesus did not intend for us to keep the light hidden, but to make it clearly known for all to see!
Here is the audio clip:
Just a few days after I preached, some friends very kindly gifted me with this genuine oil lamp made in Israel. Interestingly enough, the lamp I described in my sermon was very much like this one. My resource was the Zondervan Pictorial Encyclopedia of the Bible which gave me the description that I used. But now I had in my possession the real deal–a simple oil-burning clay lamp of the type used by Jesus in his parable! What joy! Post Tenebras Lux (After darkness, Light!)
— Pastor Marcus J. Serven
Consider this beneficial and comprehensive statement that Dr. David F. Wells makes about the power of God’s Holy Word:
“For it is certainly the case that the Word of God, read or preached, has the power to enter the innermost crevices of a person’s being, to shine light in unwanted places, to explode the myths and debits by which fallen life sustains itself, and to bring that person face to face with the eternal God. It is this biblical Word which God uses to bring repentance, to excite faith, to give new life, to sustain that life once given, to correct, nurture, and guide the Church (Jer. 23:29; 2 Tim. 3:16; Heb. 4:12; Jas. 1:18). The biblical Word is self-authenticating under the power of the Holy Spirit. This Word of God is the means by which God accomplishes his saving work in his people, and this is a work that no evangelist and no preacher can do. This is why the dearth of serious, sustained biblical preaching in the Church today is a serious matter. When the Church loses the Word of God it loses the very means by which God does his work. In its absence, therefore, a script is being written, however unwittingly, for the Church’s undoing, not in one cataclysmic moment, but in a slow, inexorable slide made up of piece by tiny piece of daily dereliction.” (David F. Wells, Above All Earthly Pow’rs, 8-9)
This is a striking summary of the powerful way that God’s Word confronts, convicts, and converts people!
— Dr. Marcus J. Serven
Written by Dr. Marcus J. Serven
Introduction:
Below you will find five distinctive marks of “The Federal Vision” theology that has been advocated by some theological writers and popular speakers since the early 2000’s. I believe that each one of these five marks can be refuted by the clear teaching of the Bible and by all of the Confessional documents of the Reformed and Presbyterian churches. I list the five marks as illustrative of how some good men can fall prey to bad theology.
- The Federal Vision endorses a fundamental paradigm shift away from the doctrine of “Regeneration” to the doctrine of the “Covenant” as the decisive starting place for all theological discussion and analysis (i.e. a hyper-covenantalism; an emphasis on “covenant membership”).
- The Federal Vision rejects the Bible’s teaching of a “two-covenant system” (i.e. the covenant of works and the covenant of grace; or Law and Gospel) by setting in its place one single unfolding covenant. Hence, the status and the obligations of its members are radically reinterpreted.
- The Federal Vision redefines the doctrine of Justification so that it is not based solely upon the righteousness of Christ imputed to the believer (forensic justification), but upon a combination of Christ’s work and the believer’s good works (a salvific syncretism). Federal Vision advocates also teach that justification is not limited to a particular time, but justification comes about progressively over a person’s lifetime leading to a final justification at one’s death.
- The Federal Vision redefines the doctrine of the Church by rejecting the terms “visible” and “invisible.” Moreover, it underemphasizes evangelism and overemphasizes discipleship.
- The Federal Vision redefines the doctrine of the Sacraments so that infant baptism (paedo-baptism) is viewed as the “means of salvation” (i.e. through baptismal regeneration), rather than seen solely as a sign and seal of entrance into the visible church. Moreover, Federal Vision advocates insist that covenant membership entitles all baptized persons, even those who have never made a credible profession of faith, the right to participate in the Lord’s Supper (i.e. paedo-communion).
Select Bibliography:
Beisner, Calvin E. (ed.), The Auburn Avenue Theology, Pros & Cons: Debating the Federal Vision, Fort Lauderdale, FL: Knox Theological Seminary, 2004.
Letham, Robert. The Lord’s Supper: Eternal Word in Broken Bread. Phillipsburg, NJ: P&R, 2001.
Murray, John, Christian Baptism, Phillipsburg, NJ: Presbyterian and Reformed Publishing, 1980.
Pipa, Joseph A. & C.N. Willborn (eds.), The Covenant: God’s Voluntary Condescension, Taylors, SC: Presbyterian Press, 2005.
Venema, Cornelis P. Children at the Lord’s Table? Assessing the Case for Paedocommunion. Grand Rapids, MI: Reformation Heritage Books, 2009.
Waters, Guy Prentiss. Justification and the New Perspectives on Paul: A Review and Response. Phillipsburg, NJ: Presbyterian and Reformed Publishing, 2004.
Waters, Guy Prentiss. The Federal Vision and Covenant Theology: A Comparative Analysis. Phillipsburg, NJ: Presbyterian and Reformed Publishing, 2006.
Wilkins, Steve and Duane Garner, eds. The Federal Vision, Monroe, LA: The Athanasius Press, 2004.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2012 – All Rights Reserved
“Reformed theology so far transcends the mere five points of Calvinism that it is an entire worldview.” ~Dr. R. C. Sproul
Class Description:
Is a belief in Reformed Theology a valid option for the contemporary Christian? The central thesis of this class is that Reformed Theology has “an abiding validity” since it freely flows from the pages of Holy Scripture. With that thesis in mind, we will explore the distinct beliefs of Reformed Theology in the Bible, in the key personalities of the Early Church, in the teaching of the Protestant Reformers, and in the significant Reformed thinkers of the modern era. Moreover, we will discuss how Reformed Theology has shaped modern culture—even though there are many who deny this fact—and how it has positively impacted education, care for the poor, law, politics, economics, a free society/liberty, vocation, the arts, missions, and social change. There will be multiple handouts and book recommendations given out for the benefit of each student.
Location:
Redeemer Presbyterian Church (PCA) located in Austin, Texas. We will meet in Room 206 which is the large classroom upstairs in Calvin Hall.
Time:
Sunday mornings (10:15-11:00 AM) [See class schedule below]
Class Instructor:
Rev. Dr. Marcus J. Serven is a longtime teacher of the Bible, Reformed theology, and the history of Christ’s Church. After a lengthy pastoral career of serving Presbyterian churches in both California and Missouri (1980-2016), Marcus and his family relocated to Austin, Texas in order to retire—but God had other plans! He now serves as the Pastor of Christian Discipleship at Redeemer Presbyterian Church and is a member of the Presbytery of South Texas (PCA). Marcus has earned degrees from the University of California at Davis (BA), Fuller Theological Seminary (MDiv), and Covenant Theological Seminary (ThM and DMin). He is an active member of the Evangelical Theological Society and the Calvin Studies Society.
Class Schedule:
— June 6 – What is Reformed Theology? (Part 1)
— June 13 – What is Reformed Theology? (Part 2)
— June 20 – The Early Church: Paul, Ignatius, Justin Martyr, Tertullian, Augustine
— June 27 – The Protestant Reformation: Zwingli, Bucer, Luther, Calvin, Knox
— July 4 – Independence Day/No Class
— July 11 – Significant Reformed Thinkers: Kuyper, Machen, Schaeffer, Sproul, Packer
— July 18 – A Reformed Worldview: Law, Politics, Care for the Poor
— July 25 – A Reformed Worldview: A Free Society/Liberty, Education, Personal Vocation
— August 1 – No Class
— August 8 – A Reformed Worldview: Economics, the Arts, Missions, Social Change
I hope you can join us as we study Reformed Theology–its foundation in the Bible, its proponents in the Early Church, the Reformation, and the Modern Era. And lastly, we’ll reflect upon its significant (but oftentimes unacknowledged) influence upon all that is good and life-producing in modern culture. You may be surprised at what you learn! Come check it out!
— Dr. Marcus J. Serven
What was the overall impact of Calvin’s ministry; and did it bear good fruit? Calvin scholar and long-time pastor, Ronald S. Wallace, suggests a much wider achievement occurred for Calvin’s shepherding ministry than just within the walls of Geneva. Wallace asserts an influence with international scope that continues to this very day through the legacy of Calvin’s pastoral method and the prominence of his city. He perceptively writes,
Calvin’s influence in the sixteenth century however was due not only to his writing, counsel and teaching but also to what Geneva itself became under his influence. The perplexed pastor of today finds much of what is written by experts, and given as advice even at heart-warming church conferences, does not really fit into his own actual situation in the parish ministry. Calvin, however, instead of writing a “Utopia”, actually produced it in Geneva. He translated his ideas into ecclesiastical and even political institutions. He influenced the kind of individual people could meet as they went about the city. Geneva itself therefore became a fact of great importance. It attracted people. They sent their children so that they could come under the influence of the place. They came to believe it was possible for them to have something like it where they themselves lived and worked.
Ronald Wallace, Calvin, Geneva, and the Reformation, 43.
In this way we see the ongoing influence of Calvin as pastor and shepherd to the church of Jesus Christ. He demonstrated this legacy in three ways: first, by a city that was transformed by the gospel and that served as a beacon of righteousness for many centuries; second, by a church which established patterns for ministry that are still being imitated by churches today; and third, by a worldwide institution that became known in time as the Reformed church. Indeed, John Calvin was a faithful and successful pastor.
— Dr. Marcus J. Serven