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The Doctrine of the Trinity

February 10, 2026 / / 0 Comments
Jehovah’s Witnesses at the door

Written by Dr. Marcus J. Serven

“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” Matthew 28:19-20a

Introduction: 

Over the years I have had numerous encounters with the “doorstep debaters” who deny the doctrine of the Trinity. Usually they are from the Jehovah’s Witnesses, or they are young men serving as Mormon missionaries. Most of these people have only heard one view concerning the Trinity. Here is an example of a conversation I had one day with a Jehovah’s Witness: 

  • JW: “I don’t believe in the Trinity because it doesn’t make any sense to me.” 
  • Me: “And so are you saying that just because you don’t understand it, therefore it can’t possibly be true?” 
  • JW: “Yes, it is not logical.” 
  • Me: “Do you know everything?” 
  • JW: “Ah…of course not!”
  • Me: “Since you admit that you don’t know everything, then is it not possible that there are many truths that are outside of your own personal knowledge?” 
  • JW: “Silence…”
  • Me: “Since God has revealed Himself in the pages of Holy Scripture, then is it not logical that as human beings—mere creatures that we are—we need to humble ourselves to God’s teachings in the Bible and not stand in judgment over them?” 
  • JW: “Silence…”
  • Me: “Well then, let me show you some of the passages in the Bible that clearly teach the doctrine of the Trinity. I believe you will find them to be a logical and sensible conclusion of what the Bible actually says.” 

The reality is that the doctrine of the Trinity is a conclusion based on a multiplicity of biblical texts. The word “Trinity” is not found in the Bible, however, the pages of the Bible are overflowing with the concept of the Trinity. What exactly is this concept? Essentially, it is that the divinity of God the Father is abundantly proved from the pages of Holy Scripture; the divinity of God the Son is clearly demonstrated by the evidences that are recorded in the Bible; and the divinity of God the Holy Spirit is also forthrightly taught by numerous passages in God’s revelation. In addition, both the Old and the New Testaments give many clear proofs for the doctrine of the Trinity. Consider these following passages:  

Biblical Texts that support the Doctrine of the Trinity: 

There are numerous texts in the Bible that make it clear that the Father is God (Gen. 1:1; Ps. 24:1-2; Isa. 45:5-7; 1 Tim. 1:17). In addition, the Bible speaks of how the Son [Jesus Christ] is God and worthy of all adoration, praise, and worship (Ps. 2:7-12; Isa. 9:6-7; Lk. 1:30-33; Jn. 1:1-5, 1:14-18; Jn. 8:56-59; Col. 1:15-20, 2:9; Heb. 1:2-4; Rev. 1:4-8). Lastly, the Bible makes it evident that the Holy Spirit is God and possesses a divine essence that is equal with the Father and the Son (Gen. 1:2; Matt. 3:16; Jn. 14:26; Jn. 15:26; Jn. 16:7-13; Acts 5:3). Therefore it is logical that God is known as a Trinity—God the Father, God the Son, and God the Holy Spirit. Beyond that, there are several texts in the Bible where the Trinitarian nature of God is clearly on display. These texts are as follows: 

— Genesis 1:26a “Then God said, ‘Let us make man in our image, after our likeness.’” (Note the use of the first-person plural personal pronoun “us” and the repeated use of he first-person plural possessive pronoun “our.” Each word refers to the plurality of the Godhead. This is not three separate Gods, but one God who has revealed himself in three persons. In other words, God is known in the Bible as a Trinity.)

— Genesis 3:22 “The the LORD God said, ‘Behold, the man has become like one of us in knowing good and evil.’” (Note the first-person plural personal pronoun “us” referring to the plurality of the Godhead) 

— Genesis 11:7 “Come, let us go down there and confuse their language, so that they may not understand one another’s speech.” (Note the first-person plural personal pronoun “us” referring to the plurality of the Godhead) 

— Matthew 3:16-17 “And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold a voice from heaven said, ‘This is my beloved Son, with whom I am well pleased.’” (Note the presence of the Holy Spirit, the Son, and [by implication] the Father in this text) 

— Matthew 28:19 “Go therefore and make disciples of all nations, baptizing them in the name of the of the Father and of the Son and of the Holy Spirit.” (Note the use of the singular noun “name,” rather than the plural noun “names.” This makes it clear that God is one, and that baptisms are blessed in that one name—the Father, the Son, and the Holy Spirit.”)

— John 10:30 “I and the Father are one.” (Jesus claims to have the same essential nature as God the Father in this verse. Immediately after Jesus makes this bold claim, the Jews pick up stones in order to stone him to death, “because you, being a man, make yourself God.” vs. 33)

— John 14:16-17 “And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.” (Note how Jesus calls upon his heavenly Father to send forth the Helper [Gk. paracletos = lit. “helper,” “intercessor,” (i.e.) the Holy Spirit] to minister to his disciples. The Son, Father, and Holy Spirit are all evident in this text.) 

— 2 Corinthians 13:14 “The Grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.” (Note the reference to the triune God in this benediction: “the Lord Jesus Christ…God [the Father]…and the Holy Spirit.”) 

— Ephesians 2:18 “For through him we both have access in one Spirit to the Father.” (In the immediate context the main focus is on how Jesus Christ has brought together the Jews and the Gentiles. These two groups were formerly separated by a “wall of hostility” (vs. 12), but in Christ they are now “members of the household of God” (vs. 19). The word “him” refers to Jesus Christ. The “Spirit” and the “Father”are obvious references to the two other members of the Godhead.) 

Confessional Reconnaissance: 

— The Apostles’ Creed (c.140 AD in its initial form)

“I believe in God the Father Almighty, Maker of heaven and earth; And in Jesus Christ, his only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead; I believe in the Holy Ghost; the holy catholic church, the communion of saints; the forgiveness of sins, the resurrection of the body; and the life everlasting. Amen” 

— The Heidelberg Catechism (1563)

Q. 24: How are these articles divided? [i.e. Speaking of the three articles in the Apostles’ Creed]    

A.: Into three parts; the first is of God the Father and our creation (#1); the second, of God the Son and our redemption (#2); the third, of God the Holy Ghost and our sanctification (#3). 

(#1) Gen. 1; (#2) 1 Pet. 1:18-19; (#3) 1 Pet. 1:21-22

Q. 25: Since there is but one only divine essence (#1), why speakest thou of Father, Son, and Holy Ghost?  

A.: Because God hath so revealed Himself in His Word (#2), that these three distinct persons are the one only true and eternal God. 

(#1) Deut. 6:4; (#2) Gen. 1:26; Isa. 61:1; John 14:16-17; 1 John 5:7; John 1:13; Matt. 28:19; 2 Cor. 13:14 

— Westminster Confession of Faith (1647)

Chapter 2, Article 3. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost (#1): the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father (#2); the Holy Ghost eternally proceeding from the Father and the Son (#3). 

(#1) Matt. 3:16-17; Matt. 28:19; 2 Cor. 13:14; See Eph. 2:18; (#2) John 1:14, 18; See Heb. 1:1-2; Col. 1:15; (#3) John 15:26; Gal 4:6

— The Westminster Larger Catechism (1648)

Q. 8: Are there more Gods than one?

A.: There is but one only, the living and true God (#1). 

(#1) Jer. 10:10; John 17:3; 1 Thess. 1:9; 1 John 5:20 

Q. 9: How many persons are there in the Godhead?

A.: There be three persons in the Godhead: the Father, the Son, and the Holy Ghost (#1); and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties (#2). 

(#1) Matt. 3:16-17; Matt. 28:19; 2 Cor. 13:14; (#2) John 1:1; See also Gen. 1:1-3; John 17:5; John 10:30; Ps. 45:6; See also Heb. 1:8-9; Acts 5:3-4; Rom. 9:5; Col. 2:9

An Economic View of the Trinity: 

Some Christian scholars have taught an “economic” (Gk. oikonomos = household administrator) view of the Trinity. Basically, this is the idea that each member of the Godhead has specific duties that they fulfill (Lat. opera ad extra). For example, God the Father is the creator and sustainer of the universe; God the Son is the redeemer of God’s people through his sacrificial death upon the cross; and God the Holy Spirit is the one who sanctifies the believer and assists them through the difficulties and trials of the Christian life. There is some validity to this way of thinking, however, it can be quickly demonstrated that it is superficial. If we examine the statement that God the Father is the creator, then it must be acknowledged that the Son of God was also present at the creation of the universe and that by him all things hold together (Col. 1:16-17). Moreover, it must be admitted that the Holy Spirit was also present at the creation given that the Spirit “was hovering over the face of the waters” (Gen. 1:2), and that the Spirit gave Adam the “breath of life” (Gen. 2:7). Thus, a simplistic explanation of the economic view of the Trinity seems to fall short of reality. Louis Berkhof explains the economic view of the Trinity in the following manner: 

“These are never works of one person exclusively, but always works of the Divine Being as a whole. At the same time it is true that in the economical order of God’s works some of the opera ad extra are ascribed more particularly to one person, and some more especially to another. Though they are all works of the three persons jointly, creation is ascribed primarily to the Father, redemption to the Son, and sanctification to the Holy Spirit. This order in the divine operation points back to the essential order in God and forms the basis for what is generally known as the economic Trinity.”

— Louis Berkhof, Systematic Theology, 89

Thus, our understanding of the Trinity must acknowledge that creation, redemption, and sanctification “are all works of the three persons jointly.” With this understanding the essential nature of each person is shown to be the same—all are divine and worthy of worship. Yet, there can also be a recognition of the distinction made between the three persons of the Godhead—in that they are uniquely Father, Son, and Holy Spirit. And so, as Christians we affirm the truth that there is one God who makes himself manifest in three persons. 

Key Quotes: 

— John Calvin (1509-1564)

“Again, Scripture sets forth a distinction of the Father from the Word, and of the Word from the Spirit. Yet the greatness of the mystery warns us how much reverence and sobriety we ought to use in investigating this. And that passage in Gregory of Nazianzus vastly delights me: ‘I can not think on the one without quickly being encircled by the splendor of the three; nor can I discern the three without being straightway carried back to the one.’ Let us not, then, be led to imagine a trinity of persons that keeps our thoughts distracted and does not at once lead them back to the unity. Indeed, the words “Father,” “Son,” and “Spirit” imply a real distinction—let no one think that these titles, whereby God is variously designated from his works, are empty—but a distinction, not a division.” (Calvin, Institutes 1:13:17)

— Prof. Louis Berkhof (1873-1957)

“The western conception of the Trinity reached its final statement in the great work of Augustine, De Trinitate. He too stresses the unity of essence and the Trinity of Persons. Each one of the three Persons possesses the entire essence, and is in so far identical with the essence and with each one of the other Persons. They are not like three human persons, each one of which possesses only a part of generic human nature. Moreover, the one is never and can never be without the other; the relation of dependence between them is a mutual one. The divine essence belongs to each of them under a different point of view, as generating, generated, or existing through inspiration. Between the three hypostases there is a relation of mutual interpenetration and inter-dwelling.” (Berkhof, The History of Christian Doctrines, 92)

— Dr. R. C. Sproul (1939-2017)

“The historic formulation of the Trinity is that God is one in essence and three in person. Though the formula is mysterious and even paradoxical, it is in no way contradictory. The unity of the Godhead is affirmed in terms of essence of being, while the diversity of the Godhead is expressed in terms of person…the Bible clearly affirms the full deity of the three persons of the Godhead: the Father, Son, and Holy Spirit. The church has rejected the heresies of modalism and tritheism. Modalism denies the distinction of persons within the Godhead, claiming that Father, Son, and Holy Spirit are just ways in which God expresses Himself. Tritheism, on the other hand, falsely declares that there are three beings who together make up God. The term person does not mean a distinction in essence but a different subsistence in the Godhead. A subsistence in the Godhead is a real difference in being. Each person subsists or exists “under” the pure essence of deity. Subsistence is a difference within the scope of being, not a separate being or essence. All persons in the Godhead have all the attributes of deity…The doctrine of the Trinity does not fully explain the mysterious character of God. Rather, it sets the boundaries outside of which we must not step. It defines the limits of our finite reflection. It demands that we be faithful to the biblical revelation that in one sense God is one and in a different sense He is three.” (Sproul, Essential Truths of the Christian Faith, 35-36)

“The word Trinity does not appear in Scripture. Nor do the terms homoousios or persona as such appear. That language has entered the vocabulary of the church, indeed the touchstone of orthodoxy itself, is decried by many as an intrusion into biblical faith of speculative philosophy in general and of Greek modes of thinking in particular. However, the concepts these words convey are found in Scripture, and they have been usefully employed in the church. Like it or not, the English language is tied inseparably to concepts of early Greek discrimination…It is important to remember that it did not offend the Holy Ghost to use the Greek language as a vehicle for revelation. What, then, do we mean when we express our faith in the Trinity by the formula: God is one in essence, and three in person? In addition to the numerical differences, the key distinctive concepts are essence and person. Essence, we know, refers to the being, substance, or stuff of any entity. Essence is what something ultimately is. In the formula of the Trinity it is the concept of person that is most troublesome. The term person comes from the Latin persona. It corresponds to the Greek word for face. In the ancient theater one actor could perform more than one role in a play. To assume the role of a different character the actor donned a persona or mask to dramatize the different character. This human analogy breaks down, however, when applied to God…The three persons are equal to each other in deity, dignity, power, and glory. They are distinguished in name, in the order of their being, in the mode of their action, and in their effects.” (Sproul, Right Now Counts Forever, Vol. 2, 97-98)

“This technical discussion of the Trinity can be confusing, but here is what we should come away with: the Westminster divines, following the historic formulas of the church, are being extremely careful to affirm the full deity of the Father, the Son, and the Holy Spirit, and at the same time to steer clear of tritheism or polytheism. In simple terms, the Westminster divines are saying that in an absolute, ultimate sense, God is one—one being—yet within the Godhead are three distinct persons or subsistences that must be recognized if we want to be faithful to Scripture. The subsistences, or persons, are more than offices, more than modes, more than activities, more than masks, and more than ways of appearing. The church historically has said that we do not understand how God is three in one. But we do understand that He is not three gods, and that the Father, the Son, and the Holy Spirit are all divine.” (Sproul, Truths We Confess, 65-66)

Conclusion:

It is important to remember that the doctrine of the Trinity is a theological conclusion that is based upon Holy Scripture. The Bible is clear that the Father is God, the Son is God, and the Holy Spirit is God. There are not three Gods, but only one. Therefore, we recognize that there is one God who has made himself known in three persons. These are not three divine “modes” with each “mode” fitting into a differing period of time (e.g. God the Father in the Old Testament; God the Son in the New Testament; and God the Holy Spirit in the Church age). This view represents a heresy called “modalism.” No, God the Father, God the Son, and God the Holy Spirit—the three members of the Godhead—co-exist in eternity, they are not to be confused, nor are they to be divided. They co-operate with one another in all activities related to this world and in eternity. Thus, we worship one God who has made Himself known in three persons—a Holy Trinity. 

These three volumes do a very fine job of explaining the doctrine of the Trinity! Start with Sproul, and then work your way into Berkhof and Bavinck.

Resources for Further Study:

Bavinck, Herman. The Doctrine of God. William Henricksen, trans. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 1978.

Berkhof, Louis. Systematic Theology. Fourth Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1939. 

Berkhof, Louis. The History of Christian Doctrines. Edinburgh, Scotland: The Banner of Truth Trust, 1949.

Elwell, Walter A. ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Books, 2001.

  • “Christology” by Ronald S. Wallace
  • “God, Doctrine of” by Robert L. Saucy.
  • “Holy Spirit” by Thomas S. Caulley
  • “Jesus Christ” by Robert H. Stein 
  • “Only Begotten” by Everett F. Harrison
  • “Son of God” by Gary T. Burke
  • “Trinity” by Geoffrey W. Bromiley

McGrath, Alister E. Understanding the Trinity. Grand Rapids, MI: Zondervan Publishing House, 1988. 

Packer, James I. Knowing God. Downers Grove, IL: InterVarsity Press, 1973. 

Reymond, Robert L. A New Systematic Theology of the Christian Faith. Second Edition. Nashville, TN: Thomas Nelson Publishers, 1998.

Sproul, R. C. Essential Truths of the Christian Faith. Wheaton, IL: Tyndale Publishers, Inc., 1992.

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.

Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright Feb. 2026 – All Rights Reserved

Is the Kingdom of God a Present-day Reality?

January 3, 2026 /

Written by Dr. Marcus J. Serven

“But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.” Matthew 12:28

Jesus Christ instructs his followers to pray in this manner, “Pray then like this: Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven” (Matt. 6:9-10). Some Bible teachers have boldly taught that the Lord’s Prayer is not for this present age, but only for a future age (i.e. during an earthly millennium). I believe that their conclusion is a mistaken interpretation of the text. Jesus is clearly instructing his listeners—in their present-day circumstances—how they should pray to God. They are not to pray “like the hypocrites” so that “they may be seen by others,” but “in secret” so that “your Father who sees in secret will reward you” (Matt. 6:5-6). The context is entirely contemporaneous. It is spoken for Jesus’ followers in this present age. Therefore, the phrase “Your kingdom come, your will be done, as it in heaven” must also be interpreted as a present-day reality with the expectation that God’s kingdom will progressively grow during this current age. Moreover, the implication of this prayer is that the followers of Jesus will actually participate in kingdom-activity, not only by their prayers but by their work as “witnesses” (Acts 1:8) and as “ambassadors of Christ” (2 Cor. 5:20).

The question surrounding the present-day reality of the kingdom of God is a vital one for all Christians to answer. Generally, there have been two answers: (1) that the kingdom of God is entirely in the future and begins when Jesus Christ reigns in Jerusalem during an earthly millennium; or (2) that the kingdom of God is a present-day reality that is growing and expanding while Jesus Christ reigns at the right hand of God the Father in heaven (cf. Ps. 110:1; Matt. 12:28-29; Rev. 20:1-3). In my opinion, it is the second answer that makes the most sense in the immediate context of Jesus’ instructions about prayer—that the kingdom of God is a present-day reality. Consider the wise and thoughtful exegesis that Dr. Herman Ridderbos puts forward on this subject:

Dr. Herman Ridderbos (1909-2007)

“The question as to what constitutes the great change, viz., the coming of the kingdom which has begun with Jesus’ activity, finds its fundamental and unmistakable answer in the statement made in Matthew 12:28, Luke 11:20. Here Jesus speaks very emphatically of the presence of the kingdom: “If I cast out devils by the Spirit of God (Luke has: ‘with the finger of God’), then the kingdom of God has come unto you.” That the last words of this text must be rendered by the perfect “has come” is pretty well certain, in spite of the criticism of some writers. Apart from the linguistic question, it may be seen from the whole context, especially from what follows in Matthew. Jesus here answers the slander of the Pharisees who had said that he cast out devils by Beelzebub, the prince of devils. He shows the absurdity of the accusation by comparing the power of the devil with that of a kingdom or a town or a house, i.e., with an organically coherent unity. If one devil should cast out another, the kingdom of the devils would not stand but would fall asunder. But this does not happen. That is why there is only one explanation for Jesus’ power over the demons, viz., that by the Spirit (or the finger of God) he was able to cast them out. The opposite to Satan and his kingdom is God and the dominion that is at his disposal, viz., the kingdom of God. Its power and so its presence is the explanation of Jesus’ dominion over the demons. All this is further confirmed in Matthew 12:29 (cf. Mark 3:27) by what is said of the strong man whose house can only be looted after he himself has first been bound. In the same way the casting out of the devils proves the victory over the devil gained by Jesus and thus the break-through by the kingdom of heaven.”

— Herman Ridderbos, The Coming of the Kingdom, 61-62

Ridderbos offers a “rock-solid” exegetical explanation of the present-day reality of the kingdom of God. He doesn’t just offer his opinion, but he puts forward a clearly articulated defense of the subject based on the exegesis of several scriptural passages. This does not mean that all aspects of the kingdom of God are currently present. But that the kingdom of God “has come” [note the perfect tense of this verb, which refers to a past event but with ongoing results] while we live here on the earth (Matt. 12:28), and that in the future it will be fully consummated. This is a helpful alternative, I believe, to the wrong-headed view that the kingdom of God is entirely in the future. The truth is this–that the kingdom of God is present now during this current age (Mark 1:14-15; Luke 17:20-21), and by grace we who are alive get to participate in its growth and expansion (Matt. 5:14-16; Matt. 13:31-32; 2 Cor. 10:3-6). And that is a great privilege!

Here are four volumes by Herman Ridderbos that I greatly value!

Source: Ridderbos, Herman N. The Coming of the Kingdom. Translated by H. de Jongste. Edited by Raymond O. Zorn. Philadelphia, PA: The Presbyterian and Reformed Publishing Company, 1962.

Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright 2026 – All Rights Reserved

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Also, here is a related article on the “this age” and “the age to come” concept:

“This Age” and “the Age to Come”

Our First Graduate from the Theological Academy!

September 26, 2025 /
Here is David Parker receiving his Certificate of Theological Studies. David is our first graduate from the Academy!

Yesterday, I had the special privilege of awarding David Parker his Certificate of Theological Studies from Redeemer Theological Academy! Over the past five years David faithfully completed six classes, along with exams and research papers, plus an extensive comprehensive exam at the conclusion of his studies. He exemplified the picture of a diligent student in his research and writing. I often had to remind him that his research papers did not have to be any longer than ten pages. But, he typically ignored my admonitions and wrote twenty page research papers! He so enjoyed the quest of digging deeper into theological subjects, that his zeal manifested itself in longer than required papers.

The goal of our Certificate of Theological Studies program is to equip the men and women of our congregation for various forms of ministry. We are not endeavoring to become a seminary, but we are a church-based theological education program that prepares our students to serve Jesus Christ in their own unique callings–that may be as Bible teachers (both formal and informal), small group leaders, church officers, missionaries, and evangelists. We offer in-person courses in Bible, Theology, Church History, Apologetics, and Ministry. Not all of our students have chosen to pursue the Certificate program. Each student can choose to audit classes (which have no requirements other than attending classes), or to take classes for credit towards the Certificate. It is your choice. All of our classes are offered free-of-charge.

If you find yourself in Austin, Texas on a Thursday, then feel free to drop by as a guest and see what we are all about. Our current classes are:

  • “Ecclesiology & Eschatology” (Systematic Theology III) — This class will be taught by Marcus Serven and meet on Thursday mornings [9:30-11:30]. Besides the weekly lectures and handouts, we will read The Glorious Body of Christ by R. B. Kuiper and Christ and the Future by Cornelis Venema. Sept. 18 through Dec. 11.
  • “The Old Testament Scripture” (Biblical Studies I & II) — This class will be a survey of all 39 books of the Old Testament, their authors and key themes. The class will be taught by Max Smith with readings given out each week—from your Bible and from various websites. It will meet on Thursday afternoons [12:30-2:30] Sept. 18 through Dec. 11.

— Dr. Marcus J. Serven, Director of Redeemer Theological Academy

J. I. Packer on Propitiation

April 12, 2025 /

“He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” 2 Cor. 5:21 (NASB)

Just recently I came across a very fine quote from Dr. J. I. Packer that I had copied out of his book, Knowing God, quite a long time ago. Packer sets forth–in classic Reformed style–the doctrine of propitiation in the sacrificial work of Jesus Christ. The word propitiation (Gk. hilasterion = to conciliate, appease, expiate) refers to the satisfaction of the wrath of God through the death of Christ (See: Rom. 3:25; Heb. 2:17; 1 Jn. 2:2; 1 Jn. 4:10). In short, Jesus becomes sin for his people and satisfies the divine wrath of our Holy God. In addition, he gives to them his righteousness in a “double imputation” (i.e. our sins are imputed to Him, and His righteousness is imputed to us). Consider Packer’s explanation of propitiation:

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

“The basic description of the saving death of Christ in the Bible is as a propitiation, that is, as that which quenched God’s wrath against us by obliterating our sins from His sight. God’s wrath is His righteousness reacting against our unrighteousness; it shows retributive justice. But Jesus Christ has shielded us from the nightmare prospect of retributive justice, in obedience to His Father’s will, and receiving the wages of sin in our place. By this means justice has been done, for the sins of all that will ever be pardoned were judged and punished in the person of God the Son, and it is on this basis that pardon is now offered to us offenders. Redeeming love and retributive justice joined hands, so to speak, at Calvary, for there God showed Himself to be ‘just, and the justifier of him that hath faith in Jesus.’ Do you understand this? If you do, you are now seeing to the very heart of the Christian gospel.”

— Dr. J. I. Packer, Knowing God, 170

Packer’s quote is an excellent reminder to us of the redemptive work that Jesus Christ accomplishes for the sake of his people. The Apostle Paul puts it this way, “Christ redeemed us from the curse of the Law, having become a curse for us–for it is written, ‘Cursed is everyone who hangs on a tree'” (Gal. 3:13). Therefore, let us give praise and thanks to Almighty God for sending forth his Son to do for us what we could not do for ourselves. Jesus, by his sacrificial work on the Cross, makes it possible for us to escape the retributive justice of God and live as those who have been redeemed. Soli Deo Gloria!

— Dr. Marcus J. Serven

Here are three books by Dr. J. I. Packer that I treasure. Each one of them is great–but, Knowing God is preeminent!

Sources:

Abbott-Smith, G. A Manual Greek Lexicon of the New Testament. Edinburgh, Scotland: T. & T. Clark Ltd., 1981.

Packer, James I. Knowing God. Downers Grove, IL: InterVarsity Press, 1973. 

J. I. Packer on God’s School of Holiness

October 1, 2024 /

“You shall be holy, for I am holy.” 1 Peter 1:16

I found myself strongly moved by this quote on the doctrine of sanctification by Dr. J. I. Packer. Read it for yourself and see if it ministers to you as it did for me.

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

“In God’s school of holiness our Lord Jesus Christ (the Father’s Son and the Christian’s Savior) is with us, and we with him, in a controlling relationship of master and servant, leader and follower, teacher and student. It is crucially important to appreciate this. Why is it that in the school of holiness, as in the schools to which we send our own children, some move ahead faster than others? How are the different rates of progress to be explained? Fundamentally, the factor that makes the difference is neither one’s intelligence quotient, nor the number of books one has read nor the conferences, camps and seminars one has attended, but the quality of the fellowship with Christ that one maintains through life’s vicissitudes. Jesus is risen. He is alive and well. Through his word and Spirit he calls us to himself today, to receive him as our Savior and Lord and become his disciples and followers. Speaking objectively—with reference to how things really are, as distinct from how they might feel at any particular moment—the “there-ness” of Jesus, and the personal nature of his relationship with us as his disciples, are as truly matters of fact as were his bodily presence and his words of comfort and command when he walked this earth long ago. Some, however, do not reckon with this fact as robustly and practically as others do. That is what makes the difference.”

— J. I. Packer, Rediscovering Holiness, 17-18  

Essentially, Dr. Packer asserts that the predominant element in our sanctification is the fellowship that we enjoy with the living Lord. We can have every confidence in knowing that our relationship with Christ is secure, and we thank God for that! We need to realize, however, that our fellowship with Him waxes and wanes throughout the course of our life. This is why “the ‘there-ness’ of Jesus, and the personal nature of his relationship with us as his disciples, are as truly matters of fact as were his bodily presence and his words of comfort and command when he walked this earth long ago.” Praise be to God for Dr. Packer’s stirring words!

Moreover, the Lord does not leave us bereft of resources to strengthen us for the trials and tribulations of this world. He gives us a number of significant resources and remedies (i.e. the “means of grace”) to encourage us in our fellowship with Him. These “means of grace” are: (1) the Word of God; (2) the Sacraments (in particular our ongoing participation in the Lord’s Supper); and (3) the practice of prayer (See: Westminster Shorter Catechism #88). Each one of these “means of grace” are beneficial remedies to depression, despair, and discouragement. Each one is a spiritual discipline that we should cultivate for our own good. God has given them to us so that we can be strong and resilient Christians. By faith, let us make the effort. I believe you will be glad you did!

— Dr. Marcus J. Serven

The Doctrine of Sanctification

July 16, 2024 /

“…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

Theology Class takes a Summer Break

May 20, 2024 /
Here is a typical class–with the students asking me all of the “hard” questions they can possibly think of!

“…much study is a weariness of the flesh.” Ecclesiastes 12:12b

We just finished our theology class for the Winter/Spring term this past Thursday, May 16th–and it is time to take a summertime break. On the average we had twenty-one students each week. Six students are pursuing the Certificate of Theological Studies program. They will be completing a final exam and a ten-page long research paper. Overall, we had a wonderful time of working our way through all of the major subjects related to the doctrine of Salvation. We covered the following topics: Predestination and Election, the Order of Salvation, Efficacious Calling, Regeneration, Conversion, Faith, Repentance, Justification, Adoption, and Sanctification. It was a great class!

Besides my weekly lectures, we discussed Evangelism and the Sovereignty of God by Dr. J. I. Packer, and Redemption: Accomplished and Applied by Prof. John Murray. There were numerous “rabbit trials” along the way, but we kept coming back to the main themes related to the doctrine of Salvation and that worked out quite well. Throughout the class I regularly brought up citations from the Westminster Confession of Faith and the Larger and Shorter Catechisms. It is my personal goal to not only familiarize students with our Confession of Faith, but also to help them build-up their own library with excellent Reformed literature.

Here are a few pictures from our celebratory luncheon at Pok-e-Jo’s BBQ located here in Austin. Pok-e-Jo’s BBQ is definitely “old school” Austin with some of the best brisket sandwiches around! The pork ribs are pretty good too! The entire class couldn’t join us for the luncheon, but it was still a good representative group for our closing feast. I can guarantee you, no one left hungry!

Left to right: Robert, Steven, Mike, Landy, Donna, Jacqueline, Max, and Boyd.

Left to right: Ann, Tami, Sandy, Steve, Me, and David (photo credit: Brian)

This coming Fall we will study the “History of the Early Church” (from the Apostolic Age through AD 400). Our weekly class will meet on Thursday mornings in Calvin Hall [9:30-11:30 AM, Room 206] and will begin mid-September (more info to come). In addition to lectures we will read and discuss The Apostolic Fathers (which includes The Didache & writings by Clement, Ignatius, and Polycarp). Plus we will also read The Confessions by Augustine. And…Lord willing, we will offer an evening class as well.

— Dr. Marcus J. Serven

A Brief Review–Three New R. C. Sproul Books!

May 17, 2024 /

Written by Dr. Marcus J. Serven

Rev. Dr. R. C. Sproul (1939-2017)

It is remarkable to think that new books continue to be published from the pen of Rev. Dr. R. C. Sproul. How is this possible, since unfortunately Dr. Sproul died in 2017? I can only imagine that this is possible given a loyal and industrious staff at Ligonier Ministries who are capitalizing on the large trove of unfinished manuscripts and sermon recordings available to them. We are the happy beneficiaries of this effort! I suspect there will be many additional books published in the years ahead, and, frankly-speaking, that would be wonderful with me. R. C. Sproul had a unique gift for making difficult portions of the Bible understandable for the average person, and obscure concepts in theology less formidable and daunting. We can all thank God for that! Here are his three newest books:

#1 — R. C. Sproul. Ephesians: An Expositional Commentary. Sanford, FL: Ligonier Ministries, 2023. [99 pages] — This particular book is an additional volume in the expositional commentary series highlighting R. C. Sproul’s preaching ministry at St. Andrew’s Chapel. Nine volumes have been produced altogether: Matthew, Luke, Mark, John, Acts, Romans, Galatians, 1-2 Peter, and now Ephesians. If you are looking for an in-depth exegetical commentary on Ephesians, you will be disappointed. These commentaries are not a detailed verse-by-verse explanation of the text. They are an edited collection of R. C.’s sermons on these passages. Hence, they are filled with many of R. C.’s signature stories and illustrations, plus his unique ability to explain difficult terms and concepts. Here is an example of his effort to make the challenging concept of Predestination much more understandable:

“Does predestination indicate that God is arbitrary? That question is asked because the Bible makes clear that the reason that He chooses particular individuals is not found in those individuals. He didn’t choose Jacob because He saw in Jacob some kind of righteousness that was not present in Esau, but as Paul indicates in Romans 9, before either one of them was born, without a view to anything that they had done or would do, God chose to give His grace to one and not the other, to show mercy to Jacob and not to Esau. That sounds arbitrary. But to do something arbitrarily is to do it for no reason at all. And there is a reason for God’s electing grace–first of all to show forth His love, because His election flows out of His love. It is done for a purpose–to redeem people and take that which is unholy and that whhc is blameworthy and to make it holy and blameless. When God redeems us, He redeems us not because we are perfect but so that we may become perfect.”

Sproul, Ephesians: An Expositional Commentary, 13

Overall, I think most readers of Ephesians: An Expositional Commentary will benefit from R. C.’s thoughtful analysis of the text. He deals with all of the major aspects of Paul’s letter to the Ephesian church and leaves the minor technicalities to other biblical scholars to explain. In my opinion, this is nicely done and it will serve as a fine introduction to the letter to the Ephesians.

#2 — R. C. Sproul. Hard Sayings: Understanding the Difficult Passages of Scripture. Sanford, FL: Ligonier Ministries, 2023. [165 pages] — Out of the three new books, this is the one that I enjoyed the most. It takes twenty-seven difficult passages–from both the Old and New Testaments–and sets forth well-reasoned explanations of each one. Sproul is not given to presenting every possible explanation for each text. Instead, he concentrates on the most popular explanations and evaluates them in three ways: (1) on the basis of other Bible passages (“Scripture interprets Scripture”), (2) by focusing on settled theological beliefs, and (3) by showing inconsistencies in logic in various substandard explanations. Here is an example from Genesis 6 on “the sons of God”:

“Many Hebrew scholars believe that chapter 6 describes not the intermarriage between angels and human women but the intermarriage between the descendants of Cain and the descendants of Seth. One line had been growing in godliness and the other one had been intensifying in wickedness. Suddenly this is disrupted when the two lines come together; now everybody is caught up in this relentless pursuit of evil, and the desires of their hearts are only wicked continually. Only Noah is left from the sons of God–that is, those who are obedient to God. Because of Noah’s obedience, God grants Noah grace and spares him as God decides to destroy the rest of mankind. The problem in Genesis 6 of the apparent intermarriage between the sons of God and the daughters of men serves a broader purpose for us, and that’s to warn us to be very careful about the inferences that we draw from Scripture that are not necessarily warranted. The descriptive terms “sons of God” and “daughters of man” do not give us license to make the assumption of interaction between heavenly beings and earthly beings. We have to be very careful when we look at a difficult text like this to see how the same language is used in the broader context of all Scripture. It’s a very important principle of interpretation to interpret Scripture by Scripture.”

Sproul, Hard Sayings: understanding the difficult passages of Scripture, 25

Once again, Sproul is not exhaustive in his comments about each one of these texts. He deals with a few alternative explanations, shows why they need to be rejected, and then clearly sets forth the preferred explanation. This book could have been strengthened by the inclusion of footnotes (or endnotes), an author index, an index of Bible passages, a subject index, and a bibliography. Nonetheless, it is a very fine resource that I am sure to use for many years to come.

#3 — R. C. Sproul. Joseph: From Dreamer to Deliverer. Sanford, FL: Ligonier Ministries, 2023. [185 pages] — Even though this hardbound book has the most pages when compared to the other two volumes, it is the smallest and most compact. In many respects it is a “booklet” that could easily fit into a backpack or a briefcase. The chapters are lined out neatly according to the text in Genesis (Ch. 37-50), and essentially they are edited versions of R.C.’s sermons on the life of Joseph. Nonetheless, R.C. brings up many related issues in theology, philosophy, psychology, and history. He has a wonderful way of expounding the text, but also bringing out into the open many insights on the flaws of human character and the impact of sin in people’s lives. In particular Sproul addresses the issues of conscience, guilt, lies, and sorrow over sin. Here is a sample from Genesis 42:

“They had watched Jacob’s grief and anguish when they reported to him that Joseph had been slain by a wild animal. They had kept this deception from Jacob all these years, but it was still bothering them. Like the pagan who trembles at the rustling of a leaf when meeting his first adversity, they were afraid that they were experiencing the vengeance of God for their sin through what was happening with this powerful ruler of Egypt. Sin is a burden to carry. Joseph’s brothers were bearing a burden of guilt that had not been forgiven or redeemed, and it was haunting them. We must not assume that unbelieving, impenitent sinners, even thought they may acquire a hardness of heart or stiffness of neck, are left without any conscience. The conscience is still God’s inner voice by which even unbelievers are accused of their sin. It does not bring them to true repentance, but it does bring them to fear–to being frightened of the judgment of God. In the perilous situation before the stern prime minister of Egypt, who was accusing them of being spies and threatening to keep one of them in prison, Joseph’s brothers began to talk among themselves honestly. They were not trying to conceal from one another their treachery from years ago. They all knew that they had engaged in this conspiracy against Joseph. They were admitting their guilt, which is one of the hardest things for a human being to do. As fallen people, even when we are clear in our own minds about our guilt, we try, like Lady McBeth, to wash that stain from our hands, to remove the spot and blemish from our souls–but we can’t do it. So we lie to ourselves and conceal from ourselves and from everyone else what we really are, because ‘the heart is deceitful above all things, and desperately sick’ (Jer. 17:9).”

Sproul, Joseph: From Dreamer to Deliverer, 105-106

Sproul’s colorful commentary on the life of Joseph does a wonderful job of showing the depth of human misery, the consequences of sin, and the blessings of forgiveness and reconciliation. All of these episodes in Joseph’s life point toward the person and work of Jesus Christ, and Sproul is quick to point this out (cf. John 5:39). Although this is a small volume that may be overlooked on the burgeoning book tables at Ligonier conferences, I think it will prove to be a welcome commentary on the life of a significant Old Testament figure, namely Joseph. God providentially directs all the details of Joseph’s life, and that is a very good lesson for each and every Christian to take to heart.

Rev. Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright 2024 – All Rights Reserved

G. I. Williamson’s “Westminster Confession of Faith” (2nd Edition)

May 9, 2024 /

“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

An Update on Redeemer Theological Academy

March 1, 2024 /
In this picture we are discussing the importance of “by faith alone” (Sola Fide) and how Martin Luther came to that understanding as he studied Romans 1:16-17

Over the course of this Winter/Spring term I offered a class in theology on Thursday mornings (9:30-11:30 AM) sponsored by Redeemer Theological Academy. This course focused on the “Doctrine of Salvation.” Along with my teaching times, we worked our way through J. I. Packer’s well-regarded book, Evangelism and the Sovereignty of God, and later this Spring we will read John Murray’s classic study, Redemption: Accomplished and Applied. Throughout the class I regularly bring up citations from the Westminster Confession of Faith. My personal goal is to familiarize students with our Confession of Faith, and also to help them fill-up their own library with excellent Reformed literature.

Here are three of our textbooks–each one is a “keeper!”

We enjoyed a large response to the class this term! Twenty-five students signed-up to attend. Our average attendance over the first seven weeks of class is twenty-one students per session. Three students are taking the class for credit towards a Certificate of Theological Studies. Due to the large turn-out we moved into a larger classroom in Calvin Hall. This more commodious room gives us much more space to set out tables and chairs. We have lots of questions throughout the class time, and I try my best to not let us go down too many “rabbit trails.” I don’t always succeed in that effort! Nevertheless, we all have an enjoyable time seeking to understand the ways of God much better.

— Dr. Marcus J. Serven

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