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!)
What exactly is Reformed theology? Essentially, Reformed theology is made up of those core theological doctrines that flow out of the Protestant Reformation. It is a belief in the sovereignty of God, a recognition of Covenant theology, and the practice of a Presbyterian form of Church government. These particular doctrines represent the beliefs and practices of congregations who identify themselves as Reformed churches. Examples of historic Reformed churches would be the following: the French Huguenots, Swiss Reformed, Dutch Reformed, Scots Presbyterians, Irish Presbyterians, English and American Puritans, Reformed Episcopalians, Reformed Baptists, American Presbyterians, and even the American Pilgrims. It must be admitted that there are some differences between these groups. Nonetheless, they would all claim Reformed theology as the central tenet of their faith.
Pastor John Calvin (1509-1564)
Oftentimes, people think of Reformed theology as simply contained in the “Five Points” of Calvin. What are the the “Five Points” of Calvin?
Total Depravity
Unconditional Election
Limited Atonement
Irresistible Grace
Perseverance of the Saints
It is helpful to remember that the “Five Points” of Calvin were crafted as a theological response to the “Five Points” of Arminius. Who was Arminius? Jacobus Arminius was a Dutch pastor who studied in Geneva under Calvin’s successor, Theodore Beza. When Arminius returned to the Netherlands to serve as a pastor in the Dutch Reformed Church, he formally rejected the Reformed theology that he had been taught at the Genevan Academy and developed an entirely new set of doctrines regarding salvation (i.e. Soteriology). Essentially, Arminius taught that all of mankind has the ability to choose God in the matter of salvation apart from any prior work of God. Serious theological controversy erupted from Arminius’ teachings, and a national synod was finally held to settle the issue. In response the Synod of Dort (1618-19) carefully delineated the “Five Points” of Calvin as the orthodox view of the doctrine of salvation. This was beneficial at clarifying the controversy over salvation. But, the “Five Points” of Calvin didn’t go far enough in expressing all that Reformed theology holds to–especially in the areas of Covenant theology, church government, ecclesiology, sacraments, and eschatology. Hence, I have listed below twenty-one core doctrines of Reformed theology that expand on many of these important details.
Dr. J. I. Packer describes Reformed theology (i.e. Calvinism) in this same expansive manner. He thoughtfully writes,
Dr. J. I. Packer (1926-2020)
“Calvinism is a whole worldview, stemming from a clear vision of God as the whole world’s Maker and King. Calvinism is the consistent endeavor to acknowledge the Creator as the Lord, working all things after the counsel of his will. Calvinism is a theocentric way of thinking about all life under the direction and control of God’s own word. Calvinism, in other words, is the theology of the Bible viewed from the perspective of the Bible—the God-centered outlook which sees the Creator as the source, and means, and end, of everything that is, both in nature and in grace. Calvinism is thus theism (belief in God as the ground of all things), religion (dependance upon God through Christ for all things), all in their purest and most highly developed form. And Calvinism is a unified philosophy of history which sees the whole diversity of processes and events that take place in God’s world as no more, and no less, than the outworking of his great preordained plan for his creatures and his church. The five points assert no more than that God is sovereign in saving the individual, but Calvinism, as such, is concerned with the much broader assertion that he is sovereign everywhere.”
J. I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life, 129
I whole-heartedly agree with Packer’s assessment.
Given that Reformed theology developed from the time of the Reformation until this present day–some Christians might argue that it is no longer valid. It is a highly “dated” theology, they say, that is no longer relevant for the complexities of this modern world. In response to that argument, however, I would assert that, “Reformed theology has an abiding validity since it freely flows from the pages of Holy Scripture. Thus, it is truly a Biblical theology that comes forth from God alone by his Word and is valid for all peoples, in all cultures, and at all times.” With that short introduction, I now want to list the twenty-one core doctrines of Reformed theology that round out the entire picture of all that it addresses.
Twenty-One Core Doctrines of Reformed Theology
It is a belief in the Sovereignty of God—specifically, that God rules and reigns in the midst of all circumstances; accomplishing all his holy will (cf. Ps. 24:1-2; Ps. 103:19; Isa. 45:5-7; Rom. 8:28). God’s sovereign work in the matter of salvation is primarily accomplished through predestination and election (Rom. 8:29-30; Eph. 1:4-5, 11).
It is a Covenant Theology—the Bible teaches that there is only one people of God (e.g. “one flock, one shepherd” Jn. 10:16) and one plan of salvation (Acts 4:10-12; Gal. 3:7-9, 29). Also it teaches a two-covenant system: (1) a Covenant of Works (Gen. 2:16-17), and (2) a Covenant of Grace (Gen. 3:15). All other individual covenants are subsumed into the two-covenant system.
The Bible teaches and Reformed theology emphasizes a “Creator-creature Distinction” that governs how we live the Christian life. In brief, we recognize that there is only one God and we are creatures created by him. Thus, we live in subjection to God and his Law (cf. Exod. 20:1-17; Ps. 24:1-10, 97:1-12; Isa. 45:5-7, 55:1-11; 1 Tim. 1:17).
Generally, Reformed theologians believe that the Law of God breaks into three categories: the Moral Law (Ten Commandments) which is eternal, the Ceremonial Law which was completely fulfilled through the sacrificial death of Christ, and the Civil Law which passed away with the end of the nation of Israel (WCF 19.4). Nevertheless, the principles of the Civil Law are extended into the present day, but not the exact particulars. In summary, the Law of God both convicts an individual of sin and acts as a tutor in leading the sinner to Christ (Rom. 3:20; Gal. 3:24). The Moral Law has not been abolished by Christ, but fulfilled (Matt. 5:17-20); it remains as an eternal standard of righteousness for holy living (Rom. 3:31), and a way unto life for every believer (Ps. 119:105). Thus, Reformed theologians have a “high regard” for the Law of God and reject all forms of antinomianism.
Man’s spiritual condition is completely fallen as a result of the transgression of Adam (Total Depravity and Total Inability). This corrupt sin nature is immediately imputed to all of Adam’s posterity, in addition to the guilt of Adam (cf. Jer. 17:9-10; Rom. 3:23, 5:12-21, 6:23; Eph. 2:1-3).
The Bible teaches and Reformed theology emphasizes the necessity of the New Birth [Gk. palingenesia] as an essential work of God in the Christian life (Deut. 10:12-16; Jn. 3:3-7; Tit. 3:5-7). By grace, each believer becomes a new creation (2 Cor. 5:16-17) by the Spirit’s work of regeneration (Divine monergism = that God alone works in the matter of salvation). Regeneration always precedes faith; since it is impossible for the sinner to believe and trust in Jesus Christ apart from the regenerating work of the Holy Spirit (Jn. 3:5-8; Tit. 3:4-7).
The only remedy for Man’s fallenness comes from the “Alien Righteousness” of Jesus Christ which is found in Christ and outside of man [Lat. extra nos]. Righteousness cannot be found inside of man since all humans are not only condemned by Adam’s sin, but they are also condemned by their own individual sins (cf. Mark 7:14-23; Rom. 5:12-21; 1 Cor. 15:20-21).
The Grace of God (Grace Alone) is necessary for salvation (Eph. 2:4-10). God’s grace toward the believer is ordinarily made manifest through the preaching of his Word, the administration of the Sacraments, and Prayer [i.e. these are known as the Means of Grace].
The Holy Spirit indwells all Christians at the time of regeneration, and leads them to a life of holiness and sanctification throughout this earthly life (cf. Rom. 8:9-17; 1 Cor. 3:16-17, 6:19-20; 1 Jn. 4:4).
The Bible is the sole source of God’s revelation (Scripture Alone); it contains the Law, the Gospel, and many principles for how we should live, worship, and think (cf. Ps. 119:105; Isa. 40:8; 2 Tim. 3:16-17; Heb. 4:12-13).
God-given faith (Faith Alone) is the only way to receive the imputed righteousness of Christ, which results in our justification. The gift of faith is known as the material principle of our Salvation. (cf. Rom. 3:21-26; Gal. 3:10-14; Eph. 2:8-9; Heb. 11:1-40).
Jesus Christ is the only name by which we may be saved (Christ Alone). The gospel is exclusive, and only faith in Jesus Christ saves the sinner (cf. Jn. 14:6; Acts 4:12; 1 Pet. 2:24-25, 3:18).
For the Christian, all of life is to be lived Coram Deo (i.e. “in the presence of God”). The Christian life leads to regular acts of repentance and to our sanctification and growth in holiness (1 Cor. 10:31; Col. 3:12-17).
The marks of a true church (Lat. notae ecclesia) are: (a) the fervent preaching of the Word of God (2 Tim. 4:1-5); (b) the right administration of the two Sacraments that Jesus has given (Matt. 28:18-19; 1 Cor. 11:17-34); and (c) the practice of Church discipline (Matt 18:15-20; Gal 6:1-2).
The Bible teaches of a Church Government that is led by elders [Gk: presbuteros] (cf. Exod. 18:17-23; 1 Tim. 3:1-13; Tit. 1:5-9). These church officers are representative leaders who are elected by the congregation and held accountable (a) by Christ as the head of the church (Col. 1:18), (b) by one another, and (c) by the local Presbytery [Gk. presbuterion].
The worship of God—whether in public, family, or in private settings—is to be regulated by the Word of God alone and not by our own personal preferences or human imagination (cf. Lev. 10:1-3; Deut. 4:2, 12:31-32; Jn. 4:23-24). The primary concern of Reformed Christians is “How would God want us to worship Him?”
The Sacraments are viewed in the following manner: (1) Baptism is for believing adults and for their children (cf. Gen. 17:1-14; Acts 2:37-39; Acts 16:25-34; Col. 2:11-12). Baptism replaces circumcision and it is a sign of entrance into Christ’s church. (2) The Lord’s Supper is given by God for the spiritual nurture of His people, and it is to be received by faith (1 Cor. 11:23-32). It is a spiritual communion which represents the union that all true believers share with Jesus Christ (1 Cor. 10:16). The Lord’s Supper highlights how Jesus Christ is the true Passover lamb (1 Cor. 5:7).
The Kingdom of God [Gk. basileia tou Theou] expands and grows throughout the history of the world until its final consummation at the Return of Jesus Christ (cf. Matt. 13:31-33; Mark 1:14-15; Rev. 21:1-8).
The physical return of Jesus Christ comes about when the gospel of Christ’s kingdom has been proclaimed throughout the entire world; meaning that all of the Elect are gathered into the kingdom of God (cf. Matt. 24:14; Mark 13:24-27; Rev. 7:9-10).
The final state of all human beings will be either in Heaven or Hell (cf. Matt. 25:46; Rom. 14:10-11; 2 Cor. 5:10). A person’s eternal destiny is determined by God’s electing grace (Rom. 9:16, 18; Eph. 1:4-6). In time, all of the Elect will come to saving faith in Jesus Christ (cf. Matt. 7:13-14, 21-23, 11:28-30), and the Reprobate will be left in their sinful condition (Rom. 9:19-33, 11:11-24).
All aspects of human culture that are found in this fallen world are to be thoroughly engaged—not retreated from [in monasticism], or acquiesced to [in secularism], but contended with [in a Reformed world and life view] (cf. Matt. 5:14-16; Jn. 15:8; Acts 17:22-34; Rom. 12:1-2; Eph. 2:10; 1 Jn. 2:15-17). The theological world-view [Ger. Weltanschauung] of Reformed Christianity seeks to boldly penetrate all spheres of human culture with the gospel of Jesus Christ (cf. Luke 19:11-27; 2 Cor. 10:3-6; Col. 2:8-9).
Select Bibliography:
There are a vast number of fabulous books and articles on Reformed Theology that could be listed. But these are some of my favorites–enjoy!
Bavinck, Herman. Reformed Dogmatics. Four Volumes. John Bolt, ed. John Vriend, trans. Grand Rapids, MI: Baker Academic, 2003.
Bavinck, Herman. The Doctrine of God, William Hendricksen, trans. & ed. Edinburgh, Scotland: The Banner of Truth Trust, 1951.
Prof. Louis Berkhof
Beeke, Joel R. and Sinclair B. Ferguson, eds. Reformed Confessions Harmonized. Grand Rapids, MI: Baker Books, 1999.
Berkhof, Louis. Manual of Christian Doctrine. Second Edition. Arlington Heights, IL: Christian Liberty Press, 2003.
Berkhof, Louis. Systematic Theology: New Combined Edition. Fourth Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1996.
Prof. Loraine Boettner
Boettner, Loraine. The Reformed Doctrine of Predestination. Phillipsburg, NJ: Presbyterian & Reformed Publishing, 1932.
Calvin, John. Institutes of the Christian Religion. Fifth Edition. John T. McNeill, ed. Ford Lewis Battles, trans. 2 Volumes. Library of Christian Classics, no. 20-21. Philadelphia, PA: The Westminster Press, 1960.
Clouse, Robert G. “Covenant Theology” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Fortner III, S. Donald. The Presbyterian Story: Origins and Progress of a Reformed Tradition. Eugene, OR: Wipf and Stock Publishing, 2013.
Godfrey, W. Robert. Saving the Reformation: The Pastoral Theology of the Canons of Dort. Orlando, FL: Reformation Trust Publishing, 2019.
Hart, Darrel G. and John R. Muether. Seeking a Better Country: 300 Years of American Presbyterianism. Phillipsburg, NJ: P&R Publishing, 2007.
Hodge, Archibald A. Outlines of Theology. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 1972.
Hoekema, Anthony A. The Bible and the Future. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1979.
Jellema, Dirk. “Predestination” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Kuiper, R. B. The Glorious Body of Christ. Edinburgh, Scotland: The Banner of Truth Trust, 1966.
Loetscher, Lefferts A. A Brief History of the Presbyterians. Third Edition. Philadelphia, PA: The Westminster Press, 1978.
Lucas, Sean Michael. On Being Presbyterian: Our Beliefs, Practices, and Stories. Phillipsburg, NJ: P&R Publishing, 2006.
McKim, Donald K., ed. Encyclopedia of the Reformed Faith. Louisville, KY: Westminster/John Knox Press, 1992.
Prof. John Murray
McNeill, John T. The History and Character of Calvinism. London, England: Oxford University Press, 1954.
Murray, John. Collected Writings of John Murray. Four Volumes. Edinburgh, Scotland: The Banner of Truth Trust, 1976.
Murray, John. Redemption—Accomplished and Applied. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1955.
This is the four volume set of John Murray’s lifetime of studies–lectures, pamphlets, and sermons
Packer, J. I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.
Packer, J. I. Knowing God. Downers Grove, IL: InterVarsity Press, 1973.
Dr. J. I. Packer
Packer, J. I. “Saved by His Precious Blood: An Introduction to John Owen’s The Death of Death in the Death of Christ” in A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.
Reid, W. Stanford. “Presbyterianism” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Reymond, Robert L. A New Systematic Theology of the Christian Faith. Second Edition. Nashville, TN: Thomas Nelson Publishers, 1998.
Robertson, O. Palmer. The Christ of the Covenants. Philippsburg, NJ: P&R Publishing Company, 1980.
Dr. R. C. Sproul
Sproul, R. C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Books, 1995.
Sproul, R. C. Truths We Confess: A Systematic Exposition of the Westminster Confession of Faith. Orlando, FL: Reformation Trust Publishing, 2019.
Sproul, R. C. What Is Reformed Theology? Understanding the Basics. Grand Rapids, MI: Baker Books, 1997.
Sproul, R. C. Willing to Believe: The Controversy Over Free Will. Grand Rapids, MI: Baker Books, 1997.
R. C. Sproul has written a great number of fine books–here are four that I regularly consult
Steele, David N., Curtis C. Thomas, S. Lance Quinn. The Five Points of Calvinism: Defined, Defended, and Documented. Second Edition. Phillipsburg, NJ: P&R Publishing, 2004.
Dr. Benjamin B. Warfield
Warfield, Benjamin B. Studies in Theology. First published in 1932; Edinburgh, Scotland: The Banner of Truth Trust, 1988.
Warfield, Benjamin B. The Inspiration and Authority of the Bible. Samuel G. Craig, ed. Philadelphia, PA: The Presbyterian and Reformed Publishing Company, 1948.
Warfield, Benjamin B. The Plan of Salvation. Philadelphia, PA: Presbyterian Board of Publication, 1915; Avinger, TX: Simpson Publishing Company, Reprint 1989.
Warfield, Benjamin B. The Person and Work of Christ. Philadelphia, PA: The Presbyterian and Reformed Publishing Company, 1950.
Wells, David F. ed. Reformed Theology in America: Dutch Reformed Theology. Grand Rapids, MI: Baker Book House, 1989.
Wells, David F., ed. Reformed Theology in America: Southern Reformed Theology. Grand Rapids, MI: Baker Book House, 1989.
Wells, David F., ed. Reformed Theology in America: The Princeton Theology. Grand Rapids, MI: Baker Book House, 1989.
Rev. G. I. Williamson
Westminster Confession of Faith and Catechisms. Willow Grove, PA: The Committee on Christian Education of the Orthodox Presbyterian Church, Reprint, 2008.
White, Henry A. Southern Presbyterian Leaders 1683-1911. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 2000.
Williamson, G. I. The Westminster Confession of Faith: for Study Classes. Second Edition. Philadelphia, PA: Presbyterian and Reformed, 1964.
Dr. Cornelius Van Til
Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.
Van Til, Henry R. The Calvinistic Concept of Culture. Second Edition. Grand Rapids, MI: Baker Books, 1972.
Van Til, Cornelius. Christian Apologetics. Second Edition. William Edgar, ed. Phillipsburg, NJ: P&R Publishing, 2003.
Venema, Cornelis P. The Promise of the Future. Edinburgh, Scotland: The Banner of Truth Trust, 2000.
Vos, Geerhardus. Biblical Theology. Fourth Edition. Edinburgh, Scotland: The Banner of Truth Trust, 2014.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2023 – All Rights Reserved
Four treasured books that have given me a lasting appreciation for Reformed Theology
“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 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!
An awe-inspiring view of Earth from the International Space Station
“Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe.” Hebrews 12:28
Written by Dr. Marcus J. Serven
During this time of trouble and turmoil that is taking place within our country, it is good for Christians everywhere to recall that God actually owns the world. It is His creation and He sovereignly superintends all of the events of the world. This fact never changes throughout earth history, and even though the evil one has some temporary influence over the events of men the sovereign plan of God always prevails (Prov. 16:4; Rom. 8:28; 1 John 3:8). For example, King David tells us in the Psalms…
“The earth is the LORD’s and the fullness thereof, the world and those who dwell therein, for he has founded it upon the seas and established it upon the rivers.”
Psalm 24:1-2
Also, two additional Psalms written by others reiterate this same foundational truth,
“The heavens are yours; the earth also is yours; the world and all that is in it, you have founded them.”
“He set the earth on its foundations, so that it should never be moved.”
Psalm 89:11 and Psalm 104:5
With this fact in mind, then, how then should Christians relate to the ever-changing powers in the civil sphere and to the diverse ideologies in this fallen world? Do we quietly go along with every government inspired program, no matter how ridiculous or evil it is, or do we look to the Bible to see how God would have us live?
Dr. Abraham Kuyper
Abraham Kuyper (1837-1920), a Dutch Reformed pastor, author, politician, newspaper editor, professor, and theologian, thoughtfully addressed these basic questions. Kuyper believed that every sphere of life belongs to King Jesus and that no part of life should ever be separated from the lordship of Jesus Christ. Moreover, he believed that the Bible was sufficient to instruct us in how we are to act, speak, and think. He wrote,
“Oh, no single piece of our mental world is to be hermetically sealed off from the rest, and there is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!’ ”
Abraham Kuyper, Sphere Sovereignty
Also Kuyper forcefully argues,
Whatever man may stand, whatever he may do, to whatever he may apply his hand—in agriculture, in commerce, and in industry, or his mind, in the world of art, and science—he is, in whatsoever it may be, constantly standing before the face of God. He is employed in the service of his God. He has strictly to obey his God. And above all, he has to aim at the glory of his God.
Abraham Kuyper, Lectures on Calvinism
In this respect, Kuyper asserted the sphere sovereignty of Jesus Christ over all human endeavors and institutions. Kuyper referred to this as a “Reformed World and Life View.” He carefully explained,
“God built into the creation a variety of cultural spheres, such as the family, economics, politics, art, and intellectual inquiry. Each of these spheres has its own proper ‘business’ and needs its own unique pattern of authority. When we confuse spheres, by violating the proper boundaries of church and state, for instance, or reducing the academic life to a business enterprise, we transgress the patterns that God has set.”
Abraham Kuyper, Sphere Sovereignty
Christians should not be afraid to engage fallen culture with the gospel and biblical truth. There simply is no neutral ground, and all human beings—whether they acknowledge God or not—must live by the laws that God has given, and also they must ultimately give an account to God on the Judgment Day based on his laws (Matt. 25:31-33; Rom. 14:10-12; 2 Cor. 5:10).
Let me return now to my basic question, “Who owns the world?” If it is man, or the evil one, who actually owns the world, then this leaves all of mankind in a place of ambiguity and uncertainty as to just how we should live in this fallen world. Everything is always changing; nothing is fixed or permanent. In addition, this premise gives the false impression that there is some standard of right and wrong other than God’s Law; some have glibly called this a “natural law.”
North America from Space
However, the Bible clearly asserts that God alone is the one who owns the world. He has never given its title over to anyone else—not to any individual human being, not to any humanistic ideology or philosophy, nor to the evil one. The world belongs to God. Moreover, the Bible declares that God alone is the law-giver. Therefore, mankind has a fixed and unchanging set of laws to live by—God’s laws—and Christians have a divine commission to take dominion in every sphere of life for our sovereign King, the Lord Jesus Christ (Gen. 1:28; Ps. 103:17-19; Matt. 28:19-20).
Select Bibliography:
If you want to learn more about Abraham Kuyper, then I would suggest the following four books—they are short and full of many stirring quotes.
Bratt, James D., ed. Abraham Kuyper, A Centennial Reader. Grand Rapids, MI: Eerdmans, 1998.
Kuyper, Abraham. Lectures on Calvinism. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1931.
Mouw, Richard J. Abraham Kuyper: A Short and Personal Introduction. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1931.
Van Til, Henry R. The Calvinistic Concept of Culture. Grand Rapids, MI: Baker Academic, 1959, 1972.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2021 – All Rights Reserved
