Category Archives: Herman Bavinck

“He is conceived in the fullness of time by the Holy Spirit in Mary” by Herman Bavinck

“Promised under the Old Testament as the Messiah who is to come as a descendant of a woman of Abraham, Judah, and David, He is conceived in the fullness of time by the Holy Spirit in Mary (Matt. 1:20) and born of her, of a woman (Gal. 4:4).

He is her son (Luke 2:7), the fruit of her womb (Luke 1:42), a descendant of David and Israel according to the flesh (Acts 2:30; Rom. 1:3; 9:5), sharing in our flesh and blood, like us in all things, sin excepted (Heb. 2:14, 17–18; 4:15; 5:1); a true human, the Son of Man (Rom. 5:15; 1 Cor. 15:21; 1 Tim. 2:5), growing up as an infant (Luke 2:40, 52), experiencing hunger (Matt. 4:2), thirst (John 19:28), weeping (Luke 19:41; John 11:35), being moved (John 12:27), feeling grief (Matt. 26:38), being furious (John 2:17), suffering, dying.

For Scripture it is so much an established fact that Christ came in the flesh that it calls the denial of it anti-Christian (1 John 2:22). And it teaches that Christ assumed not only a true but also a complete human nature.”

–Herman Bavinck, Reformed Dogmatics: Sin and Salvation in Christ, vol. 3, Ed. John Bolt, and Trans. John Vriend (Grand Rapids, MI: Baker Academic, 2006), 3: 296.

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“This is the heart of the gospel” by Herman Bavinck

“There is one mediator between God and humanity, the true God-man Jesus Christ.

This is the heart of the gospel.”

–Herman Bavinck, Reformed Dogmatics: Sin and Salvation in Christ (Ed. John Bolt, and Trans. John Vriend; vol. 1; Grand Rapids, MI: Baker Academic, 2006), 3: 237.

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“In faithful wonder” by Herman Bavinck

“The theological task calls for humility. Full comprehension is impossible; wonder and mystery always remain.

This must not be identified with the New Testament notion of mystery, which refers to that which was unknown but has now been revealed in the history of salvation culminating in Christ.

Neither is it a secret gnosis available only to an elite, nor is it unknown because of the great divide between the natural and the supernatural.

The divide is not so much metaphysical as it is spiritual—sin is the barrier.

The wonder of God’s love may not be fully comprehended by believers in this age, but what is known in part and seen in part is known and seen.

In faithful wonder the believer is not conscious of living in the face of mystery that surpasses reason and thus it is not an intellectual burden.

Rather, in the joy of God’s grace there is intellectual liberation.

Faith turns to wonder; knowledge terminates in adoration; and confession becomes a song of praise and thanksgiving.

Faith is the knowledge which is life, ‘eternal life’ (John 17:3).”

–Herman Bavinck, Reformed Dogmatics: Prolegomena, vol. 1, Ed. John Bolt, and Trans. John Vriend (Grand Rapids, MI: Baker Academic, 2003), 1: 602.

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“The believer is never alone” by Herman Bavinck

“All the rich benefits which Christ gives to His believers on earth receive their fulfillment and their crown in the glorification which accrues to them in part upon death but only in its fulness after the day of judgment.

But this benefit of glorification is one which we cannot yet discuss, because we have first to pay some attention to the way in which, or the route along which, Christ brings the benefits of calling and regeneration, faith and repentance, justification and adoption as children, renewal and sanctification, into being in His believers on earth, and sustains and reinforces them.

We have already noted that He grants all those benefits by means of His Word and His Spirit, but have still to see that He also grants them also only in the fellowship which binds all the believers together.

He does not distribute them to single individuals, nor to a small group of persons, but He gives them out to a great multitude, to the whole of the new humanity, which was chosen in Him by the Father from before the foundation of the world (Eph. 1:4).

The believer, therefore, never stands apart by himself; he is never alone. In the natural world every human being is born in the fellowship of his parents, and he is therefore without any effort on his own part a member of a family, of a people, and also of the whole of mankind.

So it is also in the spiritual sphere. The believer is born from above, out of God, but he receives the new life only in the fellowship of the covenant of grace of which Christ is the Head and at the same time the content.

If by virtue of this regeneration God is his Father, the church may in a good sense be called his mother. In the world of heathendom also there is no believer or no gathering of believers except by way of the mission which the church of Christ sends them.

From the first moment of his regeneration, therefore, the believer is, apart from his will and apart from his own doing, incorporated in a great whole, taken up into a rich fellowship; he is member of a new nation and citizen of a spiritual kingdom whose king is glorious in the multitude of his subjects (Prov. 14:28).”

–Herman Bavinck, The Wonderful Works of God (trans. Henry Zylstra; Glenside, PA: Westminster Seminary Press, 1909/2019), 495–496.

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“Believers can and will become holy because in Christ they are holy” by Herman Bavinck

“Naturally, God is the Almighty One, and He could, had He wanted to, have perfectly sanctified all His children in the moment of regeneration. But that apparently was not His will; in the recreation He does not deny Himself as Creator.

All the life of the creature is born, grows up, and only gradually reaches its maturity. Because the spiritual life is actually life it comes to be and it develops in this same way.

God does not inject the righteousness and holiness of Christ into us mechanically, or pour it out as one does water into a vessel, but He works it out in us in an organic way. Hence the one detail does not conflict with the other when the Scripture constantly presents the matter as though the believers must become that which they are.

The kingdom of heaven is a gift of God (Luke 12:32) and yet it is a treasure of great worth which must be sought after (Matt. 6:33 and 13:46). The believers are the branches of the vine, and they can, accordingly, do nothing without Christ, and yet they are told in His word to remain in Him, in His word, and in His love (John 15:1ff).

They were elected in Christ from before the foundation of the world, and yet they must be diligent to make their calling and their election sure (Eph. 1:4 and 2 Peter 1:10). They have been sanctified by the one sacrifice of Christ, and must nevertheless follow after sanctification, without which no man shall see the Lord (Heb. 10:10 and 12:14).

They are complete, and nevertheless require constant perfecting and establishment (Col. 2:10 and 1 Peter 5:10). They have put on the new man, and must nevertheless constantly put him on (Eph. 4:24 and Col. 3:10).

They have crucified the flesh with the affections and lusts, and must nevertheless still mortify their members which are upon the earth (Gal. 5:24 and Col. 3:5). It is God who works in them both to will and to do according to His good pleasure, and yet they must work out their salvation with fear and trembling (Phil. 2:12–13).

These data do not conflict with each other. The one is simply the ground and guarantee of the other. Because sanctification, like the whole of salvation, is the work of God, we are admonished, obliged, to a new obedience, and we are also qualified for it.

He grants abundant grace not that we should instantly or suddenly be holy and continue to rest in this holiness, but that we should persevere in the struggle and remain standing.

He hears our prayers but does it in accordance with the law and order which He has fixed for the spiritual life. Hence we are always of good courage, for He who has begun a good work in us will finish it until the day of Jesus Christ.

The believers can and they will become holy because in Christ they are holy.”

–Herman Bavinck, The Wonderful Works of God (trans. Henry Zylstra; Glenside, PA: Westminster Seminary Press, 1909/2019), 484-485.

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“The Christian ethic” by Herman Bavinck

“The Christian ethic is none other than the one briefly and pointedly comprised in the ten commandments and which, for the rest, is illuminated and interpreted throughout the whole of Scriptures.

In those commandments the love of God stands in the foreground, but the love of the neighbor is the second law, like unto the first.”

–Herman Bavinck, The Wonderful Works of God (trans. Henry Zylstra; Glenside, PA: Westminster Seminary Press, 1909/2019), 479.

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“The chain of salvation cannot be broken” by Herman Bavinck

“After Paul in his letter to the Romans has first dealt with the subject of justification (Romans 5:1ff) he proceeds in chapter 6 to the subject of sanctification (Romans 6:1ff). Just as there were later on, so there were in the days of the apostles certain people who thought that the doctrine of free justification would affect the moral life unfavorably.

They feared that people, prompted by such a confession, would proceed to sin in order that good might issue from it and grace be made to abound (Rom. 3:8 and 6:1). Paul refutes this charge and says that it is impossible for those who have died to sin to live in it any longer (Rom. 6:2).

He proves this by pointing out that the believers who by their faith have received the forgiveness of sins and peace with God have also by witness of their baptism been buried with Christ in His death and been raised with Him to a new life (Rom. 6:3–11).

For Paul believers are always persons who have not only accepted the righteousness of God in Christ unto the forgiveness of their sins, but also have personally died and been raised in the communion with Christ, and therefore are dead to sin and alive in God (Gal. 2:20; 3:27; Col. 2:12). In other words, the death of Christ has justifying power not only but also sanctifying power (2 Cor. 5:13).

And the faith which has the true stamp upon it accepts Christ not only as a justification but also as a sanctification: in fact, the one is impossible without the other. For Christ is not to be divided and His benefits are inseparable from His person.

He is at the same time our wisdom and our righteousness, our sanctification and our redemption (1 Cor. 1:30). Such He became for us of God and as such He was given us by God.

The sanctification which we must share, therefore, lies perfectly achieved in Christ. There are many Christians who, at least in their practical life, think very differently about this.

They acknowledge that they are justified through the righteousness which Christ has accomplished, but they maintain or at least act as though they hold that they must be sanctified by a holiness that they must themselves achieve.

If this were true, then we, in flat contradiction of the apostolic testimony (Rom. 6:14; Gal. 4:31; 5:1 and 13), would not be living under grace in freedom but under the bondage of the law.

However, the evangelical sanctification is distinguished just as well from the legal one as the righteousness of God revealed in the gospel is distinguished, not in its content but in the mode of sharing it, from that which was demanded by the law.

It consists of this: that in Christ God gives us the perfect sanctification along with the justification, and that He gives us this as an internal possession through the regenerating and renewing operation of the Holy Spirit.

Sanctification is therefore God’s work, a work of His righteousness and of His grace at the same time. First He reckons Christ and all His benefits to our account, and thereupon He shares Him with us in all the fulness that is in Him.

For it is He who circumcises the hearts (Deut. 31:6), who takes away the heart of stone and supplants it with a heart of flesh (Ezek. 12:19), who pours out His Spirit upon them (Joel 2:28), who creates a new spirit within them (Ezek. 11:19 and 36:26), who writes His law in their hearts, causes them to walk in His ways and makes them His people. (Jer. 31:33; 32:38; Ezek. 36:27 and 28)

The matter is, if possible, put even more strongly in the New Testament where we read that the believers are God’s workmanship, created in Christ Jesus (Eph. 2:10), a new creature (2 Cor. 5:17 and Gal. 6:15), and the work of God (Rom. 14:20).

There the believers are also called God’s husbandry and God’s building (1 Cor. 3:9; Eph. 2:20; Col. 2:7; 1 Peter 2:5), and there we are told that all things are of God (2 Cor. 5:18).

When they were buried with Christ and raised with Him, they were also washed and sanctified (1 Cor. 1:2; 6:11; Titus 3:5), and they continue to be sanctified in the future (John 17:17; 2 Cor. 3:18; 1 Thess. 5:23; Eph. 5:26; Titus 2:14; and Heb. 13:20–21) until they have been wholly conformed to the image of the Son. (Rom. 8:28; 1 Cor. 15:49; and Phil. 3:21)

The chain of salvation cannot be broken because from beginning to end it is the work of God. He whom He has known, called, and justified, him He has also glorified (Rom. 8:30).”

–Herman Bavinck, The Wonderful Works of God (trans. Henry Zylstra; Glenside, PA: Westminster Seminary Press, 1909/2019), 457-459.

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