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The Staunch Calvinist

"Absolute sovereignty is what I love to ascribe to God." - Jonathan Edwards

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1689 Second Baptist Confession of Faith Highlighted
Simon Wartanian | 27,355 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30
1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist
...1 yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved: much less can men that receive not the Christian religion be saved; 2 be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess. 3
  1. Matt. 7:22; 13:20-21; 22:14; Heb. 6:4-5
  2. John 6:44-45, 64-66; 8:24; 1 John 2:24, 25
  3. Acts 4:12; John 4:22; 17:3

Chapter 11: Of Justification [Return] [Commentary]

  1. Those whom God effectually calleth, he also freely justifieth, 1 not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; 2 not for anything wrought in them, or done by them, but for Christ’s sake alone; 3 not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ’s active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness by faith, which faith they have not of themselves; it is the gift of God. 4
    1. Rom. 8:30; 3:24
    2. Rom. 4:5-8; Eph. 1:7
    3. 1 Cor. 1:30-31; Rom. 5:17-19
    4. 2 Cor. 5:19-21; Titus 3:5, 7; Rom. 3:22-28; Jer. 23:6; Phil. 3:9; Acts 13:38-39; Eph. 2:7-9; Phil. 1:29; 2Pet 1:1
  1. Faith thus receiving and resting on Christ and his righteousness, is the alone instrument of justification; 1 yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love. 2
    1. Rom. 1:17; 3:27-31; Phil. 3:9; Gal. 3:5
    2. Gal. 5:6; James 2:17, 22, 26
  1. Christ, by his obedience and death, did fully discharge the debt of all those that are justified; and did, by the sacrifice of himself in the blood of his cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God’s justice in their behalf; 1 yet, inasmuch as he was given by the Father for them, 2 and his obedience and satisfaction accepted in their stead, 3 and both freely, not for anything in them, their justification is only of free grace, 4 that both the exact justice and rich grace of God might be glorified in the justification of sinners. 5
    1. Rom. 5:8-10, 19; 1 Tim. 2:5-6; Heb. 10:10, 14; Isa. 53:4-6, 10-12
    2. Rom. 8:32
    3. 2 Cor. 5:21; Matt. 3:17; Eph. 5:2; Rom. 3:26
    4. Rom. 3:24; Eph. 1:6-7
    5. Rom. 3:26; Eph. 2:7
  1. God did from all eternity decree to justify all the elect, 1 and Christ did in the fullness of time die for their sins, and rise again for their justification; 2 nevertheless, they are not justified personally, until the Holy Spirit doth in time due actually apply Christ unto them. 3
    1. Gal. 3:8; 1 Peter 1:2, 19-20; Rom. 8:30
    2. Gal. 4:4; 1 Tim. 2:6; Rom. 4:25
    3. Col. 1:21-22; Gal. 2:16; Titus 3:4-7; Eph. 2:1-3
  1. God doth continue to forgive the sins of those that are justified, 1 and although they can never fall from the state of justification, 2 yet they may, by their sins, fall under God’s fatherly displeasure; and in that condition they have not usually the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance. 3 
    1. Matt. 6:12; 1 John 1:7-2:2; John 13:3-11
    2. Luke 22:32; John 10:28; Heb. 10:14
    3. Ps. 32:5; 51:7-12; Matt. 26:75; Luke 1:20
  1. The justification of b...
1689 Baptist Confession Chapter 29: Of Baptism - Commentary
Simon Wartanian | 29,696 views | 45,510 words | 3:58:30 hours | 06 March 2015 23:14
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 29 Baptism Believer's Baptism Immersion Dipping Infant Baptism Covenant Theology 1689 Federalism Westminster Federalism
...m to teach that baptism is necessary for salvation. We will look at a few of these texts below, but first, let’s see why baptism is not necessary for salvation.

Let us first begin with the biblical doctrine of salvation by grace and through faith alone (e.g., Eph. 2:8-9). Justification is by faith alone (e.g., Rom. 3:21). Baptism is a deed of faith, but it is not faith. It is something which the regenerate heart would want to do in obedience to their Lord, but not a thing/deed which “activates” the fruits of faith (forgiveness, justification). See Chapter 11 for more on justification by faith alone. In every discussion of justification by the apostle Paul, baptism is never seen as a condition of justification or a prerequisite for the forgiveness of sins, but faith is everywhere the condition in such discussions. Faith is the empty hand where Christ, Who is our righteousness, is placed in. This is my fundamental presupposition.

The second reason is the obvious example of the thief on the cross. He expressed faith in Christ and he was assured by the words of Christ that he will be with Christ in Heaven (Luke 23:39-43). He expressed simple faith in Christ and asked Him to remember Him and Christ did not refuse this man. He did not require water baptism or anything else from him. His simple faith in Christ saved him. This is a clear example of a person going to heaven who was not baptized.

The third reason is that various people are said to have the Spirit before being water baptized. Paul was filled with the Holy Spirit prior to his baptism (Acts 9:17-18). The first Gentile converts to the Lord, first receive His Spirit and then water baptism (Acts 10:44-48). We recognize that there are instances where water baptism occurs first and then the giving of the Spirit, but these are special occasions peculiar to that time in the foundation of the church by the apostles. The Lord had meant His church to be built through the apostles, so that’s why they’re the ones in Acts who have received the authority to give the Spirit by the laying on of hands. The apostles John and Peter came and prayed for Samaria to receive the Spirit (Acts 8:14-17). Through the preaching of Peter, the Spirit fell upon the Gentiles (Acts 10:44-48), although that was prior to their water baptism as noted above. Paul lays his hands on a group of about twelve men for them to receive the Spirit and His spiritual gifts after their water baptism in Christ’s name (Acts 19:1-7). Yet the normative New Testament teaching is that believers receive the Spirit at the time of faith and by faith (Eph. 1:13-14; Gal. 3:2). Water baptism comes after receiving the Spirit, yet for the foundational period of the church, God had desired to show the authority of the apostles in withholding the Spirit and giving Him when they prayed or laid their hands on people.

The fourth reason is 1 Corinthians 1:14-17. Paul says, “Christ did not send me to baptize but to preach the gospel”. But if baptism is necessary for salvation, why would Paul preach the gospel to a wide audience, yet baptize a few? In this passage, we see baptism and salvation to be two separate things, in which baptism is not necessary for salvation. Baptism is not part of the gospel, but it is the most proper response to it. The task of the apostle, as given by His Lord, was to preach the gospel, let others do the baptisms. The apostle does not disregard baptism, but he has not received the commission of baptizing everyone w...

1689 Baptist Confession Chapter 15: Of Repentance Unto Life and Salvation - Commentary
Simon Wartanian | 17,387 views | 8,593 words | 0:44:49 hours | 05 March 2015 18:55
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 15 Chapters Fifteen Restoration Repentance Salvation Faith
...ist until the risen Lord confronted him on the road to Damascus, saving him as a pattern of divine patience and mercy (Acts 9.1-9; 1 Timothy 1.12-16); and, the Philippian jailer, who was about to commit suicide at the prospect of his prisoners having escaped, but was prevented from doing so by Paul, who preached to him salvation in Christ, after which he believed, rejoicing (Acts 16.25-34).[4]

Notice also that the Confession connects repentance with effectual calling (Chapter 11). When God calls us, He not only gives us faith, but He also grants repentance which accompanies that faith (2 Tim. 2:25; c.f. Acts 20:21). This happens at conversion when God transfers us from the kingdom of darkness to the Kingdom of Christ. He grants us faith and repentance and cleanses us from all unrighteousness. The Reformed understanding of the Ordo Salutis (Order of Salvation) is:

  1. Election (chapter 3)
  2. Effectual Calling (chapter 10)
  3. Regeneration (Chapter 11)
  4. Conversion (chapter 14 Of Saving Faith and chapter 15, the current one on repentance)
  5. Justification (Chapter 11)
  6. Adoption (chapter 12)
  7. Sanctification (chapter 13)
  8. Perseverance (chapter 14)
  9. Glorification

See this helpful picture by Tim Challies.

It is important to note that here we are speaking of the logical order of salvation and not how we experience salvation. In Chapter 11, I argued for “Regeneration Precedes Faith”. From our experience, the new birth and faith in the Lord Jesus happened at the same time. So, when we speak of the Ordo Salutis, we do not mean the order in time, but logically. This has to do more with causation and which one is dependent on the other. Repentance is in stage four. Repentance and faith together constitute conversion and they describe what conversion consists in. There would not be a conversion if there was no regeneration. There would be no regeneration if there was no effectual calling. There would be no effectual calling if there was no sovereign election in eternity past. One is dependent upon the other and springs forth from the other.

§2 God has mercifully provided that believers so sinning and falling be renewed through repentance unto salvation

  1. Whereas there is none that doth good and sinneth not, 1 and the best of men may, through the power and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into great sins and provocations; 2 God hath, in the covenant of grace, mercifully provided that believers so sinning and falling be renewed through repentance unto salvation. 3
    1. Ps. 130:3; 143:2; Prov. 20:9; Eccl. 7:20
    2. 2 Sam. 11:1-27; Luke 22:54-62
    3. Jer. 32:40; Luke 22:31-32; 1 John 1:9

There is none that doth good and sinneth not; everyone sins (Ps. 130:3). This is the sad reality of fallen man and even of redeemed man. Even Christians, through the power and deceitfulness of their corruption dwelling in them...fall into great sins (David’s adultery in 2 Sam. 11). Those who underestimate the power of sin will certainly fall into it. Sin is powerful and deceiving and it calls us back to itself because it wants us to be its slaves again. But this is the good news when we fall into sin: God hath, in the covenant of grace, mercifully provided that believers so sinning and falling be renewed through repentance unto salvation (Jer. 32:40; 1 John 1:8-9). We are not saved again, but we are renewed and are back in a harmonious relationship with God. The promise of 1 John 1:9 is very dear to me: “If...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary
Simon Wartanian | 17,543 views | 16,934 words | 1:29:010 hours | 05 March 2015 18:23
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 13 Chapter Thirteen Sanctification Holiness
...689-Baptist-Confession-Chapter-8:-Of-Christ-The-Mediator-Commentary#The-Believers%E2%80%99-Inheritance-in-Christ"union with Christ in chapter 8 paragraph 5 (see chapter 27, paragraph 1 for more detail). We dealt with the effectual call or Irresistible Grace in chapter 10 and Regeneration and Justification were dealt with in Chapter 11.

Sanctification

The answer to question 35 “What is sanctification?” of the Westminster Shorter Catechism is as follows:

Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.[2]

Having this definition, we can say that sanctification is a work of renewal and enablement. This enablement is twofold: to die unto sin and to live unto righteousness. It is a work of life and death by God. But before we dive into sanctification and its effect, we must first note that “to sanctify” something is to “make it holy”.

Holiness

Sanctification has to do with making or declaring holy. Holiness essentially has to do with “otherness” or setting apart. This idea is conveyed in the Old Testament by the use of words like:

  • consecrate (e.g. firstborn [Ex. 13:2]; the people of Israel [Ex. 19:10; Josh. 3:5; 7:13], the priests [Ex. 19:10, 22; 28:3]; Mt. Sinai [Ex. 19:23]; gifts [Ex. 28:38]; offering [Ex. 29:27]; Passover lamb [2 Chron. 30:17]; altar [Ex. 29:36, 27, 44]; the tent of meeting and all its items [Ex. 30:26-29]; the temple [2 Chron. 29:5]; a fast [Joel 1:14; 2:15]),
  • set apart (e.g. Israel and the godly [Gen. 49:26; Deut. 10:8; Ps. 4:3]; priests [Num. 16:9]; musicians [1 Chron. 25:1]; land [Ex. 8:22]; newborn of man and beast [Ex. 13:12]; animals [Lev. 20:25]; cities [Deut. 4:41; Josh. 16:9]),
  • separate (e.g. Israel [Lev. 15:31; 20:24, 26]; priests [Num. 8:14; 1 Chron. 23:13]; animals [Lev. 20:25]; Nazarite [Num. 6:2, 3, 12]; a portion of the temple [Ezek. 48:21-22]).

While our initial idea may be that of making people holy or setting people apart, the usage of these words is very wide, ranging from people to things. If we consider the usage of the word “holy” then this would encompass these things above and even more. The basic idea conveyed from these passages is that a thing or a person is separated from a common purpose and given another purpose and it or they belong to another, e.g. God. William D. Mounce explains the concept of holiness and the Hebrew word used in the Old Testament:

Generally, qados [which is used 117 times] is translated as “holy,” “holy one,” or “saint.” It describes that which is by nature sacred or that which has been admitted to the sphere of the sacred by divine rite. It describes, therefore, that which is distinct or separate from the common or profane.[3]

All over the Bible, God is said to be holy. He Himself provides the standard which our holiness or the holiness of things are measured against. He is said to be “Holy, holy, holy” (Isa. 6:3; Rev. 4:8). It is the only attribute of God that is raised to the third repetition. It is not an attribute among many others. Rather, it is the attribute that encompasses all others. His love is holy; His justice is holy; His grace is holy; His wrath is holy and so forth. Holiness to God means that is He is morally perfect, other and separated from sinners. J. I. Packer explains:

When Scripture calls God, or individual persons of the Godhead, “holy” (as it often does: Lev. 11:44-45; Josh. 24:1...

Welcome To The Staunch Calvinist
Simon Wartanian | 15,684 views | 547 words | 0:02:57 hours | 08 March 2014 16:57
Calvinism Absolute Sovereignty Of God Reformed Theology Reformed Baptist 1689 Baptist Confession Calvinist Baptist

Welcome to The Staunch Calvinist. This is a place where Calvinistic Theology will be displayed. A place where the Doctrines of Grace will be explained and defended. This is a place where the Sovereignty of God is cherished and promoted. We hope you will be ministered to through the material on the website. Our goal is to glorify the Lord Jesus Christ and honor Him. “May the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you all.” 2 Corinthians 13:14

The following document may help you to understand the Biblical case for ‘Calvinism’: God’s Absolute Sovereignty – A case for Calvinism. 

I have two sections dedicated to the Doctrines of Grace: defining the Doctrines of Grace & defending the Doctrines of Grace, which are taken from the document above. In the general section, you will find some book reviews and the resources from which I mainly drew the content of the “God’s Absolute Sovereignty” document.

As a Reformed Baptist, I started the 1689 Confession section wherein I seek to explain the chapters and make a biblical case for what is said on a particular subject. As of 18/09/2016, the commentary is complete:

  1. Of the Holy Scriptures
  2. Of God and the Holy Trinity (the attributes of God and a case for the doctrine of the Blessed Trinity)
  3. Of God’s Decree (I make a case for predestination, election, reprobation and absolute sovereignty even over evil and sin)
  4. Of Creation
  5. Of Divine Providence
  6. Of the Fall of Man, Of Sin, And of the Punishment Thereof (Total Depravity)
  7. Of God’s Covenant (1689 Federalism)
  8. Of Christ the Mediator (including a case for the Substitutionary Atonement, Active and Passive Obedience of Christ, Definite Atonement and answers to passages used against the doctrine)
  9. Of Free Will (with the help of Jonathan Edwards, the consistency of moral agency being found in carrying one’s desires, the inconsistencies of libertarian free will, explanation of necessity and inability)
  10. Of Effectual Calling (with a case for infant salvation)
  11. Of Justification (faith is a gift and regeneration precedes faith)
  12. Of Adoption
  13. Of Sanctification
  14. Of Saving Faith
  15. Of Repentance Unto Life and Salvation
  16. Of Good Works
  17. Of The Perseverance Of The Saints (A positive case for the Reformed doctrine and responses to passages such as Hebrews 6 and the like)
  18. Of The Assurance Of Grace And Salvation
  19. Of The Law Of God (Threefold Division of the Law, the Decalogue before Moses, a brief exposition of the Decalogue, ceremonial and civil laws, the abiding moral law under the New Covenant in the OT prophecy and the NT, Threefold Uses of the Law, The Law and the Gospel)
  20. Of The Gospel, And Of The Extent Of The Grace Thereof
  21. Of Christian Liberty And Liberty of Conscience
  22. Of Religious Worship And the Sabbath Day (A case for the Regulative Principle of Worship and the Christian Sabbath)
  23. Of Lawful Oaths And Vows
  24. Of The Civil Magistrate
  25. Of Marriage
  26. Of The Church
  27. Of the Communion of Saints
  28. Of Baptism And The Lord’s Supper
  29. Of Baptism
  30. Of The Lord’s Supper
  31. Of The State Of Man After Death And Of The Resurrection Of The Dead (Intermediate State Hades, Sheol, Heaven; A Case for Amillennial Eschatology; critique of Premillennialism)
  32. Of The Last Judgment (Endless punishment in Hell contra Annihilationism)
...
1689 Baptist Confession Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof - Commentary
Simon Wartanian | 19,758 views | 7,955 words | 0:42:14 hours | 04 March 2015 21:18
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 6 Fall Of Man Sin Condemnation Total Depravity Total Inability Original Sin Federal Headship
... Let us not forget how we are saved and made righteous. We are saved also by way of Federal Headship–that of Christ, and not of Adam. It is not because of our works that we are saved, but because of Christ’s works that we are saved (Rom. 5:18-19). Somebody else represented us before God and did for us that which we could not do. So, before we dismiss Adam’s Federal Headship, let us not forget about Christ’s Federal Headship. If we dismiss that, we also dismiss the only way of salvation and justification. See for more on justification and imputed righteousness, Chapter 11.

§4 Total Inability

  1. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, 1 do proceed all actual transgressions. 2
    1. Matt. 7:17-18; 12:33-35; Luke 6:43-45; John 3:3, 5; 6:37, 39-40, 44-45, 65; Rom. 3:10-12; 5:6; 7:18; 8:7-8; 1 Cor. 2:14
    2. Matt. 7:17-20; 12:33-35; 15:18-20; James 1:14-15

All actual transgressions proceed from this original corruption of Adam and Eve (Matt. 7:17-20; 15:18-20). Through this original corruption, the nature of man was distorted and separated from God whereby it was made opposite to all good, and wholly inclined to all evil (Gen. 8:21; Rom. 3:10-12; 8:7-8). And from this corruption do all our sins spring and have their origin. 

Here follows the classic Reformed doctrine of Total Depravity from the acronym TULIP. I and many others think it is better named Total Inability. Total Depravity gives the idea that we are as bad as we could be, which is obviously not true and not the historical sense given by the name. Rather, what is communicated by the phrase is that the total, i.e., whole, person is depraved and sinful. There is not an inch in us where sin does not dwell and have its reign in us. On the other hand, Total Inability better expresses the point of the doctrine in saying that we are totally unable to do anything that is pleasing to God. Let’s define Total Depravity.

Because of the Fall, man is unable of himself to savingly believe the gospel. The sinner is dead, blind and deaf to the things of God; his heart is deceitful and desperately corrupt. His will is not free; it is in bondage to his evil nature. Therefore, he will not –indeed, he cannot—choose good over evil in the spiritual realm. Consequently, takes much more than the Spirit’s assistance to bring a sinner to Christ. Spirit makes the sinner alive and gives him a new nature. Faith is not salvation, but itself a part of God’s gift of salvation. It is God’s gift to the sinner, not the sinner’s gift to God.[6]

This is a pretty good definition of what Calvinists believe about the state of the unregenerate man. Now let us see what the Bible says. Here is a list of verses on Total Depravity.

Man’s Intentions Are Evil

Gen. 8:21 And when the LORD smelled the pleasing aroma, the LORD said in his heart, “I will never again curse the ground because of man, for the intention of man’s heart is evil from his youth. Neither will I ever again strike down every living creature as I have done. 

Even from the beginning of our lives our motives are evil. This, the Lord God, said after the Flood, after cleansing the earth from wickedness. The Flood did not change human nature, but it demonstrated God’s hatred and abhorrence of sin and what has become of His good creation. The same was said before the Flood (Gen. 6:5). Here it is said that our intentions–our motives, goals, purpos...

Extensive review of Jonathan Menn's Biblical Eschatology
Simon Wartanian | 5,292 views | 12,397 words | 1:05:40 hours | 09 February 2022 21:11
Book Reivew Jonathan Menn Eschatology Amillennialism Dispensationalism Millennium
...r back as the second century, Irenaeus recognized the same thing: “It is therefore more certain, and less hazardous, to await the fulfillment of the prophecy, than to be making surmises, and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved.” (p. 194)

The number is explained as the number of man generically not a particular man. It symbolizes man’s utter fallenness and contrasted with the sevens throughout the book, which signify completeness (p. 195).

The Book of Revelation in Biblical Eschatology

Chapter 11 is titled “The Book of Revelation” and it deals with everything related to the named book. It is an excellent discussion of the interpretation and symbolism of the Apocalypse. It is the longest chapter in the book: pp. 199-327! In it, Dr. Menn brings the best scholarship from all sides into clearing up the book of Revelation.

Apocalyptic and symbolic

When we pick up Revelation it is essential to understand what kind of literature we are reading. Because the kind of literature will determine how we are to read it. If it is history, then we read it as a straightforward history. If it is poetry, we will read it as poetry. Revelation is clearly apocalyptic. This is a genre which is “highly visionary and symbolic” (p. 201). This means that Revelation is not to be read as straightforward history. It is very interesting how the dictum to “interpret literally unless told otherwise” is filled on its head with Revelation:

Revelation as a whole, beginning with Rev 1:1’s use of sēmainō (“communicate by symbols”) and deichnumi (“show”), together with the repeated introductory formula “I saw” or similar expressions, denote the fact that the general nature of the book is symbolic, not “literal” or didactic. The use of sēmainō in Rev 1:1 is an allusion to Daniel 2:28–29, 45 and means “symbolize.” The fact that John states that Revelation is being communicated by symbols (which, in fact, fill the book) has important hermeneutical implications. Beale states that, in light of the explicitly symbolic nature of the book, “the dictum of the popular approach to Revelation—interpret literally unless you are forced to interpret symbolically—should be turned on its head. Instead, . . . the preceding dictum should be reversed to say ‘interpret symbolically unless you are forced to interpret literally.’ Better put, the reader is to expect that the main means of divine revelation in this book is symbolic.” (p. 201)

Beale as also said something like, “because I interpret Revelation 1:1 literally, I must interpret the rest figuratively.” Knowing that Revelation is apocalyptic, we can now endeavor to understand apocalyptic literature in order to understand Revelation rightly. Dr. Menn provides us with some guidelines (pp. 203-205) such as listening to the way symbols are interpreted within the book itself (e.g., Rev. 1:20) and being aware of the Old Testament background. Important to keep in mind the ethical purpose of prophecy. In the words of Menn: “in interpreting Revelation’s symbolism we must always bear in mind the moral and ethical purpose behind all prophecy, includ

...
1689 Baptist Confession Chapter 2: Of God and of the Holy Trinity - Commentary
Simon Wartanian | 26,089 views | 28,880 words | 2:33:55 hours | 04 March 2015 20:55
The Second Baptist Confession Of Faith Confession Commentary Chapter 2 God Trinity Attributes Of God Immutability Repentance Of God Love Of God Justice Of God Spirituality Of God Monotheism
...love of God were demonstrated. God does not simply forgive us without sacrifice. Rather, He provided the sacrifice which would provide satisfaction to His holiness and His law. We have defied His holiness and we have broken His law. God cannot simply push sin under the rug, but He must deal with it because He is not a corrupt judge, but He is the righteous Judge of all the earth. God punished His Son, as the Substitute on behalf of His people, so that His people can be forgiven and given the righteousness of Christ. In this way, God is Just and the Justifier of those who believe in the Son. See Chapter 11 for more on this.

Nahum 1:2 introduces God as, “The LORD is a jealous and avenging God; the LORD is avenging and wrathful; the LORD takes vengeance on his adversaries and keeps wrath for his enemies.” The wrath of God is what Jesus took upon Himself in the place of all those who believe in Him. It is from the judgment and wrath of God that we are saved. The wrath of God rests on everyone who does not believe and obey the Son (John 3:36; Rom. 1:18-31). The wrath of God is His displeasure and hatred of the sin and the sinner, yes the sinner too (Ps. 5:5-6; 11:5). The place of punishment where God’s wrath will be unrestrained is Hell. There the Lord will be present in His displeasure and wrath, unrestrained by Himself and with no ounce of mercy anymore. Oftentimes the Lord shows unfathomable grace to the worst of sinners on earth, which is meant to lead them to repentance (Rom. 2:4), yet they keep rebelling against Him and thereby storing more and more wrath for themselves for rejecting the God whom they know (Rom. 1:21). It is indeed a fearful thing to fall into the hands of the living God (Heb. 10:31). But for all those who have put their faith in the Mediator, the Substitute in our place, they are freed from the wrath of God and that wrath which they rightly deserve is taken by Christ because He loved them. By placing our sins upon Jesus, He is shown to be both just and the justifier of those who put their faith in the Substitute (Rom. 3:26).

This is our God. He’s awesome and Sovereign and we are not ashamed to say that we know no characteristics/attributes (as mentioned in the confession) of Him aside from His revelation and condescension in Holy Writ. All that we certainly and clearly know about God is based upon His divine condescension in the Holy Scriptures by revealing Himself to undeserving sinners. 

§2 The Self-Sufficiency Of God

  1. God, having all life, glory, goodness, blessedness, in and of himself, is alone in and unto himself all-sufficient, not standing in need of any creature which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them; 1 he is the alone fountain of all being, of whom, through whom, and to whom are all things, and he hath most sovereign dominion over all creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; 2 in his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent or uncertain; 3 he is most holy in all his counsels, in all his works, and in all his commands; 4 to him is due from angels and men, whatsoever worship, service, or obedience, as creatures they owe unto the Creator, and whatever he is further pleased to require of them. 5
    1. John 5:26; Acts 7:2; Ps 148:13; 119:68; 1 Tim 6:15; Job 22:2-3; Acts 17:24-25
    2. Rev...
1689 Baptist Confession Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof - Commentary
Simon Wartanian | 13,394 views | 3,261 words | 0:17:00 hours | 05 March 2015 19:57
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 20 General Revelation Special Revelation The Necessity Of The Gospel The Work Of The Holy Spirit
...er and believing God, was enough for salvation. The saints prior to Christ looked forward to Christ, but now that He has come, we look back to Christ. This is how Abraham was saved, the father of the faithful: “And he believed the LORD, and he counted it to him as righteousness” (Gen. 15:6). Justification has always been by grace, never was it by works! See here for our relevant discussions concerning the salvation of the elect under the Old Testament in Chapter 11 of the Confession on justification.

§2 This promise of Christ, and salvation by him, is revealed only by the Word of God

  1. This promise of Christ, and salvation by him, is revealed only by the Word of God; 1 neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; 2 much less that men destitute of the revelation of Him by the promise or gospel, should be enabled thereby to attain saving faith or repentance. 3 
    1. Acts 4:12; Rom. 10:13-15
    2. Ps. 19; Rom. 1:18-23
    3. Rom. 2:12a; Matt. 28:18-20; Luke 24:46-47 with Acts 17:29-30; Rom. 3:9-20; Prov. 29:18; Isa. 25:7; 60:2, 3

Salvation by Christ is revealed only by the Word of God (Rom. 10:13-15). It is only from the Scriptures that we know that by faith in Christ and repentance toward God, we attain to the forgiveness of sins. The message of the gospel comes from the special revelation of God and is not part of general revelation. Neither the works of creation or providence, with the light of nature, make discovery of Christ. General revelation reveals that there is a God, but to know Who this God is and what He requires, we need special revelation. Furthermore, those who are destitute of the revelation by Him by the promise or gospel cannot be saved (Rom. 10:13-15). It is by the embrace of the gospel and the revelation of God alone that we are saved.

The gospel, unlike the existence of God, is a special revelation, meaning it is only revealed in the Bible. You cannot look at creation and conclude that God gave His only Son to die in our place! Scripture, in no place, gives any hint that people can be saved outside of Christ or without believing the work of Christ. Therefore, for those who are neither infants nor people with mental problems (see chapter 10:3), their end is doom. Not because they rejected the gospel, but because they lived in sin. Romans 1 clearly teaches that all people know God and they suppress the truth about that one God and seek others ways. Paul writes:

Rom. 1:18-20 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. 

The reasons that they are ἀναπολογήτους (anapologetous, G379) is because of the fact that God Himself is the One Who has revealed Himself to all people. The things about God and His power are “plain to them” and the reason why they’re plain is “because God has shown it to them.” When we doubt the validity of general revelation, we doubt the power and word of God. They know God for certain, but by sin, they suppress that truth. Because of God’s self-revelation in creation, they are without a ...

A Review of Jeffrey D. Johnson's The Fatal Flaw
Simon Wartanian | 10,365 views | 4,031 words | 0:20:42 hours | 27 November 2015 22:25
Reformed Baptist Covenant Theology 1689 Federalism Westminster Baptism Infant Baptism Book Review Jeffrey Johnson The Fatal Flaw
...w do they make the covenant of grace look like a covenant of works, or vice versa?” The dilemma is conditions and covenant-breakers within the old covenant.

In chapter 9 the author identifies the fatal flaw of Paedobaptist covenant theology, it is the fact that they label the Mosaic Covenant of Works as a covenant of grace. The fact that the Mosaic contains covenant breakers and condition is contrary to the notion of a covenant of grace as he sought to argue in the previous chapters. In chapter 9 he also looks to “the problem of making the covenant of grace breakable.” (p. 121)

The next two chapters he examines the deficiencies (chapter 10) and purpose (Chapter 11) of the Old Covenant.

In chapter 12 and 13 he writes about the discontinuity between the Old and New covenants. He identifies four aspects in which they differ:

  1. Different Participants – Based from the Abrahamic promise of “to you and your seed” Presbyterians argue for the continuity of that promise for all the administrations of the Covenant of Grace, unless there is a prohibition or exclusion of infants. But Johnson counters by saying that the reference to “you and your seed” Paul sees as referring to Christ in Galatians 3:15, therefore this promise is not referring to unbelieving Jews, rather to Christ and those who are in Him (Gal 3:29). The promises were made to Abraham and his seed, which is Christ and all who are in Him.
  2. Different Substances – This is the obvious conclusion if the Mosaic was not an administration of the Covenant of Grace. While the New and Mosaic covenants are two different covenants and not merely administrations of the Covenant of Grace, that does not mean that they don’t have similarities. The Old Covenant foreshadowed the New Covenant. The earthly things pointed to the spiritual realities of the New Covenant. For example, people entered the Old Covenant by their birth within the nation of Israel, but people enter into the covenant by the new birth – by being born from above. Under the Old Covenant circumcision was an outward and fleshly act, while under the New Covenant it is a spiritual thing and it refers to regeneration. Johnson believes that Paedobaptists are wrong to “cling to the shadows of infant circumcision. In so doing, they mix the ineffectual and temporary shadows of the old covenant with the eternal realities and power of the new covenant.…by connecting infant circumcision…with baptism.” (p. 157)
  3. Different Durations – The Old Covenant was destined to pass away. God did not intend it to be eternal. The fact that it had passed away is clear for example from Hebrews 8:13. While the New Covenant is called the “eternal covenant” in Heb 13:20. The Old Covenant was abolished in order to establish the New (Heb 8:6-11).
  4. Different Efficacies – “The old covenant did not contain or offer grace (unmerited mercy – justification, or inward power – sanctification) to its members, while the new covenant does.” (p. 163) The efficacy of the Mosaic was depended upon the obedience of the people as can be seen in many places in the Old Testament (e.g. Ex 19:5-6; Deut 30:19; Gal 3:10). But the efficacy of the New Covenant is not depended upon man, but upon the God-Man. It is He who provides that which God requires. He is the Covenant Keeper and by His doing we are made righteous and have a loving relationship with God. Chapter 13 is dedicated to the discussion of this topic along with questions concerning the law, justification and s...