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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 | 24,618 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30
1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist
...e Father and the Son about the redemption of the elect; 2 and it is alone by the grace of this covenant that all the posterity of fallen Adam that ever were saved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency. 3
  1. Gen. 3:15; Rom. 16:25-27; Eph. 3:5; Titus 1:2; Heb. 1:1-2
  2. Ps. 110:4; Eph. 1:3-11; 2 Tim. 1:9
  3. John 8:56; Acts 4:12; Rom. 4:1-25; Gal. 3:18-22; Heb. 11:6, 13, 39-40

Chapter 8: Of Christ the Mediator [Return] [Commentary]

  1. It pleased God, 1 in His eternal purpose, 2 to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, 3 to be the mediator between God and man; the prophet, priest, and king; head and saviour of the church, the heir of all things, and judge of the world; 4 unto whom he did from all eternity give a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified. 5
    1. Isa. 42:1; John 3:16
    2. 1 Peter 1:19-20
    3. Ps. 110:4; Heb. 7:21-22
    4. 1 Tim. 2:5; Acts 3:22; Heb. 5:5-6; Ps. 2:6; Luke 1:33; Eph. 1:22-23; 5:23; Heb. 1:2; Acts 17:31
    5. Rom. 8:30; John 17:6; Isa. 53:10; Ps. 22:30; 1 Tim. 2:6; Isa. 55:4-5; 1 Cor. 1:30
  1. The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father’s glory, of one substance and equal with him who made the world, who upholdeth and governeth all things he hath made, 1 did, when the fullness of time was come, 2 take upon him man’s nature, with all the essential properties 3 and common infirmities thereof, 4 yet without sin; 5 being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her: and the power of the Most High overshadowing her; and so was made of a woman of the tribe of Judah, of the seed of Abraham and David according to the Scriptures; 6 so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion; which person is very God 7 and very man, 8 yet one Christ, the only mediator between God and man. 9
    1. John 8:58; Joel 2:32 with Rom. 10:13; Ps. 102:25 with Heb. 1:10; 1 Peter 2:3 with Ps. 34:8; Isa. 8:12-13 with 3:15; John 1:1; 5:18; 20:28; Rom. 9:5; Titus 2:13; Heb. 1:8-9; Phil. 2:5-6; 2 Peter 1:1; 1 John 5:20
    2. Gal. 4:4
    3. Heb. 10:5; Mark 14:8; Matt. 26:12, 26; Luke 7:44-46; John 13:23; Matt. 9:10-13; 11:19; Luke 22:44; Heb. 2:10; 5:8; 1 Peter 3:18; 4:1; John 19:32-35; Matt. 26:36-44; James 2:26; John 19:30; Luke 23:46; Matt. 26:39; 9:36; Mark 3:5; 10:14; John 11:35; Luke 19:41-44; 10:21; Matt. 4:1-11; Heb. 4:15 with James 1:13; Luke 5:16; 6:12; 9:18, 28; 2:40, 52; Heb. 5:8-9
    4. Matt. 4:2; Mark 11:12; Matt. 21:18; John 4:7; 19:28; 4:6; Matt. 8:24; Rom. 8:3; Heb. 5:8; 2:10, 18; Gal. 4:4
    5. Isa. 53:9; Luke 1:35; John 8:46; 14:30; Rom. 8:3; 2 Cor. 5:21; Heb. 4:15; 7:26; 9:14; 1 Peter 1:19; 2:22; 1 John 3:5
    6. Rom. 1:3-4; 9:5
    7. See point 1 above
    8. Acts 2:22; 13:38; 17:31; 1 Cor. 15:21; 1 Tim. 2:5
    9. Rom. 1:3-4; Gal. 4:4-5; Phil. 2:5-11
  1. The Lord Jesus, in his human nature thus united to the divine, in the person of the Son, was sanctified and anointed with the Holy Spirit above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell, to the end that being holy, harmless, ...
1689 Baptist Confession Chapter 29: Of Baptism - Commentary
Simon Wartanian | 26,334 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
...his is a unique promise of the New Covenant. This is the circumcision of the heart. To be sure, circumcision of the heart is sometimes commanded by God (Deut. 10:16; Jer. 4:4), but it is not granted as part of the Old Covenant. Certainly, believers under the Old Covenant, were circumcised of heart and had the Law of God written on their hearts, but not in virtue of the Abrahamic or Mosaic Covenant, but by virtue of the retroactive New Covenant or the Covenant of Grace, which was in promise form before its formal establishment in Christ’s blood (see Chapter 8:6 for more on this). The members of this covenant will have the Law upon their hearts and minds, it will be part of their nature, unlike Old Covenant Israel which had the Law merely in stone, and some of them, who were elect and true believers, had the law in their hearts (e.g., Ps. 40:8). (2) God being our God and we being His people is not a unique promise for the New Covenant, but part of the Abrahamic as well as the Mosaic covenants. But obviously, this is promise a relative to the covenant in which it is given. Our relationship with God, under the New Covenant, is much greater than the saints of old experienced. We have the completed Scriptures, we have Christ not in the shadows, but in the realities. We have a greater knowledge of God and His Father’s heart and so on. Though this is not a unique aspect of the New Covenant, yet the intimacy between the redeemed and God is greater in the New Covenant. It cannot merely be assumed that because the same words of the promise are repeated that they are speaking of the one and same promise. God was a God to all Israel, even unbelievers and they could claim Him as their God, but in a different sense than that which is given here. (3) Another unique part of the New Covenant is the fact that there will be no need to teach people, who are part of the covenant, about salvation (knowing the Lord). This obviously does not mean we do not need to study the Bible and learn about God, but rather, the point of Hebrews 8:11 is more specific, namely, the Israel with whom God will make this New Covenant will all know Him salvifically. They will not merely hear about God and know Him among many other gods, but they will know Him intimately and be among His children and elect. That this fact concerns everyone in the covenant is seen in the way that it is described, it is said to be “all shall know me from the least of them to the greatest.” Even if there are children in the Covenant, they will know the Lord. The old ones in the Covenant will likewise know the Lord and everyone in between. Everyone who is part of this Covenant knows the Lord salvifically. (4) The reason that all the people in the Covenant will intimately and salvifically know the true God is because He will forgive their sins. As we saw above, the Lord Jesus offered Himself as a sacrifice on behalf of His covenant people, for whom also, on the basis of His sacrifice, He mediates and intercedes. All who find themselves in this New Covenant will have their sins forgiven. The blessings of the New Covenant include regeneration, the writing of the Law on the heart and the mind, the salvific and intimate knowledge of God, and the forgiveness of sins.

5. Therefore, on the basis of these considerations, we believe that the membership of the New Covenant, which is the Covenant of Grace established in Christ’s blood, is restricted to the elect alone. They enter the Covenant by faith when ...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary
Simon Wartanian | 20,896 views | 14,049 words | 1:13:47 hours | 04 March 2015 21:42
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 10 Chapter Ten Effectual Calling Irresistible Grace Regeneration Reformed Theology Calvinism Infant Salvation
...eceive forgiveness, we must have faith in Him. That is the way that we receive the application and effects of the propitiation made for us on the cross. No other religion provides man with a solution to this major sin problem. Essentially, all other religions are work-based. You have to do something to earn heaven or whatever it is. While biblical Christianity alone is the religion of pure grace. It answers the need of man. It answers the problem of man’s sin. But not only that, it presents us with Someone Who can go between us and between God—the God-Man—Christ (see Chapter 8 on Christ the Mediator). He Who is sinless would stand between us and God to plead on our behalf on the basis of His finished work on the cross and not because of anything that we’ve done. Sinful man needs a mediator who would go between him and a most holy and just God. That mediator was provided in the God-Man, the Lord Christ, Who died for our sins, purchasing our salvation and ourselves for God (Rev. 5:9-10) and in due time, bringing us into a harmonious and loving relationship with God.

That the Lord Christ is the only way may also be seen in passages that plainly say that. In John 14:6, the Lord Himself claims to be “the Way” to the Father. He is not merely a way, but He is the ἡ ὁδὸς (he hodos). He is the only and definite Way to the Father. All other ways do not lead to Him. All roads do lead to God, but not all roads lead to heaven and peace. We must all appear before God, but only those who come through Christ will receive acceptance, all others will perish and pay for their sins because there was no propitiation for their sins, therefore they have to try to propitiate God in their suffering. Peter says that there is no other name given to man by which we can be saved (Acts 4:11-12). Among all mankind, there is no one who can stand between us and God and reconcile us back, save the Lord Christ. It is only through Him that we find forgiveness and salvation. There is no other. All other roads lead to damnation, but only Christ gives us eternal life. See also Acts 10:42-43; John 3:36; 1 Timothy 2:5-6; 1 John 5:11-12.

There is a lot of pressure on Christians in the name of love to compromise on this vital point. It is not “loving,” some complain, to tell people that they cannot come to the Father any other way than through the Lord Christ. But it is loving. It is, in fact, hateful not to tell them, because you are not telling them the truth as witnessed by God Himself. It would lead them to damnation. God has not provided us with multiple ways of salvation, but there is only one way. The Way is through Jesus Christ, the Son of God, Who is the only propitiation provided by God for our sins (1 John 2:1-2). We must not compromise. We will not compromise. We must stand fast on the Word of Christ.

 

To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ.

(2 Thessalonians 2:14)

 

Footnotes

  1. ^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
  2. ^ Some editions of Dr. Waldron’s exposition leave out the word “elect,” but those editions were written when he was using Spurgeon’s version and later came to know that “elect infants” is original as in the Savoy and Westminster. In his words on Facebook were: “The quote you gave is, I think, from the first or second edi...
1689 Baptist Confession Chapter 15: Of Repentance Unto Life and Salvation - Commentary
Simon Wartanian | 16,317 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
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Chapter 15: Of Repentance Unto Life and Salvation

In this chapter, we will consider what repentance actually is. Is repentance a gift? Do we repent only when we become Christians? Does repentance always accompany faith? Is repentance necessary for salvation?

I find the division of the paragraphs a bit unhelpful. The Confession speaks of those who are aged repenting unto life (par. 1), Christians repenting of their sins (par. 2) and defines what repentance actually is in paragraph 3. It seems to me that it would have been more natural to begin by defining what repentance actually is and then proceeding with what are now paragraphs 1 and 2. Therefore, I will begin here by giving a definition of what repentance is and then I will try to defend that definition biblically in paragraph 3. Wayne Grudem says that:

Repentance is a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ.[1]

Thus, repentance is not only a sorrow for our sins against God, it is not only us being sorry for doing what we did, but it the commitment to forsake our sins and instead obey Christ the Lord. But more on this in paragraph 3.

That the Baptist Confession depends and copies from the Savoy Declaration of 1658 can very clearly be seen especially in this chapter, which is wholly different in the Westminster, but almost identical in the Savoy. See the comparison here.

§1 God in their effectual calling giveth them repentance unto life

  1. Such of the elect as are converted at riper years, having sometime lived in the state of nature, 1 and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life. 2
    1. Titus 3:2-5[2]
    2. 2 Chron. 33:10-20; Acts 9:1-19; 16:29-30

The Confession begins by noting that some of the elect...are converted at riper years. This means that they have sometime lived in the state of nature and therein served divers lusts and pleasures (e.g. Saul in Acts 9; the Philippian jailer in Acts 16:29-30; Zacchaeus in Luke 19:1-10). The nature of their repentance may be different than those who have not been given so much time to live in the state of nature and sin. In other words, not everyone has to have a radical conversion or repentance. But everyone is to repent of their sins and turn to God. It is God Who giveth them repentance unto life. Repentance, like faith (chapters 11:1; 14:1), is a gift of God and the work of the Holy Spirit in the hearts of the elect. 

In this paragraph, the Confession is speaking about the repentance of those who have lived manifestly wicked lives. The words of Dr. Waldron here are especially helpful:

The Confession makes this distinction out of a desire to distinguish repentance as a crisis experience from repentance as an ordinary grace. All believers are marked by the ordinary grace, but not all believers will know, or need to know, repentance as a crisis experience.

In this chapter two types of such a crisis experience are mentioned. The Confession first refers to ‘such of the elect as are converted at riper years having sometime lived in the state of nature’. Scriptural examples of this are Manasseh, Paul and the Philippian jailor. Secondly, it refers to ‘believers [who]…fall into great sins and provocations’. The scriptural examples here are David and Peter.[3]

We simply think of Saul of Tarsus and his dramatic conversion on the road to Damascus. In the sight of...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary
Simon Wartanian | 16,299 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
... toward holiness in being more and more quickened and strengthened in all saving grace. This is so that we would practice all true holiness, without which no man shall see the Lord (Heb. 12:14). The Lord grants us holiness and calls us to holiness so that we would see Him.

United, Called and Regenerated

I refer the interested reader to the previous chapters where we dealt with these things. I lightly touched upon our 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 lo...

Welcome To The Staunch Calvinist
Simon Wartanian | 14,520 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)
...
Extensive review of Jonathan Menn's Biblical Eschatology
Simon Wartanian | 4,118 views | 12,397 words | 1:05:40 hours | 09 February 2022 21:11
Book Reivew Jonathan Menn Eschatology Amillennialism Dispensationalism Millennium
...ispensational premillennialism must be rejected as a system of biblical interpretation which is not in harmony with Scripture. (p. 88)

The primary purpose of the millennium for dispensationalists is not even present in the only passage which speaks about a millennium. This is not merely absence of evidence taken as evidence of absence. According to dispensationalists, the restoration of Israel is not a minor point of the millennium, it is in fact one of the most primary points.

Dr. Menn also takes some time to critique preterism (both the partial-preterism connected with postmillennialism and also full preterism).

The Olivet Discourse

Chapter 8 is titled “The Olivet Discourse: the Tribulation and the Second Coming.” The Olivet Discourse refers to the discourse our Lord delivered on the Mount of Olives (Matt. 24; Mark 13; Luke 21). No eschatological book can ignore this important passage from our Lord’s lips. Throughout his book, he provides various tables of parallels between the Olivet Discourse and various eschatological passages in the New Testament contending how central the Olivet Discourse is for New Testament eschatology. At the same time, he shows that the Olivet Discourse is dependent upon the Old Testament.

For me, this one of the most challenging chapters. As I mentioned in the beginning of this post, Sam Storm’s Kingdom Come was one of the first books I read on amillennialism. In it, he took a partial-preterist interpretation (dominant among postmillennialists) of Matthew 24:1-35. I was convinced of it especially because of Matthew 24:34. Whatever I thought of the discourse, I did not think it pertained primarily to our future. The futurist interpretation was out of the question for me. I have read several passages of Josephus which correspond to our Lord’s prophecy. Therefore, I even regarded Matthew 24:29-31 to be speaking about our Lord’s judgment upon Jerusalem. I still had questions about some aspects of these verses, but the whole tenor seemed to me to be speaking about the destruction of Jerusalem.

Reading this chapter challenged me on several fronts. Dr. Menn argues convincingly argues that the first half of the discourse obviously has to do with the destruction of Jerusalem. It is very limited and it is spoken of in terms of being near and so on. In fact, the whole context leading up to the disciples’ questions in Matthew 24:3 has to do with the then-standing temple in Jerusalem. The great tribulation he also takes to be fulfilled in the destruction of Jerusalem. Something which I believed and still believe especially in light of the parallel passage in Luke 21:20 (with the abomination of desolation).

He sees a transition point from the near and only-pertaining-to-the-destruction-of-Jerusalem in Matthew 24:22—

Matt. 24:21-22 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. 22 And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.

The reference to “those days” in v. 22 he takes to be the whole inter-advent age and not the great tribulation. He marshals several arguments to this effect (taken from the ECLEA version, pp. 69-70):

  1. Although the “kai” of Matt 24:22; Mark 13:20 could connect those verses to the prior sect

    ...
1689 Baptist Confession Chapter 12: Of Adoption - Commentary
Simon Wartanian | 10,834 views | 2,439 words | 0:12:42 hours | 04 March 2015 21:56
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 12 Chapter Twelve Adoption Children Of God
...

God has vouchsafed, i.e., granted, all of them that are justified...in and for the sake of His only Son Jesus Christ, to make partakers of the grace of adoption (Eph. 1:5; Gal. 3:24-26; John 1:12-13). No justified person misses this grace of adoption. Their adoption, as well as their election (chapter 3:5), having the blessings of redemption (Chapter 8:8), effectual calling and regeneration (chapter 10:2), justification (chapter 11:3), were not based in themselves. The absolute and free grace of God dominates all of the Christian life. Because we are in...His Only Son Jesus Christ, we are likewise counted as sons (Gal. 3:26-29; 4:4-5). And for the sake of His Only Son and the work He accomplished upon the cross, whereby He purchased our redemption with all of its blessings, we are adopted as sons of God. By this grace of adoption, we are to enjoy the liberties and privileges of the children of God (John 1:12-13). We are freed from sin and are able to willingly please God. We are privileged as children of God and of having God as our Father. The Confession then goes on to list the privileges which the children of God have.

They have His name put upon them (Rev. 3:12), meaning that they belong to Him. He is their owner. He is their Father and Master. They receive the spirit of adoption (Rom. 8:15), Who is the Holy Spirit of God. The Spirit testifies with our spirit about our identity as children of God (Rom. 8:14-17). As children, we have access to the throne of grace with boldness (Heb. 4:16), because God is our Abba, Father. A child should not be afraid to approach their father. So likewise, we, as children of the Father, we may go to the throne of grace with boldness! We, by the fatherly care of God, are pitied, protected, provided for, and chastened by Him as by a Father (Ps. 103:13; Prov. 14:26; Matt. 6:30-32; Heb. 12:6 ). He cares for us and provides for us. But an important part of how He proves that He is our Father and we are His children is by disciplining us. He thereby proves that He cares for us and the wrong things which we do. But this disciplining or chastising is not for the purpose of condemning us. No. We are never cast off (John 6:37-39). It is for the purpose of us sharing in His holiness (Heb. 12:10). We are never cast off, but sealed to the day of redemption (Eph. 4:30), meaning that we are absolutely safe in our state of adoption and grace. God will not disinherit us, but He will discipline us when we sin. Since we are sealed it means that we will inherit the promises for we are heirs of eternal salvation (Heb. 1:14; 9:15). Salvation has been promised for us from all eternity and now it is being realized in our effectual calling, faith, justification, adoption and all the other graces which God lavishes upon us.

The Golden Chain of Romans 8:29-30 continues. After our justification, the Lord takes us into His fold and adopts us for the sake of Christ as children and heirs of Him. This is done to all who are justified. It is not a privilege only of some believers, but the privilege of all the believers. All who are justified are also made children of God. “Vouchsafe” is an old word meaning “to condescend to grant or bestow something.” Just like God condescended to make a covenant with man (chapter 7:1), so likewise the Lord condescends and by grace gives us privileges that we actually do not deserve. It is by grace—something that we don’t deserve.

In and for Christ

The privilege of adoption i...

A Review of Hell Under Fire
Simon Wartanian | 5,013 views | 1,399 words | 0:07:19 hours | 22 January 2017 20:36
Book Review Eschatology Heaven Hell Gehenna Judgment Eternity Annihilationism Universalism Eternal Punishment Hell Under Fire
...s as simple as that.

This book contains 10 chapters dealing, containing among other things, 

  • a historical survey about hell up to our day (chapter 1, by Albert Mohler Jr.); 
  • the OT and hell (chapter 2, by Daniel I. Block); 
  • the Lord Jesus and Hell (chapter 3, by Robert W. Yarbough); 
  • Paul and Hell (chapter 4, by Douglas J. Moo); 
  • the Apocalypse and Hell (chapter 5, by G. K. Beale); 
  • Biblical and Systematic Theology as it relates to hell (chapters 7-8, by Christopher W. Morgan and Robert A. Peterson, respectively); 
  • an examination of Universalism and its arguments (Chapter 8, by J. I. Packer); 
  • an examination of Annihilationism and its arguments (chapter 9, by Christopher W. Morgan); and finally
  • Hell and pastoral theology (chapter 10, by Sinclair Ferguson).

There is a ton to be learned in these chapters by the Bible student. What is to be learned from this book should not only fill our heads with information, but motivate us to share the Gospel with the lost because of the dreadful fate which faces them if they receive not Christ and His righteousness.

The reason we believe in the existence and everlasting nature of hell and of its punishment is simply because we believe that Holy Writ teaches it. If it were not for the words of the Lord Jesus Christ Himself, who spoke more often about hell than Heaven, we would not believe in Hell, because it is so repugnant to our fallen natures.

Interaction

This work continually interacts with popular scholarship as it regards the nature of hell and the arguments for and against Annihilationism in Evangelicalism. Authors most cited and interacted with include John Stott, Clark Pinnock, David Powys and Edward W. Fudge. The authors of this work continually argue that Annihilationists do not look at the whole portrayal of hell as presented by Scripture, but rather choose to focus on and emphasize specific portrayals of hell with neglect to the rest. This accusation is also leveled against those who hold to the traditional view of Hell who emphasize the punishment aspect of hell, while neglecting to share the Gospel, or declaring that hell is also a banishment (not merely a separation of God's presence) and destruction.

The Destruction Picture of Hell

An important and helpful study was Douglas J. Moo's on the meaning of destruction. He accuses Annihilationists of reading their preconceived meaning of destruction as cessation of existence or as "annihilation" rather than deriving its meaning from the whole of Scripture. He shows how it is better and more consistent with the total picture of hell in the Bible to understand the usage of words like destruction to mean "ruin" (p. 106) and "they [the two Greek word groups olethros and apolymi/apoleia] usually refer to the situation of a person or object that has lost the essence of its nature or function" (p. 105), rather than cessation of being. In order to establish this he cites examples where the word group of destruction is used without implying cessation of existence. For example:

land that has lost its fruitfulness (olethros in Ezek. 6:14; 14:16); to ointment that is poured out wastefully and to no apparent purpose (apoleia in

...
1689 Baptist Confession Chapter 27: Of the Communion of Saints
Simon Wartanian | 11,425 views | 4,813 words | 0:25:13 hours | 06 March 2015 23:08
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 27 Of The Communion Of Saints Fellowship Christian Love Union With Christ
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Chapter 27: Of the Communion of Saints

What does it mean that we are in union with Christ? What are the benefits from being united with Christ? What are our obligations toward fellow believers?

§1 Union With Jesus Christ

  1. All saints that are united to Jesus Christ, 1 their head, by his Spirit, and faith, 2 although they are not made thereby one person with him, 3 have fellowship in his graces, sufferings, death, resurrection, and glory; 4 and, being united to one another in love, they have communion in each others gifts and graces, 5 and are obliged to the performance of such duties, public and private, in an orderly way, as do conduce to their mutual good, both in the inward and outward man. 6
    1. Eph. 1:4; John 17:2, 6; 2 Cor. 5:21; Rom. 6:8; 8:17; 8:2; 1 Cor. 6:17; 2 Peter 1:4[1]
    2. Eph. 3:16-17; Gal. 2:20; 2 Cor. 3:17-18
    3. 1 Cor. 8:6; Col. 1:18-19; 1 Tim. 6:15-16; Isa. 42:8; Ps. 45:7; Heb. 1:8-9
    4. 1 John 1:3; John 1:16; 15:1-6; Eph.2:4-6; Rom. 4:25; 6:1-6; Phil. 3:10; Col. 3:3-4
    5. John 13:34-35; 14:15; Eph. 4:15; 1 Peter 4:10; Rom. 14:7-8; 1 Cor. 3:21-23; 12:7, 25-27
    6. Rom. 1:12; 12:10-13; 1 Thess. 5:11,14; 1 Peter 3:8; 1 John 3:17-18; Col. 6:10; Gal. 6:10

All saints...are united to Jesus Christ (e.g., Eph. 1:1, 4; Phil. 1:1; Col. 1:2). They are in Him and identified with Him. To be united to Jesus Christ means that they have fellowship in His graces, sufferings, death, resurrection, and glory (Rom. 6:1-6; Col. 3:3-4; 1 John 1:3). They are united with Him in these aspects. For example, in the case of His death and resurrection, it is as if we died and rose again with Him. We did not literally and physically die with Him, but since we have been united to our Head, whatever He does or did on our behalf is counted as our own. This union with Jesus Christ is by His Spirit, and faith (Eph. 3:16-17; 2 Cor. 3:17-18). There is no other way in which we can be united to Jesus Christ and experience the benefits of this union. In all of this, we do not become one person with Him. We still remain us and separate from Him, but we share in Him and are one with Him spiritually and by virtue of His headship.

This union to Jesus Christ goes beyond us and the Lord. In fact, after we have been united to the Lord, we are united one another in love (John 13:34-35; Eph. 4:15). Union with Christ does not only make us one with the Lord, but also it unites us to others who are one with the Lord. In the same way, we share and have communion in each other gifts and graces. We seek to serve each other and bless others with the gifts and graces which God has bestowed upon us. We are, in fact, obliged to the performance of such duties which conduce to our mutual good (Rom. 1:12; 12:10-13). This duty is public and private, and it does not only concern spiritual things (in the inward...man), but also physically providing for those lacking supply and in need of help materially (in the...outward man).

Defining Union with Christ

All the elect are united to Christ. They were united in His death (Gal. 2:20) and share the undeserved blessings coming from his perfect life, death, resurrection, and ascension in glory. This union with Christ does not make us one person with Him or with God, that is blasphemy. Rather, we become one with Him in spirit, love, and communion sharing in all those blessings which the Father has given to Christ. This union with Christ spans from eternity past to eternity future. What is then this union with Chri...