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1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 24,201 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

... reasonable creatures do owe obedience to him as their creator, yet they could never have attained the reward of life but by some voluntary condescension on God’s part, which he hath been pleased to express by way of covenant. 1

Job 35:7-8; Ps. 113:5-6; Isa. 40:13-16; Luke 17:5-10; Acts 17:24-25

Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a Covenant Of Grace, 1 wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved; 2 and promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing and able to believe. 3
1. Gen. 2:17; 3:15; Ps. 110:4 (with Heb. 7:18-22; 10:12-18); Eph. 2:12 (with Rom. 4:13-17 and Gal. 3:18-22); Heb. 9:15
2. John 3:16; Rom. 10:6, 9; Gal. 3:10-11
3. Ezek. 36:26-27; John 6:44-45

This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; 1 and it is founded in that eternal covenant transaction that was between the 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]

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

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 ...

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

Simon Wartanian | 20,256 views | 21,954 words | 1:58:30 hours | 05 March 2015 18:34

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 14 Chapter Fourteen Saving Faith True Faith Temporal Faith Historical Faith Nature Of Faith Ground Of Faith Elements Of Faith Blessings Of Faith Gift Of Faith Pisteuo Pistis Greek Word Study Expressions For Faith

...teth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, 2 trembling at the threatenings, 3 and embracing the promises of God for this life and that which is to come; 4 but the principal acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon him alone for justification, sanctification, and eternal life, by virtue of the Covenant Of Grace. 5

Acts 24:14; 1 Thess. 2:13; Ps. 19:7-10; 119:72
John 15:14; Rom. 16:26
Isa. 66:2
1 Tim. 4:8; Heb. 11:13
John 1:12; Acts 15:11; 16:31; Gal. 2:20

This faith is not only the sole instrument of our justification but is also that by which we believe to be true whatsoever is revealed in the Word, because of the authority of God Himself (1 Thess. 2:13; chapter 1:4). By this faith, we also see an excellency in the Word above all other writings. The Bible is not like anything else, but it is dear to us because it is the Word of the God Who saved us by amazing grace! It reveals to us the glory of God in His attributes, the excellency of Christ in His nature and offices, and the power and fullness of the Holy Spirit in His workings and operations. In other words, the Bible is the self-revelation of God (see chapter 1). It is primarily a revelation of God and by revealing its Author, it calls us to put our faith in Him and trust His Word. We respond differently and properly upon that which each particular passage thereof containeth. We seek to yield obedience to the commands, trembling at the threatenings, and embracing the promises of God.

All these things are true and are fruits of saving faith, but the principal acts of saving faith have immediate relation to Christ. These principal acts are accepting, receiving, and resting upon Him (John 1:12; Gal. 2:20). We are to cast ourselves upon Him and entrust ourselves, in all we are, unto Him. Not only for justification, but also for sanctification, and eternal life and this is all possible by virtue of the Covenant Of Grace, which Christ has established with us.

In this paragraph, we will deal with several things that have to do with true and saving faith in Christ Jesus.

The Nature of Saving Faith

The writer to the Hebrews says that faith is “the assurance of things hoped for, the conviction of things not seen” (Heb 11:1). If, according to critics, faith is a blind leap into the dark, how can this verse say that there is “assurance” and “conviction” in faith? Biblical faith is obviously not as the skeptics often see it. Rather, biblical faith is trust and belief in God based on what He has done in the past and does in the present. Faith is based on truth.

Saving faith is first of all a fruit of regeneration and work of the Holy Spirit, as briefly discussed above. This means that it is a God-given faith. Temporal faith and historical faith are both man-wrought. It does not come through the work of the Holy Spirit, but it is something which man can work up. Because saving faith is a God-given faith, it, therefore, believes what God says. It places its dependence and hope in God and His grace. True faith sees God rightly as He has revealed Himself in the Scriptures. True faith places all its boast not in its efforts, but in Jesus Christ. “But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world” (Gal. 6:14). It knows that all its righteousness comes from Jesus Chr...

John Owen's Case For Particular Atonement

Simon Wartanian | 11,405 views | 15,628 words | 1:22:53 hours | 21 March 2017 23:01

John Owen Definite Redemption Limited Atonement Particular Atonement Calvinism Five Point Calvinism Arminianism

...). From the fact that Christ died for men (chapter 10).

From particular texts: Gen. 3:15: Matt. 7:33; 11:25; John 10:11ff.; Rom. 8:32-34; Eph. 1:7; 2 Cor. 5:21; John 17:9; Eph. 5:25 (chapter 11).

These are great chapters, especially chapters XI-XV, which deal with important essential benefits of Christ's death in some detail as they retain to the subject of atonement. I'd like to take a quick look at a few of his arguments.

The New Covenant (Arg. I)

The Covenant Of Grace, i.e., the New Covenant according to 1689 Federalism, is made only with the elect (see chapter 7 for more on Covenant Theology). If that is truly the case, then we have a problem with universal atonement. For more see chapter 7 on Jeremiah 31:31-34; chapter 17 here and here.

Owen's basic argument is as follows:

The first argument may be taken from the nature of the Covenant Of Grace, which was established, ratified, and confirmed in and by the death of Christ; that was the testament whereof he was the testator, which was ratified in his death, and whence his blood is called “The blood of the new testament,” Matt. 26:28. Neither can any effects thereof be extended beyond the compass of this covenant. But now this covenant was not made universally with all, but particularly only with some, and therefore those alone were intended in the benefits of the death of Christ.^[16] (Book III, chapter 1)

The Two Classes of Men (Arg. IV)

Owen's argument here is that since the Bible separates people into two categories, namely, believers and unbelievers, and various other designations of the groups, therefore, when Christ is said to die for one, it is implicit that He did not die for the other. In his own words:

If all mankind be, in and by the eternal purpose of God, distinguished into two sorts and conditions, severally and distinctly described and set forth in the Scripture, and Christ be peculiarly affirmed to die for one of these sorts, and nowhere for them of the other, then did he not die for all; for of the one sort he dies for all and every one, and of the other for no one at all.^[17] (Book III, chapter 2)

The elect are designated also as:

those whom he “loves”…Rom. 9:13; whom he “knoweth,”...John 10:14, “I know my sheep;” 2 Tim. 2:19, “The Lord knoweth them that are his;” Rom. 8:29, “Whom he did foreknow;” chap. 11:2, “His people which he foreknew;” “I know you not,” Matt. 25:12: so John 13:18, “I speak not of you all; I know whom I have chosen.” Those that are appointed to life and glory, and those that are appointed to and fitted for destruction, — “elect” and “reprobate;” those that were “ordained to eternal life,” and those who “before were of old ordained to condemnation:” as Eph. 1:4, “He hath chosen us in him;” Acts 13:48, “Ordained to eternal life;” Rom. 8:30, “Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” So, on the other side, 1 Thess. 5:9, “God hath not appointed us to wrath, but to obtain salvation;” Rom. 9:18–21, “He hath mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour?” Jude ...

1689 Baptist Confession Chapter 3: Of God's Decree - Commentary

Simon Wartanian | 32,202 views | 38,059 words | 3:19:02 hours | 04 March 2015 20:58

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 3 God's Decree Predetermination Predestination Sovereignty Compatibilism Reprobation Unconditional Election Calvinism

...ace and condescension in him to receive them, and take the care of them; and of distinguishing goodness to them: and though Christ here expresses this act of his Father’s in the present tense, “giveth”, perhaps to signify the continuance and unchangeableness of it; yet he delivers it in the past tense, in Joh 6:39, “hath given”; and so all the Oriental versions render it here. And it certainly respects an act of God, antecedent to coming to Christ, and believing in him, which is a fruit and effect of electing love, as is clear from what follows:

shall come unto me; such who are given to Christ in eternal election, and in the everlasting Covenant Of Grace, shall, and do, in time, come to Christ, and believe in him to the saving of their souls; which is not to be ascribed to, any power and will in them, but to the power and grace of God. It is not here said, that such who are given to Christ have a “power” to come to him, or “may” come if they will, but they shall come; efficacious grace will bring them to Christ, as poor perishing sinners, to venture on him for life and salvation:

and him that cometh to me I will in no wise cast out; such who come to Christ in a spiritual manner, and are brought to believe in him truly and really, he not only receives kindly, but keeps and preserves them by his power, and will not cast them out, or thrust them from him into perdition: the words are very strongly and emphatically expressed in the original, “I will not, not, or never, never, cast out without”; or cast out of doors. Christ will never cast them out of his affections; nor out of his arms; nor out of that family that is named of him; nor out of, and from his church, which is his body, and of which they are members; nor out of a state of justification and salvation; and therefore they shall never perish, but have everlasting life. The three glorious doctrines of grace, of eternal election, efficacious grace in conversion, and the final perseverance of the saints, are clearly contained in these words.^[2]

Jesus’ purpose is to be obedient to the Father. Yes, although He is equal to God (Phil. 2:6-8), He humbled Himself and submitted to God for the glory of the Father’s name, because He loves the Father and always does what pleases the Father (John 8:29, 55), therefore He cannot fail in doing the Father’s will. The will of the Father for the Son is that He would lose nothing, not a single person that was given Him, and raise them (individually and collectively) up on the last day. All those given to Him by the Father are the ones who will never be cast out and will be raised up on the last day, the Day of Resurrection (John 11:24). The Son always does the will of the Father and He will not fail, because He, as God cannot fail! To say that some of them given to Him by the Father will not come to Him or that the Son loses them is to blaspheme the holy Name of the Son. This is the will of the Father for Him, and He never disappoints or disobeys the Father.

John 6:40 For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.

At v. 40, free-willers will object and say, “see, these people have to look and it says everyone, not only the elect”, or other objections of this kind. When one understands what Calvinism truly teaches, they will see that this is not a valid objection to what we actually teach. For indeed, people have to come to Chris...

1689 Baptist Confession Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof - Commentary

Simon Wartanian | 12,439 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

...of Abraham. From Genesis 49:10 we learn that the Offspring and the Messiah will come from the loins of Judah. As we progress in biblical revelation, we come to learn more about the identity of the Messiah. Later it will be revealed that He will be a son of David (2Sam. 7) and so forth. It is not that the original Covenant of Works made with Adam has been completely done away with, but that it can no longer give life. The only thing it administers is its curse—death—under which all outside of Christ lie. Death is the wage of sin (Rom. 3:23), that was what Adam was threatened with by God (Gen. 2:17) and because of Adam all are made sinners (Rom. 5:12).

The substance of the Covenant Of Grace was revealed to all the saints before Christ. The Covenant Of Grace, prior to the inauguration of the New Covenant by the blood of Christ, existed not as an established covenant, but as a promise. This is how 1689 Federalism understands Covenant Theology. For more see chapter 7. Believing in the coming promise of the Redeemer 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

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 suppre...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 20,699 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

... life in infancy.” As Reformed Baptists, we have a different Covenant Theology and our issue would be with the idea that the natural offspring of believers are included in someway in their parents’ covenant. See chapter 7 on the covenants and chapter 29 on baptism.

Children of believers are not sent to heaven or specially favored by God because they’re children of believers. It is no doubt a great blessing to have faithful parent(s). But it does not place one in a Covenant Of Grace with God or grant special covenantal privileges. John 1:13 says that the children of God “were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” They are reborn by the will of God. It is the children of promise, not of the flesh who are heirs of salvation (Rom. 9:8). Therefore, if God has decided to choose between infants who would go to hell and those who would go to heaven, I don’t see any reason for believing parents to have confidence that their child is with God just because they’re believers. Plus, God does not punish the sin of the parents (e.g., unbelief) on the children (Ezek. 18:20; Deut. 24:16), rather, everyone pays for their own sins. Therefore, in this case, unbelieving parents could also have confidence (but unbelievers want nothing to do with the true God) that their children may be with God. The consequences of sin may come upon more generations, but the sin of the father is not imputed to the son. Therefore, I believe that God will not consider the sin of the parents in making His choice, otherwise, it would not be free in the highest sense as in Romans 9:11 (see above).

The Lord was angry with the generation of the Israelites in the wilderness who continually tempted Him. He promised that they shall not enter into His rest (Heb. 3:16-19). The Lord promised that “Not one of these men of this evil generation shall see the good land that I swore to give to your fathers” (Deut. 1:35). The Lord waited 40 years until that generation completely died out (Num. 32:13). Yet, in Deuteronomy 1, the Lord answers the concern of this “evil generation” about their children. The Lord said, “And as for your little ones, who you said would become a prey, and your children, who today have no knowledge of good or evil, they shall go in there. And to them I will give it, and they shall possess it” (Deut. 1:39). The Lord denied the blessings to the fathers, yet granted them to the children. They are described as those who “have no knowledge of good or evil”. This means that they are not mature enough to understand and act upon that understanding as their parents were. Notice also that the description of “have no knowledge of good or evil” is directly attached to “your children” and “your little ones”. It is not spoken of those who are of age and understanding. Dr. Albert Mohler writes:

We believe that this passage bears directly on the issue of infant salvation, and that the accomplished work of Christ has removed the stain of original sin from those who die in infancy. Knowing neither good nor evil, these young children are incapable of committing sins in the body – are not yet moral agents – and die secure in the grace of our Lord Jesus Christ.^[6]

This passage would serve as an indication that God’s mercy and grace are not dependent upon the faithfulness of the parents, but upon His sovereign will. Many commentators believe that the reference to the “more than 120,000 persons who do not know their right hand from...

1689 Baptist Confession Chapter 15: Of Repentance Unto Life and Salvation - Commentary

Simon Wartanian | 16,120 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

...alvation

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 we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” What a gracious and an amazing God we serve. He saved us from all kinds of corruptions and sins, forgiving it completely and keeps to forgive and renew us!

Paragraph 1 dealt with unbelievers turning to Christ, now paragraph 2 deals with Christians turning back to Christ after sin and restoring their relationship to their merciful Savior.

Forgiveness

Christians can testify that they sin daily and seek God’s forgiveness for known and unknown sins daily. But sometimes we fall into greater sins. It is a greater sin to commit adultery in actuality, than in the heart, obviously. Both are a sin, but one is greater than the other. It is a greater sin to murder someone than to merely hate someone. It is possible for Christians to fall into the “greater” sins. There have been believers who have committed adultery, been involved in sexual immorality, stolen, cheated and done other things which God has forbidden. They have fallen into sin, but they have not fallen beyond recovery...if they truly were believers! This is the test of true believers: a true believer will always be brought back to repentance by God. It may take days, months or years, but the Shepherd will not lose any of His sheep and will seek them out one by one.

We may sometimes think too highly of ourselves and our ability to overcome sin, and also think too lowly of the remaining corruption in us and the fallen world around us. With such a mindset we leave ourselves open to Satan’s attacks. We may think “no, not me” and “I will not fall into that sin”, but we forget about the “power and deceitfulness of [our] corruption dwelling in [us]” which makes it all the more easy for us to fall into sin. God would be just and holy if He were to abandon us the moment we sin again after being in Christ and leave us in our sin, yet as our Father and the faithful covenant God, He will not leave or forsake us even in the midst of our sin.

The great gospel promise is that not only are all our sins punished in Christ—past, present, and future, but also that we should seek fo...

Quotes from A. W. Pink's The Divine Covenants

Simon Wartanian | 4,578 views | 780 words | 0:04:06 hours | 16 June 2017 22:13

AW Pink Covenant Theology Divine Covenants Covenant Of Grace New Covenant Westminster Federalism 1689 Federalism

... is my organized citations from A. W. Pink’s The Divine Covenants. The whole book is available online and that is how I collected these citations and corrected some typos and other minor errors.

It has been argued by Brandon Adams that the major theses of Pink was consistent with 1689 Federalism, which teaches that only the New Covenant is the Covenant Of Grace. All the other OT covenants were not “administrations” of the Covenant Of Grace. You will not find in this work the model of “one covenant, multiple administrations” that is associated with Westminster Federalism. Rather, you will find that all of the OT covenants “adumbrated” the “everlasting Covenant Of Grace”, were subservient to the divine purpose of mercy and grace and contained gracious promises.

There are some statements which could be interpreted in favor of Westminster Federalism, which I have also included under the heading “Westminster Sounding Statements”. But in reading these we must keep in mind the main theses of the work and how Pink uses certain words, for example, “administration.” I do believe that a fair interpretation can be given to these statements without doing violence to the meaning of Pink, but I’ll leave that task to the interested reader.

One difficult statement for me to interpret has to do with the idea of “renewal.” For example:

Just as the various Messianic prophecies, given by God at different times and at wide intervals, were suited to the local occasions when they were first made, so it was in the different renewals of His Covenant Of Grace. Each of those renewals—unto Abraham, Moses, David and so forth—adumbrated some special feature of the everlasting covenant into which God had entered with the Mediator; but the immediate circumstances of each of those favored men molded, or gave form to, each particular feature of the eternal agreement which was severally shadowed forth unto them.^[1]

What does Pink mean by “renewal”? It seems to be “adumbrating” (an old word which he uses a lot meaning “disclose, foreshadow”) features from the Covenant Of Grace. This is confirmed when we look to the chapters on those covenants which he mentions in the above citations. These covenants are subordinate to the ultimate “everlasting Covenant Of Grace” and reveal it, but they are distinguished. The idea of “renewal” being a further adumbration of the Covenant Of Grace is also confirmed in another quote:

They were all of them revelations of God’s gracious purpose, exhibited at first in an obscure form, but unfolding according to an obvious law of progress: each renewal adding something to what was previously known, so that the path of the just was as the shining light, which shone more and more unto the perfect day, when the shadows were displaced by the substance itself.^[1]
...

A Review of O. Palmer Robertson's The Israel of God

Simon Wartanian | 7,453 views | 3,313 words | 0:17:02 hours | 19 January 2017 22:25

Book Review O. Palmer Robertson Israel Of God Eschatology Covenant Theology Dispensationalism Kingdom Of God

...46).

Dr. Robertson argues that a return to the old land is a return to the shadows of the Old Covenant which are done away with in Christ. Moreover, Dispensationalists believe that there is distinction between Israel and the Church and in the Millennium the Jews will be the head. This is nothing more than the old distinction between Jew and Gentile, which Christ has abolished, but now it is being brought again. This is a return to the Old Covenant which has been abrogated. It is a return to the shadows. It is impossible.

Another helpful aspect which Robertson touches on is the fact that the majority of Israel is still in rebellion against Christ, they are not part of the Covenant Of Grace (New Covenant), therefore, they have no theological claim upon the land, not to mention the typology of the land of Canaan. Only those who have faith in the Christ of God can claim the promises of God.

Its Worship

The book of Hebrews is probably my second favorite epistle after Romans. It is masterful and deep. This chapter is dedicated to an exegesis of Hebrews 7 wherein the superiority of the New Covenant is shown. Although not stated explicitly at the beginning, the purpose of this chapter is to make impossible the idea of a rebuild temple and priesthood for whatever reason by showing the superiority of the work of Christ and how by His work He has abolished the old system. This was a very enjoyable chapter.

Because of this great privilege of continual access to the very presence of God himself, we should look for no other city, temple, sacrifice, or priesthood. The perfections of Jesus provide all we need, both for this life and for that which is to come. As a consequence, our worship cannot conform to the old patterns associated with the previous priesthood and sacrifices. Instead, the new covenant community must worship in a way that indicates that the old rituals are gone and the eternal realities have come. (p. 83)

Its Lifestyle

Chapter four was perhaps the chapter from which I learned the most. In this chapter Dr. Robertson examines the wilderness motif throughout the Scriptures for the people of God. He shows the wilderness in relation to Israel. How from then the Scriptures form a basis that the wilderness is the time for God’s people to be tested and nourished by God. The wilderness imagery or motif dominates Scripture and describe the journey of the people of God. Just like Israel of old had to wander in the wilderness 40 years before entering the land of Canaan, so likewise, the Israel of God must wander the wilderness of this world before entering their everlasting Sabbath—Heaven.

The wilderness motif is not only found in the Old Testament, but it is also found in the life of John the Baptist as well as the Lord Jesus Christ.

In the wilderness the people of God are disciplined by God as sons, as He disciplined His Old Covenant people. In the wilderness the people of God are nourished by God (Rev 12:6). It is a place where the God of the Covenant is present with His people, as He was by day and night with Israel of old. Dr. Robertson also mention that the wilderness is pictured both as a place of danger as well as great miraculous deliverance of God. He writes:

The wilderness is depicted both as a region of great danger and at the same time as a place of wondrous deliverance. In the narrative of the crossing of the Red Sea (Ex. 13:17-14:31), the whole pattern of Israel's ensuing experience in the ...

1689 Baptist Confession Chapter 9: Of Free Will - Commentary

Simon Wartanian | 18,563 views | 16,462 words | 1:25:57 hours | 04 March 2015 21:41

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 9 Chapter Nine Free Will Libertarian Free Will Determinism Fatalism Compatibilism Incompatibilism Moral Agency Jonathan Edwards The Freedom Of The Will

.../post/1689-Baptist-Confession-Chapter-19:-Of-The-Law-Of-God-Commentary/1038#Romans-6:14-%E2%80%93-Not-Under-Law-But-Under-Grace"see here). When we were under the law, either the one written on stone or the one written on the heart (see the Law of Creation). The law condemned us whenever we sinned and brought us under condemnation. But that power of the law has been destroyed for the believers through Christ. Now the law points us to Christ through Whom we receive forgiveness for every sin (Acts 13:38-39). We are now under grace. We are under the Covenant Of Grace whose promises are “confess your sins and you will be clean” (cf. 1 John 1:8-9). There is no condemnation for us who are in Christ as He was the One who paid by His precious blood for every sin we would commit (Rom. 8:1). How different than the covenant of works! The one condemns and administers death and condemnation; the other administers righteousness and eternal glory (2 Cor. 3:7-11). Thus those who are under sin and “continue in sin” are under the bondage and condemnation of the law, that will only bring death (Rom. 6:16, 23), impurity, lawlessness (Rom. 6:19), and shame (Rom. 6:21). But Paul bursts into thanks to God for His amazing grace:

Rom. 6:16-18 Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness.

Glory be to the Sovereign Who has freed us from our slavery to sin. We would have never come to Christ through our free will because our will was only free to do what accords with our desires, which at that time was only sin (Rom. 14:23; 2 Tim. 2:24-26; Eph. 2:1-3). But it is God who has bought us from the slave market of sin and made us slaves of Himself. We no longer are under the harsh dominion of sin, but are under the dominion of the gracious God Who saved us. It is an axiom that whoever or whatever we obey and love the most, to that we are slaves. So, when we were in the State of Sin, we were obedient to sin and thus were slaves of sin. But now thanks be to God, we have become and are becoming more obedient to God. We have been set free from sin and now we have a new goal: we now, thanks to the new nature, want to be slaves of righteousness and no longer slaves of sin. We want God to rule in our lives. We want to produce fruit in keeping with our repentance and demonstrate our love for God by being obedient slaves to Him and not defy Him through sin. We no longer want to be ashamed of the things that we did before we came to Christ, but we want to be obedient slaves of God and produce fruit which is consistent with our new nature, which does not lead to death, but instead to life eternal with God! (Rom. 6:21-22)

Rom. 6:14 For sin will have no dominion over you, since you are not under law but under grace.

Thanks be to God!

Remaining Corruptions

The fact that we have been freed from the dominion of sin does not mean that we no longer sin. If we claim that we no longer sin, we disqualify ourselves from being Christians (1 John 1:7). We do sadly sin, but this is because of the remaining corruption in us and the sinful world around us. Paul says that there is still an aspect ...