- 2 Cor. 5:10-11
- 2 Thess. 1:5-7
- Mark 13:35-37; Luke 12:35-40
- Rev. 22:20
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Simon Wartanian
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16 November 2014 22:30
Simon Wartanian
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8,785 words
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0:46:07 hours |
05 March 2015 18:58
2 Tim. 3:6-17 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work.
Performed In Faith
For works to be truly “good” in God’s sight, they have to be done in Faith. Romans 14:23 tells us “But whoever has doubts is condemned if he eats, because the eating is not from Faith. For whatever does not proceed from Faith is sin.” Therefore, anything that is not done in and through Faith in Jesus Christ the Lord, is sin and not really a “good work” in the sight of God. Even if a billionaire would donate all his money and give it to the poor, strictly in God’s eyes that would not be a good work because it lacked a crucial component, namely, good works are to be performed through Faith in Jesus Christ.
We perform our works in thankfulness to God for our identity in Christ and that we are able through Faith to please God (Heb. 11:6). We don’t perform them thinking that we are better than others, or that God will love us more, but we perform them to the glory of God and to display His goodness to us. If our Faith is really living, then it will inevitably produce good works. Paul speaks of the Thessalonians’ “work of Faith and labor of love and steadfastness of hope in our Lord Jesus Christ” (1 Thess. 1:3). They did good while believing and hoping in the Lord Jesus Christ. Their works came as a result and were supported by their living Faith. In his second letter Paul says:
2 Thess. 1:11-12 To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of Faith by his power, 12 so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.
We see again that Paul connects works and Faith here, not as a means of salvation, but that a living Faith will produce works through which God will be glorified. Furthermore, we see that it is God Who equips us and enables us to do those things which are pleasing in His sight and which are for His glory. The only thing that counts is “Faith working through love” (Gal 5:6).
We also know of James’ discussion of Faith and works in James 2. There James argues that a Faith that does not produce works is dead and it cannot justify. A true Faith will produce works that will display and confirm the person’s justification. See here for our discussion of this passage as it relates to the doctrine of Justification by Faith Alone.
Performed To The Glory Of God
The purpose of all good works should be to display the glory of God. As image-bearers, we should seek to be witnesses of His goodness and kindness toward all. Numerous are the commands to do good works for God’s glory. The Lord Jesus teaches us the purpose of good works in Matthew 5:
Matt. 5:13-16 “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet. 14 “You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to ...
Simon Wartanian
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77,737 words
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6:42:45 hours |
05 March 2015 19:46
Adam stood in our place. If he had obeyed God in his time of probation, then we would all have never fallen and received rewards by virtue of his obedience. Not only was the moral law written in his heart, but God gave him one positive precept, namely, “of the tree of the knowledge of good and evil you shall not eat” and threatened death and misery upon the breach of that particular commandment saying, “for in the day that you eat of it you shall surely die” (Gen. 2:16). He did eat of it, he died spiritually at that moment and death came through his sin into the world. We all died in Adam (Rom. 5:12-14). For more on Federal Headship and Adam’s disobedience, see chapter 6.
That law, which as the Confession says was written upon Adam’s heart, did not vanish away with his disobedience, but remained. The radical difference now is that Adam had lost the freedom to will the good (see chapter 9) and therefore, obedience to the Law without grace became impossible. While before the Fall, the creation being “very good” (Gen. 1:31), he did not have to put effort into obedience as that was the “very good” state in which he was. Obedience came naturally to him as a very good creature. While after the Fall, obedience does not come naturally, but rather disobedience comes naturally. The moral law within man is part of what it means to be a rational creature and a human being in the image of God. What separates us from the brute beast is that we act according to choice and not by instinct. We can think through our choices and their consequences. We can know the difference between good and evil. Such knowledge animals don’t have and I believe it is in this sense that man is in the Imago Dei. We reflect (or better said, we were supposed to perfectly reflect) the person of God, His rationality, His goodness, His love and represent Him in the world (see chapter 4:2).
It is part of the Moral Argument for God to claim that for objective moral standards there must be a Lawgiver. Man, by virtue of him being a creature of God, has in him an innate knowledge of good and evil. We know what is good and what is not good even if we had never heard of the Ten Commandments. But, before some protest, knowing the law of God, or knowing what is good and what is evil, does not mean that we are willing to follow that lead. Our de...
Simon Wartanian
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06 March 2015 19:29
The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: And yet it is not lawful for the Church to ordain anything contrary to God’s Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.[3]
This is the position of virtually all non-Reformed churches these days. Whatever is not commanded is permitted, unless expressly forbidden. The church may decree “Rites or Ceremonies” but these must not be against “holy Writ”. The Regulative Principle, on the other hand, states that only those things described and commanded in Holy Writ as they concern the worship of God’s people, are to be part of the worship of the Church. Therefore, the Puritans saw a return to Rome in the teaching of the Church of England. They saw that the Normative Principle left the door to Rome open. While the Regulative Principle shut tightly the door to Rome and held fast to Scripture as the basis for the elements and way of worship.
The last observation concerns the fact that this Regulative Principle concerns the worship of the gathered church. The corporate/public worship of the church on the Lord’s Day (or any other day that the church gathers to worship) is to be regulated by the Scriptures alone in all its elements of worship. Not all life is to be regulated by this principle, but only the corporate worship of the church. Therefore, Dr. Waldron speaks of “the regulative principle of the church” and says that “God regulates His worship in a way which differs from the way in which He regulates the rest of life.”[4]After writing about the uniqueness of the church gathering of the New Covenant and its connection with the tabernacle and Temple in the Old Covenant, Dr. Waldron says:
God never told Moses precisely how to construct Moses’ tent. God never told Moses precisely how to regulate His family. Those tasks He left to the discretion of Moses because it was Moses’ tent and Moses’ family. But it is for that very reason that God exercises such pervasive control over the tabernacle and its worship. The tabernacle was God’s tent; it ministers to His family. Thus, He rules its worship with a special and detailed set of regulations to which He expects precise obedience.[5]
God is jealous for His worship and He has actually not given man freedom to do as they will in His worship. We shall shortly see how jealous God is concerning His worship and the way He is worshiped, by the measures He deals to those who pervert His worship. John Calvin is considered to be one of the first who advocated for the Regulative Principle of Worship. In a letter to Emperor Charles V of the Holy Roman Empire (24 February 1500 – 21 Sept...
Simon Wartanian
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06 March 2015 23:22
§1 The Supper Of The Lord Jesus
- The supper of the Lord Jesus was instituted by him the same night wherein he was betrayed, 1 to be observed in his churches, 2 unto the end of the world, 3 for the perpetual remembrance, and shewing forth the sacrifice of himself in his death, 4 confirmation of the Faith of believers in all the benefits thereof, 5 their spiritual nourishment, and growth in him, 6 their further engagement in, and to all duties which they owe to him; 7 and to be a bond and pledge of their communion with him, and with each other. 8
- 1 Cor. 11:23-26; Matt. 26:20-29; Mark 14:17-25; Luke 22:14-23[1]
- Acts 2:41-42; 20:7; 1 Cor. 11:17-22, 33-34
- Mark 14:24-25; Luke 22:17-22; 1 Cor. 11:24-26
- 1 Cor. 11:24-26; Matt. 26:27-28; Luke 22:19-20
- Rom. 4:11
- John 6:29, 35, 47-58
- 1 Cor. 11:25
- 1 Cor. 10:16-17
The supper of the Lord is a “positive and sovereign institution” (chapter 28:1) by the Lord Jesus Christ Himself. He commanded it to be observed in His churches, unto the end of the world (1 Cor. 11:26). Why did He command it to be observed? ...for the perpetual remembrance, and shewing forth the sacrifice of Himself in His death (1 Cor. 11:24-26). The Lord Supper signifies and shows forth the Lord’s suffering on our behalf, His body being broken for us and His blood being shed for our forgiveness. It is also given for the confirmation of the Faith of believers to remind them of the sacrifice of Christ which is their only ground of hope and peace with God. It is for their spiritual nourishment, and growth in Him because the Lord comes very close to us as we partake of His supper and sit at His table. It reminds us also of all the duties which we owe to Him thanks to His sacrifice on our behalf. But it is also a bond and pledge of our communion with Him, and with each other. Since we are all in union with Christ and as we partake of His blood and body, we also partake and are united with each other as believers. Christ unites all believers together and this is also signified by the Lord’s Supper and it is a pledge of it (i.e., a solemn promise or undertaking to keep this communion).
Institution And Command Of Observation
The Lord’s Supper is an ordinance that is directly commanded by Christ. It’s not a deduction from multiple passages, but a direct and positive command of the Sovereign Christ. It is meant to cause us to look back to the perfect sacrifice of Christ of Himself by Himself for the perfection of all the elect of God. We are to look back to the sacrifice and look forward to the Parousia when He will fulfill and bring to pass all the benefits of His sacrifice. We read of the institution of this blessed ordinance in Matthew 26:26-29; Mark 14:17-25; Luke 22:14-23 and 1 Corinthians 11:23-26. I will use Paul’s text as the basis (which was taken from Luke’s Gospel) to discuss the institution of the Lord’s Supper.
1 Cor. 11:23-26 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” 25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
Before being betrayed by Judas, the Lord Jesus instituted a New ...
Simon Wartanian
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04 March 2015 20:58
- Prov. 19:21; Isa 14:24-27; 46:10-11; Ps. 115:3; 135:6; Rom. 9:19; Heb. 6:17[1]
- Dan. 4:34-35; Rom. 8:28; 11:36; Eph. 1:11
- Gen. 18:25; James 1:13; 1 John 1:5
- Gen. 50:20; 2 Sam. 24:1; Isa. 10:5-7; Matt. 17:12; John 19:11; Acts 2:23; 4:27-28
- Num. 23:19; Eph. 1:3-5
God hath decreed in Himself means that He decreed by Himself alone without considering others. As the modern translation puts it: “From all eternity God decreed everything that occurs, without reference to anything outside himself.” He was not influenced when He decreed everything. But what does it mean that God “decreed”? A decree, in this context, means putting everything in order and planning everything that is to occur in history. This decree of God was from all eternity and therefore is unchangeable. To further stress the “decreed in himself” part, the Confession adds that this decree was made freely. God was not limited by anything outside Himself. Furthermore, this decree was according to the most wise and holy counsel of His own will. It was not arbitrary or random. Rather, it was ordained by the Wisdom Himself Who does nothing without a goal, reason or a purpose (cf. Eph. 1:11). What did God decree? All things, whatsoever comes to pass. There is nothing that occurs that was not already decreed by God from all eternity. But this does not mean that God is the author of sin nor hath fellowship with any therein. God does not create sin or author it, nor does He have delight in it. Rather, He orders it and ordains it to be for His own holy purposes, according to the most wise and holy counsel of His will. Even evil and sin are ordained according to His holy purposes. Our redemption came about by the greatest sin committed by man, the crucifixion of the Son of God, which was ordained by God (Acts 4:27-28).
When God ordains sin, He does no violence to the will of the creature, nor is their liberty hindered or taken away. Everyone committing sin and evil does so because they will and desire so. In the example about the crucifixion of the Lord, everyone in the act was a willing participant: Judas, the Jewish leaders, the Romans. All really wanted to do these things and they were not forced to will so. Nonetheless, the Scriptures are clear that they came to “do whatever your hand and your plan had predestined to take place.” According to Reformed theology, God’s decree establishes the liberty of creatures, because their liberty is found within God’s decree. This high and mysterious doctrine shows the wisdom of God in disposing all things, and power and Faithfulness in accomplishing his decree. How has determined everything that takes place in time and yet He is not the author of sin or we are not forced to do those things which God ordained, but freely carry out God’s decree. All these things remain truths revealed by the Scriptures, but not fully comprehended by the human mind. Our authority in accepting this statement to be truthful is because the Scriptures teach these things asserted in this chapter, not because our mind can comprehend the truths confessed.
Simon Wartanian
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15 May 2016 15:27
This is arguably one of the most difficult and notorious passages in Holy Writ. There is no consensus on its interpretation. I have consulted many commentaries and articles on this passage and I come to it knowing that I don’t have all the answers. But I also come to it with presuppositions in mind. I am unashamed to say that the Bible does in fact teach the Perseverance of the Saints, therefore this passage cannot be describing the actual apostasy of a regenerate believer totally from the Faith. It may be a warning about true believers, it may be hypothetical, but what it cannot be is say that some true and regenerate believers will in fact fall away completely from the Faith. I have argued that even in the book of Hebrews itself, the doctrine of Perseverance and the perfection of the work of Christ on behalf of the elect is taught. I have consulted the following articles and commentaries and will cite from some of them freely in the following discussion:
The passage does not say that regenerate believers apostatize:
- John Calvin. Commentaries. Taken from the TheWord Bible Software. Hebrews 6:4-9. Can also be found at here.
- John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. Hebrews 6:4-9. Can also be read at here.
- Arthur W. Pink. Exposition of Hebrews. Taken from the TheWord Bible Software. Chapters 24-27. His commentary on Hebrews 6 can be found here.
- Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). Chapter 40.
- John M. Frame. Systematic Theology: An Introduction to Christian Belief. (Phillipsburg, NJ: P&R Publishing, 2014). Chapter 44.
- J. Ligon Duncan III – Falling Away? (Sermon)
- Mathew Poole - English Annotations on the Holy Bible. Commentary on Hebrews 6, here.
- William Burkitt – Expository Notes with Practical Observations on the New Testament. Commentary on Hebrews 6, here.
- Albert Barnes - Notes on the New Testament. Commentary on Hebrews 6, here. He accepts that the descriptions describe a true Christian, but rejects that it is possible for a true Christian to apostatize.
- Robert Jamieson, Andrew Robert Fausset, David Brown – Commentary Critical and Explanatory on the Whole Bible. Commentary on Hebrews 6, here.
- Matthew Henry – Complete Commentary on the Bible. Commentary on Hebrews 6, here.
- Bob Utley – You Can Understand The Bible (Not that explicit). Commentary on Hebrews 6, here and here.
- John Owen – Exposition of Hebrews. Commentary on Hebrews 6, here.
- Steven J. Cole – Lesson 17: When Repentance Becomes Impossible (Hebrews 6:4-8).
The passage describes regenerate believers who have fallen away:
- Adam Clarke
- James Burton Coffman
- Charles John Ellicott (Not very explicit)
- John Trapp (Not very explicit)
- Thomas Coke
- Daniel Whedon
- David Guzik
- Greek Testament Critical Exegetical Commentary (Too technical)
I have collected some commentaries, articles, and sermons on this passage in a document which you can download (it does not include all the commentaries listed above).
I believe that the passage speaks of false believers and warns about those who have sat under the preaching of the Word of God, the manifestation of the Spirit’s work and who themselves have professed to belong to Christ, that they will perish eternally with...
Simon Wartanian
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06 March 2015 23:27
- Louis Berkhof. Systematic Theology. (Grand Rapids, Michigan: Banner of Truth Trust. 1963). pp. 681-686.
- Anthony A. Hoekema. The Bible And The Future. (Grand Rapids, MI: Eerdmans, 1979). pp. 95-101. (He interacts with Berkhof)
- Sam E. Waldron. A Modern Exposition Of The 1689 Baptist Confession Of Faith. (Darlington: Evangelical Press, 2013). pp. 493-498.
- William G. T. Shedd. Dogmatic Theology. Volume 2. (Originally published in 1888). pp. 591-609, 619-640. (This is thorough. Refutation of the two-compartments theory, Sheol means the grave or the place of punishment for the wicked, the righteous go to Heaven)
Dr. Shedd, concluding his study on Hades and Sheol, writes:
From this examination of texts, it appears that Sheol in the Old Testament has the same two significations that Hades has in the New. The only difference is that in the Old Testament, Sheol less often in proportion to the whole number of instances denotes “hell” and more often the “grave” than Hades does in the New Testament. And this, for the reason that the doctrine of future retribution was more fully revealed and developed by Christ and his apostles than it was by Moses and the prophets.
If after this study of the biblical data, there still be doubt whether Sheol and Hades.[10]
Another passage which speaks about the torments of the wicked in the Intermediate State is 2 Peter 2:9. There, we read that the unrighteous are kept under punishment until the day of judgment. They are said to be kept under punishment until the solemn day of judgment, as the angels and the present world are (2 Pet. 2:4; 3:7). They are under punishment now, but a greater punishment will they receive on the day of judgment when they will have to answer for every thought, word, and deed. There is no second chance after death (Heb. 9:27; the rich man and Lazarus) and that’s why it is important to heed the call of the gospel. We cannot escape God’s just punishment if we do not heed the gospel. The gospel is the way to escape from God’s wrath, otherwise, we stand naked before His holy wrath.
“There is no peace,” says the LORD, “for the wicked.”
(Isaiah 48:22)
§2 The Parousia
- At the last day, such of the saints as are found alive, shall not sleep, but be changed; 1 and all the dead shall be raised up 2 with the selfsame bodies, and none other; 3 although with different qualities, 4 which shall be united again to their souls forever. 5
- 1 Cor. 15:50-53; 2 Cor. 5:1-4; 1 Thess. 4:17
- Dan. 12:2; John 5:28-29; Acts 24:15
- Job 19:26-27; John 5:28-29; 1 Cor 15:35-38, 42-44
- 1 Cor. 15:42-44, 52-54
- Dan. 12:2; Matt. 25:46
At the last day...saints that are found alive will be changed and not sleep, i.e., not die first (1 Thess. 4:15-17; 1 Cor. 15:50-53). They basically receive the resurrection body without first dying, but by being changed and transformed. As for those who are dead, they will all be raised up with the selfsame bodies which they had (Dan. 12:2; John 5:28-29; Acts 24:15), although their bodies have now different qualities (1 Cor. 15:42-44) which enables them to exist forever and their bodies shall be united aga...
Simon Wartanian
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27 November 2015 22:25
The Paedobaptist Positions
To start, he lays down all the division of Paedobaptism. He numbers 8 –
- Fides Aliena (Faith of Another) – the church supplies the Faith necessary for the infant. Those who hold this position understand that Faith is a necessary prerequisite for baptism. But this Faith could not come from the infant, thus the Church supplies the Faith that is necessary. Those who take this position also believe that baptism removes Adam’s guilt and “cleanses the heart of its inward depravity.” (p. 6, Augustine, Origen)
- Fides Infusa (Infused Faith) – Faith is given at the point of baptism. When the infant is baptism, they are also given Faith in that act.
- Fides Infantium – Luther said “In baptism the infants themselves believe and have their own Faith.” Luther was the proponent of justification by Faith alone and thus for infants to be saved they had to believe. The Faith of another could not do it for them. Faith is not transferable.
- Sacramental Symbolism – This is Ulrich Zwingli’s position which taught that water baptism had no bearing upon the Spirit’s internal work. It was merely an external sign and symbol. Unlike the Roman Catholics and Lutherans, Zwingli did not believe that water baptism administers Faith.
- Pre-credobaptism – Baptism comes before the infant having Faith. It does symbolize Faith and union with Christ, but does not guarantee it. This is the Reformed Paedobaptist position. The Westminster says: “The efficacy of Baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongs unto, according to the counsel of God's own will, in His appointed time.” (chapter 28, paragraph 6)
- Presumptive Regeneration – I’ve not had much interaction with the Dutch Reformed position here in Holland and I’ve heard only mischaracterizations of it, so I can’t say if this is the position of every church here (I live in the Netherlands). But through the influence of Abraham Kuyper, the church sought to bring baptism closer to Faith. This position basically says that we believe that infants have Faith and are Christian until proven otherwise. “Although it is not certain that baptism regenerates all infants, the church assumes regeneration until proven otherwise.” (p. 15)
- Baptismal Regeneration – This is the position which Johnson identifies with the Federal Vision theologians, which basically says that baptism impart Faith to all infants to whom it is administered, elect and non-elect. Baptism regenerates all covenant children. Zwingli divided the sign and the sacrament, Federal Vision says “God’s promise assures us there is basic, fundamental unity between the sign and the thing signified. The water and the Spirit cannot be divided.” (p. 16, from The Federal Vision, edited by Steve Wikins and Duane Garner)
- PaedoFaith – Some Federal Vision theologians claim that covenant children are regenerate from the womb. Basically, Christian parents receive Christian ...
Simon Wartanian
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21 March 2017 23:01
- Rom. 3:23-25 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by Faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins.
- Heb. 9:12; Gal. 3:13; 1Pet. 2:24.
- Heb. 13:12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood.
- Heb. 1:3; 9:14; 1John 1:7; Eph. 1:3; 5:25-27; Phil. 1:29.
- Gal. 4:4-5 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons.
- Eph. 1:14; Heb. 9:15.
The obvious question now is: “Is God able to accomplish that which He intends?” We see that by the blood-shedding of Christ, the Father intends for the Son to be an actual ransom (Matt. 20:28) and to actually save, and not try to save sinners (Luke 19:10; 1Tim. 1:15). He is said to deliver us from “the present evil age” and not to try to deliver us by the self-giving of Himself for our wickedness (Gal. 1:4). Well…did He or did He not? Not only do we see the intention of the atonement in Scripture, but also its effects and application, which correspond to the intention of God in it.
The Work of the Trinity
Secondly, he enquires about the intention of the Persons of the Blessed Trinity in the work of redemption. What did the Father, Son, and Holy Spirit plan to accomplish through the death of Christ? This is still how many Calvinists at the present time argue for Definite Redemption (i.e. James White). What effect did God want the atonement to have, and is He able to bring it to pass?
- God the Father (book I, chap. 3):
- “The sending of his Son into the world for this employment”:
- John 3:16-17; 5:37; 10:36; Rom. 8:3-4; Gal. 4:4-5; Isa. 19:20; 48:16.
- An authoritative imposition of the office of Mediator:
- Purpose: Ps. 2:7-8; 110:1, 4; Heb. 1:2; Rom. 1:4; 8:29.
- Inauguration: John 5:22; Acts 2:36; Heb. 3:1-6; Dan. 9:24 [“anointing of the most Holy”]; Matt. 3:15-17; Heb. 10:5; 1:3; 2:7-8; Matt. 28:18; Phil. 2:9-11.
- “entering into covenant and compact with his Son concerning the work to be undertaken”:
- The Father’s promise to assist the Son in the accomplishment of redemption: Isa. 63:8-9; Zech. 13:7; Isa. 63:2-3 and 53:4-5; 49:2-3; Ps. 2:2, 4, 6; 118:22-23; Matt. 21:42; Isa. 28:16; Matt. 21:44.
- The Father’s promise of “a happy accomplishment and attainment of the end of his great undertaking”: Isa. 49:5-6, 6-12; 53:10-12.
- “laying the punishment due to our sin upon him”:
- Zech. 13:7; Matt. 26:31; Isa. 53:4, 6, 10; 2Cor. 5:21; Gal. 3:13.
- “The sending of his Son into the world for this employment”:
- God the Son (book I, chap. 4):
- The “agent in this great work”:
- Heb. 5:6-7; Matt. 3:17; John 4:34; 6:38; 17:4; Luke 2:49.
- The Incarnation:
- John 1:14; Gal. 4:4; 1Tim. 3:16 KJV; Heb. 2:13-14.
- His Sacrifice:
- Heb. 9:14; Rev. 1:5; Eph. 5:25-26; Dan. 9:26 KJV [“but not for himself”]; John 17:19; Rom...
- The “agent in this great work”: