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1689 Baptist Confession Chapter 22: Of Religious Worship and the Sabbath Day - Commentary

Simon Wartanian | 38,859 views | 73,377 words | 6:24:05 hours | 06 March 2015 19:29

...owards which it is directed; 1 but God is to be worshipped everywhere in spirit and in truth; 2 as in private families 3 daily, 4 and in secret each one by himself; 5 so more solemnly in the public assemblies, 6 which are not carelessly nor wilfully to be neglected or forsaken, when God by his word or Providence calleth thereunto. 7

John 4:21
Mal. 1:11; 1 Tim. 2:8; John 4:23-24
Deut. 6:6-7; Job 1:5; 1 Peter 3:7
Matt. 6:11
Matt. 6:6
Ps. 84:1-2, 10; Matt. 18:20; 1 Cor. 3:16; 14:25; Eph. 2:21-22
Acts 2:42; Heb. 10:25

There was a time when the Lord chose special places where His religious worship ought to have taken place. But now under the gospel and the time of the New Covenant, it is not tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed (John 4:23-24), as Daniel did (Dan. 6:10). Since God is spirit and is everywhere, we can worship Him anywhere we are. Furthermore, believers have God indwelling them! Therefore, He is always with us. Our worship should be in spirit and in truth and at various places and occasions as in private families, in secret each one by himself and most solemnly in the public assemblies on the Lord’s Day, which we should not neglect or forsake (Heb. 10:25).

In the Old Testament, the place for prayer and the proper worship of God was the Temple in Jerusalem. But that is no longer the case. God is to be worshipped everywhere in the universe. There is no special place which God has appointed God He will receive our worship and hear our prayers under the New Covenant. He is everywhere with us. We can worship Him loudly or in silence. Thank You, Lord! See our discussion above on John 5.

We are not to neglect the gathering together of God’s people on the Lord’s Day. Rather, we should look forward to the Lord’s Day on which we come with God’s people to publically worship our Lord, as a local church joining the worship in heaven (Heb. 12:22). We are not to be those who “neglect to meet together”, rather “encouraging one another” to meet as a corporate body to worship the Lord. We should be joyful when we see the Lord’s Day coming, preparing ourselves to the public worship of God in His congregation. We should be as joyful as David was:

Ps. 122:1 I was glad when they said to me, “Let us go to the house of the LORD!”

We do not treat the church gathering as something common, but rather consider it holy and solemn. For the Lord manifests Himself to us there in a special manner, in the midst of His local community. We should battle against the common sinful ideas of our age that church is unnecessary and it doesn’t matter if we go or not, or the way in which we conduct ourselves there. We should understand that any place where God manifests His special presence, which He has promised to do in the gathering of His people in His name (e.g. Matt. 18:15-20), is holy ground. Therefore, the church assembly is sacred and is to be treated as sacred and separate. Not as a “common” thing. This is the reason why the Regulative Principle of Worship concerns the worship of the gathered church. Because the Reformers understood from both Testaments that there is a difference between the public and private worship of God.

When we neglect our assembling together on the Lord’s Day with God’s people we miss on God’s blessings which He ministers to us in His congregation. We miss on the means of grace: the Word and the sacraments. The fellowship with brothers an...

Welcome To The Staunch Calvinist

Simon Wartanian | 15,508 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

...9-Baptist-Confession-Chapter-2:-Of-God-And-Of-The-Holy-Trinity-Commentary/" rel="noopener" target="_blank">Of God and the Holy Trinity (the attributes of God and a case for the doctrine of the Blessed Trinity)

Of God’s Decree (I make a case for predestination, election, reprobation and absolute sovereignty even over evil and sin)

Of Creation

Of Divine Providence

Of the Fall of Man, Of Sin, And of the Punishment Thereof (Total Depravity)

Of God’s Covenant (1689 Federalism)

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)

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)

Of Effectual Calling (with a case for infant salvation)

Of Justification (faith is a gift and regeneration precedes faith)

Of Adoption

Of Sanctification

Of Saving Faith

Of Repentance Unto Life and Salvation

Of Good Works

Of The Perseverance Of The Saints (A positive case for the Reformed doctrine and responses to passages such as Hebrews 6 and the like)

Of The Assurance Of Grace And Salvation

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)

Of The Gospel, And Of The Extent Of The Grace Thereof

Of Christian Liberty And Liberty of Conscience

Of Religious Worship And the Sabbath Day (A case for the Regulative Principle of Worship and the Christian Sabbath)

Of Lawful Oaths And Vows

Of The Civil Magistrate

Of Marriage

Of The Church

Of the Communion of Saints

Of Baptism And The Lord’s Supper

Of Baptism

Of The Lord’s Supper

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)

Of The Last Judgment (Endless punishment in Hell contra Annihilationism)

...

1689 Baptist Confession Chapter 2: Of God and of the Holy Trinity - Commentary

Simon Wartanian | 25,857 views | 28,880 words | 2:33:55 hours | 04 March 2015 20:55

The Second Baptist Confession Of Faith Confession Commentary Chapter 2 God Trinity Attributes Of God Immutability Repentance Of God Love Of God Justice Of God Spirituality Of God Monotheism

...ong was formed, nor shall there be any after me.

Before Yahweh, there was no other god and after Him, there shall be no other god. He is the only God that exists and He is but one God. We will also come back to this point in paragraph 3 when we will discuss the doctrine of the Trinity, which teaches that although there is but one Being of God, yet this Being exists in three Persons.

The Lord our God is described as a living God, that implies that He is active and interacts with the world. He is not a god who set up the world and left it on its own. Rather, He is the living God Whose Providence guides every step. The expression “living God” is used 28 times in the Scriptures, which implies the activity of God in this world, and it is also an expression against the dead idols of the heathen. In Leviticus 26:30, the Lord warns Israel if they go astray to serve idols saying: “And I will destroy your high places and cut down your incense altars and cast your dead bodies upon the dead bodies of your idols, and my soul will abhor you.” Their bodies will be cast upon the dead bodies of their idols. They will be just like their idols with whom they provoked Him to anger—dead.

He is not only the singular and living God, but He is also the true God. He is the only God that exists and He is likewise truthful. He is the “God of truth” (Isa. 65:16). The expression “true God” is used 5 times in the Bible (2 Chron. 15:3; Jer. 10:10; John 17:3; 1 Thess. 1:9; 1 John 5:20), and it is often connected with God being a living God. Jeremiah 10:10 declares, “But the LORD is the true God; he is the living God and the everlasting King. At his wrath the earth quakes, and the nations cannot endure his indignation.” To say that God is the living and true God is to separate Him from the idols. Paul writes of the Thessalonians and of all Christians that we “turned to God from idols to serve the living and true God” (1 Thess. 1:9).

The Independence of God

God is absolutely dependent on no other being than Himself. He is all sufficient in and of Himself. God is wholly happy, glorious, holy, loving and joyful in and of Himself. He was not unhappy before the Creation, nor was He less glorious or loving. All life, happiness, glory, and holiness is in Himself. He is the I AM THAT I AM! Self-existent and self-sufficient, glorious, holy, just and loving. This attribute is also called God’s self-sufficiency, self-existence, or aseity.

‘The term aseity’, writes John Frame, ‘comes from the Latin phrase a se, meaning “from or by self.”’^[3] To speak of God’s aseity, therefore, is to speak of His independence from anything and anyone but Himself. God is dependent on no one for His existence because He is the only Necessary Being—a being that must exist, in any possible world. He is the Being on Whom all reality and all creation depends, yet He Himself depends on nothing. Without Him all would turn into chaos and the world will not be, but because of Him, there is order and not chaos. All that the God of the Bible has, He has in and of Himself and is dependent upon no other being for it. The very name of God, which was given to Moses in Exodus 3:14, is “I AM WHO I AM.” It is a basic and most fundamental observation that in the Bible names represent the nature and character of the people who bear them. Names are not merely nice-sounding, but they say something about the name-bearer. The name of God, YHWH, represents all the perfections of God and God explains it as “I ...

1689 Baptist Confession Chapter 8: Of Christ the Mediator - Commentary

Simon Wartanian | 43,078 views | 75,562 words | 6:40:27 hours | 04 March 2015 21:39

The 1689 Second Baptist Confession Of Faith Confession Commentary Exposition Reformed Baptist Chapter 8 Christ The Mediator Prophet Priest King Definite Redemption Limited Atonement Arminianism Universal Atonement Hypostatic Union Humanity Of Christ God-Man

...er. It is His power which unites the universe in order and not chaos. Barnes observes on this passage that “The meaning is, that they are kept in the present state; their existence, order, and arrangement are continued by his power. If unsupported by him, they would fall into disorder, or sink back to nothing.”^[2]

About God’s and Christ’s sovereignty see chapter 3 on God’s Decree and chapter 5 on God’s Providence.

The Incarnation

The single most amazing event in history was the incarnation of the Son of God. The incarnation refers to the becoming human of the divine Son of God. The incarnation refers to the teaching that the eternally divine Son of God became human when He was conceived in the womb of the Virgin Mary. Christians said it in the following way: He became what He was not while not ceasing what He was. The Son of God took on human nature and body, while not laying aside His divinity. This is the single greatest miracle in history. The second Person of the Blessed Trinity becomes human and enters into His own creation. He becomes one of His own creatures. The Creator becomes a creature. I would like us to look at a couple of texts about the Incarnation. These are Philippians 2:5-11 and John 1:14.

Philippians 2:5-13

Phil. 2:5-11 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

This passage is glorious. Words cannot express the truths and glories contained here, but I would like to take a few things from this text. Paul calls on the Christians to look as an example of humility to their Lord—Jesus Christ, the God-man. He is the greatest example of humility. He is the One Whom Paul describes as existing in the form of God. That is, He was truly God before Him becoming human. This speaks of a time before His incarnation and conception in the womb of Mary. This speaks of a time before the point when He willingly decided to take on the form of man.

He was equal with God the Father. He had every authority that the Father had and He was as much divine as the Father and the Spirit are. But because of the purposes of God the Father and the Covenant of Redemption wherein He would grant an elect people to the Son to be redeemed from sin by Him and the Spirit would apply the benefits of Christ to them, the Son had to become man. He was equal with God, yet did not count that as something to be grasped, or something to be held onto. Some people like to say that Jesus was an angel or a plan before His incarnation, but that is absurd. If He was an angel or anything less than God Almighty, then there is no humility in the fact that He became man. There is only humility when the Creator becomes a creature and enters into His own creation. Laying aside His prerogative and His privileges and for the sake of the Father and His elect, becoming man. As Barnes notes on v. 6, “If he was truly divine, then his consenting to become a man was the ...

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

Simon Wartanian | 13,313 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

... 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 suppress the truth about that one God and seek others ways. Paul writes:

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

The reasons that they are ἀναπολογήτους (anapologetous, G379) is because of the fact that God Himself is the One Who has revealed Himself to all people. The things about God and His power are “plain to them” and the reason why they’re plain is “because God has shown it to them.” When we doubt the validity of general revelation, we doubt the power and word of God. They know God for certain, but by sin, they suppress that truth. Because of God’s self-revelation in creation, they are without a defense—they are without an apologetic. This general revelation will shut the mouths of people on the Day of Judgment who never heard of the gospel. There is here not a word about people having an excuse because they never heard the gospel. In fact, at the time when Paul was writing, the majority of the living humans then had not yet receiv...

1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 32,679 views | 38,282 words | 3:19:22 hours | 06 March 2015 23:00

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 26 Church Church Government Elders Deacons Members Universal Church Local Church Congregationalism Polity

...ing the church order, they are to seek reconciliation and commit their cause to Christ, the all-knowing and righteous Judge of all.

§14 Pray Continually For The Good And Prosperity Of All The Churches Of Christ

As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further every one within the bounds of their places and callings, in the exercise of their gifts and graces, 1 so the churches, when planted by the Providence of God, so as they may enjoy opportunity and advantage for it, 2 ought to hold communion among themselves, for their peace, increase of love, and mutual edification. 3
1. John 13:34-35; 17:11, 21-23; Eph. 4:11-16; 6:18; Ps. 122:6; Rom. 16:1-3; 3 John 8-10 with 2 John 5-11; Rom. 15:26; 2 Cor. 8:1-4, 16-24; 9:12-15; Col. 2:1 with 1:3, 4, 7 and 4:7, 12
2. Gal. 1:2, 22; Col. 4:16; Rev. 1:4; Rom. 16:1-2; 3 John 8-10
3. 1 John 4:1-3 with 2 and 3 John; Rom. 16:1-3; 2 Cor. 9:12-15; Josh. 22

Each church should pray continually for the good and prosperity of all the churches of Christ (e.g., John 13:34-35; Eph. 6:18; 2 Cor. 8:1-4) because we are one in Christ even if we have some doctrinal differences. We should seek the prosperity, the growth and the spread of the church of Christ on the earth. And as they are planted by the Providence of God, they may enjoy the opportunity and advantage to hold communion among themselves. Even if we have disagreements among other-minded brothers and sisters, we should still pray for them and their church because of the fundamental unity between us on the gospel.

We should not be like the Hyper-Calvinists who believe that they alone are true Christians. We should acknowledge other churches of Christ with whom we disagree on secondary and tertiary issues who hold fast to the doctrine of the true gospel. We may differ on church order, but if we do not differ on the gospel, then we are brothers and sisters and we ought to pray for each other. We are not to be extreme separatists, neither are we to think of our own church alone. But rather, we should care and pray for all the true churches of Christ that they may prosper with the blessing of God and may abide in the pure doctrine of the Word and be a light in a dark world. Many are the instances in Paul’s letters concerning sending greetings from one church to another (Rom. 16:5, 16; 1 Cor. 6:19; 2 Cor. 13:13; Eph. 1:15; Col. 1:4) or praying for each other (Eph. 6:18; cf. Rom. 1:9; Eph. 1:16; Col. 1:9; 2 Tim. 1:3) or financially supporting other churches (Rom. 12:13; 15:25-26; 2 Cor. 8:1-2; 9:12).^[71] This should be done with 2 John 10-11 in mind, “If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting” (see also 1 John 4:1-3; 2 John 7-8). This is all the more needed in our day when we see the world pressing Christians on things like homosexuality, abortion or the authority of the Bible, some churches have already given in to the world. But we should pray for the churches of Christ that they stand uncompromised on His Word and His authority, not fearing man but fearing God.

We should even partner and fellowship with Arminians. Yes, their views of election are wrong, but most of them are sincere Christians, truly loving the Lord and wanting to serve Him. Yet they have a blind-spot concerning God’s absolute sovereignty. The closest theological friends for ...

1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

Simon Wartanian | 28,981 views | 43,749 words | 3:48:12 hours | 05 March 2015 19:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Perseverance Of The Saints Preservation Of The Saints Assurance Of Salvation Eternal Security Apostasy Falling Away. Hebrews 6

...ronggiven the precious faith of His elect (chapter 14), can neither totally nor finally fall from the state of grace (e.g., John 10:28-29; 1 John 2:19). If we follow what was said in the previous chapters, as this paragraph begins by enlisting these things, we cannot but expect such a declaration. If God is absolutely sovereign over all things (chapters 3 and 5), even electing, calling, justifying, adopting (chapter 12) and sanctifying us, how can it be that God could fail in His purpose and we be lost to eternal perdition? It cannot. The elect will certainly persevere in the state of grace...to the end. This is the essential difference between true and false faith. True faith perseveres to the end (1 John 2:19). This is because the gifts and callings of God are without repentance (Rom. 11:29), in other words, He does not change His mind. Therefore, the elect are safe and He will grant them all these things which are necessary for their final salvation and perseverance.

This does not mean that the journey will be easy. In fact, the Confession speaks of storms and floods that arise and beat us. Nonetheless, no one and nothing can shake us off that foundation and rock which by faith we are fastened upon. In these storms and floods and by the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured for us (so also with our assurance, see chapter 18:4). This does not mean that God has changed; he is still the same. But we are being attacked by the enemy and are fighting or giving into temptation and are in need of restoration. Even in these storms and floods, we may be sure to be kept by the power of God unto salvation and the enjoyment of our purchased possession. The fact that the elect cannot lose their salvation is further shown from the fact that we are engraven upon the palm of His hands (Isa. 49:16) and our names having been written in the book of life from all eternity (Rev. 13:8; 20:15). All this is given for the confidence and encouragement of the believers in God’s faithfulness, goodness, grace, promise, and power.

The Impossibility Of Final Apostasy For The Elect

The biblical and Reformed doctrine of perseverance is a great mountain, which gives the saints assurance and faith in God’s almighty power in overcoming sin in us and completely saving us. The doctrine does not teach, contrary to non-Protestant caricatures, that Christians after being saved can do whatever they want to do and still remain saved. Rather, the doctrine teaches that those who have the Spirit of God indwelling in them will persevere in the faith by the almighty power of God. The Lord will chastise, sanctify and lead them toward a holier life.

That the doctrine is true and biblical may be seen from many ways (see paragraph 2), including (1) the decree of election, (2) regeneration, (3) justification and (4) Christ’s obedience.

Election: It has pleased God from all eternity to select a particular people in the Lord Jesus Christ whom He will redeem from sin to be with Him forever without any consideration of foreseen faith or works, merely because of His good pleasure. Seeing that their salvation was not dependent upon them, how would their perseverance be (completely) dependent upon them? There is no debate among Calvinists about whether the elect can lose their salvation. Someone who accepts Unconditional Election must believe in perseverance. It is logically necessary, for to contend otherwise...

Review of Sam Waldron's To Be Continued?

Simon Wartanian | 4,804 views | 1,834 words | 0:09:39 hours | 20 April 2016 23:29

Sam Waldron Reformed Baptist Continuationism Cessationism Charismata Gifts Of The Holy Spirit Spiritual Gifts Book Review To Be Continued

...phecy is, but this does not mean that it is the same thing.

Since he argued in the previous part that prophecy ceased and now argued that tongues was a form of prophecy, the logical step for the waterfall is that tongues also ceased.

4. Miracle-Workers

He does not spend much time on miracles. What he is arguing against is miracle workers, not miracles per se. He tries to establish the distinction from 1 Cor 12:28-29.

Then he goes on to define miracle. Broadly speaking a miracle is "any unusual exhibition of the extraordinary Providence or supernatural power of God." And he adds "In this broad sense, I am happy to affirm that God does miracles today." (p. 99) However, there is also a strict definition of miracles which he believes do not happen anymore. "A miracle is redemptive, revelatory, extraordinary, external, astonishing manifestation of the power of God." (p. 100) On the "revelatory" part he says that it is "a sign done by a prophet or apostle to attest the divine origin of his message" (p. 100) and he later gives a few reference were miracles were used for attestation. But I don't believe that miracles were restricted to attestation, though that is a major part. That I cannot deny. Rather, I believe that the stress in 1Cor 12-14 is laid upon the local church and the believers building each other up. The specific purpose given in 1Cor 12-14 is upbuilding of believers, not attestation.

Then there is the question "what about those who where neither apostles nor prophets and worked miracles?" I don't believe that the answer which usually goes along the lines of "they were associated with the Apostles" in a book called the Acts of the APOSTLES is satisfying. Everyone there is in someway associated with them. What about those in Corinth to what authority they were attesting WITHIN the congregation? What about the believers in Galatia (Gal 3:5)?

But this point among others in the strict definition of miracle becomes an occasion in which strict miracles are associated with revelation, but since infallible and biblical revelation ceased with the Apostles, therefore, these kinds of miracles and miracle-workers also ceased.

Conclusion

I actually really enjoyed reading this book. Dr. Waldron is a great a great teacher and writer. He challenged me and I've learned a lot from him in different areas of theology. I believe that this was a gracious and good defense of cessationism.

He doesn't go into the craziness of the charismatic movement, but rather goes simply against "continuationism" and tries to make the case that the miraculous gifts ("apostles", prophecy, tongues and miracles) have ceased.

...

A Review of Perspectives on the Doctrine of God

Simon Wartanian | 1,907 views | 2,894 words | 0:14:58 hours | 14 May 2022 21:35

Theology Proper Arminianism Calvinism Open Theism Review

...od and while going to college he started reading in books that God was impassible, and he could not square these two beliefs. His theology of prayer therefore gave rise to his open theism. His conclusion ultimately was “we can actually affect God” (p. 196). Furthermore, while God is omnipotent “God restrains the full use of his power” (p. 197). In this way, God makes room to be influenced by His creatures and enter “into dynamic give-and-take relationships with us” (p. 197). This then implies that God is temporal because He changes and experiences duration (p. 197). Furthermore, as almighty, “God has chosen to exercise general rather than meticulous Providence” which basically means that “God has flexible strategies” (p. 198). Obviously, this is far from the conception of classical orthodoxy. In the lay-world, open theism has been criticized as making God a glorified and mega Zeus and one could understand why. This conception of God is so human. God must so adjust Himself just to make room for His creatures rather than remaining as He is. Sovereignty is a gauge which God can turn all the way to the top or all the way down. This is obviously antithetical to the Reformed conception which maintains that God is a necessary Being and it is necessary that He be as He is in every possible world. God does not have attributes in addition to His nature, but He is a most simple and pure Being. Obviously open theism rejects this.

While most non-open theists would claim that open theism denies omniscience, yet open theists, in fact, do say that God is omniscience, but this is not unqualified. They define omniscience as God knowing “all that is logically possible to know” (p. 199). Okay… What is then logically possible to know? The past and the present because the future has no existence. In other words, their omniscience is a dynamic omniscience and does not mean that God knows everything that will happen. God is in time and thus cannot know what will happen in the future because the future does not yet exist. According to Dr. Sanders, “God’s knowledge of the future contains knowledge of what God has decided to bring about unilaterally (that which is definite), knowledge of possibilities (that which is indefinite) and those events that are determined to occur (e. g., an asteroid hitting a planet)” (p. 199). Notice that God knows possibilities of what will happen, but not what will actually happen (as proponents of even simple foreknowledge maintain). If He did actually know what will happen, then humans don’t have libertarian free will (see pp. 183-188 for his response to Dr. Olson’s simple foreknowledge and libertarian free will). This means that ‘the story of God and humanity is more like a “create your own adventure book” than a completed novel’ (p. 203). This has devastating pastoral implications as is demonstrated by examples which Dr. Sanders cites, although he does not see them as devastating (pp. 208-209). “But no free will theist believes God can guarantee that our lives will turn out for the best” (p. 208). As if to deny Job 42:2, he claims, “Since God enacts general rather than exhaustive control, the possibility exists that what God wants to happen in any particular situation may not happen. God’s intentions can be thwarted by our actions” (p. 211).

In the rest of his chapter, Dr. Sanders moves to defend open theism from the Bible. As anyone knowledge of these discussions, they base their evidences on the anthropomorphic and ...