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

Simon Wartanian | 42,989 views | 75,562 words | 6:40:27 hours | 04 March 2015 21:39

...ite love to the Son by declaring Him to be victorious and accepting His work, likewise, we will be revealed to be the sons of God (Rom. 8:23). Part of proclaiming the gospel is to proclaim Jesus Christ as risen from the dead (2 Tim. 2:8; 1 Cor. 15:3-4). This demonstrates the fact that God was satisfied with His work and He vindicated the Lord Jesus.

The book of Hebrews sees the resurrection as something that is basic and elemental to the Christian faith (Heb. 6:2). It is one of the basic things to Christianity. As Paul says in 1 Corinthians 15, it is the hinge on which our faith rests. Peter says that the great mercy and grace of God demonstrated in Regeneration was through the resurrection of Christ from the dead (1 Pet. 1:3). It was because of the resurrection that we were born again to a living hope. To be right with God. To have a harmonious relationship with Him, one of love, not enmity.

The Same Physical Body

That the Lord suffered and was raised in the same physical body could be illustrated by the fact that people recognized Him and also by the holes in His hands. Let’s go through John 20.

Mary Magdalene, weeping outside the tomb because her Teacher was dead and she supposed that His body was stolen, hears a voice. The voice was that of the two angels who asked her for the reason of her weeping (John 20:13). She answers because they have stolen the body of the Lord and hidden it somewhere. Again, they had no concept of resurrection other than at the end of days (John 11:24). But then she turns and hears yet another voice. She thought it was the gardener and she asks him if he knows the place of the body that he would tell the location. But then, at the moment of the truth, when the voice calls her name, “Mary”, she directly recognizes that it was her Teacher Who was speaking to her and she joyfully calls out: Rabboni! (John 20:15). As any human would do, she ran to Him to hug and cling to Him, yet the Lord tells her not to cling to Him. The fact that she could cling to Him demonstrates that the Lord had a tangible body, which would be recognized by them who walked with Him during His earthly ministry. We continue on. The same day on which He was raised, the first day, He also appeared to His disciples. The disciples were hiding because of fear that came upon them from the Jews. They supposed that they, like their Rabbi, would be taken out and crucified. They were scared. They had locked the doors, but Jesus was able to come inside. Either by unlocking the doors or through simply appearing in their midst. I do not know. But the fact that He had a physical body is clear:

John 20:20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord.

He showed them His wounds. This not only proves that the Lord had a physical and resurrected body, but it was the same body with which He was crucified but is now glorified. Barnes comments, “In this manner he gave them indubitable proofs of his identity. He showed them that he was the same Being who had suffered; that he had truly risen from the dead, and had come forth with the same body. That body had not yet put on its glorified form. It was necessary first to establish the proof of his resurrection, and that could be done only by his appearing as he was when he died.”^[2]

At this time, Thomas was not with the disciples but was away. So when he comes back and the disciples tell him what happened he declares:

John 20:...

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

Simon Wartanian | 17,253 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

... Reformed understanding of the Ordo Salutis (Order of Salvation) is:

Election (chapter 3)
Effectual Calling (chapter 10)
Regeneration (chapter 11)
Conversion (chapter 14 Of Saving Faith and chapter 15, the current one on repentance)
Justification (chapter 11)
Adoption (chapter 12)
Sanctification (chapter 13)
Perseverance (chapter 14)
Glorification

See this helpful picture by Tim Challies.

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

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

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 so...

1689 Baptist Confession Chapter 19: Of the Law of God - Commentary

Simon Wartanian | 41,160 views | 77,737 words | 6:42:45 hours | 05 March 2015 19:46

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 19 Law Of God Law Of Moses Law Of Christ Moral Law Decalogue Ten Commandments Thomas Watson John Calvin Robert Dabney Westminster Standards Catechism Civil Law Judicial Law Ceremonial Law Threefold Division Of The Law

... which many have seen, lies in the fact that Christ rose on the first rather than the seventh day. Christians are to observe Christ’s day, which became to be known as the Lord’s Day (Rev 1:10), the first day of the week, the τῇ κυριακῇ ἡμέρᾳ (te kuriaké hemera, the Lord’s Day) as it is known until this day in Greece. This is the Christian Sabbath, the people of God are not to look back to the old creation, but rather they are to look forward to the New Heavens and New Earth. The new creation has begun in Christ’s resurrection and our Regeneration (2 Cor. 5:17). We are to look forward to the eschatological Sabbath and we have the weekly observance of the Lord’s day, the first day of the week, as a pledge of that eternal rest. The significance on the first day is seen in:

The first day of creation. God began His work of creation on the first day of the week and therefore when we rest and observe the first day of the week as the Christian Sabbath, or more properly named—the Lord’s Day, we look forward to a new work of creation or renewal by God.
The day of Christ’s resurrection. Christ was raised on the first day of the week (Mark 16:2, 7-8; Luke 24:1-6; Matt. 28:1-6; John 20:1-2), which is the basis of our redemption and the redemption of the fallen cosmos (e.g., Rom. 4:25). That is why the Lord’s Day is called the Lord’s Day because on it Christ was raised as the conqueror of all evil powers and through His resurrection, His people too may be conquerors.
The day of Pentecost. Pentecost was to be celebrated 50 days after the Jewish Passover, which was to be on the Sabbath day, therefore, Pentecost would have fallen on the day after the Jewish Passover, the first day of the week. It was on this day which the disciples were gathered together in one place praying to God as God poured His Holy Spirit upon them. Therefore, this day adds even more significance to the New Covenant people of God.

Christians from the earliest of times worshiped on the first day of the week, the Lord’s Day. It is significant that all the resurrection appearances of our Lord occurred on the first day of the week. We read in the Gospel of John:

John 20:19-20 On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord.

John 20:26-29 Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.”

The Lord was not only raised on the first day, but He chose to reveal Himself on the first day. “Eight days later” is the next Sunday, counting the present one as the first wherein the Lord revealed Himself again, apparently with no appearances between the first and the second Sundays.

From Acts 20:7, we learn that the Christians met on “the first day of the week” to “break bread” and “Paul talked with them”. Here we see the basis for celebrating the Lord’s Supper on the first day of t...

A Review of Jeffrey D. Johnson's The Fatal Flaw

Simon Wartanian | 10,246 views | 4,031 words | 0:20:42 hours | 27 November 2015 22:25

Reformed Baptist Covenant Theology 1689 Federalism Westminster Baptism Infant Baptism Book Review Jeffrey Johnson The Fatal Flaw

... 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 and thus believing children from God. “God gives us children with faith. Covenant children begin life as believers, not in need of conversion, but endurance (cf. Heb. 10:36). They should be received and raised as children of God.” (p. 18, from Mark Horne, Why Baptist Babies?)

Although it was really nice to know about all the different positions about infant baptism, the author seeks to directly combat one position and that is the Westminster position (positions 4 and 5). It’s not like from the earliest days of infant baptism that the church understood it was the sign of the Covenant of Grace, or that it did not wash away sin. That is clearly not the case.

The old church practiced infant baptism for other reasons, than the Reformed Paedobaptist churches since the Reformation.

Although I do not believe that infant baptism is a biblical practice, but I must agree with Jeffery Johnson that the Westminster position of Covenant Theology and infant baptism is the closest to the Scripture from the above options. For some people to be truly “Reformed” you have to hold to Covenant Theology which supports the practice of infant baptism, forgetting that there is a difference between Baptist and Presbyterian Covenant Theology. If you would like to learn more about 1689 Baptist Covenant Theology, which is called 1689 Federalism see my attempt to make a case for it when expositing the 7^th chapter of the 1689 London Baptist Confession of Faith here.

The Westminster Position

The author spends some time first to explain the Presbyterian/Westm...

1689 Baptist Confession Chapter 12: Of Adoption - Commentary

Simon Wartanian | 11,381 views | 2,439 words | 0:12:42 hours | 04 March 2015 21:56

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 12 Chapter Twelve Adoption Children Of God

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

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

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

In and for Christ

The privilege of adoption is found only in the ...

1689 Baptist Confession Chapter 21: Of Christian Liberty and Liberty of Conscience - Commentary

Simon Wartanian | 14,556 views | 6,372 words | 0:32:47 hours | 06 March 2015 19:19

The 1689 Second Baptist Confession Of Faith Confession Commentary Confession Study Reformed Baptist Chapter 21 Christian Freedom Liberty Liberty Of Conscience Antinomianism

...

2. The condemning wrath of God

Complete atonement You have made
And by Your death have fully paid
The debt Your people owed
No wrath remains for us to face
We’re sheltered by Your saving grace
And sprinkled with Your blood

— Sovereign Grace Music - Now Why This Fear, verse 2.

This is closely connected to the first point above. We are free from the guilt of sin and likewise from the condemnation which comes because of sin. Christians will never know the wrath of God. They have been, prior to Regeneration, under the wrath of God (John 3:36), but after Regeneration, we will have no taste of His wrath. We may be under His discipline, but His discipline is not equivalent to His holy and righteous wrath. We are delivered both from the present wrath of God and the eschatological wrath of God in Hell. The apostle Paul writes:

1 Thess. 1:10 and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come.

Christians are here described as those who (1) wait for the Son from heaven (Titus 2:13) and likewise those who are delivered from the wrath to come. The phrase “wrath to come” was first used by John the Baptist (Matt. 3:7; Luke 3:7) and referred to the eschatological judgment of God. God’s judgment is coming and it is righteous! But Christians, through Jesus, will escape from God’s judgment. This does not mean that Christians will not be judged, “For we must all appear before the judgment seat of Christ” (2 Cor. 5:10), but that we will never be condemned by Christ. We may gain or lose rewards, but we will never be rejected and condemned by Him!

How is it that we may escape from the wrath to come? Because Christ bore the full wrath of God, which was due to our sins, upon Himself. He was punished in our place and in this way we escape from the terrifying wrath of God, which will be released upon all those who have not obeyed the Gospel of our Christ. For all those who are not found in Christ, they are at the present time already under the wrath of God (John 3:36), but once they repent and believe, they will no longer be “children of wrath” (Eph. 2:3), but will be called “sons of the Most High” (Rom. 9:26).

3. The rigor and curse of the law

We no longer obey the Law to gain righteousness by it, nor are we condemned and cursed because we do not perfectly obey it. The Mosaic Covenant demanded perfect obedience, but no mere man can render that. Therefore, any least transgression of the law brought the curse of the law (Gal. 3:10). But Christ, for His people, took the curse of the law upon Himself (Gal. 3:13-14) so that we would be justified by faith. The old Mosaic Covenant was a covenant of works (or a mixed covenant, but not a covenant of pure grace), which demanded obedience for blessings (although God always graciously blessed the people) and gave curses for disobedience. Christians, under the New Covenant, are free from both the strictness and curse of the law. That does not mean that we do not have to obey God or do not have to obey the Ten Commandments. But it means that when we disobey (because we are not perfect), we are not cursed and have a way of receiving forgiveness through Christ.

The apostle Paul writes:

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

We are under grace, not under the law as a covenant of works, and therefore, the curses of the law as a covenant of works no longer apply to us. For more on this see chapt...

1689 Baptist Confession Chapter 30: Of the Lord's Supper - Commentary

Simon Wartanian | 17,909 views | 13,619 words | 1:11:21 hours | 06 March 2015 23:22

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 30 Sacrament Ordinance Lord's Supper Table Of The Lord Communion Eucharist Transubstantiation Roman Catholicism Idolatry Means Of Grace

...rd’s Supper, we are reminded of the work of Christ on behalf of His people in His vicarious death on the cross. As we are reminded of that work we are also receiving new graces and appreciation of that glorious work of redemption. This is especially true when the Lord’s Supper is preceded by a confession of sin. As we think of Christ’s atonement, we are reminded that all our sins have been washed away and we have been given the perfect righteousness of Christ instead of our filthy rags. In this ordinance, we have signified for us that Christ shed His blood and His body was broken for our sake, so as to forgive us of every sin. Both the ones we did before our Regeneration and after our Regeneration, even the ones which we confessed before participating in the Lord’s Supper.

Communion With Christ

In rejection of the Roman Catholic and Lutheran understanding of Christ’s presence in the Supper, the Reformed understand Christ’s presence to be spiritual. Roman Catholics are fond of expressing Christ’s presence in words like “real” and “literal.” In contrast, we affirm that there is a real spiritual presence of Christ. The bread and wine, remain as they are, and there’s not a single change in them. But these elements symbolize Christ’s body and blood. The presence of Christ is not in the bread and wine but in the faith of believers. Christ is especially present among His gathered people in the Lord’s Supper. He ministers to us graces anew and reminds us of His accomplished work on our behalf. In that way, we are communing deeply with Him as we think of His sacrifice. We affirm that Christ is present at the administration of the Lord’s Supper, but He is not present in, around, under (Consubstantiation: Lutheran), or that the elements become His body (Transubstantiation: Roman Catholic. Rather, the presence of Christ is to and in the faith of believers. He is especially present when His people partake of the Lord’s Supper and He administers to them anew the benefits of His work which He accomplished for them. Paul says that we participate in the blood of Christ (1 Cor. 10:16). This means that we have communion in that which His blood symbolizes, even His vicarious work for His people. We are reminded of His work and we have the benefits of His work applied to us by Him anew. See Table of the Lord above. Coming to the table of the Lord, according to Paul necessitates communion with the Lord.

Union With Believers

Paul says, “The bread that we break, is it not a participation in the body of Christ?” (1 Cor. 10:16). The body of Christ either refers to (1) the body of Christ broken for our sakes and communion with His work of atonement for us, or it refers to (2) the church as the body of Christ (1 Cor. 10:17; 12:12, 27). A double meaning may be the intention of the apostle. The breaking of bread symbolizes Christ’s body figuratively broken for us on the cross as He bore our sin upon Himself, and thus we receive the benefits of His work. This is similar to what was said in the first part of the verse about communion in Christ’s blood. This is, in fact, how Christ Himself explains the bread as a symbol of His body (Matt. 26:26). But the breaking of Christ’s body was the basis, which created His mystical body, the church. The church is composed of born-again believers who make up the universal church of Christ. As we partake of the Lord’s Supper in the gathering of God’s people, we are united not only to Christ but also to each other, as a fa...

1689 Baptist Confession Chapter 31: Of the State of Man after Death and Of the Resurrection of the Dead - Commentary

Simon Wartanian | 30,834 views | 63,926 words | 5:35:37 hours | 06 March 2015 23:27

...l the dead will happen. Some will try to argue that the “hour” mentioned in John 5:25 concerns the present age in which Christ will call His sheep to Himself, therefore, is it not possible that the “hour” of John 5:28 likewise refers to a long period of time? As a reply, I simply give you the words of Anthony Hoekema:

Does the word “hour” as used in 5:28 describe a period of time which could be as long as a thousand years? I think not. For first, in order to be a parallel to what is said in verse 25, the resurrection of believers and unbelievers should then be taking place throughout this thousand-year period, as is the case with the Regeneration of people during the “hour” mentioned in verse 25. But, according to the theory under discussion [Premillennialism], this is not the case; rather this theory teaches that there will be one resurrection at the beginning of the thousand years and another at the end. Of this, however, there is no hint in this passage. Further, note the words “all who are in the tombs will hear his voice.” The reference would seem to be to a general resurrection of all who are in their graves; it is straining the meaning of these words to make them describe two groups (or four groups) of people who will be raised at separate times. Moreover, this passage states specifically that all these dead will hear the voice of the Son of man. The clear implication seems to be that this voice will be sounded once, not two times or four times…What Jesus is saying is this: At a certain hour in the future my voice will be heard; at that time all who are in the grave will come forth, some to the resurrection of life, and others to the resurrection of judgment. This passage clearly teaches a general resurrection of all the dead, both of those who have done good and of those who have done evil.^[16]

In John 5:28-29 we have the doctrine of the general resurrection, which we contend for, stated very plainly before us. There is a time, which will be at the last trumpet, through which the Son of God will call all the dead to resurrection either of life or of judgment. I say “at the last trumpet” because that is when Paul places the resurrection of the righteous (1 Cor. 15:52). Since I believe that the Bible teaches a singular general resurrection, therefore, I believe that the wicked and righteous are raised at the last trumpet through which Christ will call all the dead.

Acts 24:15, 21

Acts 24:15 having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust.

Acts 24:21 other than this one thing that I cried out while standing among them: ‘It is with respect to the resurrection of the dead that I am on trial before you this day.’”

The next two passages proving the general resurrection are found on the lips of the apostle Paul in Acts 24:15, 21. Paul has the hope in God that “there will be a resurrection of both the just and the unjust.” Paul speaks about a singular resurrection (ἀνάστασιν, anastasin) of two groups. That is his hope and that is what he is essentially under trial for (Acts 23:6; 24:21). There will be “a” resurrection, not “there will be resurrections of the just and the unjust”, but rather, “a resurrection”. The resurrection is singular, but its objects are twofold. The first are the just, who will rise to everlasting life, as we learn from Daniel 12:2. Then second objects are the unjust, who will rise to damnation as we learn from John 5:29....

Irresistible Grace, Effectual Calling - Scripture List

Simon Wartanian | 11,439 views | 2,545 words | 0:13:07 hours | 23 March 2014 22:21

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Irresistible Grace Effectual Calling

...ing of the Spirit[1]

This is the belief that God is able to raise the spiritually dead sinner to life. This is an act of efficient grace. When God chooses to bring on of his elect to spiritual life, it is an act of similar to when Jesus raised Lazarus from the dead: just as Lazarus was incapable of resisting the power of Christ in raising him from the dead, so too the dead sinner is incapable of resisting the power of God that raises him to spiritual life. This is not to say that men have not resisted God’s grace. This doctrine speaks specifically to the grace that brings Regeneration, not to individual acts of sin committed by believers or unbelievers.[2]

In addition to the outward general call to salvation, which is made to everyone who hears the gospel, the Holy Spirit extends to the elect a special inward call that inevitably brings them to salvation. The external call (which is made to all without distinction) can be, and often is, rejected. However, the internal call (which is made only to the elect) cannot be rejected; it always results in conversion. By means of this special call, the Spirit irresistibly draws sinners to Christ. He is not limited in His work of applying salvation by man’s will, nor is He dependent upon man’s cooperation for success. The Spirit graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ. God’s grace, therefore, is invincible; it never fails to result in the salvation of these to whom it is extended.[3]

For a defense of Effectual Calling/Irresistible Grace see here.

General verses about Effectual Calling

Ps 110:3 Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours.

Mt 16:15-17 He said to them, “But who do you say that I am?” 16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.

Lk 10:21-22 In that same hour he rejoiced in the Holy Spirit and said, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. 22 All things have been handed over to me by my Father, and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”

Jn 6:37-40 All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 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.”

Jn 6:44-46 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. 45 It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me[4]— 46 not that anyone has seen the Father except he who is from God; he has seen the Father.

Acts 5:31 God exalted him at his right hand as Leader and Savior, to give repentance to Israel and ...

A Review of RC Sproul's Willing to Believe & Thoughts on Free Will

Simon Wartanian | 9,140 views | 3,709 words | 0:19:03 hours | 22 February 2015 00:23

RC Sproul Willing To Believe The Controversy Over Free Will Free Will Predestination Election Sovereignty Compatibilism Calvinism Arminianism Pelagianism Semi-Pelagianism Augustine Martin Luther John Calvin Jonathan Edwards Book Review

...ast thing heard of Pelagius, but then arises Charles Finney many centuries later in America.

Charles Finney

Charles Finney taught things very similar to Pelagius. In fact, he was more Pelagian than Pelagius.

He rejected the doctrine of justification by faith alone, which is the heart of the Gospel message.

He rejected the penal substitionary atonement of Christ in place of the believers. He posed the Governmental and Moral Influence theories of the atonement. He taught that all that was needed for conversion was good argumentation and persuasion. His influence is seen in the decisional evangelism/Regeneration of our day, when people are told to make a “choice” for Christ. Or to make to choose Christ to be born again.

It is interesting to observe that this is the vision of the secular culture. That man is able to do anything possible. We think we are not bound by nature to anything. We think that we are the gods of our destinies.

The Semi-Pelagians/Arminians

After Augustine’s sharp critique of Pelagius the church did not stay on the Augustinian position, it’s not surprising seeing that man hates the fact that he’s dependent on God for the good that he does and is unable to do that which he ought to do.

There came a position which was somewhere between Augustinianism and Pelagianism. Which rejected the Pelagian heresy, and out of concern for man’s personal responsibility tried to elevate the freedom of the human will in the matter of salvation. They believed that man was badly wounded by the fall. Death is the punishment of the fall. Man’s dispositions are inclined to evil. But there still is in man the ability to resist the grace of God. Although man is dead in sins and is a slave of sin, yet he is still able to resist the effective grace of God and thereby frustrate the plans of God.

Here RC introduces the difference between mongergism and synergism. Monergism is the teaching that there is One Power which is in work in us when Regeneration happens, in that we are passive. Synergism on the other hand teaches that man and God cooperate to bring the salvation of man. Arminians may not like the word synergism, but it describes what they believe. They believe that God does everything that He can to bring men to Himself, and He wants all men to come, but yet some refuse to come. Therefore, the will of man is that which effectuates salvation. The Augustinians disagreed.

Jacob Arminius

Later in the 16^th century came Jacob Arminius who studied in Geneva (Calvin’s city) and was a Calvinist, but later came to doubt his Calvinism. He agreed with Calvinism about Total Depravity, but where he differed was the nature of grace. Many of the statements of Arminius about human depravity, could be amen’d by Calvinists, but not those about the nature of grace. Basically, he believed that grace was resistible. It was necessary, but not essential in the sense that for anyone to be saved he needs grace, yet grace alone can’t do it, it must cooperate with man for its effectiveness. Man can resist the grace of God.

He also believed the common belief even of our day that the election of God was based on who would believe or not believe like the Pelagians and Semi-Pelagians.

The Augustinians & the Reformed

This book was written to defend and clarify the Augustinian doctrine of free will, which is the Reformed doctrine of free will. Here I want to survey some of the theologians and their thoughts concerning free will....