... other sheep which He is seeking are of the Gentiles. Remember that He said that He “came to seek and save the lost” (Luke 19:10)? That is a clear allusion to Ezekiel 34:16 upon which John 10 is also based. Christ is regathering Israel to Himself not to a piece of land in the Middle East.

That He is the true son of Abraham is indicated also by the first verse of the New Testament. But Paul is so bold as to declare that the promises that were made to Abraham were made ultimately to Christ (Gal. 3:16-17)! On this basis, he can say to Gentile Christians “if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Gal. 3:29). Union With Christ by the Spirit is all that matters, not a fleshly union.

And so, we could endlessly go on how our Lord fulfills (either in Himself or in His people, and either completely or inaugurates the fulfillment) everything in the Old Testament. But it is better for you if you read the chapter yourself. It is excellent.

The Overall Structure of Eschatology (Two-Age Model)

In chapter 4, which is titled “Interpreting Biblical Eschatology in Light of its Overall Structure,” Dr. Menn introduces us to the two-age model. The two-age model is one of the greatest strengthens of amillennialism, because it is so simple and straightforward. The two-age model basically maintains that there are two ages which comprehend all of time (Eph. 1:21; Matt. 12:32). When our Lord says that “whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come” (Matt. 12:32), the parallel passage in Mark 3:29 says that that person “is guilty of an eternal sin”. These two ages comprehend all of time. These passages also suggest that there is no intervening age between these two. The “age to come” indicates that it will succeed “the present evil age” (Gal. 1:4). Furthermore, these ages are contrasted in Scripture. Observe the following contrasts:

Characteristics of “this age” Direct comparisons and contrasts:	Characteristics of the “age to come” Direct comparisons and contrasts:
(1) It will end (Matt 13:39–40, 49; 24:3–30)	(1) It will last forever (Luke 1:33; 2 Pet 1:11; Rev 11:15)
(2) It is the age of things that do not last (1 Cor 15:50; Heb 13:14)	(2) It will be the age of things that last forever (1 Cor 15:50)
(3) It is “of the world” (Rev 11:15)	(3) It is heavenly and “of the Lord” (2 Tim 4:18; Rev 11:15)
(4) Satan is the god of this age (2 Cor 4:4)	(4) God will be “all in all,” and Satan will be tormented forever (1 Cor 15:28; Rev 20:10)
(5) Wicked and righteous people coexist (Matt 13:24–30, 36–43)	(5) The wicked and the righteous will be se ... 1689 Baptist Confession Chapter 32: Of the Last Judgment - Commentary Simon Wartanian \| 15,791 views \| 16,377 words \| 1:25:50 hours \| 06 March 2015 23:30 The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 32 Last Judgment Eternal Hell Eternal Suffering Lake Of Fire ...ing the righteous and condemning the wicked, God thereby shows no favoritism toward Jew or Gentile (which is the reason that this passage was written). Since God judges both the Jew and the Gentile, including believers on the same basis, therefore, God shows no partiality. We must not separate the perfect righteousness of Christ from the evaluation of the believer’s works by God. Without Christ, we are doomed. Since God has imputed Christ’s righteousness, including His active obedience, to our account, therefore that perfect righteousness legally is ours and that is the only basis which we should have in thinking of the Day of Judgment with joy, confidence, and boldness. Through Union With Christ, Christ’s works for us could be counted as our own. §2 The Manifestation Of The Glory Of His Mercy And Of His Justice The end of God’s appointing this day, is for the manifestation of the glory of his mercy, in the eternal salvation of the elect; and of his justice, in the eternal damnation of the reprobate, who are wicked and disobedient; 1 for then shall the righteous go into everlasting life, and receive that fulness of joy and glory with everlasting rewards, in the presence of the Lord; but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast aside into everlasting torments, and punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. 2 Rom. 9:22-23 Matt. 18:8; 25:41, 46; 2 Thess. 1:9; Heb. 6:2; Jude 6; Rev. 14:9-11; Luke 3:17; Mark 9:43, 48; Matt. 3:12; 5:26; 13:41-42; 24:51; 25:30, 41, 46 The end, purpose, and goal of God’s appointing this day of judgment is for the manifestation of the glory of His mercy...and of His justice (Rom. 9:22-23). How is the glory of His mercy manifested? ...in the eternal salvation of the elect whom He has set free thanks to the perfect work of the Son on their behalf. The righteous shall go into everlasting life with the everlasting rewards which they shall receive and be in the presence of the Lord (Matt. 25:34, 46). Eternal bliss is the destiny of the righteous. But God will likewise manifest the glory of...His justice in the eternal damnation of the reprobate...who know not God, and obey not the Gospel of Jesus Christ (2 Thess. 1:8-9), which is the only ground of right-standing with God. Since they only stand in their sinfulness with no covering from the Lord Jesus Christ, they stand naked for the unrestrained wrath of God. Therefore, they shall be cast aside into everlasting torments, and punished with everlasting destruction (e.g., 2 Thess. 1:8-9; Matt. 25:41, 46). Their terrible and fearful lot is to be punished for all eternity. It is indeed a fearful thing to fall into the hands of the living God (Heb. 10:31). Although all of us deserve this punishment from God, yet no human mind can fathom the misery that is for the wicked and their lot. Many of us can sympathize with such a lot because we have not yet seen the fullness of God’s righteousness and holiness as it is and compared sin with it. When we are in the presence of God, everlasting punishment will be the most reasonable thing to do with the wicked and we will praise God for it. On the Day of Judgment, God’s decree of election and reprobation will fully come to pass and be manifested. God has ordained all things which come to pass, including the salvation and damnation of people, for the glory of His holy Name (see chapter 3). He saves those wh... 2 Corinthians 5:14-15, 'he died for all' Simon Wartanian \| 8,219 views \| 2,761 words \| 0:14:24 hours \| 22 April 2016 16:50 2 Corinthians 5 Limited Atonement Unlimited Atonement Definite Redemption Calvinism Arminianism ...kquote> 5:13-14 Paul's opponents probably had suggested that he was religiously unbalanced (see Ac 26:24). He was "insane" in that Christ's love compelled him into vigorous apostolic ministry. On the other hand, his ministry among the Corinthians had never been that of a madman (1Co 2:1-5). Indeed, he had kept his "third heaven" vision private for 14 years until he mentioned it later in this letter (12:1-10). The heart of Paul's message was that the Jewish Messiah had died on behalf of all kinds of sinners (1Co 15:3). Jews as well as Gentiles were included in Jesus' substitutionary death (Rev 7:9). In Union With Christ, sinners who believe the gospel have died to sin and have been raised to walk in a new way of life. 5:15 The phrase those who live refers to believers who are now spiritually alive (Eph 2:4-6). Christ's death and resurrection ministry have become the pattern for the believer's death and new-life ministry. Paul personally modeled this as well.^[3] Footnotes ^ ESV Study Bible. (2008). Crossway. Taken from the Online Version at www.esvbible.org ^ John MacArthur. (2010) The MacArthur Study Bible. Crossway. ^ HCSB (Holman Christian Standard Bible®) Study Bible. (2010). Holman Bible Publishers. Taken from the online version at www.mystudybible.com ... 1689 Baptist Confession Chapter 28: Of Baptism and the Lord's Supper - Commentary Simon Wartanian \| 12,297 views \| 1,873 words \| 0:09:53 hours \| 06 March 2015 23:11 The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 28 Sacraments Ordinances Baptism Lord's Supper ...ely ill or are about to undergo a serious operation, for the recovery of their health and for spiritual strength.^[3] Instead of merely two, the Roman Catholic Church has declared as sacraments five more things. The sacraments, according to Roman Catholic theology, in themselves administer grace. While on the other hand, Reformed theology says that the sacraments/ordinances do not in themselves administer grace, but must be joined with faith for them to be effective. According to the Roman system, “Instead of being the external manifestation of a preceding Union With Christ, they are the physical means of constituting and maintaining this union.”^[2] §2 To Be Administered By Those Only Who Are Qualified These holy appointments are to be administered by those only who are qualified and thereunto called, according to the commission of Christ. 1 Matt. 24:45-51; 28:19-20; Luke 12:41-44; 1 Cor. 4:1; Titus 1:5-7 The holy appointments or ordinances are to be administered by those only who are qualified and called to this task, according to the commission of Christ. Now here there is a little difficulty. Who are the persons qualified to do these things? In a local church, those persons would be the elders. But, does this exclude any regular member in administering the ordinances or helping in the administration thereof? I do not see any biblical command that only the elders may do these things, nor any prohibition against regular members helping. Obviously, within the local gathering of God’s people, the elders would undertake to administer the Lord’s Supper and Baptism. They may, perhaps, ask the help of some brothers or sisters for the Lord’s Supper, for example, to pray for the bread and wine and distribute the elements. I do not see why that would not be permissible. Obviously, having the elders administer the ordinances is much better, as they are the ones who are in the position to lead the church and are known as the church leaders. Therefore, having them baptize a person or administer the Lord’s Supper, is much more authoritative than a regular member. Philip, for example, who was not an elder, baptized the Ethiopian eunuch (Acts 8:38). I do not advise people to go and baptize others outside the church. That is not my point. But rather, my point is that I see nothing in the Bible (I am open for change) which restricts the administration of the ordinances to elders alone. As for the Lord’s Table, the disciples in the early church in Jerusalem, it seems, were regularly celebrating it (e.g., Acts 2:42). But the Lord’s Supper was especially celebrated on the Lord’s Day in the corporate gathering of God’s people (Acts 20:7). The people of God were gathered on the first day in Troas to celebrate the Lord’s Supper. The Corinthians, when they came “together as a church” (1 Cor. 11:18) observed the Lord’s Supper (1 Cor. 11:20). This would indicate that the Lord’s Supper is generally to be administered on the Lord’s Day in the corporate gathering of God’s people. The Lord’s Supper should not be celebrated by one person, but rather in a gathering of more people. There may be occasions when a group would want to celebrate the Lord’s Supper outside of the gathering of the church, or a sick brother or sister not in the corporate gathering may want to partake of the Lord’s Table. I do not see any prohibition of such a thing. But we should note that the common, regular, and normal observance of the Lord’s Supper is within... 1689 Baptist Confession Chapter 12: Of Adoption - Commentary Simon Wartanian \| 10,740 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 ...l aspect of our adoption, namely the resurrection of our bodies. In Romans 8:23, Paul connects our adoption to the redemption of our bodies. Our redemption and adoption with all its privileges and graces will be final and complete on the last day when the Lord raises us up unto glory, to have a body like His (1 John 3:2; Phil. 3:21). Our adoption will be known to everyone on the last day and we will receive our glorified body when our redemption is final and complete. Conclusion Dr. Waldron defines adoption as— Adoption is a change in legal status from that of slave to that of son of God which takes place by faith at the moment of Union With Christ, but will be publicly revealed at the resurrection. It is an act of God’s free grace flowing from the electing love of God and Father in eternity and the regenerating power of the Holy Spirit in time, and immediately confers the Spirit of adoption and the privilege of being one of God’s heirs, as well as other privileges, obligations and liabilities.^[2] Thank You, Father, for Your marvelous and amazing grace toward us, who were children of wrath and now made children of the living God. See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. (1 John 3:1) Footnotes ^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646. ^ Sam E. Waldron. A Modern Exposition Of The 1689 Baptist Confession Of Faith. (Darlington: Evangelical Press, 2013). p. 208, footnote references removed. ... A Review of Jeffrey D. Johnson's The Fatal Flaw Simon Wartanian \| 9,578 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 ...her 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 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 ... Review of Wayne Grudem's Systematic Theology Simon Wartanian \| 17,130 views \| 1,938 words \| 0:010:06 hours \| 19 July 2015 19:18 Wayne Grudem Systematic Theology Book Review Calvinism Baptist Continuationist Premillennialism ...sp; The Application of Redemption Part 5 is entitled The Doctrine of The Application of Redemption. Therein Dr. Grudem handles among other things: Common Grace Election and Reprobation The Gospel Call and Effective Calling Regeneration Conversion (Faith and Repentance) Justification (Right Legal Standing Before God) Adoption (Membership in God’s Family) Sanctification (Growth in Likeness to Christ) Death and the Intermediate State Glorification (Receiving a Resurrection Body) Union With Christ These chapters are excellent like the rest and if you didn’t know, Dr Wayne Grudem is a full-fetched Calvinist and in these chapters, what is called “Calvinism” is argued and shown to be the system of the Bible itself. He follows Romans 8:29-30 in laying out these doctrine sin this way: Rom 8:29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. The Doctrine of the Church Part 6 of this treatment deals with Ecclesiology. I’ve learned a ton in this part, because it wasn’t something that I’ve read about before. Being a baptist, he argues for a congregational and independent type of church and makes the case for the consistent plurality of elders in NT congregations. What I also liked was the distinction that he made with with more and less pure churches. He admits that in the present time there will not be a church which is perfect in doctrine, but there will be churches which are more or less pure churches. There are no perfect churches. Being a Reformed Baptist myself, I loved his treatment of Baptism (chapter 49) and his interaction with Louis Berkhof’s Systematic Theology on Protestant Infant Baptism. I though that his case for Credobaptism was strong and he was gracious toward our Padeobaptist brethren. An important doctrine which he got me more thinking about was the Gifts of the Spirit. He being a continuationist and I...kinda undecided, but was practically a cessationist, but couldn’t make up my mind from the Scriptures because according to my judgment I didn’t see any where in the NT the idea that the spritual gifts would stop. A few things should be said, Dr. Grudem is an excellent theologian, so he is not like the prosperity preachers and the Benny Hinns. He does not believe that “NT congregational prophecy” is the speaking of the very words of God, but he defines prophecy as “telling something that God has spontaneously brought to mind.”^[3] He does not believe that NT congregation prophecy is predicting the future. Further, he believes that in the OT the prophets spoke the very words of God and to disobey a prophet was the same as to disobey God. But this is not the case in the NT. In the NT, the prophets are replaced with the Apostles (which is an office limited to the first century he believes) which are given the authority to write the God-breathed word of God. It is the Apostles, not the prophets in the NT which write and speak the very words of God. At first I found this rather strange and I was committed that the prophets were God’s mouthpiece as that is the case in the OT, but Dr Grudem argues that the Apostles replace the prophets in the NT. As for healing, Dr Grudem believes that God heals through the prayers of people... << < 1 2 > >> © 2014-2024 Simon Wartanian About \| The Staunch Calvinist \| Contact Sitemap This site has been decreed by God the Father for the glory of God the Son and empowered by God the Spirit.

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The Overall Structure of Eschatology (Two-Age Model)

§2 The Manifestation Of The Glory Of His Mercy And Of His Justice

Footnotes

§2 To Be Administered By Those Only Who Are Qualified

Conclusion

Footnotes

The Application of Redemption

The Doctrine of the Church