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The Staunch Calvinist

"Absolute sovereignty is what I love to ascribe to God." - Jonathan Edwards

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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
...Conference&keyworddesc=2015+Founders+Conference"recent with Pascal Denault. I’ve read his chapter in Recovering Covenantal A Heritage and listened to his sermon on the dual nature of the Abrahamic and Davidic covenants which helped me a lot. I was eager to get started on this book and see what I could learn more.

The Paedobaptist Positions

To start, he lays down all the division of Paedobaptism. He numbers 8 –

  1. 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)
  2. 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.
  3. 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.
  4. 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.
  5. 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)
  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)
  7. 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)
  8. Paedofaith – Some Federal Vision theologians claim that covenant children are regenerate from the womb. Basically, Christian parents receive Christian and thus believing childre...
1689 Baptist Confession Chapter 3: Of God's Decree - Commentary
Simon Wartanian | 34,858 views | 38,059 words | 3:19:02 hours | 04 March 2015 20:58
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 3 God's Decree Predetermination Predestination Sovereignty Compatibilism Reprobation Unconditional Election Calvinism
...kes use of the agency of men, that none may attribute it to fortune, or to any other cause.[7]

John Gill observes the following:

I make peace, and create evil; peace between God and men is made by Christ, who is God over all; spiritual peace of conscience comes from God, through Christ, by the Spirit; eternal glory and happiness is of God, which saints enter into at death; peace among the saints themselves here, and with the men of the world; peace in Churches, and in the world, God is the author of, even of all prosperity of every kind, which this word includes: “evil” is also from him; not the evil of sin; this is not to be found among the creatures God made; this is of men, though suffered by the Lord, and overruled by him for good: but the evil of punishment for sin, God’s sore judgments, famine, pestilence, evil beasts, and the sword, or war, which latter may more especially be intended, as it is opposed to peace; this usually is the effect of sin; may be sometimes lawfully engaged in; whether on a good or bad foundation is permitted by God; moreover, all afflictions, adversities, and calamities, come under this name, and are of God; see Job 2:10:[2]

Thus He is sovereign over good as He is sovereign over evil, though not in a directly symmetrical way. He does not create evil or sin in the hearts of men but brings upon them calamity and all that is the antithesis of “peace” as chastisement and punishment. What this passage speaks about is not moral “evil”, but physical evil, or calamity or disaster as it is elsewhere attributed to God (Amos 3:6). We will be content with this much of God’s sovereignty over peace, ill, calamity, disaster and evil and we will move to the most controversial part of God’s absolute sovereignty.

Evil And God’s Sovereignty

This is the controversial part of believing in absolute sovereignty, but this is a biblical warrant and conclusion given what I have sought to prove above. Many are comfortable in saying that God is sovereign over earthquakes, tornados, tsunamis and human life generally, but they have difficulty in saying that God is sovereign and ordains human evil—evil done by volitional agents. It is understandable in a certain sense. The big difference between these two is the fact that moral agents (humans) are held accountable for their evil deeds, while nature is not. It is humans who will stand before the throne of God and give account for every deed (Eccl. 12:14). “Creation” or “nature” will not give an account for the tornados, tsunamis, and earthquakes that were brought forth from it. Those who oppose Calvinism think that if God were absolutely sovereign, as Calvinists insist, then that would mean that people are “robots” (as they like to say) and God is the author of evil (because He is in absolute control of evil). We obviously reject that. We believe in a micro-managing sovereign God and believe that humans are responsible for their actions. We do not believe that just because men do not have libertarian free will that they’re freed from responsibility. Neither do we believe that because human actions are ordained by God and under His rule that men are excused of responsibility. We believe that the Bible teaches both things side by side. I don’t understand how it works, but I see it in Scripture and thus I’m bound to accept that my knowledge is limited.

Our presuppositions

We certainly cannot believe that God, by Him being God and thus sovereign over all things including e...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary
Simon Wartanian | 22,217 views | 14,049 words | 1:13:47 hours | 04 March 2015 21:42
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 10 Chapter Ten Effectual Calling Irresistible Grace Regeneration Reformed Theology Calvinism Infant Salvation
...rom the true and effectual work of the Spirit, they neither will nor can truly come to Christ and this means that they cannot be saved (John 6:64-66; 8:24). Furthermore, salvation is not to be sought outside the Christian religion, even if they live “good” lives according to the light of nature and the law of that religion they do profess. All these things cannot save them. Christ alone saves, by grace through faith (Eph. 2:8-9). 

Unbelievers in the Congregation of the Believers

That unbelievers find themselves in our Churches is no secret. In some Churches, there are more Church-goers than true believers. Of this, John the apostle writes:

1 John 2:19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. 

The false teachers, prophets, and professors went out of the congregation because they did not actually belong to the mystical body of Christ. They were not believing in their hearts. For whatever reason, they found themselves in the congregation of the saved, while they themselves were not. This is the way it is going to be in the Church buildings, congregations, and the world until Christ comes (Matt. 13:30). The Church universal consists of the elect alone and only God perfectly knows who are His. But as the Church universal finds itself in local congregations, it is a mixed group of elect and reprobate, because elders cannot see into people’s hearts and they take their profession at their word, not knowing whether they’re being deceived. Some people will even be working miracles and think that they were Christians all the while they were not. The most terrifying thing is to be self-deceived. 

Matt. 7:21-23 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ 

These people did not “fall away,” because they did never truly and savingly know the Lord Christ. They pretended to be believers and followers of His, all the while having no evidence that they, in fact, were. The Lord Jesus denounces them in the strongest words. He does not say “I knew you, but now I don’t.” But it is: “I never knew you.” The Lord distances Himself from those who merely professed His name and did things in His name, but they did not truly know Him or belong to Him. So likewise and sadly, there will be people with whom we go to Church who will receive this severe denouncement from the Lord because they did not truly know Him. Let us always preach the gospel, especially in the Church where many hypocrites gather.  

Only the Christian Religion Can Save

That Christ is the only Savior is plain from the New Testament. By the “Christian religion,” the Confession means Christ. Salvation is only found in Him and is through Him. Many passages are plain on this point. The reason why it is only through Christ is because He is the only propitiation—the satisfaction of God’s wrath for the world (1 John 2:2; Rom. 3:25). He is the only sacrifice that was provided for the forgiveness of sins. To receive forgiveness, we must have faith in Him. That is the way that we receive the applicat...

The Early Church Fathers on Eschatology (especially the millennial question)
Simon Wartanian | 2,485 views | 207 words | 0:01:03 hours | 02 January 2022 14:56
Amillennialism Premillennialism Eschatology Second Coming Final Judgment Resurrection Revelation

This work is based on Dr. Charles E. Hill’s fine work entitled Regnum Caelorum: Patterns of Millennial Thought in Early Christianity. In it, he surveys eschatological thought in the first three centuries of the Church. One focus of the study is the interesting observation of something common in all premillennialists (except one, Methodius of Olympus [c. 270-311]) that did not believe in the immediate entry of believers into heaven. Rather, believers and unbelievers were held in some subterranean place until the resurrection and the millennium. On the other hand, those who believed in an intermediate state in heaven, gave no indications of chiliasm (belief in an earthly millennium), but rather, some of them even give explicit evidence of non-chiliasm (i.e., amillennialism). What I’ve done here, is search for the fuller statements of the authors from the early Church which are freely available in the Schaff sets on CCEL, and included citations of Dr. Hill from the book itself.

I thought of sharing it on the internet for anyone interested in these issues. In reading these statements, you will find both the good and the bad of the exegesis of the ancient fathers.

(For those not able to see the IFrame, here is the link.)

Limited Atonement, Definite Redemption - Scripture List & Case
Simon Wartanian | 7,773 views | 6,400 words | 0:32:47 hours | 23 March 2014 20:51
Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Unconditional Election Sovereign Grace
... What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? 33 Who shall bring any charge against God’s elect? It is God who justifies. 34 Who is to condemn? Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us.

Eph 5:25-27 Husbands, love your wives, as Christ loved the Church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the Church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.

1Cor 15:3-5 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve.

2Cor 5:14-15 For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; 15 and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.[6]

Heb 7:23-27 The former priests were many in number, because they were prevented by death from continuing in office, 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. 26 For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.

Heb 9:11-12 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent ( not made with hands, that is, not of this creation) 12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

Heb 9:15 Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.

Heb 9:24-28 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Tit 2:11-14 For the grace of God has appeared, bringing salvation for all people[7], 12 training us to renounce ungodliness...

1689 Baptist Confession Chapter 11: Of Justification - Commentary
Simon Wartanian | 24,949 views | 23,400 words | 2:03:21 hours | 04 March 2015 21:54
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 11 Chapter Eleven Justification Justification By Faith Alone Sola Fide Sola Gratia Imputed Righteousness Infused Righteousness Roman Catholicism Protestantism
...ote"[1]
  • Rom. 4:5-8; Eph. 1:7
  • 1 Cor. 1:30-31; Rom. 5:17-19
  • 2 Cor. 5:19-21; Titus 3:5, 7; Rom. 3:22-28; Jer. 23:6; Phil. 3:9; Acts 13:38-39; Eph. 2:7-9; Phil. 1:29; 2 Pet 1:1

    • Those whom God has predestined He effectually calleth (chapter 10) and He also freely justifieth (Rom. 8:30). In this chapter, the Confession is setting forth the biblical doctrine of justification as well as countering the doctrine of justification as taught by the Roman Catholic Church. This justification is not by infusing righteousness into them, but by pardoning their sins and by accounting and accepting their persons as righteous...for Christ’s sake alone (Rom. 4:5-8; Eph. 1:7). God does not mix righteousness in us, but puts the righteousness of Christ into our account and counts it as our own. It is on this basis alone that we are righteous before God. Faith and obedience are not our righteousness, but our righteousness comes from Christ’s active obedience unto the whole law, and passive obedience in His death (1 Cor. 1:30; 2 Cor. 5:21; chapter 8:5). We stand in this righteousness by faith, but even this faith is not of themselves but is the gift of God (Eph. 2:8-9; see also chapter 14:1). Therefore, even the condition for our justification and life with God was provided by God. This is the glory and greatness of the New Covenant of Grace in which we stand and have our relationship with God. All the requirements of the covenant are provided by God through His Spirit based on Christ’s work and obedience.

    Now that we’ve dealt with the first three things in Romans 8:29-30, namely God (1) foreknowing us and (2) electing us (chapter 3) and (3) effectually calling us (chapter 10), we come to the 4th point in the five-pointed chain—justification. What is justification? Dr. Wayne Grudem defines it in this way:

    Justification is an instantaneous legal act of God in which he (1) thinks of our sins as forgiven and Christ’s righteousness as belonging to us, and (2) declares us to be righteous in his sight.[2]

    We could go on and on by giving Protestant theologians who defined justification in this way. Louis Berkhof says:

    Justification is a judicial act of God, in which He declares, on the basis of the righteousness of Jesus Christ, that all the claims of the law are satisfied with respect to the sinner. It is unique in the application of the work of redemption in that it is a judicial act of God, a declaration respecting the sinner, and not an act or process of renewal, such as regeneration, conversion, and sanctification. While it has respect to the sinner, it does not change his inner life. It does not affect his condition, but his state, and in that respect differs from all the other principal parts of the order of salvation. It involves the forgiveness of sins, and restoration to divine favor.[3]

    The Baptist A.H. Strong defined it as:

    By justification we mean that judicial act of God by which, on account of Christ, to whom the sinner is united by faith, he declares that sinner to be no longer exposed to the penalty of the law, but to be restored to his favor. Or, to give an alternative definition from which all metaphor is excluded: Justification is the reversal of God’s attitude toward the sinner, because of the sinner’s new relation to Christ. God did condemn; he now acquits. He did repel; he now admits to favor.[4]

    Section one first deals with a distortion about justification and then gives the biblical position.

    Not Infusion of...

    1689 Baptist Confession Chapter 27: Of the Communion of Saints
    Simon Wartanian | 12,174 views | 4,813 words | 0:25:13 hours | 06 March 2015 23:08
    The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 27 Of The Communion Of Saints Fellowship Christian Love Union With Christ
    ...ommunion
    1. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; 1 as also in relieving each other in outward things according to their several abilities, and necessities; 2 which communion, according to the rule of the gospel, though especially to be exercised by them, in the relation wherein they stand, whether in families, or Churches, 3 yet, as God offereth opportunity, is to be extended to all the household of faith, even all those who in every place call upon the name of the Lord Jesus; 4 nevertheless their communion one with another as saints, doth not take away or infringe the title or propriety which each man hath in his goods and possessions. 5
      1. Heb. 3:12-13; 10:24-25
      2. Acts 11:29-30; 2 Cor. 8-9; Gal. 2; Rom. 15
      3. 1 Tim. 5:8, 16; Eph. 6:4; 1 Cor. 12:27
      4. Acts 11:29-30; 2 Cor. 8-9; Gal. 2; 6:10; Rom. 15
      5. Acts 5:4; Eph. 4:28; Exod. 20:15

    Saints by profession are they who profess “the faith of the gospel, and obedience unto God by Christ” (chapter 26:2), who are also called “visible saints”. These saints are bound and obliged to maintain an holy fellowship and communion in the worship of God (Heb. 10:24-25). They are obliged to attend and participate in the worship and service of God. They are bound to perform spiritual services to each other which tend to their mutual edification. Christians should primarily do things for each other, for mutual edification (Rom. 1:12). As Paul said, “Let each of you look not only to his own interests but also to the interests of others” (Phil. 2:4). This mutual edification and help also  concerns  outward things (Rom. 12:13; see also chapter 26:5) and not merely spiritual matters. This mutual help and edification is to be especially...exercised...in the relation wherein they stand, whether in families, or Churches. But there are of course opportunities to extend this grace to all the household of faith, i.e., Christians in every place (e.g., Acts 11:29). This could be done through donation or other ways of sending help, for example. Most importantly, their communion one with another as saints does not mean everyone becomes the owner of these goods and possessions (Eph. 4:28). But everyone still retains the right and title of their goods and possessions, although they are to be shared with the household of faith.

    “Saints by profession” refers to those who claim to be believers. It refers to visible saints as we discussed in the previous chapter (26:2). It refers to those who are, according to man’s understanding, true Christians, but they may not be so in their hearts. The point is, everyone who professes to be a believer ought to maintain the holy fellowship and convocation of God’s people for the worship of God. Having treated the subject of our union with Christ, the Confession moves from that majestic subject to speak of our communion with each other. Our union with Christ is the foundation for our communion with fellow believers.

    Our Lord called upon us to love each other (John 13:34-35) and desired that love should be the mark that distinguishes Christians. As the Lord has blessed us with various gifts, so, we must use these gifts to serve each other. The Spirit supplies His people with His gifts for the purpose of serving each other (1 Cor. 12:7). The gifts of God are not to be used selfishly but in order to serve and love each other. Sometimes ...

    1689 Baptist Confession Chapter 32: Of the Last Judgment - Commentary
    Simon Wartanian | 17,317 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
    ...hat God approves and what He disapproves because God has spoken in Holy Writ. On the other hand, the Gentiles do not have a special revelation of God, but they only have the general revelation of God in the created world. This does not excuse them because the apostle says very clearly that they knew God and that’s why their without an excuse (Rom 1:20). Yet Scripture makes clear that their final condition will be a bit different than those who had a wider knowledge of God’s will. This does not mean that they will not go to Hell, but rather, their torment will be “lighter” than those who receive a “severe beating” (Matt. 11:21-24). A person who has gone to Church for a long time, heard the faithful preaching of God’s Word, heard the gospel proclaimed and he denied it, will receive a severe beating, while a man living in the jungles of Africa will likewise be condemned, but his condition will be “lighter” in comparison to that rejector of the gospel. This is no basis to ignore foreign missions or ignore sharing the gospel with people who are un-Churched or do not know much about God and the Bible. They will be judged and they will be in torment, it does not matter if their condition will be “lighter” in comparison to others. They still need saving. They need the gospel to escape the righteous judgment of God.

    According To Works

    The most difficult aspect of the judgment is the fact that we are judged by our works. That this is the case is evident from several biblical passages in both testaments, such as: Job 34:11; Psalm 62:12; Ecclesiastes 12:14; Jeremiah 17:10; 32:19; Matthew 16:27; 25:34-46; John 5:28-29; Romans 2:6; 14:10-12; 1 Corinthians 3:8; 4:3-4; 2 Corinthians 5:10; Galatians 6:7-8; Ephesians 6:8; Colossians 3:25; 2 Timothy 4:14; 1 Peter 1:17; Revelation 2:23; 20:12; 22:12. Does this mean that we are justified by our works? Not at all. Scripture is clear that salvation and justification are by grace through faith (e.g., Eph. 2:8-9, see also here). Not only that, but our works are explicitly excluded from any part in salvation and justification (Rom. 3:28; 4:6; Gal. 2:16).

    Therefore, how should we understand these two biblical truths? For those who believe in the inerrancy of Scripture, the option cannot be that Paul or the other authors of Scripture are contradicting themselves, rather, it is what it is. The Bible teaches that we are justified by faith apart from our works, yet in the future, at the Last Judgment, we will be judged according to our works. Our works done in the body will determine either our eternal rewards or our eternal misery. The Lord Jesus teaches us that we will have to give an account even for our words (Matt. 12:36-37). Thoughts are also included. All wickedness gets born in the heart and starts from there until it gives birth to the deeds. Lust, which is something mental (i.e., not an external act as adultery is), is declared by our Lord to be a violation of the Law (Matt. 5:27-29). By this, we learn that not only our works and words but our thoughts also will be liable to judgment. Oh sinner, flee to Christ!

    We saw above that God will judge us according to the light of the knowledge of His will which we possessed. We noted that Scripture speaks of “light” and “severe” beating to describe the degrees of punishment (Luke 12:47-48; 20:47; Matt. 11:21-24). There are also rewards for the righteous. In the Parable of the Ten Minas, the Lord Jesus gives the one servant who had made “ten minas more...a...

    Hebrews 2:9, 'Taste Death For Everyone'
    Simon Wartanian | 10,079 views | 1,586 words | 0:08:30 hours | 17 June 2014 21:44
    Limited Atonement Hebrews 2:9 ESV Study Bible ESV Reformation Study Bible John Gill James White
    ...on but subject Him to ridicule (6:6). For them, “there no longer remains a sacrifice for sins, but a fearful expectation of judgment” (10:26, 27). Thus “everyone” here includes all those (but only those) who persevere in trusting Jesus (3:6, 14).

    John Gill said the following about the phrase “for everyone/man”:[4]

    • that he by the grace of God should taste death for every man; that is, Christ was made a little lower than the angels by becoming man, and assuming a body frail and mortal, that he might die for his Church and people: to "taste death", is a Jewish phrase, often to be met with in Rabbinical writings; [See comments on Mt 16:28] and signifies the truth and reality of his death, and the experience he had of the bitterness of it, it being attended with the wrath of God, and curse of the law; though he continued under it but for a little while, it was but a taste; and it includes all kinds of death, he tasted of the death of afflictions, being a man of sorrows all his days, and a corporeal death, and what was equivalent to an eternal one; and so some think the words will bear to be rendered, "that he by the grace of God might taste of every death"; which rendering of the words, if it could be established, as it is agreeable to the context, and to the analogy of faith, would remove all pretence of an argument from this place, in favour of the universal scheme: what moved God to make him lower than the angels, and deliver him up to death, was not any anger towards him, any disregard to him, or because he deserved it, but his "grace", free favour, and love to men; this moved him to provide him as a ransom; to preordain him to be the Lamb slain; to send him in the fulness of time, and give him up to justice and death: the Syriac version reads, "for God himself through his own grace tasted death for all"; Christ died, not merely as an example, or barely for the good of men, but as a surety, in their room and stead, and that not for every individual of mankind; for there are some he knows not; for some he does not pray; and there are some who will not be saved: the word "man" is not in the original text, it is only υπερ παντος, which may be taken either collectively, and be rendered "for the whole"; that is, the whole body, the Church for whom Christ gave himself, and is the Saviour of; or distributively, and be translated, "for everyone"; for everyone of the sons God brings to glory, Heb 2:10 for everyone of the "brethren", whom Christ sanctifies, and he is not ashamed to own, and to whom he declares the name of God, Heb 2:11 for everyone of the members of the "Church", in the midst of which he sung praise, Heb 2:12 for every one of the "children" God has given him, and for whose sake he took part of flesh and blood, Heb 2:13 and for everyone of the "seed" of Abraham, in a spiritual sense, whose nature he assumed, Heb 2:16.

    [2] ESV Study Bible, 2008 (Crossway). Taken from the Online Version at www.esvbible.org

    [3] R.C. Sproul, The Reformation Study Bible ESV 2005, Ligonier Ministries. Taken from the free online version at BibleGateway

    [4] John Gill's Exposition of the Entire Bible. Taken from the Bible software The Word. See “Resources.”

    ......
    1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary
    Simon Wartanian | 22,518 views | 21,954 words | 1:58:30 hours | 05 March 2015 18:34
    The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 14 Chapter Fourteen Saving Faith True Faith Temporal Faith Historical Faith Nature Of Faith Ground Of Faith Elements Of Faith Blessings Of Faith Gift Of Faith Pisteuo Pistis Greek Word Study Expressions For Faith
    ...ith, such as: What is faith? What kinds of faith are there? Can our faith be strengthened? Is our faith a gift of grace? What is included in the nature of faith? What are the object, effects, ground, elements of faith? We will mind ourselves with such questions.

    The formulations of the Confession in this chapter are not exactly ordered in the way that systematic theologies talk about faith. Although I would like to deal with many aspects of faith and not merely the ones directly mentioned. So, there will be quite some sending forth and back between the paragraphs and different chapters in the Confession where different things are dealt with. I pray that this may be a blessing to the Church of Christ and for the strengthening of our personal faith.

    §1 The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit

    1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; 1 by which also, and by the administration of baptism and the Lord’s supper, prayer, and other means appointed of God, it is increased and strengthened. 2
      1. John 6:37, 44; Acts 11:21, 24; 13:48; 14:27; 15:9; 2 Cor. 4:13; Eph. 2:8; Phil. 1:29; 2 Thess. 2:13; 1 Peter 1:2[2]
      2. Rom  4:11;  10:14, 17; Luke 17:5; Acts 20:32; 1 Peter 2:2

    Faith is a grace that’s why the Confession specifically speaks about the grace of faith (Eph. 2:8-9). Our faith is a gift from God (chapter 11:1). This faith is said to be that whereby the elect are enabled to believe to the saving of their souls—it is the sole instrument of justification (chapter 11:2). Furthermore, this grace of faith...is the work of the Spirit of Christ (John 6:63; Ezek. 36:25-27). Faith is our response to the call of God, but it does not originate with us. It is granted to us by God and it is worked in us by the Holy Spirit through regeneration and the creation of the new man in Christ. It is ordinarily wrought by the ministry of the Word (2 Thess. 2:13; 1 Pet. 1:23), i.e., by the preaching of the gospel coupled with the work of the Spirit of Christ. This faith is further strengthened by the means of grace. These are the gospel ordinances, baptism and the Lord’s Supper. But also prayer, Bible reading and study, the communion of the saints and other things prescribed and commended in the Word of truth. By these means, faith is not created, but it is increased and strengthened.

    Greek Words

    We will start our study of faith by first noting which words are used in the New Testament especially to denote faith and belief. The word faith or belief in our daily lives may be used in a lot of senses. We may say that we believe that someone is speaking the truth and mean that we have confidence. We may say, “I believe that I’ve read that book” when we actually mean that we “think we read that book.” We use it when we have confidence or trust in something without evidence. In secular eyes, faith is always connected with believing something without or contrary to evidence. But is this the nature of biblical faith? Before we answer that, we must take a survey of the Greek words and expressions used to denote faith, particularly in the New Testament.

    Pistis

    The primary word in the New Testament for faith is the Greek noun πίστις (pistis, G4102). According to Joseph Henry Thayer, pistis primarily means the “conviction of t...