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1689 Baptist Confession Chapter 9: Of Free Will - Commentary

Simon Wartanian | 18,573 views | 16,462 words | 1:25:57 hours | 04 March 2015 21:41

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Chapter 9: Of Free Will

I would like to take a look at the freedom of will endued to us by God. Is it a libertarian free will, which most of the non-Reformed find essential for love? Is it another kind of freedom? Does our freedom mean that God is not sovereign? Does God ordain our free actions? These are some questions that we’ll have to wrestle with. For this study and my position on it, I am greatly indebted to the following authors:

Jonathan Edwards – The Freedom of the Will
R.C. Sproul – Willing to Believe (see review)
Thaddeus J. Williams – Love, Freedom, and Evil: Does Authentic Love Require Free Will?
Scott Christensen - What about Free Will?: Reconciling Our Choices with God’s Sovereignty

Calvinists have always been leveled the charge that our understanding of God’s absolute micro-managing sovereignty makes men as puppets and robots. One wonders what the reason was for the Westminster, Savoy and 1689 to offer a chapter on free will if they thought that people were merely puppets and robots as many critics like to mock Calvinism.

In section 1, we will have our longest discussion of the will. There, I hope, with Edwards’ Freedom of the Will, to lay the understanding of the human will as believed by many Calvinists, which I believe happens to be biblical and logical. I have chosen to do this for two purposes: 1) I want to understand Edwards’ position better first hand from him. Edwards is difficult to read and understand and sometimes you have to read sentences and paragraphs over and over or look somewhere for an explanation to understand what he’s getting at. 2) And I would like you to understand Edwards’ position on the will which is the commonly held view by many Calvinists. Edwards is obviously not without critique, especially on his speculations about the Fall. But some Reformed people also disagree with him on free will, claiming that his view is too mechanistic and deterministic. His discussion clarifies many things for me and from the people I benefited from, who are mentioned above, I’ve not read their criticism on Edwards beside his speculations on the Fall. I mention this so that you know that not every Calvinist agrees with Edwards, though a majority does. Some resources on this subject are found at Reformed Books Online.

In the following sections, we will try to lay some things concerning man’s will in the four states, from innocence until glory.

§1 God hath endued the will of man with that natural liberty and power of acting upon choice

God hath endued the will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil. 1
1. Matt. 17:12; James 1:14; Deut. 30:19^[1]

The will of man, by definition and nature, is endued...with that natural liberty and power of acting upon choice. This is also one of those things which set us apart from the lower creation. Paragraph 1 does not speak about Adam’s will before the Fall; paragraph 2 will do that. Rather, in paragraph 1, the will of man is spoken of generally without reference to it being enslaved to righteousness or sin. It is by nature free. What does this freedom consist of? That is is neither forced, nor by any necessity of nature determined to do good or evil. Man is not a robot as many non-Calvinists like to caricature Calvinism. No one has done something because they were forced by God in their wills to do so. Rather, they...

1689 Baptist Confession Chapter 18: Of the Assurance of Grace and Salvation - Commentary

Simon Wartanian | 13,582 views | 7,284 words | 0:38:12 hours | 05 March 2015 19:23

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Assurance Of Grace And Salvation Assurance Of Salvation Eternal Security Perseverance Of The Saints Assurance Of Heaven

...li id="footnote-8" data-footnote-id="chkbo">^ Ibid., pp. 1106-1107, number 1011. ...

John Owen's Case For Particular Atonement

Simon Wartanian | 11,412 views | 15,628 words | 1:22:53 hours | 21 March 2017 23:01

John Owen Definite Redemption Limited Atonement Particular Atonement Calvinism Five Point Calvinism Arminianism

...:10 For the Son of Man came to seek and to save the lost.”

1Tim. 1:15 The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.

Matt. 20:28 even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

Gal. 1:4 who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father,

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.

Titus 2:14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

After citing and alluding to the above-cited passages, Owen says:

Thus clear, then, and apparent, is the intention and design of Christ and his Father in this great work, even what it was, and towards whom, — namely, to save us, to deliver us from the evil world, to purge and wash us, to make us holy, zealous, fruitful in good works, to render us acceptable, and to bring us unto God; for through him “we have access into the grace wherein we stand” Rom. 5:2.^[1]

“that which was effectually fulfilled and accomplished by it” (book I, chap. 1):
1. Reconciliation:
  1. Rom. 5:10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.
  2. 2Cor. 5:18-19; Eph. 2:14-16.
2. Justification:
  1. Rom. 3:23-25 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins.
  2. Heb. 9:12; Gal. 3:13; 1Pet. 2:24.
3. Sanctification:
  1. Heb. 13:12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood.
  2. Heb. 1:3; 9:14; 1John 1:7; Eph. 1:3; 5:25-27; Phil. 1:29.
4. Adoption:
  1. Gal. 4:4-5 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons.
  2. Eph. 1:14; Heb. 9:15.

The obvious question now is: “Is God able to accomplish that which He intends?” We see that by the blood-shedding of Christ, the Father intends for the Son to be an actual ransom (Matt. 20:28) and to actually save, and not try to save sinners (Luke 19:10; 1Tim. 1:15). He is said to deliver us from “the present evil age” and not to try to deliver us by the self-giving of Himself for our wickedness (Gal. 1:4). Well…did He or did He not? Not only do we see the intention of the atonement in Scripture, but also its effects and application, which correspond to the intention of God in it.

The Work of the Trinity

Secondly, he enquires about the intention of the Persons of the Blessed Trinity in the work of redemption. What did the Father, Son, and Holy Spirit plan to accomplish through the death of Christ? This is still how many Calvini...

1689 Baptist Confession Chapter 5: Of Divine Providence - Commentary

Simon Wartanian | 14,175 views | 5,231 words | 0:28:11 hours | 04 March 2015 21:17

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 5 Sovereignty Providence Compatibilism Calvinism

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Chapter 5: Of Divine Providence

Are divine sovereignty and human responsibility incompatible? What do we mean by providence? How does the providence of God work? Does God use means? How does the providence of God relate to the wicked and the church?

This chapter is in many ways connected with chapter 3 about God’s Decree. Therefore, the interested reader is directed there for more about God’s divine sovereignty.

§1 God the good Creator of all things

God the good Creator of all things, 1 in his infinite power and wisdom 2 doth uphold, direct, dispose, and govern 3 all creatures and things, from the greatest even to the least, 4 by his most wise and holy providence, 5 to the end for the which they were created, 6 according unto his infallible foreknowledge, and the free and immutable counsel of his own will; 7 to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy. 8
1. Gen. 1:31; 2:18; Ps. 119:68^[1]
2. Ps. 145:11; Prov. 3:19; Ps. 66:7
3. Heb. 1:3; Isa. 46:10-11; Dan. 4:34-35; Ps. 135:6; Acts 17:25-28; Job 38-41
4. Matt. 10:29-31
5. Prov. 15:3; Ps. 104:24; 145:17
6. Col. 1:16-17; Acts 17:24-28
7. Ps. 33:10-11; Eph. 1:11
8. Isa. 63:14; Eph. 3:10; Rom. 9:17; Gen. 45:7; Ps. 145:7

God the good Creator is the One Who is sovereign over all things and the One who upholds, directs, disposes, and governs all creatures and things (Heb. 1:3; Eph. 1:11; Isa. 46:10-11; Ps. 115:3; 135:6; Rev. 4:11). His sovereignty extends from the greatest even to the least (Matt. 10:29-31). God is as much concerned about little things as He is about big things because they all work out for His glory and according to His most wise plan. By His most wise and holy providence, He has assigned an end and purpose for everything that was created (e.g., Prov. 16:4). This was done according to God’s infallible foreknowledge of that which He has ordained and according to the free and immutable counsel of His own will. The purpose for disposing and directing all things as He does is to the praise of the glory of His wisdom, power, justice, infinite goodness, and mercy which is seen in His providence.

Providence may be defined as:

Divine providence is the governance of God by which He, with wisdom and love, cares for and directs all things in the universe. The doctrine of divine providence asserts that God is in complete control of all things. He is sovereign over the universe as a whole (Psalm 103:19), the physical world (Matthew 5:45), the affairs of nations (Psalm 66:7), human destiny (Galatians 1:15), human successes and failures (Luke 1:52), and the protection of His people (Psalm 4:8).^[2]

It is the God, the good Creator, Who governs and directs every step in the universe. He is the standard of goodness. He means and intends everything for good (defined by Himself), while man means it for evil (Gen. 50:20). Everything He does is most holy and wise, free and immutable, and for His glory (Isa. 46:8-11). He upholds the universe by the power of His word and He directs history to its predetermined end (Heb. 1:3; Eph. 1:11). He disposes of good and evil and governs every molecule and atom the way He pleases (Dan. 4:34-35; Isa. 45:7; Ps. 115:3; 135:6; Eph. 1:11). Why? To the glorification of His attributes! See chapter 4 for the purpose of creation. This is closely connected with God’s decree in chapter 3 (see the commentary there). God’s sovereign decree could be seen as the blueprint of history, while God’...

1689 Baptist Confession Chapter 24: Of the Civil Magistrate - Commentary

Simon Wartanian | 11,568 views | 5,667 words | 0:29:28 hours | 06 March 2015 19:38

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 24 Civil Magistrates Civil Government Romans 13

...brown%E2%80%99s-commentary-on-whole-bible-unabridged-6-vols/">Commentary Critical and Explanatory on the Whole Bible (Full). Taken from the TheWord Bible Software. In lock.
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1689 Baptist Confession Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof - Commentary

Simon Wartanian | 18,143 views | 7,955 words | 0:42:14 hours | 04 March 2015 21:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 6 Fall Of Man Sin Condemnation Total Depravity Total Inability Original Sin Federal Headship

...te-14“" data-footnote-id="“13cn2“">^ Robert Robinson, Come Thou Fount Of Every Blessing. ...

Hebrews 6:4-6, Apostasy and Calvinism

Simon Wartanian | 15,645 views | 11,271 words | 0:59:55 hours | 15 May 2016 15:27

Hebrews 6 Apostasy Perseverance Of The Saints Reformed Theology Calvinism Falling Away From Grace

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

Simon Wartanian | 13,588 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

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1689 Baptist Confession Chapter 23: Of Lawful Oaths and Vows - Commentary

Simon Wartanian | 12,453 views | 5,299 words | 0:27:50 hours | 06 March 2015 19:34

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 23 Oaths Vows Swearing Allegiance

...ed to refute it already in 1527. It was in print in its original German form as early as 1533. John Calvin used a now-lost French translation of the Seven Articles in his refutation of Anabaptism published in 1544.^[2]

All this means is that it is a very good representative of Anabaptist teaching. Therefore, it is also representative of what it says on vows and oaths:

Seventh. We are agreed as follows concerning the oath: The oath is a confirmation among those who are quarreling or making promises. In the Law it is commanded to be performed in God’s Name, but only in truth, not falsely. Christ, who teaches the perfection of the Law, prohibits all swearing to His [followers], whether true or false, -- neither by heaven, nor by the earth, nor by Jerusalem, nor by our head, -- and that for the reason which He shortly thereafter gives, For you are not able to make one hair white or black. So you see it is for this reason that all swearing is forbidden: we cannot fulfill that which we promise when we swear, for we cannot change [even] the very least thing on us.^[2]

The seventh and last article goes on to answer some common objections made against the first statement. A century later (1632), the Dutch Mennonites still confessed the same of what was said by Sattler:

XV. Of the Swearing of Oaths

Concerning the swearing of oaths we believe and confess that the Lord Christ has set aside and forbidden the same to His disciples, that they should not swear at all, but that yea should be yea, and nay, nay; from which we understand that all oaths, high and low, are forbidden, and that instead of them we are to confirm all our promises and obligations, yea, all our declarations and testimonies of any matter, only with our word yea, in that which is yea, and with nay, in that which is nay; yet, that we must always, in all matters, and with everyone, adhere to, keep, follow, and fulfill the same, as though we had confirmed it with a solemn oath. And if we do this, we trust that no one, not even the Magistracy itself, will have just reason to lay a greater burden on our mind and conscience. Matt. 5:34, 35; Jas. 5:12; II Cor. 1:17.^[3]

This means that the teaching of the Anabaptists on this point was still alive. Thus the Reformed confessions added a chapter addressing this issue. This is likewise important for our forefather to confess since they were falsely called Anabaptists, as the title of the First London Confession read: “The CONFESSION OF FAITH, Of those CHURCHES which are commonly (though ) called ANABAPTISTS...” Since they confess the same as the Reformed on this subject, they distance themselves from the Anabaptists.

In paragraph 3, a passage from the Westminster and Savoy was omitted in the 1689, which said: “Yet it is a sin to refuse an oath touching any thing that is good and just, being lawfully imposed by authority.” Obviously, this is implied in what the Confession says that a lawful oath is and what is not. See the comparison here.

Thus, this chapter was added in the Reformed confessions in times of controversy and in order to clarify their stance upon oaths and vows made the government and the church.

§1 Lawful Oaths

A lawful oath is a part of religious worship, wherein ...

A Review of Perspectives on the Doctrine of God

Simon Wartanian | 1,476 views | 2,894 words | 0:14:58 hours | 14 May 2022 21:35

Theology Proper Arminianism Calvinism Open Theism Review

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This book sets to explore the doctrine of God, especially of His knowledge, immutability, and sovereignty from a Christian perspective. There are four positions, which could be sub-categorized as two Calvinist positions and two free will theism positions.

The classical Calvinist position

This book is a little...bittersweet. I am a Reformed Baptist and thus I agree with the classical position as articulated by Paul Helm, but I must agree with the criticism given by the other contributors that Helm’s chapter was more about predestination than about theology proper and God’s relation to the world. Helm’s claim that his position is the historical (whether true or false) was met with a lot of snarkiness and set an unprofessional tone to the book and responses, which was disappointing. Even as a Calvinist, I acknowledge that divine determinism or unconditional election is not the mainstream or default teaching of Christianity. I believe it is absolutely biblical, but it is something else to say that it is simply the default view. But were Dr. Helm’s chapter on classical theism and God’s relation to the world, then his statement would have fully been justified. The responses made even moderate statements by Dr. Helm to be absolute and extreme. This was unhelpful. Dr. Helm even spends a lot of pages preemptively responding to various views which he thought would be represented in this book. He even discusses middle knowledge and the views of William Lane Craig on that in his section on Arminianism (Arminians usually reject middle knowledge). This space could have been used to focus more on the subject of the book.

Dr. Helm focused on the A-Team—Augustine, Anselm and Aquinas, and provided citations from them on their views on predestination, especially as related to Romans 9 and Ephesians 1. His claims could be perhaps substantiated by his A-team, but it was disappointing for me to think that the book would have been more upon the classical attributes such as simplicity, impassibility, immutability, divine eternity, but to find out that the bulk of his chapter was about predestination. Certainly predestination says something about God, but it seems to me to have been better to not make predestination a major point in his chapter.

The modified Calvinist position

Dr. Bruce A. Ware presents the modified Calvinist view. Dr. Ware presents a good case for his modified model, which modifies the Reformed understanding of doctrines such as divine eternity and immutability, as well as employing middle knowledge (p. 77). His modified understanding is also related to how God relates to the world. In the classic understanding, God’s relation in a sense is one-sided. It is the world that changes its relation to God, but God does not change neither acquires new relation toward the world (to protect His aseity and pure actuality). God relation to the world is a relation of reason (not a relationship, a word which classical theists are not fond of). These three doctrines are not irrelated: “Both God’s relationship to time (divine eternity) and God’s relation to change (divine immutability) need some reconsideration and reformulation to demonstrate that the God who made us chooses to live in relationship with what he has made” (pp. 85-86).

Concerning divine eternity, the classical tradition has taught that God exists outside of time and “possesses the whole of His being in one indivisible present” (Louis Berkhof). Dr. Ware suggests we und...