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1689 Baptist Confession Chapter 11: Of Justification - Commentary

Simon Wartanian | 24,956 views | 23,400 words | 2:03:21 hours | 04 March 2015 21:54

...teous, and treated as righteous by God on account of what the Lord Jesus has done. There is here an evident and beautiful contrast between what is said of Christ, and what is said of us. He was made sin; we are made righteousness; that is, he was treated as if he were a sinner, though he was perfectly holy and pure; we are treated as if we were righteous, though we are defiled and depraved. The idea is, that on account of what the Lord Jesus has endured in our behalf we are treated as if we had ourselves entirely fulfilled the Law of God, and bad never become exposed to its penalty. In the phrase “righteousness of God,” there is a reference to the fact that this is his plan of maKing people righteous, or of justifying them.^[9]

How amazing is the grace of God that He should give His Son for our pardon and cleansing?! I can stand before the thrice-holy God without being consumed because I am legally pardoned because of what Christ did for me! I, the sinner, am treated like the sinless Son of God!

In Romans 4, Paul largely argues for justification by faith alone by taKing the example of David and Abraham. The thesis which he is trying to establish is that justification by faith has always been the way people were saved. Concerning Abraham, he says:

Rom. 4:22-24 That is why his faith was “counted to him as righteousness.” 23 But the words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord,

This refers to the episode in Genesis 15 where the Lord promises Abram descendants as many as the stars of heaven and Abram believes the promise and then the words which Paul is referring to are declared:

Gen. 15:6 And he believed the LORD, and he counted it to him as righteousness.

In this connection, it is good to take a look at some Greek words which are important for our discussion.

Logizomai and Dikaioo

The Lord counted Abram’s faith as righteousness, not any deed he had done (we will discuss the details of this passage below). Paul argues that this was the case under the Old Testament and likewise now that Christ has been raised. It is important for us to note the concept of imputed/credited righteousness in Romans 4 and elsewhere. The Greek word used in these instances is the verb λογίζομαι (logizomai, G3049), which means “to reckon, count, compute, calculate, count over”^[10]. Dr. William D. Mounce says that the “basic meaning of logizomai has to do with counting or thinKing”^[11]. The important distinction between the Protestant and Roman Catholic doctrine of justification has to do with the fact that the Protestant doctrine of justification declares the sinner to be righteous although he is not fully righteous, because of Christ’s merits. While the Roman Catholic doctrine seeks to make the sinner righteous and only then will he be really justified and righteous. But notice that the word which the apostle Paul uses, logizomai, has to do with counting and thinKing of someone as righteous instead of maKing them righteous (e.g., Rom. 4:3, 4, 5, 6, 8, 9, 10, 11). For all our purposes, as stated at the beginning of this paragraph, justification does not affect our nature or change our inner life; it changes our state from condemned to justified. Robert L. Dabney said:

We believe that the true meaning is not to make righteous in that sense, but only to declare righteous or false righteous in the forensic sense; a...

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

Simon Wartanian | 17,254 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

...od Who giveth them repentance unto life. Repentance, like faith (chapters 11:1; 14:1), is a gift of God and the work of the Holy Spirit in the hearts of the elect.

In this paragraph, the Confession is speaKing about the repentance of those who have lived manifestly wicked lives. The words of Dr. Waldron here are especially helpful:

The Confession makes this distinction out of a desire to distinguish repentance as a crisis experience from repentance as an ordinary grace. All believers are marked by the ordinary grace, but not all believers will know, or need to know, repentance as a crisis experience.

In this chapter two types of such a crisis experience are mentioned. The Confession first refers to ‘such of the elect as are converted at riper years having sometime lived in the state of nature’. Scriptural examples of this are Manasseh, Paul and the Philippian jailor. Secondly, it refers to ‘believers [who]…fall into great sins and provocations’. The scriptural examples here are David and Peter.^[3]

We simply think of Saul of Tarsus and his dramatic conversion on the road to Damascus. In the sight of the religious Jews, his way of life was blameless (Phil. 3:4-6). But in the sight of God, he was a wicked man who was persecuting Him (Acts 9:4). As a persecutor of the Church, it was understandable that the saints had difficulty in believing that the wicked persecutor has been saved and now is a saint. His wicked life was turned upside down by God and he saw that his righteousness through the law was worthless. When the Lord saved him, He gave him “repentance unto life”; a beautiful phrase coming from Acts 11:18 which means that repentance is necessary, and in fact, it leads to true life in Christ.

The paragraph does not mean that only those who are “at riper years” and are manifestly wicked are granted repentance, rather the point is, if these people are called by God, anyone and everyone should repent and turn to God. As Dr. Waldron also notes, this paragraph is written against those who would say that only if you had a dramatic experience of repentance, you are saved. There is no question that the Philippian jailer and Paul had a dramatic experience, but countless millions have not had a dramatic experience, yet they have repented, been saved and walked since then in a life characterized by repentance from sin. Jeremy Walker explains the sense of this paragraph:

The first paragraph does not mean that only old sinners who have lived for many years in gross or scandalous sins (such as those indicated in Titus 3.3) need to repent, nor that you need to be a gross sinner in order to be sorry for sin; all people are sinners by nature and by deed, and all need to repent of their sins...The first [paragraph] deals with men and women who have spent many years of their life dead in trespasses and sins (sometimes terrible and vile sins) before being converted. Examples include: Manasseh, the King of Judah who even went so far as to sacrifice his children to idols, but who repented and believed after God took him into exile (2 Chronicles 33.1-20); the apostle Paul, the violently arrogant blasphemer who persecuted the church of Jesus Christ until the risen Lord confronted him on the road to Damascus, saving him as a pattern of divine patience and mercy (Acts 9.1-9; 1 Timothy 1.12-16); and, the Philippian jailer, who was about to commit suicide at the prospect of his prisoners having escaped, but was prevented from doing so by Paul...

God's Absolute Sovereignty: Concise Scripture List

Simon Wartanian | 5,421 views | 1,379 words | 0:07:02 hours | 08 February 2014 15:59

Calvinism Election Predestination Limited Atonement Mercy Sovereignty Verse List God Is In Control

...attered abroad. Irresistible Grace Preservation of the Saints

...

2 Peter 3:8-9, not wishing that any should perish

Simon Wartanian | 14,895 views | 2,323 words | 0:12:04 hours | 11 February 2014 13:56

Not Willing Any To Perish 2 Peter 3:9. Calvinism Election Predestination Limited Atonement Mercy Sovereignty

... the reprobate indeed, Prov 16:4; Rom 9:22).

The first thing we need to examine is to whom all these words refer to (you, any, all). It is clear from the greeting of Peter’s second letter to whom this letter is directed, “…To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ” (1:1), thus believers, God’s elect. 2 Pet 3:1 says that those recipients have had received another letter from Peter, that is 1 Peter and we directly see in v 1, “…To those who are elect exiles…” We see again at the beginning of 2 Pet 3:8 that Peter is talKing to the “beloved,” a term used referring to Jesus or the believers. Thus we have established that the context and the audience to whom these passages are directed are fellow believers of Peter. In chapter 3 Peter warns his fellow believers about those who will come scoffing about the Second Coming, that it has not yet happened yet Jesus said that He will come soon. He tells them that this present Universe is stored up for wrath (v 7); time is nothing with God (v 8); God is patient toward His sheep, waiting for the ones who yet have to be born and/or be saved, so the Lord is patient toward His own and He’s not willing that any of them perish, but all of them come to Him (v 9).

In 2 Peter 3, the Christians – all God's elect are represented by Peter's audience as His beloved, even when they were dead in trespasses God loved them (Eph 2:1-10) and in love predestined them (Eph 1:3-6). It is for their sake that God is delaying the Parousia of our blessed Savior. God is waiting until the number of His elect is complete then He will send the Savior to judge the world in righteousness.

Commentaries

John MacArthur says the following in the ESV MacArthur Study Bible: [1]

2 Pet. 3:9 not slow. That is, not loitering or late (cf. Gal. 4:4; Titus 2:13; Heb. 6:18; 10:23, 37; Rev. 19:11). patient toward you. “You” is the saved, the people of God. He waits for them to be saved. God has an immense capacity for patience before he breaks forth in judgment (cf. 2 Pet. 3:15; Joel 2:13; Luke 15:20; Rom. 9:22; 1 Pet. 3:15). God endures endless blasphemies against his name, along with rebellion, murders, and the ongoing breaKing of his law, waiting patiently while he is calling and redeeming his own. It is not impotence or slackness that delays final judgment; it is patience. not wishing that any should perish. The “any” must refer to those whom the Lord has chosen and will call to complete the redeemed, i.e., the “you.” Since the whole passage is about God’s destroying the wicked, his patience is not so he can save all of them, but so that he can receive all his own. He can’t be waiting for everyone to be saved, since the emphasis is that he will destroy the world and the ungodly. Those who do perish and go to hell, go because they are depraved and worthy only of hell and have rejected the only remedy, Jesus Christ, not because they were created for hell and predetermined to go there. The path to damnation is the path of a non-repentant heart; it is the path of one who rejects the person and provision of Jesus Christ and holds on to sin (cf. Isa. 55:1; Jer. 13:17; Ezek. 18:32; Matt. 11:28; 23:37; Luke 13:3; John 3:16; 8:21, 24; 1 Tim. 2:3–4; Rev. 22:17). all should reach repentance. “All” (cf. “you,” “any”) must refer to all who are God’s people who will come to Christ to make up the full number of the people of God. The reason for the delay in C...

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

... in the spirit, 19 in which he went and proclaimed to the spirits in prison, 20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water.

Rev 5:9-10 And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, 10 and you have made them a Kingdom and priests to our God, and they shall reign on the earth.”

Rev 13:7-8 Also it was allowed to make war on the saints and to conquer them. And authority was given it over every tribe and people and language and nation, 8 and all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain.

Jesus intercedes only for His own

Rom 8:34 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.

Heb 7:25 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.

Heb 9:24 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.

1Tim 2:5 For there is one God, and there is one mediator between God and men, the man Christ Jesus,

1Jn 2:1 My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.

Jesus actually accomplishes salvation, Jesus saves

Rom 3:21-26 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 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. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

Rom 4:22-25 That is why his faith was “counted to him as righteousness.” 23 But the words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, 25 who was delivered up for our trespasses and raised for our justification.

Rom 5:9-10 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. 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.

Rom 6:5-11 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 No...

John 3:16, 'God so loved the world'

Simon Wartanian | 8,603 views | 2,123 words | 0:11:26 hours | 25 April 2014 17:19

God Loves You Calvinism Limited Atonement Unconditional Election John Gill ESV Study Bible World

...a conversation with Nicodemus! Although that is still debated and not 100% clear. So let us examine Jn 3:16 within its context.

First thing to remember is that this is a conversation between the Lord Jesus and Nicodemus, a ruler of the Jews. Nicodemus liked Jesus’ teachings and came to Him in the night to talk to him and ask Him questions. Jesus in verse 3 gives Him the famous “You must be born again” answer.

Now we need to examine the meaning of the word “world” in this context. The Lord tells Nicodemus that God has a special love for the “world,” it seems to me that it’s talKing about redemptive love, not just general love that God has for every human being. What does this mean? The Greek word for “world” is kosmos (κόσμος, G2888). This is a very interesting word. Let’s see what the Brown-Driver-Briggs' Hebrew and Greek Definitions[1] says about this word:

- Original: κόσμος

- Transliteration: Kosmos

- Phonetic: kos'-mos

- Definition:

1. an apt and harmonious arrangement or constitution, order, government

2. ornament, decoration, adornment, i.e. the arrangement of the stars, 'the heavenly hosts', as the ornament of the heavens. 1 Pet. 3:

3. the world, the universe

4. the circle of the earth, the earth

5. the inhabitants of the earth, men, the human family

6. the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ

7. world affairs, the aggregate of things earthly

a. the whole circle of earthly goods, endowments riches, advantages, pleasures, etc, which although hollow and frail and fleeting, stir desire, seduce from God and are obstacles to the cause of Christ

8. any aggregate or general collection of particulars of any sort

a. the Gentiles as contrasted to the Jews (Rom. 11:12 etc)

b. of believers only, John 1:29; 3:16; 3:17; 6:33; 12:47 1 Cor. 4:9; 2 Cor. 5:19

- Origin: probably from the base of G2865

- TDNT entry: 17:28,5

- Part(s) of speech: Noun Masculine

Does it really say that God loves every single person in the world equally or in the same way? I doubt it, seeing passages for example in the Psalms which speak about God having a hatred (5:5; 11:5), of course this is not the same sinful hatred that we humans have. Now I believe that God loves everyone, but doesn’t love everyone in a redemptive love sense. Nicodemus, being a “ruler of the Jews” knew that God loves Israel, or at least those Jews who serve God and do His commandments. They should know that because it is written that God redeemed them from Egypt because He loved them (Duet 7:7-8). What was a new revelation for him is that God had a love for the “world.” Mostly the word ‘world’ is used in a negative sense or in reference to the Gentiles (e.g. Jn 12:19; 17:9). Thus Jesus was saying to Nicodemus that God loves even non-Israelite! The word ‘world’ is used in many senses especially in John, the con...

A Short Review of Sam Waldron's Modern Exposition of 1689 Baptist Confession of Faith

Simon Wartanian | 6,308 views | 606 words | 0:03:08 hours | 23 February 2015 19:14

Review Book Review Sam Waldron Modern Exposition Of 1689 Baptist Confession Of Faith 1689 Reformed Baptist

...as baptized in the Armenian Church as an infant and was attending a Baptist church in Holland and was convinced that my baptism was no baptism. So on 14-06-2013^[1] I was baptized after a profession of faith. At that time I was in the process of studying the Doctrines of Grace. Sometime later, by the grace of God I came to embrace and glory in them.

The Confession

The first and foremost thing that I love about this Confession is it's high, high, high view of God's sovereign freedom. I love it and that is exactly how I believe that God is, the Sovereign King over every molecule.
I love the fact of the Baptists' deep commitment to the truth and the sole authority of the Bible and their appeal to the Bible. I could not really find any disagreements with the Confession, so I feel home in it and I'm not ashamed to identify myself as a Reformed Baptist.

What I loved about Dr Waldron's work is his way of explaining the Confession and going through the biblical evidence (as I have been reading Grudem, I would have loved it if Dr Waldron would cite portions of the passages that he was using as proof, rather most of the time, only references were given).

When I started studying the Confession I didn't realizes that a confession is actually a Systematic Theology! :)

Dr Waldron explained things very well, I especially liked his extensive treatment of chapters 29 (Of Baptism), 31 (of the state of man after death and of the resurrection of the dead) and 32 (Of the last judgment). There he interacted with the other side and provided some answers. With the explanations he went also through more detail.

During my study of the 1689 I left some comments about my thoughts on each paragraph that can be viewed here: https://www.thecalvinist.net/post/1689-Second-Baptist-Confession-Of-Faith-With-Commentary-And-Highlighting/922

Also I have opened a new section wherein I try to go in detail to explain why I agree with the formulation of doctrines in the 1689. The section is found here: https://www.thecalvinist.net/1689

Few minor problems with the book

One thing that was frustrating me, was the load of typos there. It's not that I'm a grammar nazi, but the quality of the work is so great that the multitude of the typos, wrong headings above pages (pages 103, 381), no spacing between words, wrong numeration really were the only downside, which could have been prevented. Hopefully, they will update it in the future, otherwise we'll just have to wait for James Renihan's exposition of the 1689 that is in progress!

Footnotes

^ Here is a picture of my baptism back when my hair was long.

...

1689 Baptist Confession Chapter 4: Of Creation - Commentary

Simon Wartanian | 18,652 views | 6,589 words | 0:34:34 hours | 04 March 2015 21:12

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 4 Creation Young Earth Creationism Image Of God Imago Dei

...nbsp;to read them dating events from the creation of Adam. The six days of creation had the same span as normal six days as they experienced them. They have no knowledge of the mess that theologians have made about the simple reading of Genesis 1 in our modern time. It is not that there was absolutely nothing said about the days, but it was not such a mess as it is now (Augustine, for example, believed that everything was created in a moment). All these things were created very good (Gen. 1:31). Nothing was created as evil or sinful, but they were all good and sinless.

For His Glory

The Lord God King of the Universe is the Creator God Who created the world ex-nihilo (out of nothing) in the space of six days. The Creator did this not because He lacked something, but was pleased to manifest His glory to His creatures. Therefore, we believe that the whole creation exists to display the glory of its Creator. Everything was created for God’s own glory and for God’s own purpose. Creation is the free act of the triune Yahweh to create the world and everything in it, visible and invisible, out of nothing for His own purpose and glory.

Since God is all-sufficient in and of Himself, creation did not add anything to Him that He did not possess, rather, creation displayed and manifested His glory to others. In Psalm 19:1, we read, “The heavens declare the glory of God, and the sky above proclaims his handiwork.” The heavens, i.e., space and sky, display the glory of God. Oh, how long can we sometimes stare in the night to the beautiful starry heavens? Or, how are we struck with amazement when we see pictures of outer space and pictures taken by the Hubble Telescope? All these things, which are normally out of our visible sight, still bring glory to the Creator. When we see them, we are filled with awe and reverence for the Creator. Creation is actually meant to display the glory of God to us. In Isaiah vision of the Lord Jesus, the host of heaven worships and praises God with the following words:

Isa. 6:3 And one called to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!”

The earth does not merely contain His glory, but is full or filled with His glory. His holiness displays itself in His glory in the created world. The holiness of God is glorious and it fills the whole created world through His glory. That was God’s purpose in creating, namely, to display His glory and for people to acknowledge it. In Romans 1:20, we read that God’s “invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.” The glory and power of God is displayed in the created world in such a way that no one would make an excuse before His Majesty. The power and divine nature of God displayed in the created world is undeniable and sufficient to render us without an excuse before Him. When God created, there was no higher goal than creating for Himself and to display His glory. He could not have depended for His glory on His creatures, which were yet uncreated, for He is completely independent of His creation for His perfections. The Trinity enjoyed fellowship and glory even before the creation of the world (John 17:5). God was not lacKing anything. The host of heaven, in Revelation 4:11, declares:

“Worthy are you, our Lord and God, to receive glory and honor and po...

1689 Baptist Confession Chapter 5: Of Divine Providence - Commentary

Simon Wartanian | 15,106 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

...ngall things come to pass immutably and infallibly; so that there is not anything befalls any by chance, or without his providence; 1 yet by the same providence he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently. 2

Acts 2:23; Prov. 16:33
Gen. 8:22; Jer. 31:35; Ex. 21:13; Deut. 19:5; Isa. 10:6-7; Luke 13:3, 5; Acts 27:31; Matt. 5:20-21; Phil. 1:9; Prov. 20:18; Luke 14:25ff; Prov. 21:31; 1 Kings 22:28, 34; Ruth 2:3

God is the first cause of all things and all things come to pass immutably and infallibly in relation to His foreknowledge and decree (Acts 2:23; Prov. 16:33; Isa. Isa. 37:26; 46:8-11). Although God is the first cause of all things, yet by the same providence he ordereth them to fall out according to the nature of second causes. In other words, all things are carried out willingly by the second causes (e.g., humans). They are not forced to do that which God has ordained, but willingly carry out His sovereign decree because He orders all things. His providence is so vast and so without limits that there is no chance and nothing comes to pass without His providence. All things come to pass by His providence and the second causes, either necessarily, freely, or contingently. Necessarily has to do with the nature and order of things as God has created them and what we commonly call the laws of nature. Freely has to do with volitional agents as men and angels. They freely carry out God’s providence and are not hindered by His providence, neither is their freedom violated nor blame or praise taken away. Contingently means things which are dependent upon others. There are no contingent events to God, but for us, many things are contingent and dependent upon many other things. Even these are ordered by His most wise providence.

He is the primary and first cause, even of sin, but not the doer thereof. As affirmed in 3:6 and will be affirmed here below, God has not decreed what He has willed and left it alone. Rather, He guides it to its predetermined end by the means He decrees. God’s decree is His sovereign plan and blueprint. God’s providence is the worKing out of that decree in actual history. God’s sovereignty does not “violate” man’s will or coerces him to do something against his will, but works according to the nature of second causes, that is, the nature of man and his abilities. Look at chapter 3 for God’s sovereignty over evil and His eternal decree where it is shown that God is absolutely sovereign over everything including sin, yet sinless.

§3 God Uses Means

God, in his ordinary providence maketh use of means, 1 yet is free to work without, 2 above, 3 and against them 4 at his pleasure.
1. Acts 27:22, 31, 44; Isa. 55:10-11; Hosea 2:21-22
2. Hosea 1:7; Luke 1:34-35
3. Rom. 4:19-21
4. Ex. 3:2-3; 2 Kings 6:6; Dan. 3:27

God ordains the ends as well as the means (chapter 3:6). Yet this does not mean that God is limited by those means. He has worked without those means in the case of the virgin birth of our Lord (Luke 1:34-35). He has worked above the means when He gave Abraham a child from Sarah when she was passed the age of bearing children (Rom. 4:19-21). He has worked against the means when a bush was burning but was not consumed (Ex. 3:2-3).

This seems impossible to non-Calvinists, don’t ask me why, but they always seem to think that if God is truly sovereign, then we can’t be free or can’t make “genuine choices,” or that we should...

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

Simon Wartanian | 28,910 views | 43,749 words | 3:48:12 hours | 05 March 2015 19:18

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

...oes this fit with the idea that we can become unregenerate and unjustified, or to say it in another way: to be lost? Does the Son of God now fail? But how can God fail in accomplishing all His will (Isa. 46:8-11; Ps. 33:10-11; 115:3; Isa. 14:27; Dan. 4:34-35)? If the Son has received a charge and a command from the Father to lose nothing of what the Father has given Him, will the Son be disobedient to the Father’s command? The Son testifies of Himself that He “always do[es] the things that are pleasing to him” (John 8:29). Will He also lose none of the elect, or will He fail at this point to do that which is pleasing to God the Father? You see, at this point, we are not talKing about those who professed to be Christian at one time but now have denied the faith, i.e., apostates. Now we’re talKing about God. We are talKing about God’s glory and reputation. Will the Son fail or will He succeed in doing all the Father’s will? I believe that the Son will not fail to accomplish all the Father’s will for Him, for He is the Son of God! And here I’m not even talKing about the fact that the Lord Jesus intercedes for us which guarantees that we will not be lost (e.g., Heb. 7:25).

By just considering these four points, the idea of “falling away” and becoming unregenerate seems unbiblical to me. But that is not the only thing that drives me that way. It is also the clear testimony of Scripture that leads me to believe that indeed: none of the elect can become unelect; none of the regenerate can become unregenerate; none of the justified can become unjustified and that the Christ will never fail!

For texts on the Perseverance of the Saints, see here. Below I want to take a look at a few passages from the New Testament concerning the fact that God preserves all His elect.

Johannine Corpus

I believe that John is the clearest Gospel on the Doctrines of Grace. All five points are taught in clear form in the Gospel and obviously, that includes the Perseverance of the Saints. Below are some passages from the Johannine writings (mainly the Gospel) in support of this doctrine.

John 6:37-40 – I should lose nothing

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.”

John 6 is a great passage on the doctrine of sovereign unconditional election from the very lips of the Lord Jesus, I have gone through the passage in chapter 3 regarding the subject of Unconditional Election. But now we will focus more closely on the fact that the Son of God will lose none of the elect. The idea of the Father giving people to the Son comes frequently in the Gospel of John (John 6:37, 39, 65; 10:29; 17:2, 6, 9, 24). Those who are given are obviously the elect to whom the Son of God will give eternal life. This is also the case from John 6 wherein it is clear to see that those who are given are brought safely even to the last day.

1. First, we observe the fact that all whom the Father has given to the Son will come to the Son. There is nothing “iffy” in the passage. All who are given will definitely come. God does not fail to accomplish His purpo...