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

Simon Wartanian | 16,134 views | 8,593 words | 0:44:49 hours | 05 March 2015 18:55

... cares for me and loves me and wants to free me and make me abhor my sin. He not only does that, but He points me to the Lord Jesus Christ as the solution. For people are able to have worldly repentance and grief (2 Cor. 7:10; Matt. 27:3), but that is not the kind of repentance which is pleasing in the sight of God. Repentance pleasing in the sight of God is the repentance that turns away from sin toward God and embraces His beloved Son in faith. Worldly repentance and grief do not please God because the sinner is only sorry because he has hurt others or hurt themselves by their “mistakes,” but is not grieved for violating the Law Of God and does not turn and embrace Christ the Savior.

By Faith In Christ

Repentance pleasing to God is the repentance of the one who comes to God knowing that he deserves His just wrath and does not boast in his flesh, but comes solely on the basis of Christ’s goodness and grace. We humble ourselves. We do not come to God claiming that we have sinned and now we by ourselves will not sin anymore or abhor our sin. Rather, we come to God knowing that we are helpless and plead only the blood of Christ which is able to cleanse us and restore us again. We come knowing that we in Christ have already conquered sin and that this battle with sin is only temporary and the victory is partial in this life. There is no true biblical repentance that is pleasing to God without faith in Jesus Christ. Any repentance which does not approach God through Jesus Christ is not pleasing to God, for Christ is the Only Way (John 14:6; 1 Tim. 2:5). True repentance comes from Jesus Christ and should lead to Jesus Christ. He is the One raised up to give repentance (Acts 5:31).

See below for the case that both faith and repentance are necessary.

Sorrow, Detestation, and Self-Abhorrence

When we understand that we have sinned against an infinitely holy Triune Being, we cannot be indifferent about it. The greatness of the sin is dependent upon the one against whom the sin is committed. All sins are ultimately committed against God (Ps. 51:4; Luke 15:21). When we come to repentance, there should be sorrow in our heart that we have sinned against the God Who has given us His Spirit that we may walk in His holy ways, but we have chosen rather go on sinning. There should be sorrow that we have offended the God Who sent His Son to set us free from sin and yet we have put ourselves back into slavery. We are sorry for our sins and we hate our sins. We pray that God may blot our sins from us and that we may never sin against our faithful and loving God ever again. As we fall into sin, our minds are directed toward the life hereafter where sin will have absolutely no residence in us. In Heaven, we will be perfect and sinless...oh what joy!

By repentance, we confess our guilt before God for the sins we have committed and there is often an aspect of self-abhorrence in us. This is understandable when we realize against Whom we have sinned. We have sinned against the God Who loved us from all eternity, chose us, sent His Son to pay the penalty for our sins and sent His Spirit in us so that we may have fellowship with Him. This is the God against Whom we have sinned. We have offended Him and when we, by faith in Jesus, realize Whom we have offended we are obviously disappointed with ourselves.

According to 2 Corinthians 7:10, godly grief is “such sorrow as has respect to God, or is according to his will, or as leads the soul to him”^[9]. It is...

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

Simon Wartanian | 11,571 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

...strong. In other words, not every instance of war in the Old Testament is justifiable now under the New Covenant. But at the same time, this does not mean that no war is justifiable under the New Covenant.

Christians are not to reject involvement in civil matters but are to accept them. It is not sinful, contra the Anabaptists, to work in the government. Christians in the government are to seek justice and peace. They are not to turn the civil government into a theocracy, but they are to influence it and maintain justice and peace. Their rule is to be according to the laws of the land, yet one cannot disconnect their own convictions of the Law Of God. One cannot be neutral at work and Christian at home. When Christians work in the government, they should try to bring their Christian convictions with them to work. They cannot believe one thing on Sunday and promote contrary things on the other days of the week. There is a fine difference between being influenced by the biblical worldview and trying to reimplement the civil law of Israel again. I’m sure many of us know politicians in our countries who are devoutly Christian and try to bring their Christian influence in the land we live.

Examples of believers involved in pagan governments are Daniel and his three friends, Nehemiah who later became governor of Judea, but before this, he was a cupbearer to Cyrus the king of Persia. It was his request to the king which initiated the return of the exiles to Judea and the rebuilding of Jerusalem. These wise people influenced their pagan governments with the principles of God’s Word and God blessed their endeavors. How much more should Christians now to be an influence in their governments and the world. We should concern ourselves not only with heavenly things but earthly things also. We are in the world, but not of it. But as we live in the world we are to be light and slight unto it. We are not to be so heavenly-minded that we forget that we are living on a cursed earth. We should preach the gospel to everyone and take up any office we are called unto to make a change in the world. Christian magistrates are to be known for their Christian hospitality. How often do we read in the Old Testament of those who (should) take care of the widow, the orphan, and the fatherless (e.g., Ps. 82:3-4)? Christian magistrates should be known for their acts toward these people. They are to be known as those who rule “in the fear of God” (2 Sam. 23:3).

§3 In All Lawful Things Commanded By Them, Ought To Be Yielded By Us In The Lord

Civil magistrates being set up by God for the ends aforesaid; subjection, 1 in all lawful things 2 commanded by them, ought to be yielded by us in the Lord, not only for wrath, but for conscience sake; and we ought to make supplications and prayers for kings and all that are in authority, that under them we may live a quiet and peaceable life, in all godliness and honesty. 3
1. Prov. 16:14-15; 19:12; 20:2; 24:21-22; 25:15; 28:2; Rom. 13:1-7; Titus 3:1; 1 Peter 2:13-14
2. Dan. 1:8; 3:4-6, 16-18; 6:5-10, 22; Matt. 22:21; Acts 4:19-20; 5:29
3. Jer. 29:7; 1 Tim. 2:1-4

Whatever lawful things commanded by the civil magistrates, we ought to obey in the Lord (1 Peter 2:13-14; Rom. 13:5). We are to be in subjection to the civil magistrates but only in all lawful things commanded by them. When they command us things to do which are against the Law Of God, disobedience to them is obedience to God. The classic example of this ...

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

Simon Wartanian | 13,585 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

...but they “love him in sincerity”. He is their hope and delight. They hate sin and desire to walk in a manner worthy of His name and calling. They know they do not yet love Him as He deserves to be loved and they war against sin, but one thing they also know is that they are loved more than they can ever imagine by their Redeemer and friend. True love moves to action. The Lord told His disciples that true love shows itself in obedience saying, “If you love me, you will keep my commandments” (John 14:15). You cannot rightly love God and not desire to keep His commandments. Desiring to keep His commandments is part of the very nature of the New Covenant wherein the Law Of God is written on our hearts and we are moved by His Spirit to obedience (Jer. 31:31-34; Ezek. 36:25-27; Heb. 13:20-21). Our obedience is an evidence that we truly know Him and thus have eternal life. The same apostle writes:

1 John 2:3 And by this we know that we have come to know him, if we keep his commandments.

Notice what is not said. It is not said that we come to know Him by keeping His commandments and thereby turning salvation into works. But rather the text says that the manner we truly come to know, that we have salvation (see John 17:3), is if we keep His commandments. The desire and willingness to obey God from the heart and with joy, not merely because of duty, is a sure evidence that the person is a child of God, for no child of the devil, however deep their hypocrisy, does the will of God with all joy and diligence, for they are not able (Rom. 8:7-8).

To find assurance we look at our faith to see if God is working in us His good pleasure (Phil. 2:12-13). True obedience comes as a result of God’s grace working in us, and not human effort. When we see the fruit of our faith, we are thankful that God is pleased to thereby grant us assurance of faith and security in Him. We seek all the more to be obedient in all areas of life. We look at our faith knowing that we’re sinners saved by amazing grace and never losing the cross of Christ from sight, which is the sole basis of our salvation and assurance.

The apostle Paul writes:

Rom. 5:1-2 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. 2 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.

1. The apostle first of all concludes from the previous discussion that justification by faith brings peace between man and God. Before this justification we were enemies, but now we are friends. This peace has come to us solely through Christ and no other Mediator. It is through His death that we were saved and it is through Him that we go to the Father with Whom, through Jesus, we have peace. To have peace means to be at rest and not afraid. The peace we have is the “peace of God, which surpasses all understanding, [which] will guard [our] hearts and [our] minds in Christ Jesus” (Phil. 4:7). This peace, which we have by justification through faith alone, is able to guard us completely and this peace is found in Christ alone. We have this peace from the moment of justification and we may know that we have this peace and live knowing that we have this peace with God through our Savior.

2. Through Jesus and His sacrifice we have by faith access “into this grace in which we stand”. This speaks of the “state of grace”, as the Confession says, into which, we as believers find our...

Hebrews 6:4-6, Apostasy and Calvinism

Simon Wartanian | 15,649 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

...,14)

They persevere (Heb 3:6,14; 6:11; 10:23)

They enter God’s rest (Heb 4:3,11)

They know God (Heb 8:11)

They are God’s house, his children, his people (Heb 3:6; 2:10,13; 8:10)

They share in Christ (Heb 3:14)

They will receive future salvation (Heb 1:14; 7:25; 5:9; 9:28).

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It would have been easy if the Author said “they had their sins forgiven” as he says concerning the believers. Or “those who once had their consciences cleansed”. Or “those for whom Christ died”. Or “those who had the Law Of God written on their hearts”. Or “those who had faith” and so we could go on, but the fact is that no such definitive descriptions are given to the apostates, because these descriptions may and do apply to a true Christian, but these are not the evidences of his true faith, but rather as our Lord taught is, fruit is the evidence of a true and lasting faith (Matt 7:16, 20). These five things may be true of those who are unbelievers, but are engaged in the church.

The land analogy

Our interpretation is further strengthened by the analogy or parable given by the Author, let us read the text again:

Heb 6:7-8 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.

The land here signifies a person and the rain signifies blessing. When we connect v. 7 with vv. 4-6, we understand that the land here intended is the professor (whether true or false) and the rain are the five things described in vv. 4-5. Notice what is said of the rain, namely, that it “often falls on it [the land]”. This is not speaking of people who went to church one or two times and then rejected the faith. No, it speaks of those who were daily and weekly immersed in the Christian church and teaching and had the (outward) blessings of God all around them.

It is important not only to see this “land” or “earth” to be the professor in the church, but also to see it as a reference to the land of Israel whose destruction was nigh when the Author was writing. In connection with the often falling raising and Israel Pink says:

The reference is to the repeated and frequent ministerial showers with which God visited Israel. To them He had called, “O earth, earth, earth, hear the Word of the Lord!” (Jer. 22:29). It was looking back to these multiplied servants which Jehovah had sent to His ancient people that Christ said, “O Jerusalem, Jerusalem, that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together” (Matthew 23:37). This then was the “earth” in which were the plants of God’s husbandry.^[16]

The Jews in general did not bear fruit and turned to Christ and in accordance with the Lord’s prediction in Matthew 23-24, they were destroyed by the Romans in 70 A.D. Therefore, the land analogy is to be seen in two ways, (1) a reference to the believer (whether true or false) and (2) the land of Israel.

Now we continue with v. 7. If the land produces fruit it will receive a blessing from God. The fruit specified in v. 7 is said to be “crop” or as the KJV has it “herbs” which is said to be “useful to those for whose sake it is cultivated”. The herb, crop and vegetation (HCSB, NET) which this land produces thank to the rain that has gone into the earth (drunk) and...

1689 Baptist Confession Chapter 27: Of the Communion of Saints

Simon Wartanian | 11,318 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

...ever do and that is living a perfectly righteous life. In this way, the righteous life which Christ lived is credited to us. He is our righteousness (1 Cor. 1:30; Phil. 3:9). This is the active obedience of Christ (see here).

The New Testament teaches that we were united with Him in His death (Rom. 6:5-6, 8; Gal. 2:20). The curse of the law was removed and the wrath of God satisfied on behalf of the elect. In this sense, Christ’s death becomes our death. We, in Christ, died to sin and the punishment of the Law Of God. The union of the believer with Christ and Christ with the believer is so intimate that it is said, “our old self was crucified with him” (Rom. 6:6). His crucifixion on our behalf was also our crucifixion.

Scripture likewise teaches that we were united with Him in His glorious resurrection (Col. 2:1, 12). His resurrection is the source of our life and justification (Rom. 4:26). Without the resurrection, there would be no redemption.

Christ’s ascension is His entrance into His throne room, having accomplished everything which the Father had commanded Him to do. He went to heaven and sent us the Holy Spirit Who will apply the work of redemption to the elect. Scripture teaches that we share in the heavenly reign of Christ (Eph. 2:6). Furthermore, Scripture encourages to live as Christ currently lives His resurrection life (Rom. 6:2-11).

Our Lives

The elect were not only united with Christ in His life, death, and resurrection in the past, but they are also, in the present, intimately united with Him through faith. The Scriptures teach that our regeneration and new life is the result of our union with Christ. Paul writes that “even when we were dead in our trespasses, made us alive together with Christ” (Eph. 2:5). A few verses later he also says that we are “created in Christ Jesus for good works” (Eph. 2:10). In 2 Corinthians 5:17, the apostle says, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.” This great blessing of new life is a result of union with Christ.

Our justification by faith has its source in our union with Christ. Paul says that our justification was in Him (Rom. 3:24; Gal. 2:16-17) and that our righteousness is likewise because we are united with Him (1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:8-9). Not only justification, but sanctification is likewise a blessing from union with Christ. The apostle Paul writes that “because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption” (1 Cor. 1:30). Because we are in Him, we have sanctification which comes from Him. Sanctification is the new life given to us in Jesus Christ. Thus the apostle Paul tells us that “our “walk[ing] in newness of life” is because of our union with Christ in His death and resurrection (Rom. 6:3-5). He also says:

Rom. 6:6-11 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 Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

We see here that Paul s...

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

Simon Wartanian | 16,636 views | 13,619 words | 1:11:21 hours | 06 March 2015 23:22

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

...n the host itself, but is present to the faith of believers. Moreover, this is in direct contradiction and disobedience to the Second Commandment of our God. Oh wait, there is a reason which the Roman Catholic Church has added commandments one (Ex. 20:3) and two (Ex. 20:4-6) together, and split the tenth commandment (Ex. 20:17) in two, to have the number ten. If they would have the second commandment plainly, and follow it, they would stop with their idolatry in worshipping the host, their images, and statues in their churches. But they do not care about the Law Of God, rather, they go on with their idolatrous and will-worship. Therefore, the procession of the bread, and laying it at home as a blessing, and other kinds of superstitious acts are contrary to the mind of Christ in giving us this ordinance. It is meant to be an ordinance that is celebrated in the company of the faithful.

§5 No Change In Substance And Nature

The outward elements in this ordinance, duly set apart to the use ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the names of the things they represent, to wit, the body and blood of Christ, 1 albeit, in substance and nature, they still remain truly and only bread and wine, as they were before. 2
1. 1 Cor. 11:27; Matt. 26:26-28
2. 1 Cor. 11:26-28; Matt. 26:29

The outward elements of bread and wine are sometimes called the body and blood of Christ, but this is only because these terms are used figuratively. But in substance and nature, there is no change in the bread and wine contrary to what the Roman Catholic Church teaches. They still remain truly and only bread and wine, as they were before.

The bread and wine remain as they are, actual bread and wine, what is changed is their significance in how they are regarded. They are regarded as the Lord’s body and blood because that is what they symbolize, not because that is what they are. In fact, the Bible always calls the elements, even after “consecration,” bread and wine (1 Cor. 11:26-28). If the Roman Catholic theory were right, Paul would have called the elements only the Lord’s body and blood, but as it is, they remain unchanged, though they symbolize His body given for us and His blood shed for us. Roman Catholics abuse certain passages of Scripture and demand a literal interpretation of spiritual things, plus church tradition, and they come up with their doctrine of Transubstantiation. It is obvious, from reading the passages on the Lord’s Supper, that Transubstantiation is not the teaching of the Bible when properly interpreted. The Bible does not teach that the substance of the bread and wine change when they are consecrated. Rather, they remain ever the same, but they symbolize the body and blood of our Savior. In the next paragraph, we will take up the passages which Roman Catholics use to argue for Transubstantiation.

§6 Transubstantiation Is Repugnant

That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason, overthroweth the nature of the ordinance, and hath been, and is, the cause of manifold superstitions, yea, of gross idolatries. 1
1. Matt. 26:26-29; Luke 24:36-43, 50-51; John 1:14; 20:26-29; Acts 1:9-11; 3:21; 1 Cor. 11:...

Welcome To The Staunch Calvinist

Simon Wartanian | 14,389 views | 547 words | 0:02:57 hours | 08 March 2014 16:57

Calvinism Absolute Sovereignty Of God Reformed Theology Reformed Baptist 1689 Baptist Confession Calvinist Baptist

Welcome to The Staunch Calvinist. This is a place where Calvinistic Theology will be displayed. A place where the Doctrines of Grace will be explained and defended. This is a place where the Sovereignty of God is cherished and promoted. We hope you will be ministered to through the material on the website. Our goal is to glorify the Lord Jesus Christ and honor Him. “May the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you all.” 2 Corinthians 13:14

The following document may help you to understand the Biblical case for ‘Calvinism’: God’s Absolute Sovereignty – A case for Calvinism.

I have two sections dedicated to the Doctrines of Grace: defining the Doctrines of Grace & defending the Doctrines of Grace, which are taken from the document above. In the general section, you will find some book reviews and the resources from which I mainly drew the content of the “God’s Absolute Sovereignty” document.

As a Reformed Baptist, I started the 1689 Confession section wherein I seek to explain the chapters and make a biblical case for what is said on a particular subject. As of 18/09/2016, the commentary is complete:

Of the Holy Scriptures
Of God and the Holy Trinity (the attributes of God and a case for the doctrine of the Blessed Trinity)
Of God’s Decree (I make a case for predestination, election, reprobation and absolute sovereignty even over evil and sin)
Of Creation
Of Divine Providence
Of the Fall of Man, Of Sin, And of the Punishment Thereof (Total Depravity)
Of God’s Covenant (1689 Federalism)
Of Christ the Mediator (including a case for the Substitutionary Atonement, Active and Passive Obedience of Christ, Definite Atonement and answers to passages used against the doctrine)
Of Free Will (with the help of Jonathan Edwards, the consistency of moral agency being found in carrying one’s desires, the inconsistencies of libertarian free will, explanation of necessity and inability)
Of Effectual Calling (with a case for infant salvation)
Of Justification (faith is a gift and regeneration precedes faith)
Of Adoption
Of Sanctification
Of Saving Faith
Of Repentance Unto Life and Salvation
Of Good Works
Of The Perseverance Of The Saints (A positive case for the Reformed doctrine and responses to passages such as Hebrews 6 and the like)
Of The Assurance Of Grace And Salvation
Of The Law Of God (Threefold Division of the Law, the Decalogue before Moses, a brief exposition of the Decalogue, ceremonial and civil laws, the abiding moral law under the New Covenant in the OT prophecy and the NT, Threefold Uses of the Law, The Law and the Gospel)
Of The Gospel, And Of The Extent Of The Grace Thereof
Of Christian Liberty And Liberty of Conscience
Of Religious Worship And the Sabbath Day (A case for the Regulative Principle of Worship and the Christian Sabbath)
Of Lawful Oaths And Vows
Of The Civil Magistrate
Of Marriage
Of The Church
Of the Communion of Saints
Of Baptism And The Lord’s Supper
Of Baptism
Of The Lord’s Supper
Of The State Of Man After Death And Of The Resurrection Of The Dead (Intermediate State Hades, Sheol, Heaven; A Case for Amillennial Eschatology; critique of Premillennialism)
Of The Last Judgment (Endless punishment in Hell contra Annihilationism)

...

1689 Baptist Confession Chapter 28: Of Baptism and the Lord's Supper - Commentary

Simon Wartanian | 12,301 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

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Chapter 28: Of Baptism and the Lord’s Supper

What does it mean that the ordinances are positive institution? What is the difference between the Reformed and Roman Catholic understanding of the sacraments? Who may administer the ordinances?

§1 Ordinances Of Positive And Sovereign Institution

Baptism and the Lord’s Supper are ordinances of positive and sovereign institution, appointed by the Lord Jesus, the only lawgiver, 1 to be continued in his church to the end of the world. 2
1. Matt. 28:19-20; 1 Cor. 11:24-25^[1]
2. Matt. 28:18-20; Rom. 6:3-4; 1 Cor. 1:13-17; Gal. 3:27; Eph. 4:5; Col. 2:12; 1 Peter 3:21; 1 Cor. 11:26; Luke 22:14-20

Baptism and the Lord’s Supper are ordinances and commandments of positive and sovereign institution. They have been instituted and commanded by the Lord Jesus, the only lawgiver and are, therefore, to be obeyed and continued in His church to the end of the world (Matt. 28:19-20; 1 Cor. 11:26). What does it mean that the ordinances are of positive and sovereign institution? It means that Baptism and the Lord’s Supper are moral commandments which are added to the moral law already existing. They are not things which of themselves are moral, but they are moral because they have been instituted and appointed by the Lord Jesus. They are given to us as a law, which the Lord Jesus Christ, by His power and authority as Head, King and Lawgiver of the church has instituted. Finally, baptism and the Lord’s Supper are the only ordinances under the New Covenant which the Confession speaks about. Christ has given us only to ordinances which we ought to obey, not seven sacraments according to Roman Catholic teaching.

Baptism and the Lord’s Supper are two ordinances or sacraments which the Lord Jesus by sovereign authority instituted and commanded us to observe. Now, what does the word “positive” mean in the sentence “positive and sovereign institution”? Does it mean something that is happy and good, over against something negative and bad? No, that is not the contextual meaning of the word. Rather, by “positive institution” or “positive command,” the Confession means an institution or a command that is not inherently moral. A person who has not read the Bible or heard of the God of the Bible, still knows that murder is wrong and lying is bad. But, can it be argued that they know that not being baptized is sin and not partaking of the Lord’s Supper is sin? Obviously not. So, these things, just like the command of Genesis 2:16-17 in the Garden, are things which are not inherently moral, but become moral when God commands them. They are things that are good because commanded, in contrast to pure moral laws that are commanded because they are good. The Lord Christ, by His own power and authority, established two ordinances for the New Covenant people of God. But, what do we mean by ordinance or sacrament? A.H. Strong writes, “By the ordinances, we mean those outward rites which Christ has appointed to be administered in his church as visible signs of the saving truth of the gospel. They are signs, in that they vividly express this truth and confirm it to the believer.”^[2] They are the only visible signs which God has given His people to show the truths of the gospel with. He has not allowed us to use images of any of the blessed Persons of the Trinity (see here), but has given us the bread and wine, and the waters of baptism as signs which symbolize the truths of the gospel.

These two...