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

Simon Wartanian | 14,579 views | 6,372 words | 0:32:47 hours | 06 March 2015 19:19

...or and curse of the law

We no longer obey the Law to gain righteousness by it, nor are we condemned and cursed because we do not perfectly obey it. The Mosaic Covenant demanded perfect obedience, but no mere man can render that. Therefore, any least transgression of the law brought the curse of the law (Gal. 3:10). But Christ, for His people, took the curse of the law upon Himself (Gal. 3:13-14) so that we would be justified by faith. The old Mosaic Covenant was a covenant of works (or a mixed covenant, but not a covenant of pure grace), which demanded obedience for blessings (although God always graciously blessed the people) and gave curses for disobedience. Christians, under the New Covenant, are free from both the strictness and curse of the law. That does not mean that we do not have to obey God or do not have to obey the Ten Commandments. But it means that when we disobey (because we are not perfect), we are not cursed and have a way of receiving forgiveness through Christ.

The apostle Paul writes:

Rom. 6:14 For sin will have no dominion over you, since you are not under law but under grace.

We are under grace, not under the law as a covenant of works, and therefore, the curses of the law as a covenant of works no longer apply to us. For more on this see chapter 19:6.

4-6. This present evil world, from Satan and from sin

These three things listed are interconnected and therefore, I will treat them under one heading. These are:

Freedom from the present evil world
Freedom from bondage to Satan
Freedom from the dominion of sin

To belong to this world means to be a slave of Satan and under the bondage of sin. To live in sin means to be under the bondage of Satan and to belong to his world and so on. These things are interconnected and they concern the power of sin from which believers are delivered. Therefore, when I speak of sin, I always have in mind these three things. Some of the things already said above touch upon these points.

We no longer belong to the dominion of sin and Satan (Gal. 1:4; Col. 1:13; Rom. 6:12-14; Acts 26:18), but belong and are slaves to Christ and righteousness (Rom. 6:16-18). Sin can no longer reign in us as it did prior to Christ and the indwelling of the Spirit of Christ. Prior to regeneration, we were children of wrath who “once walked, following the course of this world, following the prince of the power of the air” (Eph. 2:2), but now we are by grace seeking to walk in the good works prepared for us long ago (Eph. 2:10). We are set free from the dominion and power of sin to enjoy our freedom to not sin, but rather do that which is right! We are set free from this evil world so that we would be “transformed by the renewal of [our] mind, that by testing [we] may discern what is the will of God, what is good and acceptable and perfect” (Rom. 12:2).

Liberty from the power of sin is a great and gracious gift to the children of God, but it is one which will fully be realized in the eternal state. As long as we live in this fallen world, we will have to struggle against sin and we will see that sin will try to regain its dominion over us, but we have to fight! See more on the remaining corruptions in us.

7. The evil afflictions

Afflictions will come to the people of God, they are not delivered from afflictions. Yet they are delivered from the evil of those afflictions. Those afflictions will do them no ultimate or eternal harm. Afflictions will come upon the Christians, but they w...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 22,276 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

...to regenerate us and raise us up from spiritual death and make us willing to receive the Lord Jesus and see Him as our only hope in life and death. Our nature has to be changed and we have to be made new creatures to be able to respond to the gospel positively. The Lord Jesus says, “unless one is born again he cannot see the kingdom of God” (John 3:3). You have to be born again to see and be able to choose the kingdom. You cannot see or choose the kingdom unless you have been born again. This is all the work of the Spirit of God as the Lord says, “unless one is born of water and the Spirit, he cannot enter the kingdom of God” referring back to the promise of the New Covenant in Ezekiel 36:25-27. Entering and seeing the kingdom is the same thing. We need to be born again by the Holy Spirit to be able to do that.

Here is a list of the things to which we have been called:

we have been called to belong to Jesus Christ and be saints (Rom. 1:6-7; cf. 1 Cor. 1:2);
we have been called to be justified (Rom. 8:29-30);
we have been called to be vessels of mercy, prepared beforehand for glory (Rom. 9:23-24);
we have been called into the fellowship of God’s Son (1 Cor. 1:9);
we have been called to peace (1 Cor. 7:15);
we have been called to the grace of Christ (Gal. 1:6);
we have been called to freedom (Gal. 5:13);
we have been called to the hope of the riches of his glorious inheritance in the saints (Eph. 1:18; cf. 4:4);
we have been called to belong to the one body (Col. 3:15);
we have been called into God’s kingdom and glory (1 Thess. 2:12; cf. 1 Pet. 5:10; 2 Pet. 1:3);
we have been called to holiness (1 Thess. 4:7);
we have been called through the gospel to obtain the glory of the Lord Jesus (2 Thess. 2:14);
we have been called to eternal life (1 Tim. 6:12);
we have been called to be holy (1 Pet. 1:15);
we have been called out of darkness into God’s marvelous light (1 Pet. 2:9);
we have been called to suffer for the sake of Christ (1 Pet. 2:21);
we have been called to bless those who curse us that we may obtain a blessing (1 Pet. 3:9).

Thanks, glory, honor, and praise be to the mighty Spirit of God Who has caused us to be born from above.

State of Death and Sin

It is not good people whom the Lord calls by His Word and Spirit. Neither it is those who are neutral and would love to be with God, rather it is those who are in the state of sin. It is those who are totally depraved. It is those who are dead and soaked in sin. All they know is sin (Rom. 14:23). It is those people who by their sinful nature and thanks to the fall of Adam, are dead in sins and trespasses. This is who we were before the Spirit called us to that which we do not deserve which God had beforehand ordained that we would attain.

See for more chapter 6 on the Total Depravity of man (see also this) and chapter 9 on the will of man in the State of Sin.

Enlightening our Minds

God changes our nature and cleanses us (Ezek. 36:25-27) and thereby He also cleanses and enlightens our minds and enables us to understand the things of God. The commission which Paul received was:

Acts 26:18 to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’

We lived in sin and darkness (Eph. 2:1-3; Matt. 4:16), but the light of the Lord has enlightened us. He has turned us from the darkness and sin that we previously l...

1689 Baptist Confession Chapter 9: Of Free Will - Commentary

Simon Wartanian | 19,986 views | 16,462 words | 1:25:57 hours | 04 March 2015 21:41

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 9 Chapter Nine Free Will Libertarian Free Will Determinism Fatalism Compatibilism Incompatibilism Moral Agency Jonathan Edwards The Freedom Of The Will

...in and impurity. Thus Paul says that in a sense he was alive or unaware of his sin apart from the law, but when he understood the requirements of the law, he died (Rom. 7:9-11).

The problem of why the law is ineffective to bring life and sanctification to a person under the State of Sin is because the law is spiritual (Rom. 7:14). It is not designed to produce life and sanctification in the lives of those under sin, but only condemnation and fear. For the law to produce righteousness and sanctification, its subject must be those who are spiritual (Col. 2:13-15). Spiritual does not mean non-physical, but rather a person who is led by the Holy Spirit. This is indeed the promise of the New Covenant in which God promises that He will cause us to obey and delight in the law (Ezek. 36:25-27; Jer. 31:31-34). But the problem is that corruption still remains in us and we still sin (Rom. 7:14). Now we come to the controversial aspect of this chapter. The commentators are divided whether v. 14 and following refers to Paul in the present or in the past. I believe that it refers to Paul in the present, i.e., when he is regenerated and under grace and not law. I believe that this is the case because of the following reasons:

Paul speaks in the present tense and does not speak in the past tense. That is a bit strange if he was describing a time before his conversion, while he does speak in the past tense about his conversion (Rom. 7:5, 7, 9).
When he sins he calls that “the very thing that I hate” (Rom. 7:15). How is it possible for an unregenerate person to hate his sin? Everything that an unregenerate person does is sin (Rom. 6:20; 14:23).
There is a struggle between his desires (Rom. 7:16), which would not be there if he was under the dominion of sin and condemnation of the law (Gal. 5:18-21).
He has desires for what is right but does not have the ability to carry it out (Rom. 7:17-20). He wishes he would do the good, but sin seduces him. Can this be said of the unregenerate?
He delights in the law of God in his inner being, in his spirit (Rom. 7:22). Is this a description consistent with an unregenerate man?

Those are the reasons I believe that Paul is speaking of his present experience as a Christian. That would not be a problem if we do not expect the apostles to be perfect. The whole human race is sinful, Christian or not Christian. But the one is freed from the dominion of sin; the other still walk in it. Paul describes a struggle of desires in himself. He does not understand some things that he does. He sometimes does the sin which he hates and then does not understand why he did that. Many of us can concur. When we sin it seems to us at that present time to be nothing, but once we realize what we have done we look with disgust and amazement at ourselves that we did such a thing. But thanks be to the Lord Who forgives us when we confess our sins (1 John 1:8-9).

Paul does that which he does not want according to his new nature and whenever he does that, he agrees with the condemnation of the law of those sins. According to his new nature, he desires to obey and love the law, but he sees that there is a war within him between the flesh and the Spirit (Gal. 5:17). Sometimes we are able by the Spirit to overcome those sinful desires, but other times they overcome us. The difference from the State of Sin is that such a war between the flesh and the Spirit does not exist because then we were under the complete dominion of sin.

...

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

Simon Wartanian | 17,281 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

...r-Commentary/1027#The-Penal-Substitutionary-Atonement-of-Christ"Penal Substitutionary Atonement.

David and Peter

Two great men and friends of God are recorded in the Bible to have fallen into great sin. David, the man after God’s heart (Acts 13:22), committed adultery and murdered the husband of the woman. Peter, the one who claimed to be willing to die for his Master (Luke 22:33), denied that he knew Him three times (Luke 22:34). These are tragic and sad stories. We can’t help but mourn and pray that we will not fall into situations like this. But the Confession reminds us that in the Covenant of Grace (i.e., the New Covenant) there is always provision for the forgiveness of sins. Both David and Peter were true believers, they fell and were restored unto repentance.

David wrote an amazing prayer and a song of confession which is often used by believers for the confession of their sins. In Psalm 51 David prays to God to forgive his sins and create in him a clean heart so that he would not sin and do things which are displeasing to his God. We should not miss the fact that God did discipline David for his sin. The son born of adultery died as a punishment for David’s sin (1 Sam. 12). Nonetheless, he was cleansed and restored to the joy of God’s salvation.

In the case of Peter, the Lord Jesus foretold his certain repentance when He told him about his fall. The Lord Jesus told Peter that He has prayed for him and uses that as the basis of Peter’s restoration (Luke 22:31-32). The Lord personally restores Peter in John 21:15-19 by making him confess his love for his Lord three times instead of his previous denial of his Lord three times.

These examples should be a lesson for us. If Peter and David can fall, who were great and holy saints of God, then this means that any Christian, when letting their guard down, can fall into great sins like them. Let us see these stories as tragic accounts of the remaining corruptions of sin in us, but also as lessons of God’s great love for us and forgiveness of our sins. We should never let our guard down. We should always be prepared to fight against sin and not underestimate it and thus fall into it and dishonor the name of Christ. But if we do, let us not be unbelieving and faithless as to think that we will never be accepted and forgiven by God. But let us approach the throne of grace to receive that which our sins do not merit, but is ours solely based upon Christ work, and restore our relationship with God standing on the promise of His Word that He has both forgiven and cleansed us from our sins.

§3 Repentance – Definition and Case for its Necessity

This saving repentance is an evangelical grace, 1 whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin, 2 doth, by faith in Christ, 3 humble himself for it with godly sorrow, detestation of it, and self-abhorrency, praying for pardon and strength of grace, 4 with a purpose and endeavour, by supplies of the Spirit, to walk before God unto all well-pleasing in all things. 5
1. Acts 5:31; 11:18; 2 Tim. 2:25
2. Ps. 51:1-6; 130:1-3; Luke 15:17-20; Acts 2:37-38
3. Ps. 130:4; Matt. 27:3-5; Mark 1:15
4. Ezek. 16:60-63; 36:31-32; Zech. 12:10; Matt. 21:29; Acts 15:19; 20:21; 26:20; 2 Cor. 7:10-11; 1 Thess. 1:9
5. Prov. 28:13; Ezek. 36:25; 18:30-31; Ps. 119:59, 104, 128; Matt. 3:8; Luke 3:8; Acts 26:20; 1 Thess. 1:9

Now we finally come to the concrete definition of what repentance is. First of all, it is a savin...

Hebrews 6:4-6, Apostasy and Calvinism

Simon Wartanian | 16,976 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

...g himself in 6:1 by using “us”. After v. 9 he speaks of the “beloved” and those who he encourages to “have the full assurance of hope until the end”. The warning is not about them, but about those who receive a clear light of God’s Gospel, make a profession of faith and appear to all to be true believers, yet later fall away. It is those who will not be brought to true repentance by God and be left in their sins to perish eternally.

The audience the Author is writing to is one of Hebrew Christians in general who are being tempted to go back to the old Judaism and abandon their current religion. The Author throughout the letter shows that the New Covenant and its Mediator are better and they are the fulfillment of the promises and shadows in the Old Testament and therefore, there is nothing to go back to. The apostasy being spoken of here is that in which a person leaves Christianity to go to Judaism before the destruction of the Temple in 70 A.D. Obviously, it can have modern applications of those who leave their profession of Christianity wherein they have clearly seen God’s work and His Word, yet later deny that profession and go openly to another religion or to atheism. But mainly, this passage is about those who are being tempted to apostatize to Judaism.

Impossible

The passage begins with denoting an impossibility, namely, the impossibility of renewing certain people to repentance. I take the word “impossible” here to mean absolute impossibility and not merely impossible in the sense of “very difficult”, or “With man this is impossible, but with God all things are possible.” (Mt 19:26) The Greek word ἀδύνατος (adunatos) literally means no power, ability or strength. The word is used by the Author of Hebrews 4 times.

In Heb 6:18 he says that “it is impossible for God to lie” which does not indicate that it is very difficult, although it can happen, but denotes an absolute impossibility of such a thing happening. In Heb 10:4 the Author says that “it is impossible for the blood of bulls and goats to take away sins.” Does he here mean that it is merely very difficult for this to happen, or rather that it is absolutely impossible? The answer seems obvious. The last instance is in Heb 11:6 where it is said of God that “without faith it is impossible to please him”. Does the Author mean that it is merely very difficult, or it is simply not possible of such a thing happening? Romans 14:23 says that anything outside of faith is sin, therefore, is it possible that God be “pleased” by sin? No, rather God is pleased by faith.

Therefore, on the basis of the Author’s usage of this word I believe that he here refers to the absolute impossibility of a particular thing happening, namely, restoring certain persons to repentance.

The Description of the Apostates

On the outset that I would like to say, that Arminians who raise this passage as proof of apostasy of true believers do so rightly. This passage is not like passage wherein some of them find the word “choose”, “will”, “whole world”, “everyone” and try to attack the five points. Rather, this is a passage which at first sight seems to describe those who are genuine believers. Therefore, this passage especially deserves an answer consistent with the rest of Scripture.

There are five descriptions given in vv. 4-5 and it describes the apostates as:

Those who were once enlightened;
Those who have tasted the heavenly gift;
Those who shared in the Holy Spirit;
Those who have tas...

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

Simon Wartanian | 12,474 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

... that a Christian magistrate has a Christian worldview and therefore, justice and peace mean more to him than an unbelieving magistrate. His views of justice and peace will be and should be influenced by the biblical worldview. But principally, he is to enforce and maintain the wholesome laws of each kingdom and commonwealth. This is obviously different than what other Reformed writers had in mind. For many of them, the government had the duty to maintain the Christian religion and not only the Christian religion in general but Protestant Christianity in particular. But the Baptists did not follow with that as they did not see the New Covenant and the regulations under the New Covenant to be just like those in the times of the Old Covenant with the Mosaic laws. The Mosaic judicial laws were no longer applicable. The only application had to do with their “general equity” (see chapter 19:4). Furthermore, they were being persecuted by those very people who wanted a particular branch of Christianity to be defended by the state, although they were as much Reformed and Christian as they were. Hence the publication of this Confession of Faith to show that we have more things in common than different.

Lastly, there will be times of war, but this has to be upon just and necessary occasions and it is specifically said to be under the New Testament. 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 a...

Limited Atonement, Definite Redemption - Scripture List & Case

Simon Wartanian | 7,801 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

...Father, even though the world does not know you, I know you, and these know that you have sent me. 26 I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”

Lk 22:19-20 And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” 20 And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the New Covenant in my blood.

Rom 8:31-34 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 ...

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

Simon Wartanian | 13,142 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

...e 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 ordinances are to be continued to the end of this world. In the case of the Supper, this could be seen in 1 Corinthians 11:26. We proclaim the Lord’s death until He comes. Therefore, since He has not yet come, we should celebrate the Lord’s Supper. Furthermore, His coming will be at the end of the age (Matt. 13:36-43). Therefore, as long as this present age goes on, the people of God ought to proclaim the Lord’s death through the cup and the bread. As for baptism, the Lord, before ascending to His rightful throne, commanded us:

Matt. 28:19-20 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

An important part of discipleship is the baptism of believers. Therefore, as long as people believe, baptism should be practic...

A Review Of Robert Martin's The Christian Sabbath

Simon Wartanian | 4,583 views | 553 words | 0:02:49 hours | 21 July 2016 16:43

Paul Martin The Christian Sabbath The Lord's Day SundayFourth Commandment Book Review Reformed Baptist

...="font-size:36px;">Its Redemptive-Historical Foundation, Present Obligation, and Practical Observance

"A masterpiece and a biblically grounded book" is how I would describe this amazing work. He engaged with those with whom he disagrees. He demonstrate a spirit of love and respect toward those with whom he disagrees. The tone is never harsh.

He grounds the Sabbath in Creation, goes to every major text in the Old Testament concerning the Sabbath. Demonstrates his ability in linguistics and in his knowledge of various interpretations of some texts. The footnotes are just great!

He then goes on to make a case for Sabbath observance under the New Covenant, but he does this by first going to major texts on the abiding validity of the Law in the New Covenant. He goes on to demonstrate our Lord's teaching on the Sabbath. He never did abrogated it, but cleared it from Pharisaic legalism. He has two chapters on works of piety and necessity and works of mercy.

He then moves to consider four misused texts: Rom 14:5-6; Gal 4:9-11; Eph 2:14-15; Col 2:16. He makes a case that none of these texts speak of the abrogation of the moral duty of observing one day out of seven as a Sabbath already established at Creation. He then moves on to consider Hebrews 4:9 wherein we are clearly told that there is still, for the New Covenant people of God, an obligation of Sabbath-keeping.

Until now he had not made a case for the change of the day. His book was about the Christian Sabbath, but what he argued for until now was the seventh-day Sabbath. To be sure, he made passing remarks on the change of the day. But he treats the change of the day in two chapters. The first one is dedicated to "the Apostolic Witness" where he examines the resurrection and the resurrection appearances as the prime reason for the change of the day, the day of Pentecost (Acts 2:1), the gathering of the church on the first day to break bread and have Paul preached to them (Acts 20:7), the gathering of alms on the first day (1Cor 16:1-2) and finally, the Lord's Day (Rev 1:10). In my opinion, he makes a good case for the change of the day from these passages and also from his treatment of the abiding Sabbath from Hebrews 4:9.

Then he moves to the post-apostolic testimony to the Lord's Day. He notes that often the word Sabbath was retrained for the Jewish Sabbath and was not frequently used for Sunday. Rather, from the earliest times, the expression "the Lord's Day" was used for the first day of the week on which Christ rose.

Finally, he moves on in the last part (3) to teach us how we should observe the Sabbath. He is careful in his suggestions and what He may say and deduce from God's Word. His desire is not to bind consciences where God has not bound them, but carefully give guidelines and suggestions.

Overall, I very much enjoyed reading this book and I used it a lot in my own study for the 1689 Baptist Confession's chapter 22 on the Sabbath (sections 7-8). It is detailed, it is biblical and it is written in a loving and respectful tone. What more can we expect? Get it and read it already!

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Irresistible Grace, Effectual Calling - Scripture List

Simon Wartanian | 11,458 views | 2,545 words | 0:13:07 hours | 23 March 2014 22:21

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Irresistible Grace Effectual Calling

.../strong> by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.

2Cor 3:5-6 Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, 6 who has made us sufficient to be ministers of a New Covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.

2Cor 3:17-18 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18 And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.

Why some people don’t receive the Gospel

Jn 10:25-26 Jesus answered them, “I told you, and you do not believe. The works that I do in my Father's name bear witness about me, 26 but you do not believe because you are not among my sheep.

Jn 12:37-40 Though he had done so many signs before them, they still did not believe in him, 38 so that the word spoken by the prophet Isaiah might be fulfilled: “Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?” 39 Therefore they could not believe. For again Isaiah said, 40 “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.”

More in “Total depravity, Radical corruption” & “Sovereignty over the reprobate.”

This content is taken from this document

[1] I believe that Irresistible Grace is the logical conclusion to Unconditional Election, so, many of the verses for Unconditional Election apply also for Irresistible Grace, since God has set to save His elect, who can annul His purpose? (Isa 14:27)

[2] James White, The Potter’s Freedom (New Revised Edition 2009) p. 40

[3] “The Five Points of Calvinism: Defined, Defended, and Documented” Ed. 2, pp. 7.

[4] Isa 54:13

[5] C.f. Ps 14:7; Ps 53:6; Isa 59:20-21; Jn 4:22; Heb 8:8-12

[6] C.f. Isa 27:9; Rom 9:4; Heb 8:12

[7] Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved..

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