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1689 Baptist Confession Chapter 9: Of Free Will - Commentary

Simon Wartanian | 19,985 views | 16,462 words | 1:25:57 hours | 04 March 2015 21:41

...ldquo;all our righteousnesses [are] as filthy rags” (Isa. 64:6 KJV).

Dead in sin

The phrase is used by Paul a few times (Eph. 2:1, 5; Col. 2:13) to note the utter depravity of man in sin. It denotes that fallen man, just like any man, cannot raise himself up from the dead. It is as if sin is all that he can see and desire. He cannot escape it because he does it want to escape it. Such is the sad state of fallen man. He is not merely sleeping or sick in his sins and trespasses seeking to be healed. All his actions, which proceed from his “dead in sins” state, are sinful. That’s why the Bible often speaks of Regeneration and salvation as being a resurrection (e.g., John 5:24-25; Eph. 2:5-6; Col. 2:13). We have to be made alive and set free from our sin. We are fixed by our fallen nature in sin and we do not desire to escape it. Paul said—

Rom. 6:20 For when you were slaves of sin, you were free in regard to righteousness.

Slaves are not free, but fallen man is free in regards to righteousness, meaning—he is free from anything that has to do with righteousness. They have no desire or “allegiance” (HCSB) to righteousness. Righteousness was far away from them who were slaves of sin. They had nothing to do with righteousness. Their will was to do sin and their allegiance was to Satan (John 8:44; Eph. 2:2-3; 2 Tim. 2:26). They are under a hard and cruel master and they follow his will.

The Bible also tells us about fallen man’s inclinations. Before and after the Flood, it is said that “Every inclination of the thoughts of their minds was only evil all the time” (Gen. 6:5 NET; 8:21). Even from childhood man’s intentions and inclinations are evil and thus opposed to God. But if our inclinations and intentions are what determine our will, how can it be properly said that man is able to come to God or do anything pleasing to Him if His inclinations are against Him? It is impossible without a heart change—the miracle of Regeneration.

Inability to come to God

Fallen man cannot convert himself, nor can he even prepare himself for conversion. What we said above about fallen man’s actions all being sinful in God’s sight (Rom. 14:23; 2 Tim. 2:26) obviously does not exclude the fact that he cannot come to God or convert himself. Rather, the data above implicitly says that fallen man cannot and will not come to God because of his sinfulness and God’s utter holiness and righteousness.

It is common to hear people saying that they are searching for God, but are they? What does the Bible say? Is not what we have already said enough to conclude that no such thing can spring from man’s will? How can a man dead in sins, following the will of Satan—the enemy of God—come of his own to God and seek Him? That’s an impossibility. Paul, when he looks at the whole of humanity, expressly says that “no one seeks after God” (Rom. 3:11). But you may say, “people do seek for God!” That might be true and it is true in two senses. Either they are seeking the pleasures and peace that come from God and not the person of God Himself, or it is God Who is seeking them. In the former, men are seeking after idols; in the latter, men are seeking after God because He is seeking after them. The Lord Jesus’ mission was “to seek and save the lost” (Luke 19:10), He was not sent so that the lost might seek Him, rather, He is the Seeker! But we have a more express testimony to this effect from the lips of our Lord:

John 6:44 No one can come to me unless the Father who s...

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

Simon Wartanian | 14,553 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

... one with God as far as our capacities will allow.”^[3] John Gill comments on this:

that by these you might be partakers of the divine nature; not essentially, or of the essence of God, so as to be deified, this is impossible, for the nature, perfections, and glory of God, are incommunicable to creatures; nor, hypostatically and personally, so as the human nature of Christ, in union with the Son of God, is a partaker of the divine nature in him; but by way of resemblance and likeness, the new man or principle of grace, being formed in the heart in Regeneration, after the image of God, and bearing a likeness to the image of his Son, and this is styled, Christ formed in the heart, into which image and likeness the saints are more and more changed, from glory to glory, through the application of the Gospel, and the promises of it, by which they have such sights of Christ as do transform them, and assimilate them to him; and which resemblance will be perfected hereafter, when they shall be entirely like him, and see him as he is:^[4]

Matthew Poole notes on this passage:

That by these ye might be partakers of the Divine nature: we are said to be partakers of the Divine nature, not by any communication of the Divine essence to us, but by God’s impressing upon us, and infusing into us, those divine qualities and dispositions (knowledge, righteousness, and true holiness) which do express and resemble the perfections of God, and are called his image, Eph 4:24; Col 3:10. And we are said to be made partakers of this Divine nature by the promises of the gospel, because they are the effectual means of our Regeneration, (in which that Divine nature is communicated to us), by reason of that quickening Spirit which accompanieth them, 2Co 3:6, works by them, and forms in us the image of that wisdom, righteousness, and holiness of God, which appear in them; or of that glory of the Lord, which when by faith we behold in the glass of gospel promises, we are changed into the same image, even as by the Spirit of the Lord, 2Co 3:18. Or,

the Divine nature may be understood of the glory and immortality of the other life, wherein we shall be conformed to God, and whereof by the promises we are made partakers.^[5]

The purpose of God in this is that we may share in His holiness (Heb. 12:10), become like He is in holiness and righteousness without sin. We escape from the corruption of the world and instead become partakers of the divine nature. This is the purpose of God in giving us “his precious and very great promises”. We escape the “sinful nature” to partake and be like God in holiness and un-sinfulness.

3. This is the reason and the goal to look forward to, namely, that we may escape the corruption of the world and partake of the divine nature, that we should seek to grow. The apostle calls us to do everything in our power to grow in the faith and he lists some qualities and virtues which he says testify to us (if they’re found in us) that we are called and elect. The apostle names these things individually and links them together because these things are supplemental and belong to our faith. These things grow out of our faith, if indeed it is true and living faith. We should not see these virtues and qualities as things which are disconnected from each other, but rather virtues growing out of each other. The apostle mentions the following:

faith with virtue
- virtue with knowledge
  - knowledge with self-control
    - self-control with stead...

1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 32,671 views | 38,282 words | 3:19:22 hours | 06 March 2015 23:00

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 26 Church Church Government Elders Deacons Members Universal Church Local Church Congregationalism Polity

...t would be wrong to think of the invisible or universal church as something that does not exist in the world, as something which is merely in the mind of God or the mind of the theologian. That is wrong. This paragraph teaches that the church of paragraph 1 (the universal church) becomes visible. The invisible church exists truly in time and history. It is the church both of living believers as well as glorified believers in heaven. But this invisible church becomes visible in the local church. Those who are called to the universal church of God are likewise called to the visible church and thus to be “visible saints.” One enters into the body of Christ, the universal church, by Regeneration and by the Holy Spirit’s work (e.g., 1 Cor. 12:13). But entrance to the local or visible church is by profession of faith and baptism, which is a sign of new life. Louis Berkhof beautifully expresses this:

The invisible Church naturally assumes a visible form. Just as the human soul is adapted to a body and expresses itself through the body, so the invisible Church, consisting, not of mere souls but of human beings having souls and bodies, necessarily assumes a visible form in an external organization through which it expresses itself. The Church becomes visible in Christian profession and conduct, in the ministry of the Word and of the sacraments, and in external organization and government.^[15]

The two ways of seeing the church, invisible and visible, do not speak of two churches. Christ has one church for whom He gave His life (Matt. 16:18; Eph. 5:25). Ideally, only those who belong to the invisible church should be members of the visible church. Since the universal church consists of born-again, Spirit-indwelt, united-to-Christ believers, why should its visible manifestation be any other? But we’ve said over and over again that the invisible church is the church as God infallibly sees it. God has not granted us the gift of infallibility. Therefore, how are we to know who should belong to a visible or local church and who should not? Does it matter to God? To ask such a question is to answer it. It is a ridiculous question which assumes that God does not care about that which He has spoken about in His Word. The majority of the Epistles in the New Testament were addressed to visible, definite, and local churches. They were not written to some heavenly church. They were not written to the universal church although they certainly were written for it. They are addressed to visible churches in the Roman world. How are these people addressed?

The church at Rome is described as:

“all those in Rome who are loved by God and called to be saints” (Rom. 1:7).
Their “faith is proclaimed in all the world” (Rom. 1:8).

The church at Corinth is described as:

“To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours” (1 Cor. 1:2).
They are being supplied “so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, 8 who will sustain you to the end, guiltless in the day of our Lord Jesus Christ” (1 Cor. 1:7-8).
They are described as coming “together as a church” (1 Cor. 11:18; 14:23).

The church at Ephesus is described as:

“the saints who are in Ephesus, and are faithful in Christ Jesus” (Eph. 1:1).
They are blessed “in Christ with every spirit...

Welcome To The Staunch Calvinist

Simon Wartanian | 15,506 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

...

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 1: Of the Holy Scriptures - Commentary

Simon Wartanian | 30,730 views | 35,236 words | 3:04:25 hours | 04 March 2015 20:52

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 1 Holy Scriptures Bible Canon Inspiration Authority Inerrancy Infallibility Apocrypha Old Testament New Testament Canon Sufficiency Sola Scriptura

...It is that which is perfect, complete and sufficient. In it, we have everything that God wants us to know about life and godliness. It is the instrument which the Holy Spirit uses to convert us: reviving (ESV), renewing (HCSB), restoring (ISV), converting (KJV), refreshing (YLT) our souls. This is in accordance with what Peter says in 1 Peter 1:23, 25: “…you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God…this word is the good news that was preached to you.” Through the word of the gospel, which comes from the Word of God—the special revelation of God to His people, Regeneration comes. God’s word gives us knowledge, it makes the believer wise because it is the Word of the Only Wise God. Psalm 119:30 says, “The unfolding of your words gives light; it imparts understanding to the simple.” Study and reading of God’s Word gives us wisdom and understanding. The Lord’s precepts are right, therefore we are not led astray from the narrow path by following the Word. The commandments and Word of God is pure and it enlightens our eyes, showing us the way in which we should go. To the believer, they are more precious than the treasures which the world offers, because in the Word we have the Word of God, Who is our only Treasure. It is the treasure which God has left us and to us, it is sweeter than honey.

The Psalmist could not describe the Word of God in such a way if he thought that the Word was incompetent and not enough. Rather, while possessing very little of Holy Scripture, since the canon was not complete yet, David speaks of the sufficiency, truthfulness, and perfection of Holy Writ.

The Closed Canon Of Scripture

The closed canon of Scripture refers to the fact that no new revelation or traditions of men should be added to the Holy Scripture. Even if God would give a new revelation, it is not to be on par with Scripture, nor added to Scripture. The canon was closed not at the time when the church arrived at the 66 books of the Bible, but with the writing of the last New Testament book, the Apocalypse. The canon was closed with the vision of the Apocalypse as God-breathed. The book of the Law warned not to add anything to God’s Law:

Deut. 4:2 You shall not add to the word that I command you, nor take from it, that you may keep the commandments of the LORD your God that I command you.

cf. Deut. 12:32.

Even at a time when the canon of Scripture was not complete and was not closed, the people were warned in not making their own additions and subtractions from Scripture. They were to closely follow what God has given and have that as their canon and ruling measure of true from false prophets. They were to test everything by what God had already revealed. If the canon was to be expanded, it had to be by the authority and inspiration of God. Wayne Grudem cites the following passages which support the idea that the prophets were the authors of the Old Testament: 1 Samuel 10:25; 1 Chronicles 29:29; 2 Chronicles 20:34 and 1 Kings 16:7; 2 Chronicles 9:29; 12:15; 13:22; 26:22; 32:32; Jeremiah 29:1; 30:2; 36:1–32; 45:1; 51:60; Isaiah 30:8; Ezekiel 43:11; Daniel 7:1; Habakkuk 2:2. It is amazing to see the stress in these passages upon the authorship of prophets from whom came the Word of God. Exodus 7:1-2 is especially of importance here. The prophet merely functioned as the mouthpiece of God to the people. Therefore, since the Messiah had not come and the canon was not closed, ...

1689 Baptist Confession Chapter 2: Of God and of the Holy Trinity - Commentary

Simon Wartanian | 25,852 views | 28,880 words | 2:33:55 hours | 04 March 2015 20:55

The Second Baptist Confession Of Faith Confession Commentary Chapter 2 God Trinity Attributes Of God Immutability Repentance Of God Love Of God Justice Of God Spirituality Of God Monotheism

...weh? (Ps. 78:18; 40, 106:32)

He is the One who regenerates, the One who gives spiritual life.

John 3:6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.
John 6:63 It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life.
Titus 3:5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of Regeneration and renewal of the Holy Spirit,

He is the One who gives physical life.

Job 27:3 as long as my breath is in me, and the spirit of God is in my nostrils, (cf. Job 32:8; 33:4; 34:14)
Ps. 104:30 When you send forth your Spirit, they are created, and you renew the face of the ground.

The Holy Spirit is fully and completely God. He is called the Spirit of God (Gen. 1:2), Holy Spirit (Ps. 51:11), the Helper (John 14:16, 26), and Eternal Spirit (Heb. 9:14). He knows all things (1 Cor. 2:10-11); He is the “power of the Most High” (Luke 1:35); and He is everywhere (Ps. 139:7-13). He is not only the Spirit of God the Father (e.g., Gen. 1:2), but He is also called the Spirit of Christ/Son (Acts 16:7; Rom. 8:9; Gal. 4:6; Phil. 1:19; 1 Pet. 1:11). We declare that our study has led us to the conclusion that the Father is God, the Son is God, and the Holy Spirit is God. If we were to stop here, we may be led to tri-theism, but the Bible is very clear on Monotheism. We have touched briefly on Monotheism above, but let us repeat a couple of things.

Trinity Chart

The following chart is taken from CARM and was made by Matt Slick:

	FATHER	SON	HOLY SPIRIT
Called God	Phil. 1:2	John 1:1,14; Col. 2:9	Acts 5:3-4
Creator	Isaiah 64:8	John 1:3; Col. 1:15-17	Job 33:4, 26:13
Resurrects	1 Thess. 1:10	John 2:19, 10:17	Rom. 8:11
Indwells	2 Cor. 6:16	Col. 1:27	John 14:17
Everywhere	1 Kings 8:27	Matt. 28:20	Psalm 139:7-10
All knowing	1 John 3:20	John 16:30; 21:17	1 Cor. 2:10-11
Sanctifies	1 Thess. 5:23	Heb. 2:11	1 Pet. 1:2
Life giver	Gen. 2:7: John 5:21	John 1:3; 5:21	2 Cor. 3:6,8
Fellowship	1 John 1:3	1 Cor. 1:9	2 Cor. 13:14; Phil. 2:1
Eternal	Psalm 90:2	Micah 5:1-2	Rom. 8:11; Heb. 9:14
A Will	Luke 22:42	Luke 22:42	1 Cor. 12:11
Speaks	Matt. 3:17; Luke 9:25	Luke 5:20; 7:48	Acts 8:29; 11:12; 13:2
Love	John 3:16	Eph. 5:25	Rom. 15:30
Searches the heart	Jer. 17:10	Rev. 2:23	1 Cor. 2:10
We belong to	John 17:9	John 17:6	...
Savior	1 Tim. 1:1; 2:3; 4:10	2 Tim. 1:10; Titus 1:4; 3:6	...
We serve	Matt. 4:10	Col. 3:24	...
Believe in	John 14:1	John 14:1	...
Gives joy	...	John 15:11	John 14:7

Monotheism and Equality

Indeed, we cannot stop by only showing the deity of the Father, Son, and Holy Spirit. We must now show that this Tri-unity is consistent with the Bible’s testimony about monotheism. We must show the “oneness” in the “threeness.” From the first chapter and verse of Holy Scripture, we see the One Being of God.

Gen. 1:1 In the beginning, God created the heavens and the earth.

He is the God Who was there even before time began. He is the First and the Last. There was not a war among the gods which resulted in the creation, or creation of preexistent matter, no. The God of the Bible is the only God that exists, all others are delusions and are false. He is the Sovereign and all-sufficient God Who created b...

1689 Baptist Confession Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof - Commentary

Simon Wartanian | 13,309 views | 3,261 words | 0:17:00 hours | 05 March 2015 19:57

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 20 General Revelation Special Revelation The Necessity Of The Gospel The Work Of The Holy Spirit

...rist to the elect. To be born again and thus be saved, it is necessary to be “born of the Spirit” (John 3:5-6), otherwise, we are still in the “flesh” and in our sin. Our Lord declares that “It is the Spirit who gives life” and “the flesh is no help at all” (John 6:63). Therefore, if God would be pleased to give us life in Christ, He will send both the gospel and His Spirit to make that work effectual in the hearts of His elect. The gospel is clear and reveals Christ, yet for the gospel to be applied to the hearts of people, the work of the Spirit is crucial and necessary. God cleansed us and regenerated us by the Spirit, “the washing of Regeneration and renewal of the Holy Spirit” (Titus 3:5). Both the gospel and the work of the Holy Spirit of God, the Third Person of the Blessed Trinity, are necessary for the salvation of the elect. In this way, we see the Trinitarian work of redemption. The Father Who planned redemption and elected a people to be given to the Son. The Son Who obeyed the Father and accomplished redemption for those given to him. The Spirit Who applies the work and benefits which the Son bought by His blood to His elect. All glory to the Triune God—Yahweh.

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

(Romans 1:16)

Footnotes

^ Sam E. Waldron. A Modern Exposition Of The 1689 Baptist Confession Of Faith. (Darlington: Evangelical Press, 2013). pp. 302-303.
^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
^ John Calvin. Commentaries. Taken from the TheWord Bible Software. In loc.

...

1689 Baptist Confession Chapter 27: Of the Communion of Saints

Simon Wartanian | 12,203 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

...o 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 says the reason for our union with Christ in His death was so that we would die to sin and sin might lose its power over us. Since we have died with Christ, we will also now live with Him. Christ lives His resurrection life in His people through the Spirit Whom He poured on us. Just as the Lord Christ died and was raised to life, so likewise we should die to sin and live to God in Christ. Our Christian life is to be lived in, with, and because of Christ. To die to sin is an essential part of Christian sanctification, therefore we see that even our sanctification is because of our union with Christ. In Christ, we have everything we need for the Christian life. We are even living with Him (Rom. 6:8, 11). Dr. Wayne Grudem writes:

John writes, “God gave us eternal life, and this life is in his Son” (1 John 5:11), and Paul speaks of “the promise of the life which is in Christ Jesus” (2 Tim. 1:1). We read that “in Christ” are “faith and l...

Review of Wayne Grudem's Systematic Theology

Simon Wartanian | 19,380 views | 1,938 words | 0:010:06 hours | 19 July 2015 19:18

Wayne Grudem Systematic Theology Book Review Calvinism Baptist Continuationist Premillennialism

...that glorified body, nothing actually convinces us that the Lord Jesus ceased to be human at the moment of His ascension. In fact the Bible tells us that it is the man Christ Jesus who is our Mediator:

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

The Application of Redemption

Part 5 is entitled The Doctrine of The Application of Redemption. Therein Dr. Grudem handles among other things:

Common Grace
Election and Reprobation
The Gospel Call and Effective Calling
Regeneration
Conversion (Faith and Repentance)
Justification (Right Legal Standing Before God)
Adoption (Membership in God’s Family)
Sanctification (Growth in Likeness to Christ)
Death and the Intermediate State
Glorification (Receiving a Resurrection Body)
Union with Christ

These chapters are excellent like the rest and if you didn’t know, Dr Wayne Grudem is a full-fetched Calvinist and in these chapters, what is called “Calvinism” is argued and shown to be the system of the Bible itself. He follows Romans 8:29-30 in laying out these doctrine sin this way:

Rom 8:29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

The Doctrine of the Church

Part 6 of this treatment deals with Ecclesiology. I’ve learned a ton in this part, because it wasn’t something that I’ve read about before.

Being a baptist, he argues for a congregational and independent type of church and makes the case for the consistent plurality of elders in NT congregations.

What I also liked was the distinction that he made with with more and less pure churches. He admits that in the present time there will not be a church which is perfect in doctrine, but there will be churches which are more or less pure churches. There are no perfect churches.

Being a Reformed Baptist myself, I loved his treatment of Baptism (chapter 49) and his interaction with Louis Berkhof’s Systematic Theology on Protestant Infant Baptism. I though that his case for Credobaptism was strong and he was gracious toward our Padeobaptist brethren.

An important doctrine which he got me more thinking about was the Gifts of the Spirit. He being a continuationist and I...kinda undecided, but was practically a cessationist, but couldn’t make up my mind from the Scriptures because according to my judgment I didn’t see any where in the NT the idea that the spritual gifts would stop.

A few things should be said, Dr. Grudem is an excellent theologian, so he is not like the prosperity preachers and the Benny Hinns. He does not believe that “NT congregational prophecy” is the speaking of the very words of God, but he defines prophecy as “telling something that God has spontaneously brought to mind.”^[3] He does not believe that NT congregation prophecy is predicting the future. Further, he believes that in the OT the prophets spoke the very words of God and to disobey a prophet was the same as to disobey God. But this is not the case in the NT. In the NT, the prophets are replaced with the Apostles (which is an office limited to the first century he believes) which are given the authority to write the God-breathed word of God. It is the Apostles, not the prophets in the NT which write and speak ...

Extensive review of Jonathan Menn's Biblical Eschatology

Simon Wartanian | 5,156 views | 12,397 words | 1:05:40 hours | 09 February 2022 21:11

Book Reivew Jonathan Menn Eschatology Amillennialism Dispensationalism Millennium

...rsquo; (p. 310) I show in my book that the most prominent amillennial interpretation of the nature of the resurrection is the entrance of the believers into heaven (Simon Wartanian, A Layman’s Systematic and Biblical Exposition of the 1689 London Baptist Confession of Faith: Vol. II [Creative Space KDP, 2021], p. 513, expanded version of this article):

The saints’ share in the resurrection of Christ (Sam Waldron);
Regeneration (Kim Riddlebarger, A Case For Amillennialism, pp. 247-249, though he mixes views 2 and 3; Robert L. Reymond, A New Systematic Theology, p. 1063; James P. Boyce, Abstract of Systematic Theology, pp. 458-461);
Entering heaven (Herman Hoeksema; Anthony Hoekema, Bible and The Future, pp. 232-237; William Hendriksen, More Than Conquerors, pp. 191-192; G. K. Beale, Revelation: A Shorter Commentary, pp. 438-445; Dean Davis, The High King of Heaven, pp. 478-482; Sam Storms, Kingdom Come, pp. 451-466; Kim Riddlebarger, A Case For Amillennialism, pp. 242-249; Cornelis Venema, The Promise of the Future, pp. 331-336; Robert B. Strimple, “Amillennialism” in Three Views of the Millennium; David J. Engelsma; Louis Berkhof, Systematic Theology, pp. 715-716, 726-727; Saekle Greijdanus, De Openbaring Des Heeren Aan Johannes, pp. 299-303; Herman Bavinck, Gereformeerde Dogmatiek, pp. IV:660-663, §569; B. B. Warfield; Geerhardus Vos, Shorter Writings, pp. 44-45; John Calvin, Tracts and Treatises, p. III:446).

The parallel with Revelation 6:9 also indicates that the reign is currently happening in heaven. This is also consistent with the promises given to the churches in Revelation 2:26-27 and 3:21. Dr. Menn seems to take a combined view of the first resurrection (see pp. 386-289).

(3) In Revelation 20:7-10 we see a recapitulation of what we’ve previously seen in Revelation 16:14-16 and 19:17-21 (as well as Rev. 6:12-17). The same final battle is fought. These other passages clearly describe the final judgment and final battle; therefore, the structure of Revelation cannot be chronological but is rather recapitulatory. The connection between these passages is not only seen by the use of the same description for “the war” (ton polemon) or the idea of forces being “gathered,” but also in their dependence upon Ezekiel 38-39.

(4) Menn contends that “Rev 20:7-10 and 20:11-15 both describe the final judgment, each description has its own emphasis.” (p. 314). Earlier in the book, he had discussed how the final judgment can be viewed as a battle or as a courtroom proceeding (pp. 302-303). He cites William Shea who explains the emphases: “The earlier of the two [Rev 20-7-10] emphasizes the destruction of the devil and his agents, perhaps because the whole narrative of Rev 20 began with him as its subject. Then the c

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