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1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 29,763 views | 38,282 words | 3:19:22 hours | 06 March 2015 23:00

...-marker-30-1" href="#footnote-30" rel="footnote"[30] The church is the assembly of God’s redeemed. The word congregation or assembly is a better fit for translation than the word church, which most often denotes the building in our society. We’ve argued in paragraph 2 that local churches should be composed of those who profess the true faith and live in a way consistent with that profession. But whom does He call to congregate? He calls those whom He died for to Himself. We’ve noted the Confessional use of the “Word and Spirit” formula in chapter 13:1.

We must understand and believe that the church is the creation of Jesus Christ. It belongs to Him. It is His wife. He takes the initiative to call her to Himself. The way in which He calls her is through His Word and Spirit. Which word is this? It is the word of the gospel which creates spiritual life. Peter speaks of this precious word when he says, “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” (1 Pet. 1:23, 25). God’s word, in the beginning, created the universe, and God’s word has recreated us spiritually. The apostle Paul says, ‘For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ’ (2 Cor. 4:6). He compares the creation of the world with the “new creation” of the believer (2 Cor. 5:17). The preached Word is called “the words of this Life” (Acts 5:20). It creates spiritual life and it points to the source of all life. This “word of life” is something to be held onto (Phil. 2:6). It nourishes us as a baby is nourished by milk (1 Pet. 2:1-2).

But this word is not alone. To call His people out of the world, the Lord Jesus sends both His Word and His Spirit. The Word alone, while powerful, convincing, true and good, cannot create life by itself. For that, the Spirit and His work are necessary. But the Spirit does not come alone. He comes with the Word which He has inspired for us. In 2 Thessalonians 2:13-14, the apostle connects their being “saved, through Sanctification by the Spirit and belief in the truth”. Furthermore, the apostle clarifies that they were called to this salvation “through our gospel, so that you may obtain the glory of our Lord Jesus Christ.” Both the work of the Spirit and the gospel were necessary for their conversion. Earlier, he said, “And I was with you in weakness and in fear and much trembling, 4 and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith might not rest in the wisdom of men but in the power of God” (1 Cor. 2:3-5). His words were not grounded in the wisdom of man, but in the power of the Spirit. He imparts the things revealed by the Spirit “in words not taught by human wisdom but taught by the Spirit” (1 Cor. 2:13). To the Thessalonians, he said that “our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction” (1 Thess. 1:5). The believers, whether universal or local, are called to be “members of the same body...through the gospel” (Eph. 3:6).

All that this means is that Word and Spirit create and call the church from the darkness into the light. The gospel, as used by the Spirit, creates the church. Since it creates the church, it stands at the center and core of the church. The gospel...

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

Simon Wartanian | 16,634 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

...ith of believers in the same way the elements of bread and wine are present to our outward senses. So intimate and close is our communion with the Lord when we partake of the Lord’s Supper. Therefore, it should be our endeavor to never miss the celebration of the Lord’s Supper and to partake of it in joy and in faith.

Means Of Grace

What is a means of grace? Is it a thing that grants grace to whom it is administered? Does it matter if the person has faith or not? In Reformed understanding, the means of grace supply grace and Sanctification to those who already have faith. In Catholic understanding, grace is administered by the work performed. The means of grace include:

The Word of God: (a) the reading, (b) teaching, and (c) preaching thereof.
The twofold ordinances, Baptism and the Lord’s Supper.
Church fellowship.
Prayer.
Worship.
Spiritual gifts.
Giving.
Church discipline.
Evangelism.

According to Wayne Grudem, “The means of grace are any activities within the fellowship of the church that God uses to give more grace to Christians.”^[23] They are not meant to convey regenerating grace, but sanctifying grace. In other words, a person does not become a Christian by being baptized (Roman Catholic view), but they are baptized and strengthened in their faith because of their regeneration (Reformed view). The means of grace are intended for believers alone. There are longer and shorter lists of the means of grace. Some point to Acts 2:42 as containing the elements of the means of Grace, which are: 1) the teaching and preaching of the Word of God, 2) church fellowship, 3) the Lord’s Supper, and 4) prayer. These are the things mentioned in the passage, but undoubtedly, we may understand both ordinances to be included under “the means of grace.” The reason why baptism is not mentioned is not because it is not a means of grace, or because it is not important. Rather, because baptism is the initiatory sign of the New Covenant, while the Lord’s Supper is the continuing sign of the New Covenant. In other words, there are no means of grace if there is no visible church. The means of grace are intended, primarily, to be communicated to the community of believers. Baptism is the ordinance that creates a visible community of believers, while the Lord’s Supper is the ordinance that upholds and nourishes this community of believers. We focus here upon the Lord’s Supper as a means of grace.

In the Roman Catholic view, the sacraments (including baptism and the Lord’s Supper), communicate grace regardless of the faith of the recipient. I’ll let Louis Berkhof explain the Roman Catholic view:

As far as the Lord’s Supper as a sacrament is concerned, the Roman Catholic Church teaches that it works ex opere operato, which means, “in virtue of the sacramental act itself, and not in virtue of the acts or disposition of the recipient, or of the worthiness of the minister (ex opere operantis).” This means that every one who receives the elements, be he wicked or pious, also receives the grace signified, which is conceived of as a substance contained in the elements. The sacramental rite itself conveys grace unto the recipient. At the same time it also teaches, rather inconsistently, it would seem, that the effects of the sacrament may be completely or partially frustrated by the existence of some obstacle, by the absence of that disposition that makes the soul capable of receiving grace, or by the priest’s want of intention to do what t...

A Review of Jeffrey D. Johnson's The Fatal Flaw

Simon Wartanian | 9,581 views | 4,031 words | 0:20:42 hours | 27 November 2015 22:25

Reformed Baptist Covenant Theology 1689 Federalism Westminster Baptism Infant Baptism Book Review Jeffrey Johnson The Fatal Flaw

... ineffectual and temporary shadows of the old covenant with the eternal realities and power of the new covenant.…by connecting infant circumcision…with baptism.” (p. 157)

Different Durations – The Old Covenant was destined to pass away. God did not intend it to be eternal. The fact that it had passed away is clear for example from Hebrews 8:13. While the New Covenant is called the “eternal covenant” in Heb 13:20. The Old Covenant was abolished in order to establish the New (Heb 8:6-11).

Different Efficacies – “The old covenant did not contain or offer grace (unmerited mercy – justification, or inward power – Sanctification) to its members, while the new covenant does.” (p. 163) The efficacy of the Mosaic was depended upon the obedience of the people as can be seen in many places in the Old Testament (e.g. Ex 19:5-6; Deut 30:19; Gal 3:10). But the efficacy of the New Covenant is not depended upon man, but upon the God-Man. It is He who provides that which God requires. He is the Covenant Keeper and by His doing we are made righteous and have a loving relationship with God. Chapter 13 is dedicated to the discussion of this topic along with questions concerning the law, justification and Sanctification established by the New Covenant.

I very much enjoyed these two chapters and benefited from his insights and was strengthened in my position.

In chapter 14 he lays out the nature of the New Covenant in contrast to the Mosaic Old Covenant. The differences include federal headship, theocracy, carnal perpetuity. He furthermore examines a few things like substitutionary atonement, the efficacy of infant baptism and nature of the Church in light of the knowledge gained about the nature of the New and Old covenants.

Chapter 15 is titled “The Meaning of Circumcision.” Here he brings up the two texts most often used by Paedobaptists to make the connection between baptism and circumcision. Those are Genesis 17:10 and Romans 4:11. He examines Romans 4:11 and shows the difference between Abraham’s circumcision and infant circumcision. He furthermore argues that the covenant of circumcision was pertaining to the natural seed of Abraham and not the spiritual seed.

This leads us to the next chapter which is titled “The Error of Integrating the Flesh with the Spirit.” In chapter 16 he seeks to show “the impossibility of applying this verse [Romans 4:11] to new covenant baptism without mixing physical and spiritual realities in the process.” (p. 195)

Covenantal Dichotomism

This book is dividing into two parts. The first was the Fatal Flaw where the Paedobaptist Covenant Theology is examined and combated. The second part is dedicated to the study of continuity and discontinuity between the covenants of God.

Part 2 is a very quick read containing small chapters exploring the connection between the various covenants of God. He focuses on the Abrahamic, Mosaic and Davidic.

Throughout his work (part 1 as well as part 2), Johnson tried to establish and make clear the distinction between Abraham’s twofold seed. So here he also shows and stresses that. It is crucial not apply those things which pertain to the fleshly seed of Abraham to the spiritual seed.

I very much enjoyed the second part also. It was a quicker read, but nonetheless helpful and biblical.

Johnson believes that the covenant with Abraham concerning the fleshly seed under which circumcision was included was a covenant of works. On the other hand the covenant c...

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

Simon Wartanian | 14,199 views | 2,323 words | 0:12:04 hours | 11 February 2014 13:56

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

... in the exercise of faith and patience, to abound in good works, doing and suffering what they are called to, that they may bring glory to God, and improve in a meetness for heaven; for God is not willing that any of these should perish, but that all of them should come to repentance. Here observe, 1. Repentance is absolutely necessary in order to salvation. Except we repent, we shall perish, Luke 13:3; Luke 13:5. 2. God has no delight in the death of sinners: as the punishment of sinners is a torment to his creatures, a merciful God does not take pleasure in it; and though the principal design of God in his long-suffering is the blessedness of those whom he has chosen to salvation, through Sanctification of the spirit, and belief of the truth, yet his goodness and forbearance do in their own nature invite and call to repentance all those to whom they are exercised; and, if men continue impenitent when God gives them space to repent, he will deal more severely with them, though the great reason why he did not hasten his coming was because he had not accomplished the number of his elect. "Abuse not therefore the patience and long-suffering of God, by abandoning yourselves to a course of ungodliness; presume not to go on boldly in the way of sinners, nor to sit down securely in an unconverted impenitent state, as he who said (Matt. xxiv. 48), My Lord delayeth his coming, lest he come and surprise you;"

Here is what John Gill said: [5]

but is longsuffering to us-ward: not to all the individuals of human nature, for the persons intended by us are manifestly distinguished from "some men" in the text, and from scoffers, mocking at the promise of Christ's coming, in the context, 2Pe 3:3; and are expressly called beloved, 2Pe 3:1; and God's longsuffering towards them is their salvation, 2Pe 3:15, nor is it true of all men, that God is not willing that any of them should perish, and that everyone of them should come to repentance, since many of them do perish in their sins, and do not come to repentance, which would not be the case, if his determining will was otherwise; besides, a society or company of men are designed, to which the apostle himself belonged, and of which he was a part; and who are described, in his epistles, as the elect of God, called out of darkness, into marvellous light, and having obtained like precious faith with the apostles; and must be understood either of God's elect among the Jews, for Peter was a Jew, and they were Jews he wrote to; and then the sense is, that the delay of Christ's coming is not owing to any slackness in him, but to his longsuffering to his elect among the Jews, being unwilling that any of that number among them should perish, but that all of them repent of their sins, and believe in him; and therefore he waits till their conversion is over, when a nation shall be born at once, and they that have pierced him look on him and mourn, and so all Israel shall be saved; or rather of the elect in general, whether among Jews or Gentiles, upon whom the Lord waits to be gracious, and whose longsuffering issues in their conversion and salvation. And upon account of these the Lord stays his coming till their number is complete in the effectual calling; and for their sakes he is longsuffering to others, and bears with a wicked world, with the idolatry, superstition, heresy, profaneness, and impiety, with which it abounds; but when the last man that belongs to that number is called, he will quick...

Total depravity, Radical corruption - Scripture List

Simon Wartanian | 5,496 views | 3,175 words | 0:16:18 hours | 23 March 2014 18:00

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Total Depravity Radical Corruption

...hom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness. 19 I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to Sanctification. 20 For when you were slaves of sin, you were free in regard to righteousness.

2Tim 2:24-26 And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, 25 correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.

Tit 3:3 For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.

Man is not able to come to God or believe in Him on his own

Jn 3:5-7 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’

Jn 6:43-47 Jesus answered them, “Do not grumble among yourselves. 44 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. 45 It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me— 46 not that anyone has seen the Father except he who is from God; he has seen the Father. 47 Truly, truly, I say to you, whoever believes has eternal life.

Jn 6:60-71 When many of his disciples heard it, they said, “This is a hard saying; who can listen to it?” 61 But Jesus, knowing in himself that his disciples were grumbling about this, said to them, “Do you take offense at this? 62 Then what if you were to see the Son of Man ascending to where he was before? 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. 64 But there are some of you who do not believe.” (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) 65 And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.” 66 After this many of his disciples turned back and no longer walked with him. 67 So Jesus said to the Twelve, “Do you want to go away as well?” 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, 69 and we have believed, and have come to know, that you are the Holy One of God.” 70 Jesus answered them, “Did I not choose you, the Twelve? And yet one of you is a devil.” 71 He spoke of Judas the son of Simon Iscariot, for he, one of the Twelve, was going to betray him.

Jn 8:39-47 They answered him, “Abraham is our father.” Jesus said to them, “If you were Abraham’s children, you would be doing the works Abraham did, 40 but now you seek to kill me, a man who has told you the truth that I hea...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 20,711 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

...the Spirit applies the message of the gospel to our life and grants us the ability to accept the call of the gospel and respond positively. It is in this sense that most passages that speak of God’s calling are concerned with. My favorite passage on the effectual calling of the Spirit and the gospel proclamation is in 2 Thessalonians 2–

2 Thess. 2:13-14 But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through Sanctification by the Spirit and belief in the truth. 14 To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ.

In contrast to those to whom God sends delusions because they refuse to love the truth (2 Thess. 2:11-12), Paul praises and thanks God because He has chosen the Thessalonians. He always gives thanks to God for their salvation. He is thankful that they’re beloved and they are elect. God’s choice was made in eternity as is elsewhere clear in Paul (Eph. 1:4-5, or if the alternative option is more correct: “Some manuscripts chose you from the beginning”), but the application of that work begins with the effectual calling. In v. 14, Paul says that they were called to be saved, but how were they called? The answer is through the proclamation of the gospel by Paul and his companions. It is by means of the gospel, which Paul elsewhere says is the “power of God for salvation” (Rom. 1:16), that God called us to be saved. He called us for a purpose: we are to obtain the glory of our Lord, we are to be co-heirs with Him. For those who object to election on the basis that it invalidates evangelism, please consider this passage. Both election and evangelism are contained in the text with no hint of contradiction. In fact, God’s sovereign election is praised! God elected and God sent the gospel through Paul to the Thessalonians to bring them to saving faith.

Do you wonder why when the gospel is proclaimed some people mock and others receive the Savior? To some, the gospel is utter foolishness. Paul says in 1 Corinthians 1–

1 Cor. 1:22-24 For Jews demand signs and Greeks seek wisdom, 23 but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.

Jews demanded signs from the Lord Jesus and likewise from His disciples. The idea of a crucified Messiah just couldn’t fit their expectations and theology. On the other hand, the Greeks seek wisdom, they seek σοφία (sophia), they’re known for their love of philosophy. But even to the Greeks, the preaching of Christ crucified is foolishness, but more troubling is talking to them about resurrection (see Acts 17:32)! To both of these groups, the message of the cross is foolishness (1 Cor. 1:18). But there is something different in v. 24. Paul explains the problem that Jews and Greeks have with the message of the cross and then follows that in v. 24 with a “but.” Yes, it is true that He is a stumbling block and foolishness to these groups, but there is another group. Those who are called. Who are they? Well, they are the ones who see the Lord Christ as He is, not a stumbling block nor folly, but the power and wisdom of God. What is then the difference in the third group? Nothing in themselves, it is merely in the fact that God has called them. Paul is speaking of two groups, each group containing both Jews and Gentiles (or Greeks)...

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

Simon Wartanian | 13,581 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

...style="color: #ff0000;"qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9 For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. 10 Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall.

1. It is God, and God by His divine power, Who has granted us everything necessary for our salvation and Sanctification. He has given us by grace everything that is necessary for us to live godly lives in Jesus Christ including His Holy Spirit and the Holy Scriptures (2Tim. 3:16-17). The way that God did this was through giving us His knowledge. God did this when He saved us, when we received the knowledge of truth in sincerity and faith. Furthermore, God is described as the One Who effectually called (see chapter 10) and summoned the believer to “his own glory and excellence”. God summoned the believer to partake of the divine nature, to share in His joy and life. God, Who in eternity past existed as Father, Son, and Holy Spirit; ever-glorious, ever-joyful and ever-excellent, has promised those who deserve nothing but His wrath to share in Himself and His joy. It is God Who called us and His call is irrevocable (Rom. 11:29). It is God Who has granted us His knowledge through which we were saved and were granted all that we need for life and godliness. It is all the work of God.

2. The purpose for the “precious and very great promises” of God is that we “become partakers of the divine nature.” Does that mean that we become God? No. The apostle “intended to say that when divested of all the vices of the flesh, we shall be partakers of divine and blessed immortality and glory, so as to be as it were 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 regenerat...

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

Simon Wartanian | 13,588 views | 6,372 words | 0:32:47 hours | 06 March 2015 19:19

The 1689 Second Baptist Confession Of Faith Confession Commentary Confession Study Reformed Baptist Chapter 21 Christian Freedom Liberty Liberty Of Conscience Antinomianism

...you” (John 14:17). He is at the present with them and around them, but in the future, He will be in them. Furthermore,

John 7:39 Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.

Albert Barnes notes:

For the Holy Ghost was not yet given. Was not given in such full and large measures as should be after Jesus had ascended to heaven. Certain measures of the influences of the Spirit had been always given in the conversion and Sanctification of the ancient saints and prophets; but that abundant and full effusion which the apostles were permitted afterward to behold had not yet been given. See Acts 2:1-12; Acts 10:44; Acts 10:45.^[6]

It was necessary for the Son to go back to Heaven for the Spirit to descend upon the disciples (John 16:7). The Lord Jesus says that we should be happy that He is going back to heaven, but He will not leave us alone. He will send His Holy Spirit. It is good for us that the Lord Jesus went back to heaven and sent His Holy Spirit. Sam Waldron writes:

The language used of the new presence of the Spirit—baptism, outpouring, river—all speaks of increase. This seems logical, because really to know the increased truth of the New Covenant requires increased measures of the Spirit.^[7]

Moreover, the gifts of the Holy Spirit are, unlike under the Old Testament, distributed according to God’s will to all believers (1 Cor. 12-14; Rom. 12:3-8). This was not the case under the Old Testament. Back then some of God’s people would have the gifts of the Spirit, but now all of them do. The Spirit came upon the 70 elders of Israel in the wilderness (Num. 11:25). He came upon the judges of Israel (Judg. 3:10, 6:34; 11:29; 14:6, 19; 15:14). He indwelt David (Ps. 51:11; 1 Sam. 16:13). The Holy Spirit could have come upon a person and then depart as in the case of King Saul (1 Sam. 10:6, 10; 11:6; 16:14). But In the New Covenant, not only all covenant members have the Spirit (under the OT all true believers did have the indwelling Spirit), but also all have some gift(s) of the Holy Spirit:

1 Cor. 12:7 To each is given the manifestation of the Spirit for the common good.

Oh, beloved brothers and sisters, how great are the liberties that God has blessed us with! Praise God from Whom all blessings and liberties flow!

§2 Liberty Of Conscience

God alone is Lord of the conscience, 1 and hath left it free from the doctrines and commandments of men which are in any thing contrary to his word, or not contained in it. 2 So that to believe such doctrines, or obey such commands out of conscience, 3 is to betray true liberty of conscience; and the requiring of an implicit faith, an absolute and blind obedience, is to destroy liberty of conscience and reason also. 4
1. James 4:12; Rom. 14:4; Gal. 5:1
2. Acts 4:19; 5:29; 1 Cor. 7:23; Matt. 15:9
3. Col. 2:20, 22-23; Gal. 1:10; 2:3-5; 5:1
4. Rom. 10:17; 14:23; Acts 17:11; John 4:22; 1 Cor. 3:5; 2 Cor. 1:24

God alone is Lord of the conscience (Jas. 4:12; Rom. 14:4), which means that God alone can dictate to us what we ought or ought not to do or believe. Therefore, since He is Lord of the conscience, He has left the consciences of men free from the doctrines and comments of men which are contrary to His word, or not contained in it (Matt. 15:9; Acts 4:19; 5:29; 1 Cor. 7:23). God has not left the conscience free and that’s it. He has left it free in a specific ...

Review of Wayne Grudem's Systematic Theology

Simon Wartanian | 17,132 views | 1,938 words | 0:010:06 hours | 19 July 2015 19:18

Wayne Grudem Systematic Theology Book Review Calvinism Baptist Continuationist Premillennialism

...o 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 the very words of God. At first I found this rather strange and I was committed that the prophets were God’s mouthpiece as that is the case in the OT, but Dr Grudem argues that the Ap...

Hebrews 6:4-6, Apostasy and Calvinism

Simon Wartanian | 15,643 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

...ifts (they have become ‘associated with’ the work of the Holy Spirit or have become partakers of the Holy Spirit and have tasted the heavenly gift and the powers of the age to come). They have been exposed to the true preaching of the Word and have appreciated much of its teachings (they have tasted the goodness of the Word of God). These factors are all positive, and people who have experienced these things may be genuine Christians. But these factors alone are not enough to give conclusive evidence of any of the decisive beginning stages of the Christian life (regeneration, saving faith and repentance unto life, justification, adoption, initial Sanctification). In fact, these experiences are all preliminary to those decisive beginning stages of the Christian life. The actual spiritual status of those who have experienced these things is still unclear^[12]

Lastly, Dr. John Frame weighs in on this with the example of Judas who experienced these things:

Can we regard the people in this passage as false believers? I think we can. Think of Judas Iscariot, chosen by Jesus to be one of the twelve disciples. By joining Jesus’ band of followers, he turned away from the sinful world, a kind of repentance. Doubtless he received the baptism of repentance for the forgiveness of sins, either from Jesus or from John. He was enlightened by hearing Jesus’ teaching. He tasted the heavenly gift [Dr. Frame understands this to refer to supernatural gifts] as he watched Jesus heal and prophesy.1267 He shared the Spirit, at least as much as King Saul did when he prophesied, and people asked, “Is Saul also among the prophets?” (1 Sam. 10:11). Judas also tasted the good word of Christ and Jesus’ miraculous powers, the powers of the age to come, the powers of the coming kingdom. Judas himself preached Christ and worked miracles in his name (Matt. 10:1–42). But he proved to be reprobate, unbelieving. He betrayed Jesus, who said of him that it would have been better if he had not been born. Externally, he seemed to be a believer, and indeed, he had many advantages that believers have, hearing Jesus’ words and watching his miracles.

Perhaps even more to the focus of the letter to the Hebrews: OT Israel was much like this—enlightened in comparison with the other nations, experiencing all sorts of heavenly gifts, powers, and words. But many of the Israelites were wicked and turned against God.^[13]

Then have fallen away

This falling away, is a total falling away and not a falling into sin for example, but it is a falling by which the person renounces completely the Christian faith. They have not fallen from their regenerate state, they have not fallen from the hand of God, but rather, they have fallen away from their previous profession. Though all of the descriptions given in vv. 4-5 could describe a true Christian, yet they are not conclusive as Judas and the “workers of lawlessness” of Matthew 7:21-23 experienced many of the same and similar things.

The word “then” is not in the original Greek, but it is supplied by the translators for a better translation in the English and a better understanding of the passage. In this way, their falling away is described against the background of their experience with the Christian faith as described in vv. 4-5. It is as if the Author said, “if even after experiencing these things, which, if regeneration were a natural work, would have undoubtedly led you to regeneration and you fall away from your previous pr...