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

Simon Wartanian | 13,289 views | 3,261 words | 0:17:00 hours | 05 March 2015 19:57

... Israel until the full consummation came with Christ’s establishment of the New Covenant in His blood (Heb. 8:6). God is always free to do as He wills. There isn’t any obligation on His side to save any wicked sinners, but He, through Christ the Savior, has saved countless rebels and turned them into beloved children of His. This paragraph asserts the freedom of God in giving the gospel to any whom He pleases. No one in the world deserves to hear the gospel, much less be saved by believing it, therefore, God granting sinners faith and repentance is a great display of His love and grace toward man. No one deserves to be saved. If God had only saved one person and sent the rest to Hell, He would have been perfectly just because that is what our sins deserve. Therefore, the giving of the gospel and the graces thereof is merely a display of God’s grace and love and is dependent on His will and good pleasure alone. It is not owed to us. It is undeserved. In fact, we deserve the curse of the covenant which we broke in Adam directly from our first sin, but He bears with us for so long, displaying His patience and kindness toward us.

Concerning “The revelation of the gospel unto sinners, made in divers times and by sundry parts” see chapter 7 of the confession on the types and shadows. For types in the Adamic Covenant see here. For types in the Noahic Covenant see here. For types in the Abrahamic Covenant see here. For types in the Mosaic Covenant see here. For types in the Davidic Covenant see here.

§4 Effectual Insuperable Work of the Holy Spirit upon the Whole Soul

Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; 1 yet that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable work of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life; without which no other means will effect their conversion unto God. 2
1. Ps. 110:3; 1 Cor. 2:14; Rom. 1:16-17
2. John 6:44; 1 Cor. 1:22-24; 2:14; 2 Cor. 4:4, 6

The message of the gospel is the only outward means of revealing Christ and saving grace (Rom. 1:16), but there is something more. It is necessary for sinners to be born again, quickened or regenerated. This is the effectual insuperable (i.e., irresistible, impossible to overcome) work of the Holy Spirit upon the whole soul (John 6:44, 63), which is the inward call and work of the gospel in sinners. This work of the Spirit gives us a new spiritual life; without which no other means will effect their conversion unto God. Without the work of the Holy Spirit, there is no true conversion.

It is indeed true that the gospel “is the power of God for salvation to everyone who believes” (Rom. 1:16), yet that power is not alone but is accompanied by the Holy Spirit Who applies the truths of the gospel and the work of Christ 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 t...

1689 Baptist Confession Chapter 27: Of the Communion of Saints

Simon Wartanian | 12,183 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

...Christ (Rom. 8:17; Col. 3:4; 1 Thess. 4:16-17) and we will share in a resurrection like His (Rom. 6:5; Phil. 3:10-11; 1 Cor. 15:22). We will always be in an intimate relationship and communion with our precious Lord and Savior. From eternity past to eternity future, the elect of God are in union with Christ. There is no separating the elect of God from the Savior! His obedience is our obedience. His death, our death. His resurrection, our resurrection. His glorification, our glorification. What an unspeakable privilege and blessing that the Father has poured upon us. It is truly amazing grace. We were rebels and God-haters just like the rest of mankind, but God, instead of sending us all to Hell, the place where we belong and the only thing that we deserve, chose to bless us with incomprehensible blessings. O, how deep the Father’s love for us&Hellip;

Characteristics of Union With Christ

A few things may be shortly said about the characteristics of our union with the Savior:

It is an organic union:
- We are united with Christ as His body (1 Cor. 12:27; Rom. 12:5), God’s Temple (Eph. 2:20-22; 1 Pet. 2:4-5), husband and wife (Eph. 5:29-32); the Vine and its branches (John 15:5).
It is a vital union:
- Christ’s resurrection life becomes the dominating principle in our own lives (Gal. 2:20; 4:19; Col. 3:3-4; Rom. 8:10; 2 Cor. 13:5).
It is a Spiritual union:
- An intimate union mediated by the Spirit of Christ (Rom. 8:9-10; Eph. 3:16-17; 1 Cor. 6:17; 12:13; 2 Cor. 3:17-18; Gal. 3:2-3).
It is an indissoluble union:
- Nothing can separate us from the love of God in Christ Jesus our Lord (Rom. 8:1, 28-39; Matt. 28:20; John 10:28).
It is an intimate and inscrutable union:
- So intimate that the most intimate of human unions is modeled after it (Eph. 5:29-32).
It is a reciprocal union:
- It is a two-sided union and relationship (John 14:23; 15:4-5; Gal. 2:20; Eph. 3:17).
It is a personal union:
- Every believer is personally united to Christ (John 14:20; 15:1-7; 2 Cor. 5:17; Gal. 2:20; Eph. 3:17-18).
It is a transformational union:
- By this union, we are gradually changed into the image of Christ through the new life and the Holy Spirit which He has given us (Rom. 6:4-11; Gal. 2:20; Col. 1:24; 2:12; 3:1; 1 Pet. 4:13).

For the previous section, I’ve been greatly indebted to A. H. Strong^[10] and Louis Berkhof.^[11]

Conclusion

In short, we learn that God “has blessed us in Christ with every spiritual blessing in the heavenly places” (Eph. 1:3). John Murray observes concerning our union with Christ:

We thus see that union with Christ has its source in the election of God the Father before the foundation of the world and it has its fruition in the glorification of the sons of God. The perspective of God’s people is not narrow; it is broad and it is long. It is not confined to space and time; it has the expanse of eternity. Its orbit has two foci, one the electing love of God the Father in the counsels of eternity, the other glorification with Christ in the manifestation of his glory. The former has no beginning, the latter has no end. Glorification with Christ at his coming will be but the beginning of a consummation that will encompass the ages of the ages. “So shall we ever be with the Lord” (1 Thess. 4:17). It is a perspective with a past and with a future, but neither the past nor the future is bounded by what we know as our temporal history. And because temporal history falls within such ...

Review of Dean Davis' The High King of Heaven on Amillennialism

Simon Wartanian | 13,798 views | 8,095 words | 0:42:03 hours | 13 April 2015 23:31

Review Book Review Dean Davis The High King Of Heaven Amillennialism Eschatology Reformed Eschatology

... also supported by Matthew 13:41-43.

The two-staged Kingdom is seen from Jesus’ own contrast of this present age and the age to come. Here is a table I made for myself:

Verse	This age	The age to come
Mt 12:32	&Hellip;will not be forgiven, either in this age	or in the age to come (compare Mk 3:28-30)
Mk 10:30	&Hellip;receive many times more in this time,	and in the age to come eternal life. (Lk 18:30)
Eph 1:21	&Hellip;far above all rule and authority&Hellip;not only in this age	But also in the one to come
Lk 20:34-36	The sons of this age marry&Hellip;	but those who are considered worthy to attain to that age and to the resurrection&Hellip; neither marry&Hellip; they cannot die anymore&Hellip; equal to angels and are sons of God, being sons of the resurrection
1Cor 1:20	Where is the debater of this age? Has not God made foolish the wisdom of the world?
1Cor 2:6	&Hellip;although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away.
2Cor 4:4	&Hellip;god of this world (age) has blinded the minds of the unbelievers&Hellip;
Gal 1:4	who gave himself for our sins to deliver us from the present evil age&Hellip;
1Tim 6:17, 19	As for the rich in this present age&Hellip;	treasure for themselves as a good foundation for the future&Hellip;
Titus 2:12	training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age

Not forgetting that Jesus already affirmed that the Kingdom came with Him, in the present age (Lk 17:21; Mk 1:15; Mt 12:28).

But this fact can also be seen from surveying some of Jesus’ parables and simple Didactic (Gospels and Epistles) teaching about the Kingdom, rather than going to Revelation or Old Testament Prophecy which are obscure. Here Amillennialism makes good use of the Reformed Analogy of Faith interpretation which is thus defined in my confession:

The infallible rule of interpretation of Scripture is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly. 1689, 1:9^[2]

The Parable of the Wheat and the Weeds (Mt 13:24-30, 36-48)

This is one of the many NT texts which illustrate the two-staged Kingdom of God.

First we are given the parable itself in Matthew 13:24-30, then we are also given the true interpretation of the parable in Matthew 13:36-48.

In this parable we learn of the side by side existence and out growing of two kingdoms: The Kingdom of God and the Kingdom of Satan. Here we learn that both kingdoms will grow, but there will be a gathering and a burning of the weeds at the time of the harvest. In Matthew 13:49-40 we are told that the harvest is the end of the age, the end of the present age. Herein is the Second Coming of our Lord strongly implied. This was a stage of the kingdom wherein it is spiritual and existing side by side with the Kingdom of the Evil One.

In our Lord Jesus’ explanation of the parable we get more insight of the Consummation. There we are told that when our Lord comes again, all sinners will be taken out of the world (“causes of sin”) and thrown into Hell, but the righteous will shine like the sun in the Kingdom of their Father.

This second stage of th...

Review of Wayne Grudem's Systematic Theology

Simon Wartanian | 19,330 views | 1,938 words | 0:010:06 hours | 19 July 2015 19:18

Wayne Grudem Systematic Theology Book Review Calvinism Baptist Continuationist Premillennialism

... this very deeply, but I cannot say that I agree. Dr Grudem argues that just because in Acts 2 tongues were actual languages, does not mean that that will always be the case because he believes that 1 Corinthians14 supports the idea of tongues not actually being a language sometimes.

I cannot say that now I’m fully a continuationist, but I can say that I see now more support for continuationism and weakness for cessationism.

The Doctrine of the Future

Part 7 of this Systematic Theology deals with the study of the last things, Eschatology.

Dr Grudem shows convincingly for me the support for the coming of Christ, the Final Judgment and Hell, the New Heavens and New Earth. With all these I agreed on most points, except the Millennium.

Dr. Grudem is a Classic Premillennial. He fairly represents the four major views today:

Amillennialism
Postmillennialism
Classic Premillennialism
Dispensational Premillennialsm

While he represents these views he argues against them and for Classic Premillennalism.

I remain an Amillennial.

Conclusion

If you don’t have this book in your library, get it now! You will not be disappointed. I will go back to it.

I’m thankful for God’s grace upon Dr Grudem’s work and life and that he has produced such an excellent treatment of Christian doctrine faithful to the Holy Scriptures.

He has become an example for me and a hero of how I should handle the Holy Scriptures.

Footnotes

^ RC rightly says that everyone’s a theologian ;)
^ Page 315.
^ Page 1050.

...

Ephesians 1:10, 'unite all things in him'

Simon Wartanian | 7,319 views | 1,426 words | 0:08:13 hours | 21 April 2016 23:32

Ephesians 1 Predestination Calvinism Universalism Salvation Sovereignty Lordship

...es of his grace, 8 which he lavished upon us, in all wisdom and insight: 9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. (Ephesians 1:7-10)

This is a verse (v. 9) frequently used by Universalists that I’ve seen on the Internet. The idea is that Christ will “unite” everything in Himself, meaning, people who did not repent and trust in the Lord Jesus Christ will be saved – eventually, they may have to go to Purgatory or a “temporal Hell,” but in the end “Love Wins” and they are saved.

Word Study

Well let’s take a close look at the word “unite,” it’s the Strong’s G346: [1]

- Original: ἀνακεφαλαίομαι

- Transliteration: Anakephalaiomai

- Phonetic: an-ak-ef-al-ah'-ee-om-ahee

- Definition:

1. to sum up (again), to repeat summarily, to condense into a summary

- Origin: from G303 and G2775 (in its original sense)

- TDNT entry: 14:21,4

- Part(s) of speech: Verb

I think it is helpful to see how other translations other than the ESV have translated the verse:

KJV: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:

NASB: with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him

HCSB: for the administration of the days of fulfillment — to bring everything together in the Messiah, both things in heaven and things on earth in Him.

ISV: to usher in the fullness of the times and to gather up all things in Christ, both things in heaven and things on earth.

NET: toward the administration of the fullness of the times, to head up all things in Christ – the things in heaven and the things on earth.

The NET Bible comments as following on the word ἀνακεφαλαιώσασθαι:

The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakefalaiwsasqai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9, using the same term, the author there says that the law may be “summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- (kefalh-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).[2]

We see a variety of translations of the word anakephalaiomai, but one thing is certain, all things will be in/under Christ, whether that ......

John Owen's Case For Particular Atonement

Simon Wartanian | 12,665 views | 15,628 words | 1:22:53 hours | 21 March 2017 23:01

John Owen Definite Redemption Limited Atonement Particular Atonement Calvinism Five Point Calvinism Arminianism

... law, 5 to redeem those who were under the law, so that we might receive adoption as sons.

Eph. 1:14; Heb. 9:15.

The obvious question now is: “Is God able to accomplish that which He intends?” We see that by the blood-shedding of Christ, the Father intends for the Son to be an actual ransom (Matt. 20:28) and to actually save, and not try to save sinners (Luke 19:10; 1Tim. 1:15). He is said to deliver us from “the present evil age” and not to try to deliver us by the self-giving of Himself for our wickedness (Gal. 1:4). Well&Hellip;did He or did He not? Not only do we see the intention of the atonement in Scripture, but also its effects and application, which correspond to the intention of God in it.

The Work of the Trinity

Secondly, he enquires about the intention of the Persons of the Blessed Trinity in the work of redemption. What did the Father, Son, and Holy Spirit plan to accomplish through the death of Christ? This is still how many Calvinists at the present time argue for Definite Redemption (i.e. James White). What effect did God want the atonement to have, and is He able to bring it to pass?

God the Father (book I, chap. 3):
1. “The sending of his Son into the world for this employment”:
  - John 3:16-17; 5:37; 10:36; Rom. 8:3-4; Gal. 4:4-5; Isa. 19:20; 48:16.
  - An authoritative imposition of the office of Mediator:
    - Purpose: Ps. 2:7-8; 110:1, 4; Heb. 1:2; Rom. 1:4; 8:29.
    - Inauguration: John 5:22; Acts 2:36; Heb. 3:1-6; Dan. 9:24 [“anointing of the most Holy”]; Matt. 3:15-17; Heb. 10:5; 1:3; 2:7-8; Matt. 28:18; Phil. 2:9-11.
  - “entering into covenant and compact with his Son concerning the work to be undertaken”:
    - The Father’s promise to assist the Son in the accomplishment of redemption: Isa. 63:8-9; Zech. 13:7; Isa. 63:2-3 and 53:4-5; 49:2-3; Ps. 2:2, 4, 6; 118:22-23; Matt. 21:42; Isa. 28:16; Matt. 21:44.
    - The Father’s promise of “a happy accomplishment and attainment of the end of his great undertaking”: Isa. 49:5-6, 6-12; 53:10-12.
2. “laying the punishment due to our sin upon him”:
  - Zech. 13:7; Matt. 26:31; Isa. 53:4, 6, 10; 2Cor. 5:21; Gal. 3:13.
God the Son (book I, chap. 4):
1. The “agent in this great work”:
  - Heb. 5:6-7; Matt. 3:17; John 4:34; 6:38; 17:4; Luke 2:49.
2. The Incarnation:
  - John 1:14; Gal. 4:4; 1Tim. 3:16 KJV; Heb. 2:13-14.
3. His Sacrifice:
  - Heb. 9:14; Rev. 1:5; Eph. 5:25-26; Dan. 9:26 KJV [“but not for himself”]; John 17:19; Rom. 5:6; John 1:29; Isa. 53:7; John 10:17-18; Gal. 2:20; Eph. 5:2; 1Pet. 2:24; Heb. 1:3; Matt. 26:28.
4. His Intercession:
  - Ps. 2:8; John 14:2-3; Heb. 9:11-12, 24; 1John 2:1-2; John 17:9; 11:42; Heb. 7:25; Rom. 8:33-34; John 17:24; Heb. 10:14.
God the Holy Spirit (book I, chap. 5):
1. The Incarnation of the Son:
  - Matt. 1:18; Luke 1:35.
2. The Sacrifice of the Son:
  - Heb. 9:14; Rom. 1:4; 1Pet. 3:18.
3. The Resurrection of the Son:
  - Rom. 8:11.

Some of the proof-texts provided may be strange and that’s why they have to be read as Dr. Owen explains them and thereby we will be able to see the reasonableness of using these references. I have tried to provide most if not all the references he provides.

We see that in this inquiry, Dr. Owen tries to establish the purpose and work of the Trinity in the plan of redemption. Thereby we can es...