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The Staunch Calvinist

"Absolute sovereignty is what I love to ascribe to God." - Jonathan Edwards

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1 Timothy 2:4 & Titus 2:11, 'desires all people to be saved'
Simon Wartanian | 15,956 views | 2,692 words | 0:14:11 hours | 07 September 2014 16:04
Limited Atonement Timothy 2:4 Titus 2:11 Universalism Intercession The Cross ESV Study Bible MacArthur Study Bible Reformation Study Bible NLT Study Bible
...s the testimony given at the proper time. (1 Timothy 2:1-6, ESV)

(For a better and a more recent defense of 1Tim 2:4 see here.)

This is one of the “Arminian Big Three” which you will get almost in every conversation about Calvinism in real life or online. Usually verses 3-4 are just quoted to make the case that God wants to save every single individual. The question is, does “all” in context really mean “every single individual in the World”? Or is this talking about God’s desire not His sovereign decree?

Will of Desire interpretation

There are some people who understand this passage and other passages like 2 Pet 3:9 to refer to God’s will of desire. God’s will of desire being, God’s desire that people should not murder, lie, steal, commit adultery or have other gods before Him (Ex 20), but He doesn’t decree that it should be done so. It is also called His will of precept.

So God’s will of desire refers to the things that God has not decreed in His sovereign plan before the foundation of the World, yet desires. In this interpretation, God would desire that all be saved, but He has not decreed that all should be saved, because He wants to show the full measure of His glory (Rom 9:22-24). I don’t find this interpretation compelling and I believe the following interpretation is more compelling.

The “all kinds of people” interpretation

The major Reformed interpretation takes the position that the word “all” in this context means “all kinds of people,” not every single individual, why do we say that? Because there are times in Scripture when “all” is used in the sense of “every single individual in the World”, but there are times which it isn’t used like that, but limited according to the context. Let’s look at a few verses, shall we? The portion we’re going to look at is in Titus 2. Here we see that Paul is telling Timothy to teach “sound doctrine.” Then we see him list types/groups of people:

2. Older men are to be sober-minded…

3. Older women likewise…

4. so train the young women to love their husbands and children

6. …urge the younger men

9. Slaves

11. For the grace of God has appeared bringing salvation for all people,

12. training us to renounce ungodliness…

13. waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,

14. who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

We see that Paul in verse 11 says that salvation has been brought for all people, but considering the context we can safely say that it means “all kinds of people,” since in the previous verses he was talking about kinds of people (men, women, slaves, etc..). We can reasonably say that what Paul is saying through “all people” is “all kinds of people,” (as we understand that in our individualistic society) just as those kinds whom he mentioned in the passing verses. Further, verse 14 makes it clear that God has redeemed “us” and that Jesus has purified for Himself a people, not all people, but a people.

What does this have to do with 1 Tim 2:4, anyway? Well, we see in verse 2 kinds of people (“kings and all who are in high positions”) being mentioned. What Paul was asking Timothy to do is pray for “all” people. How are we to understand the “all” here? Did Paul mean that Timothy should pray for every single person in the World? Surely we don’t think that’s the case, but w...

1689 Baptist Confession Chapter 15: Of Repentance Unto Life and Salvation - Commentary
Simon Wartanian | 17,283 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
... into the “greater” sins.  There have been believers who have committed adultery, been involved in sexual immorality, stolen, cheated and done other things which God has forbidden. They have fallen into sin, but they have not fallen beyond recovery...if they truly were believers! This is the test of true believers: a true believer will always be brought back to repentance by God. It may take days, months or years, but the Shepherd will not lose any of His sheep and will seek them out one by one.

We may sometimes think too highly of ourselves and our ability to overcome sin, and also think too lowly of the remaining corruption in us and the fallen World around us. With such a mindset we leave ourselves open to Satan’s attacks. We may think “no, not me” and “I will not fall into that sin”, but we forget about the “power and deceitfulness of [our] corruption dwelling in [us]” which makes it all the more easy for us to fall into sin. God would be just and holy if He were to abandon us the moment we sin again after being in Christ and leave us in our sin, yet as our Father and the faithful covenant God, He will not leave or forsake us even in the midst of our sin.

The great gospel promise is that not only are all our sins punished in Christ—past, present, and future, but also that we should seek forgiveness from God and man every day and may experience forgiveness every day. 1 John 1:9 is crucial in this discussion.

1 John 1:7-9 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 8 If we say we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 

This is a passage and a promise that I cherish, knowing myself to be a great sinner and Christ the Lord my great Savior. In this passage, we are commanded to walk in the light and have our life patterned after Jesus’ own perfect life. But then John, knowing the nature of man, reminds us that it is an impossible task to seek to walk like Jesus and not sin in our present state. Therefore, he refutes those who would seek to say that it is possible for Christians to be sinless by saying that the truth is not in them, i.e., they are not Christians. In other words, those who claim that they are sinless are not Christians!

Rather than hiding our sin and saying that we have no sin, we should all the more confess our sins to God. When we confess our sins we should also seek to flee from it. We seek to turn our backs upon our sin. We repent of it. It is not enough to merely say that “I’m sorry for my sin”, but committing the same sin the next moment or the next day without feeling guilt and sorrow about offending God and breaking His holy law. In the confession of our sins should also be the commitment to repent of our sins—to turn away from our sins. We do not merely say the words, but also seek to walk in a way as not to fall into sin. We seek to hate our sin and stand fast in the spiritual war to resist and overcome sin. If we fail, then we go to the Lord and confess our sin and seek again, by His grace, to overcome our sin and have the victory over our remaining corruptions as much as possible in this life.

The phrase “faithful and just” is amazing. God is faithful because He is our Father and He seeks to bring us to salvation and to a harmonious relationship with Him. He...

1689 Baptist Confession Chapter 21: Of Christian Liberty and Liberty of Conscience - Commentary
Simon Wartanian | 14,581 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
...? Are we free to sin?

§1 The Liberty Which Christ Hath Purchased For Believers Under The Gospel

  1. The liberty which Christ hath purchased for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigour and curse of the law, 1 and in their being delivered from this present evil World, bondage to Satan, and dominion of sin, 2 from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation: 3 as also in their free access to God, and their yielding obedience unto Him, not out of slavish fear, but a child-like love and willing mind. 4
    All which were common also to believers under the law for the substance of them; 5 but under the New Testament the liberty of Christians is further enlarged, in their freedom from the yoke of a ceremonial law, to which the Jewish church was subjected, and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of. 6
    1. John 3:36; Rom. 8:33; Gal. 3:13[1]
    2. Gal. 1:4; Eph. 2:1-3; Col. 1:13; Acts 26:18; Rom. 6:14-18; 8:3
    3. Rom. 8:28; 1 Cor. 15:54-57; 1 Thess. 1:10; Heb. 2:14-15
    4. Eph. 2:18; 3:12; Rom. 8:15; 1 John 4:18
    5. John 8:32; Ps. 19:7-9; 119:14, 24, 45, 47, 48, 72, 97; Rom. 4:5-11; Gal. 3:9; Heb. 11:27, 33-34
    6. John 1:17; Heb. 1:1-2a;7:19, 22; 8:6, 9:23, 11:40; Gal. 2:11f.; 4:1-3; Col. 2:16-17; Heb. 10:19-21; John 7:38-39

The freedom and liberty which Christ hath purchased for believers under the gospel consists in the freedom from the dominion of sin, the punishment for sin and the free access (Eph. 2:18; 3:12), which we received through Christ, to God. Furthermore, our obedience to God and His commandments is not out of slavish fear (1John 4:18), but a child-like love and willing mind (Rom. 8:14-15). We obey because we love our Father and not because we are afraid of how He might punish us. In our obedience there is reverence, but no fear of punishment or condemnation. All these things were common also to believers under the law although those living under the law were still under the yoke of a ceremonial law (e.g. Col. 2:16-17), which believers under the New Testament are not. With the doing away of the ceremonial law, we have a greater boldness of access to the throne of grace (Heb. 4:16) now that we know what Christ has accomplished and what it means for us. The Spirit of God is more fully communicated to us with His gifts and graces than believers under the law did ordinarily partake of (John 7:38-39). There are no believers without the Holy Spirit, but under the New Testament, there is a fuller communication of the free Spirit of God.

The Children Of God Are Freed From

Oh, brothers and sisters, how thankful should we be to our Lord for the many liberties which He has blessed us with as His children. The Confession mentions ten things which we have been freed from. As His children and followers of the Lord Jesus Christ, we are slaves to no one, but God. Paradoxically, true freedom comes from slavery to none other than Christ. We belong to Him and we are called to walk in freedom (Gal. 5:1). We are under grace and are free, but our freedom does not consist in doing our own will, but the will of the Father and seeking His good pleasure. We were called out of the bondage of sin to walk in the freedom of God and the Gospel.

1. The guilt of sin

When Satan tempts me to despair
And tells ...

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
... 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:

  1. Those who were once enlightened;
  2. Those who have tasted the heavenly gift;
  3. Those who shared in the Holy Spirit;
  4. Those who have tasted the goodness of the word of  God; and
  5. Those who have tasted the powers of the age to come.

When we first look at this description, it is understandable that consistent Arminians raise this passage as proof for their doctrine of falling away and it is the job of the Calvinist to provide a consistent exegesis of this passage showing why it does not say that regenerate believers will fall away beyond recovery.

What we must keep in mind is that these descriptions are given of people who were in church life. They are not given about people who were “solo” and Christians on themselves, but rather it speaks of those who lived within the congregation of the believers. This means that we should be very careful not to personalize every description and make it individual, rather than corporate.

1. Those who have once been enlightened

What does mean to be enlightened? Does it mean to be saved? The basic meaning of φωτίζω (photizo) is “to shed rays, i.e. to shine”[1] and “to enlighten, light up, illumine” (Thayer’s. G5461). It is used in 1Cor 4:5 about the Lord coming in judgment who will “bring to light the things now hidden in darkness” where the idea given is that secret things will be manifest. They will be brought to light. Paul claims in Eph 3:8-9 that to him grace was given to “bring to light” for everyone the plan of mystery. This is used here in the sense to teach and explain what the “plan of the mystery hidden for ages in God” means. In Eph 1:18 Paul prays that the eyes of our hearts may be “enlightened” whereby we “what is the hope to which he has called you.” This does not refer to conversion, rather it refers to us receiving more knowledge into the mystery of Christ. It is used in John 1:9 to speak of Christ being the light who “gives light” to everyone which definitely does not mean that He saves everyone without exception, but rather He gives light of knowledge. It’s use in Hebrews 10:32 does neither lend the idea that it is a technical term for saving faith or regeneration. John Owen defines this word as “to give light or knowledge by teaching” and gives the following basis of this definition:

Φωτίζομαι, is “to give light or knowledge by teaching;” —  the same with הוֹרֶה, which, therefore, is so translated ofttimes by the Greeks; as by Aquila, Exo 4:12; Psa 119:33; Pro 4:4; Isa 27:11, as Drusius observes. And it is so by the LXX., Jdg 13:8; 2K...

1689 Baptist Confession Chapter 11: Of Justification - Commentary
Simon Wartanian | 25,015 views | 23,400 words | 2:03:21 hours | 04 March 2015 21:54
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 11 Chapter Eleven Justification Justification By Faith Alone Sola Fide Sola Gratia Imputed Righteousness Infused Righteousness Roman Catholicism Protestantism
...21, James declares that Abraham was justified by his works. This means that he was justified by his works “evidentially, and before men (see on Jas 2:18). In Jas 2:23, James, like Paul, recognizes the Scripture truth, that it was his faith that was counted to Abraham for righteousness in his justification before God.”[28] Matthew Poole also comments on the phrase “justified by works” in this verse:

Justified by works; found or declared to be justified, not only before God, but in the face of the World; and his faith (by which he had been justified above thirty years before in the sight of God) now approved as a true, lively, justifying faith, by this proof he gave of it, upon God’s trying him in the offering up his son, Gen 22:9,12[16]

In v. 22, James argues that when Abraham offered Isaac his faith was completed by his works, i.e., obedience to God even at this point. His faith was active and, in fact, it was as Hebrews says what inspired him to do what he did (Heb. 11:17-19). His faith was the driving force of his obedience. That Abraham’s faith was completed by his works” means that it was “Made complete, finished, or entire. It was so carried out as to show its legitimate and fair results.”[9] Jamieson, Fausset, and Brown give a great explanation of this with passages which demonstrate their case:

by works was faith made perfect—not was vivified, but attained its fully consummated development, and is shown to be real. So “my strength is made perfect in weakness,” that is, exerts itself most perfectly, shows how great it is [CAMERON]: so 1 John 4:17; Heb 2:10; Heb 5:9. The germ really, from the first, contains in it the full-grown tree, but its perfection is not attained till it is matured fully. So Jas 1:4, “Let patience have her perfect work,” that is, have its full effect by showing the most perfect degree of endurance, “that ye may be perfect,” that is, fully developed in the exhibition of the Christian character. ALFORD explains, “Received its realization, was entirely exemplified and filled up.” So Paul, Php 2:12, “Work out your own salvation”: the salvation was already in germ theirs in their free justification through faith. It needed to be worked out still to fully developed perfection in their life.[28]

Works do not make faith real, but they demonstrate that it’s real. Abraham’s faith was not false or not genuine before the attempted sacrifice of Isaac. But his willingness to go through it showed that his faith was genuine and that nothing was too precious for him to offer up to God. We have already argued, as Paul does himself, a better interpreter than me, that Abraham was justified by faith apart from works in Romans 4. But what James is saying here is that Abraham’s possession of true saving faith was demonstrated by his obedience to God. In this, he demonstrated that he truly believed God in everything that he said and that he would have even given his son for God. He demonstrated before all that he truly possessed true faith and not merely professed it.

In v. 23, James says that the Scripture was fulfilled—it came practically to life. Barnes observes that this means “That...the fair and full meaning of the language of Scripture was expressed by this act, showing in the highest sense that his faith was genuine; or the declaration that he truly believed, was confirmed or established by this act. His faith was shown to be genuine; and the fair meaning of the declaration that he believed God was carried...

Unconditional Election, Sovereign Grace - Scripture List
Simon Wartanian | 17,184 views | 2,788 words | 0:14:20 hours | 23 March 2014 20:23
Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Unconditional Election Sovereign Grace
... reserved..

...
1689 Baptist Confession Chapter 9: Of Free Will - Commentary
Simon Wartanian | 19,990 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
... this freedom consist of? That is is neither forced, nor by any necessity of nature determined to do good or evil. Man is not a robot as many non-Calvinists like to caricature Calvinism. No one has done something because they were forced by God in their wills to do so. Rather, they acted with that natural liberty of will which we are endued with. The second thing that the Confession mentions in connection to this natural liberty is that the will is not determined by nature. By nature, the Confession is referring to the natural World or what we call the laws of nature. There are no physical or natural laws forcing man to do good or evil. But as we will soon discover, another kind of nature is important for the will, that is, the nature of man.

God Ordains Human Actions

It is clear from chapter 3 that God is sovereign and ordains even human actions. Therefore, the freedom spoken of here is not autonomous freedom. Chapter 3:1 says:

God hath decreed in himself, from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things, whatsoever comes to pass; yet so as thereby is God neither the author of sin nor hath fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established; in which appears his wisdom in disposing all things, and power and faithfulness in accomplishing his decree. (See commentary)

His sovereignty, orchestration and ordaining extends to all things whatsoever comes to pass, the good and the bad. Chapter 5 which speaks of God’s providence is even clearer on this:

The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that his determinate counsel extendeth itself even to the first fall, and all other sinful actions both of angels and men; and that not by a bare permission, which also he most wisely and powerfully boundeth, and otherwise ordereth and governeth, in a manifold dispensation to his most holy ends; yet so, as the sinfulness of their acts proceedeth only from the creatures, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.

If even the evil actions of men are under His control, how much more the good actions? For the case that God ordains and is sovereign even over the evil actions of men and yet holds them accountable, see chapter 3 section 1 where I try to argue just that from the biblical texts. Consistent with what the Confession said in chapters 3 and 5, the freedom spoken by the 1689 is not a freedom of will from God’s sovereignty, but freedom of will within God’s sovereign decree.

Edwards on the Will

R.C. Sproul, in Willing to Believe, presents Augustine as having taught the following four conditions of the will:

  1. Posse non peccare is the possibility not to sin. This is what Adam and Eve had when they were originally created by God.
  2. Posse peccare is the possibility to sin. This Adam and Eve also had prior to the Fall.
  3. Non posse non peccare is the impossibility not to sin. These all the descendants of Adam until freed by Christ have.
  4. Non posse peccare is the impossibility to sin. This is what those in Christ will have in the eternal state.

Points 1 and 2 concern the State of Innocence (paragraph 2). Point 3 is for those under the State of Sin (paragraph 3). Point 4 is for the State of Glory (paragraph 5). Those who are...

1689 Baptist Confession Chapter 18: Of the Assurance of Grace and Salvation - Commentary
Simon Wartanian | 14,558 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
... they will go to heaven, but their assurance consists of, as the Confession says, “false hopes and carnal presumptions of being in the favour of God and state of salvation”. They look back to a card they signed, to a date and time, to the fact they repeated the Sinner’s Prayer and etc., which true conversion and assurance does not consist in. They have been deceived and they deceive themselves with this false assurance. But, as the parable says, after testing, when these promises which were made to them about what God will do, do not come to pass, they reject their previous profession of the Christian faith. When trials come, they fall away and go back to the World. It does not mean that they truly believed because they had no root. But it does mean that they made some kind of profession at a particular time. Their assurance and hope are false because it is carnal and not based on the true gospel and Christ’s work. See here for more on temporary believers.

Assurance In The State of Grace

In contrast to the temporary believers, it is said of the elect that they may “certainly [be] assured that they are in the state of grace”, but what is this certainty based on? This certainty is first of all based on their faith and love for the Lord. The apostle John writes “I write these things to you who believe in the name of the Son of God that you may know that you have eternal life” (1 John 5:13). Those who now believe in the Lord Jesus may now know that they now have eternal life (see here about the present possession of eternal life and perseverance). This assurance comes to us by faith. It is not wishful thinking, but rather we reflect on the object of our faith and what He has done for our sake. The faith of the elect is said to be true and therefore everlasting, unlike the temporary believers’. The elect do not merely believe in the Lord Jesus, but they “love him in sincerity”. He is their hope and delight. They hate sin and desire to walk in a manner worthy of His name and calling. They know they do not yet love Him as He deserves to be loved and they war against sin, but one thing they also know is that they are loved more than they can ever imagine by their Redeemer and friend. True love moves to action. The Lord told His disciples that true love shows itself in obedience saying, “If you love me, you will keep my commandments” (John 14:15). You cannot rightly love God and not desire to keep His commandments. Desiring to keep His commandments is part of the very nature of the New Covenant wherein the law of God is written on our hearts and we are moved by His Spirit to obedience (Jer. 31:31-34; Ezek. 36:25-27; Heb. 13:20-21). Our obedience is an evidence that we truly know Him and thus have eternal life. The same apostle writes:

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

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

To find assurance we look at our faith to see if God is...

Total depravity, Radical corruption - Scripture List
Simon Wartanian | 5,836 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
...ree bear good fruit.

Mt 12:33 “Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for the tree is known by its fruit.

Mk 7:21-23 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.”

Jn 3:19-20 And this is the judgment: the light has come into the World, and people loved the darkness rather than the light because their works were evil. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.

Rom 3:9-18 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, 10 as it is written: “None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, not even one.[1]” 13 “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.[2]” 14 “Their mouth is full of curses and bitterness.[3]” 15 “Their feet are swift to shed blood; 16 in their paths are ruin and misery, 17 and the way of peace they have not known.”[4] 18 “There is no fear of God before their eyes.[5]”

Rom 5:12-19 Therefore, just as sin came into the World through one man, and death through sin, and so death spread to all men because all sinned—13 for sin indeed was in the World before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. 15 But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. 16 And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. 17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. 18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.

Rom 14:23 But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin.

Eph 2:1-3 And you were dead in the trespasses and sins 2 in which you once walked, following the course of this World, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.

Eph 4:17-19 Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. 18 They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, d...

1689 Baptist Confession Chapter 5: Of Divine Providence - Commentary
Simon Wartanian | 15,133 views | 5,231 words | 0:28:11 hours | 04 March 2015 21:17
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 5 Sovereignty Providence Compatibilism Calvinism
...ccording to the free and immutable counsel of His own will. The purpose for disposing and directing all things as He does is to the praise of the glory of His wisdom, power, justice, infinite goodness, and mercy which is seen in His providence.  

Providence may be defined as:

Divine providence is the governance of God by which He, with wisdom and love, cares for and directs all things in the universe. The doctrine of divine providence asserts that God is in complete control of all things. He is sovereign over the universe as a whole (Psalm 103:19), the physical World (Matthew 5:45), the affairs of nations (Psalm 66:7), human destiny (Galatians 1:15), human successes and failures (Luke 1:52), and the protection of His people (Psalm 4:8).[2]

It is the God, the good Creator, Who governs and directs every step in the universe. He is the standard of goodness. He means and intends everything for good (defined by Himself), while man means it for evil (Gen. 50:20). Everything He does is most holy and wise, free and immutable, and for His glory (Isa. 46:8-11). He upholds the universe by the power of His word and He directs history to its predetermined end (Heb. 1:3; Eph. 1:11). He disposes of good and evil and governs every molecule and atom the way He pleases (Dan. 4:34-35; Isa. 45:7; Ps. 115:3; 135:6; Eph. 1:11). Why? To the glorification of His attributes! See chapter 4 for the purpose of creation. This is closely connected with God’s decree in chapter 3 (see the commentary there). God’s sovereign decree could be seen as the blueprint of history, while God’s Providence is the execution of that blueprint or plan.

§2 God, the First Cause

  1. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not anything befalls any by chance, or without his providence; 1 yet by the same providence he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently. 2
    1. Acts 2:23; Prov. 16:33
    2. Gen. 8:22; Jer. 31:35; Ex. 21:13; Deut. 19:5; Isa. 10:6-7; Luke 13:3, 5; Acts 27:31; Matt. 5:20-21; Phil. 1:9; Prov. 20:18; Luke 14:25ff; Prov. 21:31; 1 Kings 22:28, 34; Ruth 2:3

God is the first cause of all things and all things come to pass immutably and infallibly in relation to His foreknowledge and decree (Acts 2:23; Prov. 16:33; Isa. Isa. 37:26; 46:8-11). Although God is the first cause of all things, yet by the same providence he ordereth them to fall out according to the nature of second causes. In other words, all things are carried out willingly by the second causes (e.g., humans). They are not forced to do that which God has ordained, but willingly carry out His sovereign decree because He orders all things. His providence is so vast and so without limits that there is no chance and nothing comes to pass without His providence. All things come to pass by His providence and the second causes, either necessarily, freely, or contingently. Necessarily has to do with the nature and order of things as God has created them and what we commonly call the laws of nature. Freely has to do with volitional agents as men and angels. They freely carry out God’s providence and are not hindered by His providence, neither is their freedom violated nor blame or praise taken away. Contingently means things which are dependent upon others. There are no contingent events to God, but for us, many things are contingent a...