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Acts 7:51, 'You always resist the Holy Spirit'

Simon Wartanian | 7,928 views | 1,097 words | 0:05:36 hours | 03 April 2014 14:01

.../p

Calvinists, have no problem with this passage at all. Dead sinners always resist the Spirit of God. But when Spirit comes to regenerate, for the purpose of salvation, the dead sinner is made alive and willing, with no resistance.

Rather, there is a bigger problem for those Arminians who say that sinners are not really dead in sin or unable to come to God, how do they cooperate or respond to the Spirit if they always resist Him? There is said here much more than some Arminians would want to admit. The total depravity of human kind which without sovereign grace always resists the work of God.

This is what the ESV Study Bible says:[2]

Acts 7:51 Stephen concluded with a direct attack on Israel for rejecting the Messiah. While this may seem harsh, Luke will soon say that Stephen was “full of the Holy Spirit” (v. 55; cf. 6:10, 15) and he was no doubt led by the Spirit, who knew the hearts of Stephen’s listeners, to make this accusation. Using the language of the OT he accused them of being stiff-necked (see Ex. 33:3, 5; 34:9; Deut. 9:6, 13), uncircumcised in heart and ears (Lev. 26:41; Deut. 10:16; Jer. 4:4, 6:10, 9:26; Ezek. 44:7, 9), and resisting the Holy Spirit (Isa. 63:10). In fact, the repeated rejection of God’s will is the point of his story, justifying the charge that prophets also made against the nation.

John Gill comments on this:[3]

Ye stiffnecked,.... Or "hard necked", the same with קשה עורף, which is a character frequently given of this people, Ex 32:9 and elsewhere, and is expressive of their obstinacy, stubbornness and refractoriness; who would not submit their necks to the yoke of God's law, and be obedient to his commands:

and uncircumcised in heart and ears; for though they had the mark of circumcision in their flesh, of which they boasted; yet they had not the true circumcision of the heart; their hearts were not circumcised to fear and love the Lord, nor their ears to hear the word of the Lord and the Gospel of Christ; so that notwithstanding their confidence in carnal privileges, they were uncircumcised persons:

ye do always resist the Holy Ghost; the resistance made by these persons was not to the Spirit of God in them, of which they were destitute, but to the Spirit of God in his ministers, in his apostles, and particularly in Stephen; nor to any internal operation of his grace, but to the external ministry of the word, and to all that objective light, knowledge, evidence, and conviction that it gave of Jesus's being the Messiah: and such who resist Christ's ministers, resist him, and such who resist him, may be said to resist his Holy Spirit; and the word here used signifies a rushing against, and falling upon, in a rude and hostile way, and fitly expresses their ill treatment of Christ and his ministers, by falling upon them and putting them to death: which is the resistance here designed, as appears by the following verse: so that this passage is no proof of the resistance of the Holy Spirit, and the operations of his grace in conversion, when he is in men, and acts with a purpose and will to convert them; since it does not appear that he was in these persons, and was acting in them, with a design to convert them; and if he was, it wilt be difficult to prove that they so resisted, and continued to resist, as that they were not hereafter converted; since it is certain that one of them, Saul, was really and truly converted, and how many more we know not. Though it will be allo...

John 1:29, 'takes away the sin of the world'

Simon Wartanian | 9,871 views | 2,368 words | 0:12:05 hours | 13 February 2014 22:15

John 1:29 Calvinism Limited Atonement Definite Redemption Universal Atonement Whole World Lamb Of God Takes Away The Sin Of The World

...akes away the sin of the world! (John 1:29 ESV)

(For a better and more recent defense see here.)

Those who advocate the doctrine of Unlimited Atonement obviously take “world” everyone who has lived or will live, all without exception. Not world in the sense of many people, not world in the sense of from every “tribe and language and people and nation” as Revelation 5:9 would put it

Here is what the ESV MacArthur Study Bible says: [1]

John 1:29 The next day. This phrase probably refers to the day after John’s response to the Jerusalem delegation. It also initiates a sequence of days (v. 43; 2:1) that culminated in the miracle at Cana (2:1–11). the Lamb of God. The use of a lamb for sacrifice was very familiar to Jews. A lamb was used as a sacrifice during Passover (Ex. 12:1–36); a lamb was led to the slaughter in the prophecies of Isaiah (Isa. 53:7); a lamb was offered in the daily sacrifices of Israel (Lev. 14:12–21; cf. Heb. 10:5–7). John the Baptist used this expression as a reference to the ultimate sacrifice of Jesus on the cross to atone for the sins of the world, a theme which John the apostle carries throughout his writings (John 19:36; cf. Rev. 5:1–6; 7:17; 17:14) and that appears in other NT writings (e.g., 1 Pet. 1:19). sin of the world! See note on John 1:9; cf. 3:16; 6:33, 51. In this context “world” has the connotation of humanity in general, not specifically every person. The use of the singular “sin” in conjunction with “of the world” indicates that Jesus’ sacrifice for sin potentially reaches all human beings without distinction (cf. 1 John 2:2). John makes clear, however, that its efficacious effect is only for those who receive Christ (John 1:11–12). For discussion of the relation of Christ’s death to the world, see note on 2 Cor. 5:19.

The following is said by John Gill:[2]

and saith, behold the Lamb of God, which taketh away the sin of the world: he calls him a "lamb", either with respect to any lamb in common, for his harmlessness and innocence; for his meekness and humility; for his patience; and for his usefulness, both for food and clothing, in a spiritual sense; as well as for his being to be a sacrifice for the sins of his people: or else with respect to the lambs that were offered in sacrifice, under the legal dispensation; and that either to the passover lamb, or rather to the lambs of the daily sacrifice, that were offered morning and evening; since the account of them best agrees with what is said of this Lamb of God, who was slain in type, in the morning of the world, or from the foundation of the world; and actually in the evening of the world, or in the end of it; and who has a continued virtue to take away the sins of his people, from the beginning, to the end of the world; and their sins, both of the day and night, or which are committed every day: for as they are daily committed, there is need of the daily application of the blood and sacrifice of Christ, to remove them; or of continual looking unto him by faith, whose blood has a continual virtue, to cleanse from all sin: the Jewish doctors say {d}, that

"the morning daily sacrifice made atonement for the iniquities done in the night; and the evening sacrifice made atonement for the iniquities that were by day:''

and in various things they were typical of Christ, as that they were lambs of the first year, which may denote the weakness of the human nature of Christ, which had all the sinless infirmities of it; th...

1689 Baptist Confession Chapter 4: Of Creation - Commentary

Simon Wartanian | 17,630 views | 6,589 words | 0:34:34 hours | 04 March 2015 21:12

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 4 Creation Young Earth Creationism Image Of God Imago Dei

...pAll things were created and exist to glorify God and God will glorify Himself in all things, no doubt!

See also John Piper, Why Did God Create the World?

The Days

This controversy concerning the days of Genesis started with Augustine, I believe. He believed that God basically made everything in a moment, as time means nothing to an Eternal God. But many have taken Augustine’s position and pointed to it to “excuse” or “support” their radical departure from a straightforward reading of Genesis. What can we learn from the Bible about the days of creation? I believe that a straightforward reading of the account will give us nothing apart from 6 days of God’s work in creating everything and the 7^th day for rest. But this has been challenged by the rise of secular theories of origin, and some Christians have been comfortable to come up with all sort of ways to make the Bible fit with “science.” All of these secular theories do not acknowledge that the days of Genesis are straightforward 24 hour days. If Christians accept these theories, then they say that the days of Genesis are long ages. They sometimes even mix and change the chronology of the days. I don’t want to rebut those positions here, but I want to lay down my position. For those wanting to learn of the Creationist position, I point you to Creation.com and AnswersInGenesis.org. This is not the place to learn anything new from this debate.

First, the fact that the days spoken of in Genesis are regular days, much like the ones we have (they may have been an hour shorter or something, but basically they are not long ages) is seen from the way that God closes His work every day. Remember, this is the account of the only Witness that could see the creation and He has been pleased to reveal it to us. At the end of day 1 through 6, there is this reoccurring phrase, “there was evening and there was morning, the X day.” This shows that the days spoken of here are simple days like we have, they constitute an evening and a morning.

Verse	Evening	Morning	X day
Gen. 1:5	And there was evening	and there was morning,	the first day.
Gen. 1:8	And there was evening,	and there was morning,	the second day.
Gen. 1:13	And there was evening	and there was morning,	the third day.
Gen. 1:19	And there was evening	and there was morning,	the fourth day.
Gen. 1:23	And there was evening	and there was morning,	the fifth day.
Gen. 1:31	And there was evening	and there was morning,	the sixth day.

The same pattern is repeated at the end of each day and each day is constituted of an evening and a morning. This is very basic and it is a regular day. There may be a question as to how could there be a day if there was no sun until day 4. This question could be answered by saying that there is no need for the sun for there to be a day. Why? Because a day constitutes of the earth rotating around its axis. Second, there was already light made on day 1.^[2]

The way the Bible refers back to the creation week is also confirming for the length of days. From Mount Sinai, the LORD, Yahweh the Creator Himself, commands His people to pattern their workweek after the work that He did in the Creation.

Exod. 20:9-11 Six days you shall labor, and do all your work, 10 but the seventh day is a Sabbath to the LORD your God. On it y...

A Review of O. Palmer Robertson's The Israel of God

Simon Wartanian | 7,541 views | 3,313 words | 0:17:02 hours | 19 January 2017 22:25

Book Review O. Palmer Robertson Israel Of God Eschatology Covenant Theology Dispensationalism Kingdom Of God

..."Yesterday, Today, and Tomorrow

By O. Palmer Robertson

O. Palmer Robertson. The Israel of God: Yesterday, Today, and Tomorrow. (Phillipsburg, NJ: P&R Pub. 2000)

For those who have come out of Dispensationalism or want to know what covenant theologians believe about Israel, this is the book. This is a book which deals with the place and identity of Israel in the plan of God. In six chapters Dr. Robertson discusses different topics regarding Israel from its identity to its future.

Overall, I found this to be a very helpful and edifying book. The Bible and the truths of the New Covenant were the interpreting lens for everything. We do not look to outside events and force those within the Bible.

The Occasion for the Book

In the Introduction Dr. Robertson begins with a quotation from Bill Clinton when he was the president of the USA, about Israel:

“'If you abandon Israel, God will never forgive you' ... it is God's will that Israel, the biblical home of the people of Israel, continue for ever and ever.” So spoke the President of the United States in a speech delivered before the Israeli Knesset assembled in Jerusalem. He was recalling with apparent approval the words of his desperately ill pastor. He concluded the speech by saying, “Your journey is our journey, and America will stand with you now and always.” (p. 1)

It seems that this and such mindset was the driving force behind writing this book. The book is not polemic, but rather, it simply presents what the Bible as a whole teaches on some topics related to the Israel of God. It is obviously against Dispensationalism by its adherence to Covenant Theology, but it does not attack Dispensationalism directly. Its purpose is to set a positive case on what the Bible says without really engaging with the other side.

Its Land

The first chapter is dedicated to the Land of Israel. This is a hot issue nowadays. I will be the first to tell you that I hate politics and I don’t want to do anything with it and there is a lot of politics involved with Israel in the Middle East. I am not interested in political discussions. I am a theology nerd. I am interested in the theological claim of the land and God’s plan with the Jews.

Dr. Robertson argues that the “concept of a land that belongs to God’s people originated in Paradise” (p. 4). Adam was told to work the land and multiply. That was the original ideal plan if the Fall had not taken place. Then the whole earth would have been God’s land and God’s temple. The land being a sanctuary is another aspect. This is why the Lord God tells Israel that “I will make my dwelling among you, and my soul shall not abhor you. 12 And I will walk among you and will be your God, and you shall be my people” (Lev 26:11-12). God places His sanctuary among His people like He did with the Tabernacle and Temple. This concept of the sanctuary of God among His people had its fulfillment in Jesus Christ of Whom it is written that He “tabernacled” among us (John 1:14). But it will also have its ultimate fulfillment on the New Heavens and New Earth (Rev 21:1-5).

An important aspect which Dr. Robertson highlights is the fact that the land actually belongs to the Lord. As Leviticus 25:23 puts it, “The land shall not be sold in perpetuity, for the land is mine. For you are strangers and sojourners with me.” The land is the Lord’s and the people of Israel are merely strangers and sojourners in the land with Yahweh. He gives the land to whomev...

Extensive review of Jonathan Menn's Biblical Eschatology

Simon Wartanian | 4,115 views | 12,397 words | 1:05:40 hours | 09 February 2022 21:11

Book Reivew Jonathan Menn Eschatology Amillennialism Dispensationalism Millennium

... than give them things interesting to think about or a map of the future. Their primary function was forth-telling rather than fore-telling. What makes prophecy difficult is the medium in which it was given to the prophets. They are sometimes given in a dream or visionary form. This means that such a prophecy must be interpreted in line with its literature, and not the same as Genesis or Exodus which is narrated history. The way that God talks to the prophets is said to be “in dark sayings” (Ps. 78:2; cf. Num. 12:6-8), which obviously does not mean that such a prophecy is clear on first sight. Prophecy, in comparison with didactic (teaching) or historical portion of the Bible, is less clear.

Contingency

Another important factor to keep in mind when dealing with prophecy is that, because it is concerned with the behavior of God’s people, it is therefore contingent. “God announced this principle of contingency in Jer 18:6–11; 26:12–13; 36:1–3; Ezek 18:1–32; 33:10–20” (p. 8). Sometimes this principle is explicitly stated (Menn adduces Jer 38:17–18; 42:7–17; Acts 27:21–44; Rom 11:17–24). Other times it is not stated though it is nonetheless conditional (Menn adduces Exod 32:9–14; Isa 38:1–5; Jonah 3:1—4:2; Matt 19:27–28. “In Matt 19:27–28 the promise by Jesus to the Twelve that they would judge the twelve tribes of Israel included Judas.”). This principle of contingency is also clearly seen in the preaching of Jonah to Nineveh which simply was “Yet forty days, and Nineveh shall be overthrown!” (Jonah 3:4). There are no ifs or buts to be seen in Jonah’s prophecy, but God clearly relented from the disaster which He intended to bring on Nineveh. Why? Because Nineveh repented and God will not judge the righteous. While there was no contingency in Jonah’s preaching, prophecy by its nature is nonetheless contingent.

Redemptive historical context

When interpreting prophecy, it is important to consider the context in which it was spoken. In this respect, it is of special importance to consider the redemptive historical context. Old Testament prophecy primarily gave New Covenant prophecies veiled in the shadows and types of the Old Covenant. The New Testament is unmistakably clear that the Old Covenant and its institutions are by nature typological of New Covenant realities and are fulfilled in Christ and His people.

Examples of this include: Jesus describes his body as the “temple” (John 2:18–22); the church as a whole is called the “temple” or the “tabernacle” in 1 Cor 3:9, 16–17; 2 Cor 6:16—7:1; Eph 2:21; 1 Pet 2:5; Rev 3:12; Rev 13:6; Paul uses OT language of burnt offerings to describe money given to assist his ministry (Phil 4:18; see Exod 29:18); in Revelation the leaders of end-time nations are referred to as “kings” (e.g., Rev 16:14; 19:18); and the bringers of catastrophe are compared to horses whose riders are equipped with ancient armor and weapons (e.g., Rev 6:2, 4, 5, 8; 9:7, 9, 17). (p. 10).

It is also to be observed that the change from the Old Covenant to the New Covenant is astronomical. We cannot interpret the Old Testament as if the Lord Jesus Christ—the Messiah of Israel—has not yet come. In light of Christ’s first coming, the Old Testament must be interpre

...

Unconditional Election, Sovereign Grace - Scripture List

Simon Wartanian | 15,498 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

...g to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues.

Eph 2:8-9 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.[6]

The ESV Study Bible explains:

By grace refers to God’s favor upon those who have transgressed his law and sinned against him. But grace may also be understood as a “power” in these verses. God’s grace not only offers salvation but also secures it. Saved refers to deliverance from God’s wrath at the final judgment (Rom. 5:9); “by grace you have been saved” is repeated from Eph. 2:5 for emphasis. The verb form for “have been saved” (Gk. sesōsmenoi, perfect tense) communicates that the Christian’s salvation is fully secured. through faith. Faith is a confident trust and reliance upon Christ Jesus and is the only means by which one can obtain salvation. this. The Greek pronoun is neuter, while “grace” and “faith” are feminine. Accordingly, “this” points to the whole process of “salvation by grace through faith” as being the gift of God and not something that we can accomplish ourselves. This use of the neuter pronoun to take in the whole of a complex idea is quite common in Greek (e.g., 6:1); its use here makes it clear that faith, no less than grace, is a gift of God. Salvation, therefore, in every respect, is not your own doing.

Phil 1:29-30 For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, 30 engaged in the same conflict that you saw I had and now hear that I still have.

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.

Heb 12:1-2 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, 2 looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

2Pet 1:1-2 Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained[7] a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ: 2 May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.

This content is taken from this document

[1] James White, The Potter’s Freedom (New Revised Edition 2009) p. 39

[2] “The Five Points of Calvinism: Defined, Defended, and Documented” Ed. 2, pp. 6.

[3] C.f. Ps 41:9

[4] C.f. 1Kg 22:1, Mal 1:2

[5] C.f. Isa 65:1

[6] http://www.gty.org/resources/Bible-qna/BQ053113

[7]

G2975 λαγχάνω lagchano (lang-khan’-o) v.

1. to lot, i.e. determine (by implication, receive) especially by lot

[a prolonged form of a primary verb, which is only used as an alternate in certain tenses]

KJV: h...

A Review of Hell Under Fire

Simon Wartanian | 5,013 views | 1,399 words | 0:07:19 hours | 22 January 2017 20:36

Book Review Eschatology Heaven Hell Gehenna Judgment Eternity Annihilationism Universalism Eternal Punishment Hell Under Fire

...ts Eternal Punishment

By Christopher W. Morgan & Robert A. Peterson

Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment. Ed. by Christopher W. Morgan, Robert A. Peterson. (Grand Rapids, MI: Zondervan, 2004).

Had this book sitting on my shelf for a while and thought that it would merely be an academic book and a dry read. I couldn't be more wrong. Surely it was academic, but never on a level that made it impossible for an average Bible student to understand.

The Book and Its Content

The authors are top-notch theologians in our day who in this book respond to Annihilationism and Universalism, while at the same time give a biblical and holistic picture of hell. The subject of hell is sobering and terrifying. As believers we know that thanks to Christ we have been saved from this awful fate, which we should recognize--we rightly deserve. We likewise believe that all those without the Gospel of Christ, do not have a hope, are under the wrath of God and will everlastingly be under the wrath of God. It is terrifying to think of that and we cannot, without sympathy, discard the emotional appeal of Universalists and Annihilationists. The Bible is the sole infallible and highest authority for the Christian and if the Bible teaches that historical view of hell, then my emotions do not matter and cannot settle the truth about hell. It is as simple as that.

This book contains 10 chapters dealing, containing among other things,

a historical survey about hell up to our day (chapter 1, by Albert Mohler Jr.);
the OT and hell (chapter 2, by Daniel I. Block);
the Lord Jesus and Hell (chapter 3, by Robert W. Yarbough);
Paul and Hell (chapter 4, by Douglas J. Moo);
the Apocalypse and Hell (chapter 5, by G. K. Beale);
Biblical and Systematic Theology as it relates to hell (chapters 7-8, by Christopher W. Morgan and Robert A. Peterson, respectively);
an examination of Universalism and its arguments (chapter 8, by J. I. Packer);
an examination of Annihilationism and its arguments (chapter 9, by Christopher W. Morgan); and finally
Hell and pastoral theology (chapter 10, by Sinclair Ferguson).

There is a ton to be learned in these chapters by the Bible student. What is to be learned from this book should not only fill our heads with information, but motivate us to share the Gospel with the lost because of the dreadful fate which faces them if they receive not Christ and His righteousness.

The reason we believe in the existence and everlasting nature of hell and of its punishment is simply because we believe that Holy Writ teaches it. If it were not for the words of the Lord Jesus Christ Himself, who spoke more often about hell than Heaven, we would not believe in Hell, because it is so repugnant to our fallen natures.

Interaction

This work continually interacts with popular scholarship as it regards the nature of hell and the arguments for and against Annihilationism in Evangelicalism. Authors most cited and interacted with include John Stott, Clark Pinnock, David Powys

...

An extensive compilation of Scripture canon lists: texts and spreadsheet

Simon Wartanian | 1,252 views | 611 words | 0:03:010 hours | 05 September 2023 19:34

Canon Of Scripture Protestant Canon Roman Catholic Canon Apocrypha Early Church Canon Lists

... to compile this list.

Edmon L. Gallagher and John D. Meade, The Biblical Canon Lists from Early Christianity: Texts and Analysis (Oxford, 2017)
The Old Testament Canon and the Apocrypha: Part 3: From Jerome to the Reformation – Christian Resources (christiantruth.com)
- see also the endnotes page: Endnotes for The Old Testament Canon and the Apocrypha: Part 3: From Jerome to the Reformation – Christian Resources (christiantruth.com)
Ancient Canon Lists (Bible-researcher.com)
Canon of the Old Testament, II - International Standard Bible Encyclopedia
The Canons Of The Old Testament And The New Testament Through The Ages (islamic-awareness.org)
Early lists of the books of the New Testament (islamic-awareness.org)

...

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

Simon Wartanian | 12,402 views | 1,873 words | 0:09:53 hours | 06 March 2015 23:11

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 28 Sacraments Ordinances Baptism Lord's Supper

... to Roman Catholic teaching.

Baptism and the Lord’s Supper are two ordinances or sacraments which the Lord Jesus by sovereign authority instituted and commanded us to observe. Now, what does the word “positive” mean in the sentence “positive and sovereign institution”? Does it mean something that is happy and good, over against something negative and bad? No, that is not the contextual meaning of the word. Rather, by “positive institution” or “positive command,” the Confession means an institution or a command that is not inherently moral. A person who has not read the Bible or heard of the God of the Bible, still knows that murder is wrong and lying is bad. But, can it be argued that they know that not being baptized is sin and not partaking of the Lord’s Supper is sin? Obviously not. So, these things, just like the command of Genesis 2:16-17 in the Garden, are things which are not inherently moral, but become moral when God commands them. They are things that are good because commanded, in contrast to pure moral laws that are commanded because they are good. The Lord Christ, by His own power and authority, established two ordinances for the New Covenant people of God. But, what do we mean by ordinance or sacrament? A.H. Strong writes, “By the ordinances, we mean those outward rites which Christ has appointed to be administered in his church as visible signs of the saving truth of the gospel. They are signs, in that they vividly express this truth and confirm it to the believer.”^[2] They are the only visible signs which God has given His people to show the truths of the gospel with. He has not allowed us to use images of any of the blessed Persons of the Trinity (see here), but has given us the bread and wine, and the waters of baptism as signs which symbolize the truths of the gospel.

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

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

An important part of discipleship is the baptism of believers. Therefore, as long as people believe, baptism should be practiced. As long as the Lord Jesus receives new disciples, baptism should be observed. After the end of the world, there will be no more new disciples, therefore, that is the time when baptism will cease.

The importance of this chapter is seen at the backdrop of the sevenfold sacraments of the Roman Catholic Church.

The Sacrament of Baptism
- It removes the guilt and effects of Original Sin and incorporates the baptized into the Church, the Mystical Body of Christ on earth.
The Sacrament of Confirmation
- ...it was administered immediately after the Sacrament of Baptism. Confirmation perfects our baptism and brings us the graces of the Holy Spirit that were granted to the Apostles on Pentecost Sunday.
The Sacramen...

Review of Wayne Grudem's Systematic Theology

Simon Wartanian | 17,328 views | 1,938 words | 0:010:06 hours | 19 July 2015 19:18

Wayne Grudem Systematic Theology Book Review Calvinism Baptist Continuationist Premillennialism

...te"[1] It is easy to understand, he tries his best to explain things plainly, though there are obviously difficult doctrines which are not that easy to explain.

If you don’t have this great Systematic Theology, get it now.

Major Doctrines

Here I want to say a couple of things about Grudem’s major influence on my doctrine.

The Holy Scriptures

Dr Grudem is unashamed about his belief in God’s absolute and holy Word.

The Bible is God’s sole authoritative Word, His very speech (2Tim 3:16). God used holy men as His instruments and spoke through them, not ignoring or overriding their vocabularies and use of language (2Pet 1:20-21).

It is incapable of being wrong, because it comes from the God who is the Truth (Jn 14:6) and who cannot lie (Heb 6:18). The Word of God reflects the character and its integrity is based upon the character of God.

The Bible, which is the collection of 39 Old Testament books and 27 New Testament books is the very and certain Word of God.

See my commentary on the first chapter (Of The Holy Scriptures) of the 1689 Baptist London Confession.

Trinity

Dr Grudem excellently shows the basis of the doctrine of the Trinity from the Scripture and not from creeds as is often alleged by unbelievers. I have often gone back to chapter 14 (God in Three Persons: The Trinity) to get more insight into this great doctrine and the biblical support.

Dr Grudem goes on to prove the doctrine of the Trinity by using three statements that summarize the doctrine:

God is three persons.
Each person is fully God.
There is one God.

From there on he goes into the Scriptures to prove just that!

See my case for the doctrine of the Trinity in my commentary on the 1689 Baptist London Confession.

God’s Providence

This is the first chapter that I read from Grudem. Chapter 16: God’s Providence. And man...I was in for something. It was excellent and it was fully biblical. I loved it.

He defines God’s Providence as follows:

God is continually involved with all created things in such a way that he (1) keeps them existing and maintaining the properties with which he created them; (2) cooperates with created things in every action, directing their distinctive properties to cause them to act as they do; and (3) directs them to fulfill his purposes.^[2]

God is absolutely sovereign over His creation. Nothing can happen without His will. Moreover He has ordained whatsoever comes to pass.

Although God is absolutely sovereign, even over chance events (Prov 16:33), man is still held responsible (Isaiah 11, Gen 50:20; Acts 4:27-28).

This is above our understanding, but it is what the Scriptures teach and thus we are to obey it.

This is not fatalism, this is the carrying out of a divine plan of a God who is just, holy, wise and merciful.

We are not “robots,” as many non-Calvinists would accuse Calvinists of making man, we make responsible choices, but these choices are absolutely under the control of God.

See my commentary on chapter 3 (Of God’s Decree) and chapter 5 (Of Divine Providence) on the 1689.

The Person of Christ

The treatment of of the Person of Christ is excellent. His two-fold natures in one Person, His effective and definite atonement, resurrection and ascension. All these he handles in part 4 with great care and persuasive biblical argumentation.

Before reading his treatment on the Person of Christ, I thought that Christ now was only divine and not man. G...