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The Staunch Calvinist

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

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Irresistible Grace, Effectual Calling - Scripture List
Simon Wartanian | 11,017 views | 2,545 words | 0:13:07 hours | 23 March 2014 22:21
Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Irresistible Grace Effectual Calling
...squo;s Freedom (New Revised Edition 2009) p. 40

[3] “The Five Points of Calvinism: Defined, Defended, and Documented” Ed. 2, pp. 7.

[4] Isa 54:13

[5] C.f. Ps 14:7; Ps 53:6; Isa 59:20-21; Jn 4:22; Heb 8:8-12

[6] C.f. Isa 27:9; Rom 9:4; Heb 8:12

[7] Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved..

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Preservation of the Saints - Scripture List
Simon Wartanian | 18,234 views | 3,263 words | 0:16:33 hours | 23 March 2014 22:28
Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Preservation Of The Saints
.../p>

[4] This section shows us that the believers are also active in their perseverance, but we’ve already seen that God is the one who preserves us. The verses are taken from “The Five Points of Calvinism: Defined, Defended, and Documented” Ed. 2, pp. 150-3.

[5] Taken from “The Five Points of Calvinism: Defined, Defended, and Documented” pp. 153-5. Not all Scripture from there are quoted.

[6] Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved..

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1689 Baptist Confession Chapter 27: Of the Communion of Saints
Simon Wartanian | 11,423 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
...all the rest, and they are cemented to it and to each other, forming one whole. But stones are inanimate; and therefore the sacred writer indicates that the simile is, in its nature, inadequate to express the whole truth, by describing the cornerstone as a living thing, and the other stones as living things together composing a spiritual temple. See 1 Cor. 3:11-16; 1 Pet. 2:4-6.[6]

Besides the pictures of this blessed union, we also see this union mentioned in the words that Paul often uses. For example, “in Christ” comes up 90 times in my Bible software (e.g., Rom. 3:24; 6:11; 8:1-2, 39; 1 Cor. 1:2, 4; 4:10; 15:22; 2 Cor. 1:21; Gal. 3:14, 26, 28; Eph. 1:3, 12; 2:6). Various aspects of our salvation are captured with this often-used phrase by Paul. Also, there is the “in Him” phrase which is the same (e.g., Eph. 1:4, 7; 2 Cor. 1:10; 5:21; Eph. 3:12; 6:20; Phil. 3:9; Col. 1:14; Col. 2:6-7, 11). Marcus Peter Johnson summarizes what we have “in Christ”:

Furthermore, in Christ we are justified (Rom. 8:1), glorified (8:30), sanctified (1 Cor. 1:2), called (1:9); made alive (Eph. 2:5), created anew (2 Cor. 5:17), adopted (Gal. 3:26), and elected (Eph. 1:4–5).[7]

Another phrase which shows our union with the Savior is “with Him” (e.g., Rom. 6:4, 5, 6, 8; 8:17, 32; 1 Cor. 6:17; 2 Cor. 6:1; Col. 2:12-13; Col. 3:4; 1 Thess. 5:10; 2 Tim. 2:11-12). The alternate phrase “with Christ” is also used sometimes (Rom. 6:8, 8:17; 15:5; Gal. 2:20; Eph. 2:5; Phil. 1:23; Col. 2:20; 3:1, 3). “With Jesus“ is used once (2 Cor. 4:14).

Not only are we said to be in Christ and with Christ, but Christ Himself is said to be in us (John 15:5; Rom. 8:10; 2 Cor. 13:5; Gal. 2:20; Eph. 3:17; Col. 1:27; 1 John 4:4; Rev. 3:20)! What a blessing! What a great comfort and love!

The Scope of Union With Christ

Eternity Past

The union of Christ with His people begins before time began. In eternity past, the Father gave Him a people to save from their sins (Eph. 1:3-4). He would perfectly obey the Law on their behalf and take the punishment for their law-breaking upon Himself. What the Lord Christ did, He did not do for Himself, but for His people. He is our covenant head. What He did in fulfilling the Covenant of Redemption, He did for His elect, not for Himself. It is said in Ephesians 1:4 that God “chose us in him before the foundation of the world, that we should be holy and blameless before him”. The sovereign election of God and the plan of redemption was made with Christ as the center of it all. Notice carefully what is said. it is not said that God chose Christ. But it is said that God chose us in Christ.

Christ’s Life, Death, and Resurrection

We were also united with Christ in His life because the life that He lived He lived in our place so as to provide us positive righteousness. The apostle Paul writes, “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. 5:19). This concerns our union with Christ as our covenant head doing for us what we could never do and that is living a perfectly righteous life. In this way, the righteous life which Christ lived is credited to us. He is our righteousness (1 Cor. 1:30; Phil. 3:9). This is the active obedience of Christ (see here).

The New Testament teaches that we were united with Him in His death (Rom. 6:5-6, 8; Gal. 2:20). The curse of the law was removed and the wrath of God satisfied on behalf of the elect. In this sense, Chris...

Review of Walter J. Chantry's Signs Of the Apostles
Simon Wartanian | 4,283 views | 1,468 words | 0:07:37 hours | 21 April 2016 00:17
Walter Chantry Signs Of The Apostles Cessationism Continuationism Charismata Gifts Of The Holy Spirit Spiritual Gifts Reformed Baptist Book Review
...t the present work of God among the Hebrews, it simply highlights God's work among the Apostles.

Fifth, he anticipates the objection of non-apostles doing miracles and he raises the case of Philip in Acts 8:4-15. Then there's some weird comment about the people to whom Philip had preached that "[c]ertainly the true converts among them already had God's Spirit in their hearts, for [citation of Rom 8:9]" (p. 17). This was a first time for me, usually people explain it in terms of the foundational period of Acts and the primacy of Apostles that the believers did not receive the Spirit.

He accepts that Philip did actually perform miraculous deeds as the Bible obviously says (Acts 8:6-7), but then objects that it was the Apostles and not Philip who had the prerogative of ministering the miraculous gifts to others. "Every recorded instance of men in the church receiving such gifts occurred under the direct ministry of an apostle. Thus even the general exercise of miraculous powers within the church served as a testimony to the prophetic authority of the apostles." (p. 17)

I particularly do not find such argumentation strong enough. What about the believers elsewhere in Corinth, Rome or Thessalonica? And is it surprising that almost everyone (if not everyone, I'm not sure) in Acts was somehow related to the Apostles? I mean, the book is primarily about Paul and the work of the other apostles, so obviously they would be related to them. It is not for nothing that we call the book the ACTS of the APOSTLES.

Sixth, when I picked up the book I was interested to see what he had to say on 2 Cor 12:12 from which the title of the book comes. I was surprised to merely find a paragraph! He says that Paul "considered miraculous gifts as God-given proof of an apostolic ministry." (p. 15) But the passage does not connect the "signs and wonders and mighty works" to the "signs of a true apostle." Yes, Paul did do those things, but these were not the signs of his apostleship, rather as Dr. Sam Storms observes, the signs of him being a true apostle consisted in:

(a) the fruit of his preaching, that is, the salvation of the Corinthians themselves (cf. 1 Cor. 9 : l b - 2 , "Are not you the result of my work in the Lord? Even though I may not be an apostle to others, surely I am to you! For you are the seal of my apostleship in the Lord"; cf. 2 Cor. 3:1-3); (b) his Christlike life of holiness, humility, etc. (cf. 2 Cor. 1:12; 2:17; 3 : 4 -6; 4:2; 5:11; 6:3-13; 7:2; 10:13-18; 11:6,23-28); and (c) his sufferings, hardship, persecution, etc. (cf. 4 : 7 - 1 5 ; 5:4-10; 11:21-33; 13:4). Paul patiently displayed these "things that mark[ed]" his apostolic authority. And this was accompanied by the signs, wonders, and miracles he performed.[2]

Seventh, he believes that the "perfect" of 1Cor 13:10 was the completion of the NT canon. He appeals to 1Cor 14:20 where the word telios is translated as "mature" instead of "perfect" to claim that when the Scripture were completed the church outgrew the "childhood of charismatic revelations." (p. 44) Not referring to the present day Charismatics, but the way he understands Paul when he speaks of being a child (v. 11). Verse 11, according to Pastor Chantry speaks of the time before the NT canon was complete, before 95 A.D. with the last book of the NT, the Apocalypse. It is that time in the words of verse 12 that they looked in a "mirror dimly," but af

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The Purpose For Writing The Commentary On The 1689
Simon Wartanian | 5,464 views | 446 words | 0:02:24 hours | 19 September 2016 15:21
1689 Baptist Confession Of Faith Confession Commentary Study Reformed Baptist

About a year ago or more,[1] I started diving into the 1689 Baptist Confession of faith to study it. My main purpose was not to study the Confession per sé, but to study the doctrines asserted by the Confession and to see if they were biblical. My main focus was to teach myself to make a biblical case for cardinal doctrines which Reformed folk believe, and I believe that I have been able to make a biblical case for every (or almost all?) doctrine which is espoused by the Confession to my satisfaction. If you want a study which focuses on the words of the Confession[2], this is not what you’re looking for. If you’re looking for a study which intends to make a case for the doctrines asserted, you may be blessed by this study. Basically, the purpose was to teach myself systematic theology and teach myself to defend Reformed doctrine biblically.

I cannot say that I disagree with any doctrine in the Confession, but there may be some who may question whether I hold to the Confession, especially chapter 1, because I consider myself a theological continuationist. I stress theological, because I do not practice “prophecy” or “speaking in tongues.” Practically, I’m a cessationist with a very high view of Holy Writ and critical of charismania and those weird things which you see on the Net of charismatics. The study on the gifts is one which I started, but have not finished yet (I have not read all the books which I have purchased from both sides). But I must honestly say that I’m not convinced of cessationism because I don’t believe the Bible teaches it. The statement in 1:1 which says “those former ways of God’s revealing his will unto his people being now ceased” may be the only one which I would interpret differently.

I’m not big on names, it doesn’t matter to me if one considers me a Reformed Baptist or not, I will not pride myself in that, either way it is not essential to me what title I have besides Δοῦλος Χριστοῦ.

Footnotes

  1. ^ The dates of publication which every post has for the Confession, do not mean that I finished the commentary on that day. At the beginning I commented very briefly (few lines) on the whole Confession, just because I was simply willing to know what it taught. Sometime after, I’m not sure when, maybe a year ago, I started enlarging the chapters and adding more of my thoughts and comments. The first longest chapter was chapter 7 on God’s Covenants, which makes a case for 1689 Federalism.
  2. ^ https://1689commentary.org/ is such a study.

 

John Owen's Case For Particular Atonement
Simon Wartanian | 11,531 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
...s ratified in his death, and whence his blood is called “The blood of the new testament,” Matt. 26:28. Neither can any effects thereof be extended beyond the compass of this covenant. But now this covenant was not made universally with all, but particularly only with some, and therefore those alone were intended in the benefits of the death of Christ.[16] (Book III, chapter 1)

The Two Classes of Men (Arg. IV)

Owen's argument here is that since the Bible separates people into two categories, namely, believers and unbelievers, and various other designations of the groups, therefore, when Christ is said to die for one, it is implicit that He did not die for the other. In his own words:

If all mankind be, in and by the eternal purpose of God, distinguished into two sorts and conditions, severally and distinctly described and set forth in the Scripture, and Christ be peculiarly affirmed to die for one of these sorts, and nowhere for them of the other, then did he not die for all; for of the one sort he dies for all and every one, and of the other for no one at all.[17] (Book III, chapter 2)

The elect are designated also as:

those whom he “loves”…Rom. 9:13; whom he “knoweth,”...John 10:14, “I know my sheep;” 2 Tim. 2:19, “The Lord knoweth them that are his;” Rom. 8:29, “Whom he did foreknow;” chap. 11:2, “His people which he foreknew;” “I know you not,” Matt. 25:12: so John 13:18, “I speak not of you all; I know whom I have chosen.” Those that are appointed to life and glory, and those that are appointed to and fitted for destruction, — “elect” and “reprobate;” those that were “ordained to eternal life,” and those who “before were of old ordained to condemnation:” as Eph. 1:4, “He hath chosen us in him;” Acts 13:48, “Ordained to eternal life;” Rom. 8:30, “Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” So, on the other side, 1 Thess. 5:9, “God hath not appointed us to wrath, but to obtain salvation;” Rom. 9:18–21, “He hath mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour?” Jude 4, “Ordained to this condemnation;” 2 Pet. 2:12, “Made to be taken and destroyed;” “Sheep and goats,” Matt. 25:32; John 10 passim. Those on whom he hath “mercy,” and those whom he “hardeneth,” Rom. 9:18. Those that are his “peculiar people” and “the children of promise,” that are “not of the world,” his “church;”[18] (Book III, chapter 2)

All these things are true only of the redeemed, the elect of God from all eternity. But this is not the only group which Scripture knows. On the other hand, Scripture designates the reprobates in the following words:

...in opposition to them, are “the world,” “not prayed for,” “not his people:” as Tit. 2:14; Gal. 4:28; John 15:19, 17:9; Col. 1:24; John 11:52; Heb. 2:10, 12, 13. Which distinction of men is everywhere ascribed to the purpose, will, and good pleasure of God: Prov. 16:4, “The Lord hath made all things for himself, even the wicked for the day of evil.” Matt. 11:25, 26, “I thank thee, O Father, because thou hast hid these things from the wise and prude...

I published my commentary on the 1689 Confession of Faith
Simon Wartanian | 5,084 views | 523 words | 0:02:44 hours | 23 April 2021 17:00
Book 1689 Confession Commentary
...logy nerd. I’m a layman who loves the Word of God and the God of the Word. I started working on this project because I wanted to understand my faith better. My objective was to look at various topics holistically and in light of Scripture, taking that as my guide and seeing if it agrees with the Confession. That justifies the adjectives systematic and biblical.

This book wouldn’t be a reality without the help of a lot of dead guys with their books and commentaries in the public domain. I love reading new books, but when I was a student (the time when I was writing the commentary) I couldn’t just afford expensive commentaries on every book of the Bible, and I still believe that there is much to be valued in those old dead guys’ books and commentaries.

For those wishing to buy the books, go to your favorite Amazon and search for “A Layman’s Systematic and Biblical Exposition of the 1689 London Baptist Confession of Faith”, or:

Distributor Books
Amazon.com Vol. 1 - Vol. 2
Amazon.nl Vol. 1 - Vol. 2
Amazon.de Vol. 1 - Vol. 2
Amazon.co.uk Vol. 1 - Vol. 2
Amazon.ca Vol. 1 - Vol. 2
Amazon.fr Vol. 1 - Vol. 2
Amazon.es Vol. 1 - Vol. 2
Amazon.it Vol. 1 - Vol. 2
Amazon.co.jp Vol. 1 - Vol. 2

As always, Soli Deo Gloria.

Here are a few samples. From Vol. 1 (chapters 1-18 of the Confession)

From Vol. 2 (chapters 19-32 of the Confession)

...