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1689 Baptist Confession Chapter 3: Of God's Decree - Commentary

Simon Wartanian | 34,847 views | 38,059 words | 3:19:02 hours | 04 March 2015 20:58

...y-Radical-Corruption-Scripture-List/487"Total Depravity (see chapter 6)

Unconditional Election

Limited Atonement (see our case in chapter 8)

Irresistible Grace (see chapter 10)

Perseverance of the Saints (see chapter 17)

There is a logical direction toward which these doctrines move. First, people are depraved, cut off from the life of God and are unable to come to Him. That’s the way that God sees them and He has chosen them as fallen sons in Adam. That is unconditional election. Then comes the Son who pays their debt. The Spirit applies the work of the Son and they are kept forever for and by God. Total Depravity is defined as:

Because of the Fall, man is unable of himself to savingly believe the gospel. The sinner is dead, blind and deaf to the things of God; his heart is deceitful and desperately corrupt. His will is not free; it is in bondage to his evil nature. Therefore, he will not –indeed, he cannot—choose good over evil in the spiritual realm. Consequently, takes much more than the Spirit’s assistance to bring a sinner to Christ. Spirit makes the sinner alive and gives him a new nature. Faith is not salvation, but itself a part of God’s gift of salvation. It is God’s gift to the sinner, not the sinner’s gift to God.^[22]

The five points go from one who is utterly, radically depraved, to one who is made holy and blameless because of Christ’s atoning death and kept safe forever in the arms of God. So, in thinking about election we must presuppose the depravity and fall of man. When God chose, He chose those who would by Adam’s Fall, fall into sin, misery, and depravity. We are told that He chose them to be “holy and blameless” (Eph. 1:4), presupposing that we were not holy and blameless. When thinking and speaking of Unconditional Election, we do not have in mind the election of people who were good, but the election of people who were fallen in Adam and on their way to Hell, if God did not intervene. If there was no election, no one would be saved, because man cannot and desires not to come to God, without the special and gracious work of God in his heart. This point is taken into consideration in the 6^th chapter of the Confession.

Unconditional Election From Scripture

After laying the basis for man’s utter depravity—the fact that He cannot and will not come to God (Rom. 3:11; 8:7-8), the Five Points of Calvinism move to Unconditional Election, which as I have pointed out above by quoting some theologians, it is God’s free decision to choose out of the fallen race of Adam, before creating the world, some who would not receive their just punishment, but instead will be saved from God’s righteous wrath on the basis of Christ’s work. While a case for absolute divine election can be made if one goes to church history, but that is not much of interest to me. The Scripture teaches it, church history confirms it. The Scripture is the only standard for the truth and we should go into this inquiry about election to the God-breathed Scripture as the highest and infallible authority (see chapter 1). There should be humility to submit to the Word of God in what it teaches about election and reprobation and to no other authority than God Himself in the Word.

There are others who, when they would cure this disease, recommend that the subject of predestination should scarcely if ever be mentioned, and tell us to shun every question concerning it as we would a rock. Although their moderation is justly commendable in th...

1689 Baptist Confession Chapter 8: Of Christ the Mediator - Commentary

Simon Wartanian | 42,973 views | 75,562 words | 6:40:27 hours | 04 March 2015 21:39

The 1689 Second Baptist Confession Of Faith Confession Commentary Exposition Reformed Baptist Chapter 8 Christ The Mediator Prophet Priest King Definite Redemption Limited Atonement Arminianism Universal Atonement Hypostatic Union Humanity Of Christ God-Man

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Chapter 8: Of Christ the Mediator

What are the threefold offices of Christ? What does it mean that Christ is the mediator of the New Covenant? What is Christ’s Active and Passive Obedience? Did Christ, by His death, atone for the sins of all mankind or only for His elect? What is ‘limited’ in ‘Limited Atonement’? What about passages used against Limited Atonement?

§1 It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus

It pleased God, 1 in His eternal purpose, 2 to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, 3 to be the mediator between God and man; the prophet, priest, and king; head and saviour of the church, the heir of all things, and judge of the world; 4 unto whom he did from all eternity give a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified. 5
1. Isa. 42:1; John 3:16^[1]
2. 1 Pet. 1:19-20
3. Ps. 110:4; Heb. 7:21-22; Isa. 42:1; 1 Pet. 2:4-6
4. 1 Tim. 2:5; Acts 3:22; Heb. 5:5-6; Ps. 2:6; Luke 1:33; Eph. 1:22-23; 5:23; Heb. 1:2; Acts 17:31
5. Rom. 8:30; John 17:6; Isa. 53:10; Ps. 22:30; 1 Tim. 2:6; Isa. 55:4-5; 1 Cor. 1:30

The only begotten Son was from all eternity chosen and ordained (Isa. 42:1; 1 Pet. 1:19-20) to be the mediator between God and man (1 Tim. 2:5). This means that having Christ to be the Savior of sinners and the Incarnation were not afterthoughts in God. God did not plan them after the Fall of man, but set them in motion after the Fall. This choosing and ordaining of Christ as mediator was according to the covenant made between them both, i.e., the Covenant of Redemption (see chapter 7:2). Even before sin and before the world was, the Lord Jesus was to be the Savior of His people. The Confession goes on to name the threefold offices of Christ as prophet, priest, and king. He is also the head and savior of the church (Col. 1:18; Acts 5:31). The heir of all things (Heb. 1:2), Who will inherit everything and believers are co-heirs with Him (Rom. 8:16-17). He is also the One Who will judge the living and the dead (Acts 10:42; 17:31; 2 Tim. 4:1). All these offices and functions were agreed upon by the Persons of the Trinity even before the foundation of the world. God from all eternity gave a people to be His seed and to be by Him in time redeemed (John 17:2, 6; Isa. 53:10) and given all the blessings of redemption. All these considerations make the Fall a necessity within God’s decree. For if there is no Fall, then it means that there is no sin and therefore, no need of a savior. But if Christ is said to be ordained as Savior even before the creation of the world, then this means that there will be sinners who will be saved by Him, which makes the Fall an important part of God’s plan.

Christ the Elect

Our Confession states that the Lord Jesus was chosen, called and ordained by God to the office of the mediator. He was chosen by God for this office according to the Covenant of Redemption between them (see chapter 7 on the Covenant of Redemption). We said in chapter 7 that the Covenant of Redemption was the eternal covenant between the Persons of the Trinity, which laid out their roles in the self-glorification of God and the redemption of God’s elect. The Father was to elect a people and give them to the Son. The Son was to redeem the people whom the Father gave to Him. The Spirit was to apply the benefits of Son on their ...

1689 Baptist Confession Chapter 11: Of Justification - Commentary

Simon Wartanian | 24,942 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

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Chapter 11: Of Justification

Now we come to the great biblical and Protestant doctrine of justification. Calvin said that “Justification is the main hinge on which salvation turns.” There is no salvation without a proper understanding of justification. This is not a secondary issue, it is a foremost essential of true and biblical Christianity. It is one of the things which separates confessional Protestantism from Roman Catholicism. There will be a lot of things which I will point the interested reader to previous chapters, rather than expound again here.

§1 Those whom God effectually calleth, he also freely justifieth

Those whom God effectually calleth, he also freely justifieth, 1 not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; 2 not for anything wrought in them, or done by them, but for Christ’s sake alone; 3 not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ’s active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness by faith, which faith they have not of themselves; it is the gift of God. 4
1. Rom. 8:30; 3:24^[1]
2. Rom. 4:5-8; Eph. 1:7
3. 1 Cor. 1:30-31; Rom. 5:17-19
4. 2 Cor. 5:19-21; Titus 3:5, 7; Rom. 3:22-28; Jer. 23:6; Phil. 3:9; Acts 13:38-39; Eph. 2:7-9; Phil. 1:29; 2 Pet 1:1

Those whom God has predestined He effectually calleth (chapter 10) and He also freely justifieth (Rom. 8:30). In this chapter, the Confession is setting forth the biblical doctrine of justification as well as countering the doctrine of justification as taught by the Roman Catholic Church. This justification is not by infusing righteousness into them, but by pardoning their sins and by accounting and accepting their persons as righteous...for Christ’s sake alone (Rom. 4:5-8; Eph. 1:7). God does not mix righteousness in us, but puts the righteousness of Christ into our account and counts it as our own. It is on this basis alone that we are righteous before God. Faith and obedience are not our righteousness, but our righteousness comes from Christ’s active obedience unto the whole law, and passive obedience in His death (1 Cor. 1:30; 2 Cor. 5:21; chapter 8:5). We stand in this righteousness by faith, but even this faith is not of themselves but is the gift of God (Eph. 2:8-9; see also chapter 14:1). Therefore, even the condition for our justification and life with God was provided by God. This is the glory and greatness of the New Covenant of Grace in which we stand and have our relationship with God. All the requirements of the covenant are provided by God through His Spirit based on Christ’s work and obedience.

Now that we’ve dealt with the first three things in Romans 8:29-30, namely God (1) foreknowing us and (2) electing us (chapter 3) and (3) effectually calling us (chapter 10), we come to the 4th point in the five-pointed chain—justification. What is justification? Dr. Wayne Grudem defines it in this way:

Justification is an instantaneous legal act of God in which he (1) thinks of our sins as forgiven and Christ’s righteousness as belonging to us, and (2) declares us to be righteous in his sight.^[2]

We could go on and on by giving Protestant theologians who defined justification in this way. Louis Berkhof says:

Justification is a judicial act of God, in which He declares, on the ba...

Irresistible Grace, Effectual Calling - Scripture List

Simon Wartanian | 11,438 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

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Irresistible Grace, Victorious Grace, Effectual Calling of the Spirit[1]

This is the belief that God is able to raise the spiritually dead sinner to life. This is an act of efficient grace. When God chooses to bring on of his elect to spiritual life, it is an act of similar to when Jesus raised Lazarus from the dead: just as Lazarus was incapable of resisting the power of Christ in raising him from the dead, so too the dead sinner is incapable of resisting the power of God that raises him to spiritual life. This is not to say that men have not resisted God’s grace. This doctrine speaks specifically to the grace that brings regeneration, not to individual acts of sin committed by believers or unbelievers.[2]

In addition to the outward general call to salvation, which is made to everyone who hears the gospel, the Holy Spirit extends to the elect a special inward call that inevitably brings them to salvation. The external call (which is made to all without distinction) can be, and often is, rejected. However, the internal call (which is made only to the elect) cannot be rejected; it always results in conversion. By means of this special call, the Spirit irresistibly draws sinners to Christ. He is not limited in His work of applying salvation by man’s will, nor is He dependent upon man’s cooperation for success. The Spirit graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ. God’s grace, therefore, is invincible; it never fails to result in the salvation of these to whom it is extended.[3]

For a defense of Effectual Calling/Irresistible Grace see here.

General verses about Effectual Calling

Ps 110:3 Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours.

Mt 16:15-17 He said to them, “But who do you say that I am?” 16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.

Lk 10:21-22 In that same hour he rejoiced in the Holy Spirit and said, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. 22 All things have been handed over to me by my Father, and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”

Jn 6:37-40 All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.”

Jn 6:44-46 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. 45 It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me[4]— 46 not that anyone has seen the Father except he who is from God; he has seen the Father.

Acts 5:31 God exalted him at his right hand as ...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 22,214 views | 14,049 words | 1:13:47 hours | 04 March 2015 21:42

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 10 Chapter Ten Effectual Calling Irresistible Grace Regeneration Reformed Theology Calvinism Infant Salvation

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Chapter 10: Of Effectual Calling

This entire chapter is about the Calvinistic doctrine that has been called Irresistible Grace. Unfortunately, that has been misunderstood to mean that men never disobey and resist God, but that is not how the phrase has been historically defined. Rather, it means that the resistance which natural man always has to the Spirit (Acts 7:51) is overcome when God decides to save a person.

The material in this chapter has a connection with what we have already dealt with. There would be no effectual calling if there was no predestination, so that should be kept in mind. Predestination is dealt with in chapter 3, so I will not make a case for predestination here, but will take it for granted.

§1 Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call

Those whom God 1 hath predestinated unto life, 2 he is pleased in his appointed, and accepted time, 3 effectually to call, 4 by his Word 5 and Spirit, 6 out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; 7 enlightening their minds spiritually and savingly to understand the things of God; 8 taking away their heart of stone, and giving unto them a heart of flesh; 9 renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; 10 yet so as they come most freely, being made willing by his grace. 11
1. Rom. 8:28-29^[1]
2. Rom. 8:29-30; 9:22-24; 1 Cor. 1:26-28; 2 Thess. 2:13-14; 2 Tim. 1:9
3. John 3:8; Eph. 1:11
4. Matt. 22:14; 1 Cor. 1:23-24; Rom. 1:6; 8:28; Jude 1; John 5:25; Rom. 4:17
5. 2 Thess. 2:14; 1 Peter 1:23-25; James 1:17-25; 1 John 5:1-5; Rom. 1:16-17; 10:14; Heb. 4:12
6. John 3:3, 5-6, 8; 2 Cor. 3:3, 6
7. Rom. 8:2; 1 Cor. 1:9; Eph. 2:1-6; 2 Tim. 1:9-10
8. Acts 26:18; 1 Cor. 2:10, 12; Eph. 1:17-18
9. Ezek. 36:26; Jer. 31:33
10. Deut. 30:6; Ezek. 36:27; John 6:44-45; Eph. 1:19; Phil. 2:13
11. Ps. 110:3; John 6:37; Rom. 6:16-18

Those whom God hath predestinated unto life, He, in His appointed and accepted time, effectually calls to Himself by His Word and Spirit (Rom. 8:28-29; 1 Cor. 1:23-24; 2 Thess. 2:13-14; John 3:5-6; 6:63; 2 Cor. 3:3, 6). That which was planned from eternity is applied and actualized in time. They are called out of that state of sin and death (Eph. 2:1-6) and transferred to the “state of grace” (chapter 9:4). He enlightens our minds spiritually and savingly to understand the things of God (1 Cor. 2:10; Eph. 1:17-18 ), for fallen man cannot accept and understand the things of God (1 Cor. 2:14). He takes from us that heart of stone, which is full of sin and gives a new heart of flesh (Ezek. 36:26), which desires to love and obey Him. He renews our wills and sets us free from slavery to sin. The ability and willingness to desire and do the good comes by His almighty power (e.g., Phil. 2:12-13; Heb. 13:20-21). It is by grace alone and it is the work of God in us. He draws us to Jesus Christ in such a way that we will effectually and certainly come to Him, yet so as they come most freely, being made willing by His grace (Ps. 110:3; John 6:37; Rom. 6:16-18 ). God changes our nature and gives us the desire to believe and come to Christ. This is the miracle of regeneration. No one comes to Christ against their will. But the Holy Spirit works so powerfully in us that those who did not desire Christ, come to desire Him and most willingly and freely...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 17,377 views | 16,934 words | 1:29:010 hours | 05 March 2015 18:23

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 13 Chapter Thirteen Sanctification Holiness

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United, Called and Regenerated

I refer the interested reader to the previous chapters where we dealt with these things. I lightly touched upon our union with Christ in chapter 8 paragraph 5 (see chapter 27, paragraph 1 for more detail). We dealt with the effectual call or Irresistible Grace in chapter 10 and Regeneration and Justification were dealt with in chapter 11.

Sanctification

The answer to question 35 “What is sanctification?” of the Westminster Shorter Catechism is as follows:

Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.^[2]

Having this definition, we can say that sanctification is a work of renewal and enablement. This enablement is twofold: to die unto sin and to live unto righteousness. It is a work of life and death by God. But before we dive into sanctification and its effect, we must first note that “to sanctify” something is to “make it holy”.

Holiness

Sanctification has to do with making or declaring holy. Holiness essentially has to do with “otherness” or setting apart. This idea is conveyed in the Old Testament by the use of words like:

consecrate (e.g. firstborn [Ex. 13:2]; the people of Israel [Ex. 19:10; Josh. 3:5; 7:13], the priests [Ex. 19:10, 22; 28:3]; Mt. Sinai [Ex. 19:23]; gifts [Ex. 28:38]; offering [Ex. 29:27]; Passover lamb [2 Chron. 30:17]; altar [Ex. 29:36, 27, 44]; the tent of meeting and all its items [Ex. 30:26-29]; the temple [2 Chron. 29:5]; a fast [Joel 1:14; 2:15]),
set apart (e.g. Israel and the godly [Gen. 49:26; Deut. 10:8; Ps. 4:3]; priests [Num. 16:9]; musicians [1 Chron. 25:1]; land [Ex. 8:22]; newborn of man and beast [Ex. 13:12]; animals [Lev. 20:25]; cities [Deut. 4:41; Josh. 16:9]),
separate (e.g. Israel [Lev. 15:31; 20:24, 26]; priests [Num. 8:14; 1 Chron. 23:13]; animals [Lev. 20:25]; Nazarite [Num. 6:2, 3, 12]; a portion of the temple [Ezek. 48:21-22]).

While our initial idea may be that of making people holy or setting people apart, the usage of these words is very wide, ranging from people to things. If we consider the usage of the word “holy” then this would encompass these things above and even more. The basic idea conveyed from these passages is that a thing or a person is separated from a common purpose and given another purpose and it or they belong to another, e.g. God. William D. Mounce explains the concept of holiness and the Hebrew word used in the Old Testament:

Generally, qados [which is used 117 times] is translated as “holy,” “holy one,” or “saint.” It describes that which is by nature sacred or that which has been admitted to the sphere of the sacred by divine rite. It describes, therefore, that which is distinct or separate from the common or profane.^[3]

All over the Bible, God is said to be holy. He Himself provides the standard which our holiness or the holiness of things are measured against. He is said to be “Holy, holy, holy” (Isa. 6:3; Rev. 4:8). It is the only attribute of God that is raised to the third repetition. It is not an attribute among many others. Rather, it is the attribute that encompasses all others. His love is holy; His justice is holy; His grace is holy; His wrath is holy and so forth. Holiness to God means that is He is morally perfect, other and separated from sinners. J. I. Packer explains:

When Scripture calls God, or individual persons of the Godhead, “holy” (...

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

Simon Wartanian | 8,217 views | 1,097 words | 0:05:36 hours | 03 April 2014 14:01

Resistible Grace Irresistible Grace Calvinism John Gill Matthew Henry ESV Study Bible Acts 7:51

“You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. (Acts 7:51 ESV)[1]

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...

A Review of RC Sproul's Willing to Believe & Thoughts on Free Will

Simon Wartanian | 9,137 views | 3,709 words | 0:19:03 hours | 22 February 2015 00:23

RC Sproul Willing To Believe The Controversy Over Free Will Free Will Predestination Election Sovereignty Compatibilism Calvinism Arminianism Pelagianism Semi-Pelagianism Augustine Martin Luther John Calvin Jonathan Edwards Book Review

...avil of Celestius, hesitated not to assert it in the following terms: “Man through liberty became a sinner, but corruption, ensuing as the penalty, has converted liberty into necessity” (August. lib. de Perf. Justin). Whenever mention is made of the subject, he hesitates not to speak in this way of the necessary bondage of sin (August. de Nature et Gratia, et alibi).” (Institutes 2.3.5)

Calvin, obviously taught the doctrines commonly associated with his name. He believed in Unconditional Election and absolute sovereignty. God did not foresee who would believe, but that He choose merely out of His good pleasure so that they would believe. He taught the doctrine of Irresistible Grace, he said: “The Apostle’s doctrine is not, that the grace of a good will is offered to us if we will accept of it, but that God himself is pleased so to work in us as to guide, turn, and govern our heart by his Spirit, and reign in it as his own possession. Ezekiel promises that a new spirit will be given to the elect, not merely that they may be able to walk in his precepts, but that they may really walk in them (Eze 11:19; Eze 36:27).” (Institutes 2.3.10)

Jonathan Edwards

There is not a book besides the Bible that I have tried to deeply study as Jonathan Edwards The Freedom of the Will. I was fascinated by it, it explained a lot to me and I came to a better understanding of free will. The thorough study was caused by the fact that Jonathan Edwards was not very clear, or maybe I couldn’t understand him very good. I have to re-read a lot of paragraphs to understand what he was saying, although I was helped by reading other stuff that was made to make understanding of free will easier.

The discussion on Edwards starts by explaining his view of the doctrine of Original Sin. Our doctrine about man must be biblical for us to come to biblical ideas. When many think that people are basically good, sometimes do some little bad things they will not get the idea that people are in bondage to sin, so they will not come to the conclusion that men are not free to do good, but only to do that which they desire – sin. Yet if they start with a biblical anthropology on man, they would soon realize that the natural man is not free to do good and hates God. I have learned that any discussion on the topic of election or free will must clearly define it’s doctrine of man and original sin, otherwise it would seem unreasonable to people and will have no foundation. Because of the Fall we are born as slaves of sin and born dead in sin. We are sinners by nature and by choice. The doctrine of Original Sin is important to Edwards because thereby he can know what man is said to be able and unable to do.

Edwards taught that freedom mean the power to choose or refuse without compulsion. He didn’t think that this choice just came spontaneously, he was great in mocking the idea of a neutral will or an undetermined will. He taught that the will was determined – determined by one’s desires. He said “BY determining the Will, if the phrase be used with any meaning, must be intended, causing that the act of the Will or choice should be thus, and not otherwise: and the Will is said to be determined, when, in consequence of some action, or influence, its choice is directed to, and fixed upon a particular object. As when we speak of the determination of motion, we mean causing the motion of the body to be in such a direction, rather than another.” (Freedom of the Will part 1 se...

God's Absolute Sovereignty: Concise Scripture List

Simon Wartanian | 5,417 views | 1,379 words | 0:07:02 hours | 08 February 2014 15:59

Calvinism Election Predestination Limited Atonement Mercy Sovereignty Verse List God Is In Control

...No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

Jn 11:49-52 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” 51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. Irresistible Grace Preservation of the Saints

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