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John Owen's Case For Particular Atonement

Simon Wartanian | 17,590 views | 15,628 words | 1:22:53 hours | 21 March 2017 23:01

... Jeremiah 31:31-34; chapter 17 here and here.

Owen's basic argument is as follows:

The first argument may be taken from the nature of the covenant of grace, which was established, ratified, and confirmed in and by the death of Christ; that was the testament whereof he was the testator, which was 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...

Hebrews 6:4-6, Apostasy and Calvinism

Simon Wartanian | 21,759 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

...ayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). Chapter 40.

John M. Frame. Systematic Theology: An Introduction to Christian Belief. (Phillipsburg, NJ: P&R Publishing, 2014). Chapter 44.

J. Ligon Duncan III – Falling Away? (Sermon)

Mathew Poole - English Annotations on the Holy Bible. Commentary on Hebrews 6, here.

William Burkitt – Expository Notes with Practical Observations on the New Testament. Commentary on Hebrews 6, here.

Albert Barnes - Notes on the New Testament. Commentary on Hebrews 6, here. He accepts that the descriptions describe a true Christian, but rejects that it is possible for a true Christian to apostatize.

Robert Jamieson, Andrew Robert Fausset, David Brown – Commentary Critical and Explanatory on the Whole Bible. Commentary on Hebrews 6, here.

Matthew Henry – Complete Commentary on the Bible. Commentary on Hebrews 6, here.

Bob Utley – You Can Understand The Bible (Not that explicit). Commentary on Hebrews 6, here and here.

John Owen – Exposition of Hebrews. Commentary on Hebrews 6, here.

Steven J. Cole – Lesson 17: When Repentance Becomes Impossible (Hebrews 6:4-8).

The passage describes regenerate believers who have fallen away:

Adam Clarke
James Burton Coffman
Charles John Ellicott (Not very explicit)
John Trapp (Not very explicit)
Thomas Coke
Daniel Whedon
David Guzik
Greek Testament Critical Exegetical Commentary (Too technical)

I have collected some commentaries, articles, and sermons on this passage in a document which you can download (it does not include all the commentaries listed above).

I believe that the passage speaks of false believers and warns about those who have sat under the preaching of the Word of God, the manifestation of the Spirit’s work and who themselves have professed to belong to Christ, that they will perish eternally without the possibility of true repentance. That the description is not definitive proof that those spoken of are true believers, yet the analogy in vv. 7-8 moves us to say that those spoken of were unbelievers from the start.

I don’t claim that by me consulting articles and commentaries on this passage that I will have an answer to every question on this passage, but what I do want to claim is that there are interpretations which are credible and do not force us to deny other biblical doctrines (i.e., the Perseverance of the Saints).

I do want to stress the context of Hebrews that it is an epistle written to Hebrew Christians steeped into the Old Testament and Israel’s history, therefore I will try to interpret it with this in mind and not try to make a modern application every time.

Audience

Who are the ones being described in this passage? Is the audience the ones being described in vv. 4-6? No, they are not. Rather, they are a different group spoken of in the third person (“those” v. 4, “them…they…their own” v. 6). The Author is not describing his present audience, in fact he explicitly says that in v. 9. Previous to this passage the author spoke of the plural “you” to the audience (e.g. Heb 5:11-13), including himself in 6:1 by using “us”. After v. 9 he speaks of the “beloved” and those who he encourages to “have the full assurance of hope until the end”. The warning is not about them, but about those who receive a clear light of God’s Gospel, make a profession of faith and appear to all to be true believers, yet later fall away. It is those who will not be brought to t...

1689 Baptist Confession Chapter 21: Of Christian Liberty and Liberty of Conscience - Commentary

Simon Wartanian | 17,485 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

...ing 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

John 3:36; Rom. 8:33; Gal. 3:13^[1]
Gal. 1:4; Eph. 2:1-3; Col. 1:13; Acts 26:18; Rom. 6:14-18; 8:3
Rom. 8:28; 1 Cor. 15:54-57; 1 Thess. 1:10; Heb. 2:14-15
Eph. 2:18; 3:12; Rom. 8:15; 1 John 4:18
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
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 me of the guilt within
Upward I look and see Him there
Who made an end of all my sin
Because the sinless Savior died
My sinful soul is counted free
For God the Just is satisfied
To look on Him and pardon me
To look on Him and pardon me

— Before The Throne of God Above, verse 2.

Christ, our precious Lord an...

1689 Baptist Confession Chapter 32: Of the Last Judgment - Commentary

Simon Wartanian | 22,590 views | 16,377 words | 1:25:50 hours | 06 March 2015 23:30

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 32 Last Judgment Eternal Hell Eternal Suffering Lake Of Fire

...f questions and speculations about this passage and the idea. Who are meant by the angels? Are good angels also included? Then this would probably be the only passage where good angels are subjects of judgment. Are they fallen angels? Then this will agree with other passages (2 Pet. 2:4; Jude 1:6), therefore, it seems to me that the passage is speaking of fallen angels. But I cannot be dogmatic because generally the word “angel” is used positively. In other places where it means fallen angels, the context makes that clear (2 Pet. 2:4 “angels when they sinned”; Jude 1:6 “angels who did not stay within their own position”). Therefore, it seems that the New Testament is not clear whether good angels will be subjects for the judgment, although I doubt that they will be. What is clear is that fallen angels surely will subjects of the Last Judgment.

What is the nature of this judgment? There are a lot of questions about this, but there are also a lot of speculation as Scripture does not seem to say how exactly the saints will judge angels. Most seem to think that this judgment will consist in approving the judgments of God made against the fallen angels and the wicked.

At The Parousia

The Bible also teaches that the Last Judgment will take place at the coming of Christ, on the last day, that is the only time indication that the Bible gives (Matt. 24:36). 2 Thessalonians 1:5-10 tells us that we will be granted relief “when the Lord Jesus is revealed from heaven with his mighty angels” (v. 7), but He will not be granting relief to everyone. Rather, the Holy Spirit says that He will be revealed “in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus” (v. 8), through which they will suffer “eternal destruction” (v. 9), and that will happen “when he comes on that day to be glorified in his saints” (v. 10). Notice that on a singular day and with the same singular Parousia of Christ, two opposite things happen: His coming brings joy and relief to His people, but it also brings eternal destruction and misery to those who do not know the gospel of our God. This is the Final Judgment at the Second Coming of our Lord. 1 Corinthians 4:5 connects the time of judgment with the coming of Christ saying, “Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.” The time for judgment is after the Lord comes, and when the Lord comes He will bring to light the things now hidden. John 12:48 says that the judgment will take place “on the last day.” Matthew 25:31ff begins with the coming of the Lord in glory before going into the Final Judgment. The Day of the Lord is often connected with judgment, which is the day on which Christ will return (see here for more). There is a day and an hour fixed by God for the revelation of His perfect justice, which will certainly come and men should live with the knowledge of that. If they are outside of Christ, they have no hope, but if they are in Christ they will have confidence on that awesome day (1 John 4:17).

The Standard

God will judge the world by His own standard. He is His own standard. 1 Samuel 2:3 says that “the LORD is a God of knowledge, and by him actions are weighed.” He is the standard that determines what is right and what is wrong. The Law which He has give...

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

Simon Wartanian | 46,820 views | 38,059 words | 3:19:02 hours | 04 March 2015 20:58

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 3 God's Decree Predetermination Predestination Sovereignty Compatibilism Reprobation Unconditional Election Calvinism

...iness and worth, but every Christian should affirm and believe that Jesus’ crucifixion was the greatest evil done in history. But how does the Scripture describe this event? What is specifically God the Father’s role in this? First, let us establish the fact that it was prophesied and therefore it was made certain in the plan of God and that it had to come to pass.

In Psalm 22, we are given a picture of a man of God who suffers at the hands of the wicked and then is vindicated by God. This indeed is the song of every believer who suffers at the hands of the wicked, but it is especially typological of Christ, as it is quoted by the New Testament authors and applied to the Lord Jesus.

Ps. 22:16 For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet—

This verse describes the crucifixion of our Lord. In the time that David wrote this (~ 1000 BC), crucifixion was not yet invented, but the Father foretells the crucifixion of His Son by the mouth of David. Isaiah 53 is certainly one of the first places to go to when speaking of the Passion of the Christ in the Old Testament. There we are told that the Messiah “was despised and rejected by men” (v. 3), “he has borne our griefs and carried our sorrows” (v. 4), “But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” Read this to any unbelieving friend and ask: Of whom does this speak? Anyone with any idea of Jesus will answer that it is speaking of Jesus! Yet it was written some 700 years before His virgin birth! In the Gospels, we read of our Lord speaking about His certain crucifixion and resurrection. There are no “ifs”, but what is written must come to pass.

Luke 18:31-33 And taking the twelve, he said to them, “See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. 32 For he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon. 33 And after flogging him, they will kill him, and on the third day he will rise.”

In no uncertain terms, the Lord foretells His certain death, saying also that it will be the fulfillment of what the prophets wrote, we’ve already taken a look at a couple of examples. From Luke 22:22 and Matthew 26:24 we learn that prophecy is not just “God looking down the corridors of time,” but it’s God actually determining.

Luke 22:22 For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!”

Matt. 26:24 The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.”

In this parallel account, we see that “as it is written” means “determined,” referring to the prophecies about the Messiah of Israel. What was written was not wishful thinking or God looking down into history and seeing what (libertarian) free willers will do, but it was God “determining.” In Acts 4:26-28, we get a more straightforward and “at your face” proclamation of God’s sovereignty over the cross. The Holy Spirit says:

Acts 4:26-28 The kings of the earth set themselves, and the rulers were gathered together, against the Lord and against his Anointed’—27 for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, al...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 27,547 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

...t words. He does not say “I knew you, but now I don’t.” But it is: “I never knew you.” The Lord distances Himself from those who merely professed His name and did things in His name, but they did not truly know Him or belong to Him. So likewise and sadly, there will be people with whom we go to church who will receive this severe denouncement from the Lord because they did not truly know Him. Let us always preach the gospel, especially in the church where many hypocrites gather.

Only the Christian Religion Can Save

That Christ is the only Savior is plain from the New Testament. By the “Christian religion,” the Confession means Christ. Salvation is only found in Him and is through Him. Many passages are plain on this point. The reason why it is only through Christ is because He is the only propitiation—the satisfaction of God’s wrath for the world (1 John 2:2; Rom. 3:25). He is the only sacrifice that was provided for the forgiveness of sins. To receive forgiveness, we must have faith in Him. That is the way that we receive the application and effects of the propitiation made for us on the cross. No other religion provides man with a solution to this major sin problem. Essentially, all other religions are work-based. You have to do something to earn heaven or whatever it is. While biblical Christianity alone is the religion of pure grace. It answers the need of man. It answers the problem of man’s sin. But not only that, it presents us with Someone Who can go between us and between God—the God-Man—Christ (see chapter 8 on Christ the Mediator). He Who is sinless would stand between us and God to plead on our behalf on the basis of His finished work on the cross and not because of anything that we’ve done. Sinful man needs a mediator who would go between him and a most holy and just God. That mediator was provided in the God-Man, the Lord Christ, Who died for our sins, purchasing our salvation and ourselves for God (Rev. 5:9-10) and in due time, bringing us into a harmonious and loving relationship with God.

That the Lord Christ is the only way may also be seen in passages that plainly say that. In John 14:6, the Lord Himself claims to be “the Way” to the Father. He is not merely a way, but He is the ἡ ὁδὸς (he hodos). He is the only and definite Way to the Father. All other ways do not lead to Him. All roads do lead to God, but not all roads lead to heaven and peace. We must all appear before God, but only those who come through Christ will receive acceptance, all others will perish and pay for their sins because there was no propitiation for their sins, therefore they have to try to propitiate God in their suffering. Peter says that there is no other name given to man by which we can be saved (Acts 4:11-12). Among all mankind, there is no one who can stand between us and God and reconcile us back, save the Lord Christ. It is only through Him that we find forgiveness and salvation. There is no other. All other roads lead to damnation, but only Christ gives us eternal life. See also Acts 10:42-43; John 3:36; 1 Timothy 2:5-6; 1 John 5:11-12.

There is a lot of pressure on Christians in the name of love to compromise on this vital point. It is not “loving,” some complain, to tell people that they cannot come to the Father any other way than through the Lord Christ. But it is loving. It is, in fact, hateful not to tell them, because you are not telling them the truth as witnessed by God Himself. It would lead them to damnation. God...

1689 Baptist Confession Chapter 24: Of the Civil Magistrate - Commentary

Simon Wartanian | 15,602 views | 5,667 words | 0:29:28 hours | 06 March 2015 19:38

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 24 Civil Magistrates Civil Government Romans 13

...es the authority to take life. The question of the death penalty is a strong emotional issue. I don’t pretend to have studied it that deeply. But I will claim that there is no biblical basis for Christians to object to the death penalty, for example, in cases of murder when the evidence against the murderer is undeniable. We must remember that the death penalty for murder predated Sinai and thus was not a part of the Mosaic civil law which has expired (Gen. 9:5-6). I know that the issue is very emotional, but as to the righteousness of the punishment, it is indeed righteous. How can I say any other if God has said that a murder ought to be executed? We see here the same principle. The New Testament does not abrogate the death penalty for the civil government, but as we have in the present passage, “he does not bear the sword in vain.” The Lord has put that sword in his hand in order that righteousness may be maintained and wrongdoing be punished. Calvin noted:

This is the same as if it had been said, that he is an executioner of God’s wrath; and this he shows himself to be by having the sword, which the Lord has delivered into his hand. This is a remarkable passage for the purpose of proving the right of the sword; for if the Lord, by arming the magistrate, has also committed to him the use of the sword, whenever he visits the guilty with death, by executing God’s vengeance, he obeys his commands. Contend then do they with God who think it unlawful to shed the blood of wicked men. ^[5]

This bearing of the sword addresses both the issue of the death penalty and of war. As it is said in the next paragraph of the Confession, it is not directly sinful for civil governments to go to war. But it is sinful only when the war is not necessary and not for a just cause. Likewise, it is with the death penalty or other sorts of punishments. Some governments do, in fact, bear the sword in vain and use the sword for all kinds of violations and injustices not warranted by the Word of God. They will be judged by the Sword of God’s truth on the last day.

Subject to Authority for God’s Sake (v. 5)

Therefore, on the basis of vv. 1-4, we are to subject ourselves to the government for God’s sake, in order to avoid His wrath and “for the sake of conscience.” Obedience to the civil government, when they’re in agreement with the laws of the Almighty, is at the foremost, obedience to the Almighty. Hence, “for the sake of conscience.” Barnes notes:

For conscience’ sake - As a matter of conscience, or of “duty to God,” because “he” has appointed it, and made it necessary and proper. A good citizen yields obedience because it is the will of God; and a Christian makes it a part of his religion to maintain and obey the just laws of the land; see Mat 22:21; compare Ecc 8:2, “I counsel them to keep the king’s commandments, and “that in regard of the oath of God.”^[3]

Jamieson, Fausset, Brown note that this phrase means “out of conscientious reverence for God’s authority.”^[6] God is the foremost authority and King Whom we should obey. Therefore Peter writes, “Honor everyone. Love the brotherhood. Fear God. Honor the emperor” (1 Pet. 2:17). This is significant because of the fact that this Epistle was written to a group of Christians who were being persecuted by everyone around them including the emperor or king, Nero. John Gill notes on this passage:

Caesar, the Roman emperor, though a wicked, persecuting Nero, and so any other king or governor; who...

1689 Baptist Confession Chapter 15: Of Repentance Unto Life and Salvation - Commentary

Simon Wartanian | 21,197 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

...om He effectually calls. We remind ourselves of what repentance was:

Repentance is a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ.^[1]

True and godly repentance includes sorrow for the sins committed, a commitment to hate our sin and fight against temptation and walk in the way of Christ. We see in Grudem’s definition of repentance two things, the first one is turning away from sin and the second turning toward obedience. The word for repent in the New Testament, μετανοέω (metanoeo, G3340) means “to change one’s mind for better, heartily to amend with abhorrence of one’s past sins”^[5]. We have to change our minds and our focus off of sin and steer it toward God and holiness. As to the words used for repentance, this author explains:

The Greek words for repentance in the New Testament are primarily metanoeo (34 times) and metanoia (22 times). These words have the meaning of “changing one’s mind.” Another word-group that refers to repentance is strepho and epistrepho which has the meaning “to turn” and “to turn about” (both are usually translated as “convert” or “be converted”). Metamelomai, meaning “to become concerned about afterwards” is also used with regard to repentance. These word-groups convey the idea of a person going one direction, having a change of mind, turning, and going the opposite direction.^[6]

The message of repentance is how both John the Baptist and the Lord Jesus start their ministry with (Matt. 3:2; 4:7). Both call the people to turn back to God and prepare themselves for the Kingdom. Repentance forms an important part of the Lord Jesus’s ministry that He starts His ministry with the message of both repentance and faith for he says “repent and believe in the gospel” (Mark 1:15). Thereby He means that people should turn away from sin and turn toward God and believe the good news He is now preaching. The following picture clearly represents the two aspects of true repentance:

That repentance is indeed a grace and a gift from God may be seen in 2 Timothy 2:25 where Paul says that “God may perhaps grant them repentance leading to a knowledge of the truth”. Repentance is thus something that is dependent on and given by God. It is not something that we simply make ourselves do. It does not originate with us, as is the case with faith also. We are given faith and repentance by God and we exercise His gifts. God does not believe and repent for us, but we do believe and repent. Notice also that Paul says that God “may perhaps” grant repentance which leads the opponents of the gospel to the truth. Thereby, Paul makes their salvation (which is referred to by “knowledge of the truth”) totally dependent on “perhaps” God willing to grant them repentance. According to John Calvin, God granting repentance gives us hope and confidence:

Since the conversion of a man is in the hand of God, who knows whether they who today appear to be unteachable shall be suddenly changed by the power of God, into other men? Thus, whoever shall consider that repentance is the gift and work of God, will cherish more earnest hope, and, encouraged by this confidence, will bestow more toil and exertion for the instruction of rebels. We should view it thus, that our duty is, to be employed in sowing and watering, and, while we do this, we must look for the increase from God. (1Co 3:6.) Our labors and exertions are thus of no advantage in themselves; and yet, thr...

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

Simon Wartanian | 15,918 views | 3,261 words | 0:17:00 hours | 05 March 2015 19:57

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 20 General Revelation Special Revelation The Necessity Of The Gospel The Work Of The Holy Spirit

...ntance so that they would embrace this promise, which was effectual for the conversion and salvation of sinners (Gal. 3:15-22). This promise of Christ was, essentially or in substance, the promise of the gospel and salvation, which is what Christ accomplished on behalf of the elect.

Salvation was always through Christ, whether people were consciously aware of that or not. They were saved by faith alone and by not works. By loosely reading the Old Testament and seeing the absence of the cross, we may think that salvation was by works under the Old Testament, but now, in the New Testament era, it is by grace. This is completely false and a grave mistake. Salvation has always been by grace. The reason that this is so is because the Adamic Covenant (see here), which could have provided eternal life if Adam obeyed, was broken. When that covenant was broken, the promise of eternal life by obedience was likewise broken and became unprofitable for Adam’s fallen and sin-cursed descendants. The Covenant of Works which was made with Adam in Eden lost the ability to give eternal life because it is now broken. That covenant did not contain provisions for atonement and now it could only administer the curse of that covenant—death. We see in Genesis 3 that just after God, the covenant Lord, confronts Adam and Eve with their sin, He likewise gives the promise of the Savior:

Gen. 3:15 I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

This is indisputably a promise of the Savior, the first one and that is why it is called the Proto-Evangelium, meaning, the first (giving-out of the) gospel. God promises a Seed, an Offspring Who would conquer the serpent, who is the Devil. At this point of time, it seems pretty vague, but as time goes by we come to know more about this Offspring and Seed. For example, Abraham is promised that in his “offspring shall all the nations of the earth be blessed” (Gen. 22:18). So now we know not only He will be the child of Eve, but will also be a descendent of Abraham. From Genesis 49:10 we learn that the Offspring and the Messiah will come from the loins of Judah. As we progress in biblical revelation, we come to learn more about the identity of the Messiah. Later it will be revealed that He will be a son of David (2Sam. 7) and so forth. It is not that the original Covenant of Works made with Adam has been completely done away with, but that it can no longer give life. The only thing it administers is its curse—death—under which all outside of Christ lie. Death is the wage of sin (Rom. 3:23), that was what Adam was threatened with by God (Gen. 2:17) and because of Adam all are made sinners (Rom. 5:12).

The substance of the Covenant of Grace was revealed to all the saints before Christ. The Covenant of Grace, prior to the inauguration of the New Covenant by the blood of Christ, existed not as an established covenant, but as a promise. This is how 1689 Federalism understands Covenant Theology. For more see chapter 7. Believing in the coming promise of the Redeemer and believing God, was enough for salvation. The saints prior to Christ looked forward to Christ, but now that He has come, we look back to Christ. This is how Abraham was saved, the father of the faithful: “And he believed the LORD, and he counted it to him as righteousness” (Gen. 15:6). Justification has always been by grace, never was it by works! See ...