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The Staunch Calvinist

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

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

... that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness.”

Now that we’re free from the curse and rigor of the Law, we should not be antinomians and disregard God’s commandments. Rather, we should all the more and in freedom seek to do His commandments, because they are good, delightful and bring liberty (Ps. 119:45 HCSB). Already at the time of Paul and ever since, when people hear the doctrine of Justification by faith alone, they think that we may do whatever we want now that we’re saved. Paul writes:

Rom. 3:8 And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.

Some accused Paul that according to his doctrine it wouldn’t matter what man does. We could do evil, if God could be glorified in that and we would be not condemned. Paul’s reply is simply, “Their condemnation is just.” A person who thinks in this way is on their way to perdition. That is not how the regenerate mind thinks. Even in the time of the Reformation, there were those who openly and shamelessly indulged in sin “upon pretense of Christian liberty”, their condemnation is likewise just. Christian liberty does not consist in the liberty to sin. They who claim that Christian liberty gives them the freedom to sin “pervert the main design of the grace of the gospel to their own destruction”. Christians are to use their liberty to do good, not evil. Paul writes:

Gal. 5:13-14 For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. 14 For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”

 The Confession beautifully uses the words of Luke 1:74-75 to define Christian liberty as:

being delivered out of the hands of all our enemies, we might serve the Lord without fear, in holiness and righteousness before Him, all the days of our lives.

We have been delivered from all the things mentioned in paragraph 1 (see above) so that we would not go back to them, but to rightly and properly serve God. We have been delivered from sin, to seek the holiness of the Lord and to worship Him as His children. We have been delivered from the rigor and curse of the Law, to obey out of love and without fear as children of our Heavenly Father. Those things from which we were delivered were and are our enemies. Therefore, now these obstacles have been removed from our way to God. But we also know that they still exist because we are not yet sinless and we have to wage war against them.

Although we are free because we are not bound to the power of sin, yet we are not absolutely free. We are not autonomous and we are not our own god. We are subject to our God and Savior. Peter writes:

1 Pet. 2:16 Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God.

The word “servants” is the Greek δοῦλοι (douloi, G1401) which basically means “slave.” The crucial difference between a servant and a slave is that a servant puts themselves into service, while a slave is owned. Pastor John MacArthur writes, “servants are hired; slaves are owned[9]. We are free, but what is the reason that we are free? We are free because we are slaves to the Lord Jesus. Our freedom comes through slavery to Christ. We are free and...


Review of Wayne Grudem's Systematic Theology

...s ceased to be human at the moment of His ascension. In fact the Bible tells us that it is the man Christ Jesus who is our Mediator:

1Tim 2:5 For there is one God, and there is one mediator between God and men, the man Christ Jesus, 

The Application of Redemption

Part 5 is entitled The Doctrine of The Application of Redemption. Therein Dr. Grudem handles among other things:

  1. Common Grace
  2. Election and Reprobation
  3. The Gospel Call and Effective Calling 
  4. Regeneration
  5. Conversion (Faith and Repentance)
  6. Justification (Right Legal Standing Before God)
  7. Adoption (Membership in God’s Family)
  8. Sanctification (Growth in Likeness to Christ)
  9. Death and the Intermediate State
  10. Glorification (Receiving a Resurrection Body)
  11. Union with Christ

These chapters are excellent like the rest and if you didn’t know, Dr Wayne Grudem is a full-fetched Calvinist and in these chapters, what is called “Calvinism” is argued and shown to be the system of the Bible itself. He follows Romans 8:29-30 in laying out these doctrine sin this way:

Rom 8:29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. 

The Doctrine of the Church

Part 6 of this treatment deals with Ecclesiology. I’ve learned a ton in this part, because it wasn’t something that I’ve read about before.

Being a baptist, he argues for a congregational and independent type of church and makes the case for the consistent plurality of elders in NT congregations.

What I also liked was the distinction that he made with with more and less pure churches. He admits that in the present time there will not be a church which is perfect in doctrine, but there will be churches which are more or less pure churches. There are no perfect churches.

Being a Reformed Baptist myself, I loved his treatment of Baptism (chapter 49) and his interaction with Louis Berkhof’s Systematic Theology on Protestant Infant Baptism. I though that his case for Credobaptism was strong and he was gracious toward our Padeobaptist brethren.

An important doctrine which he got me more thinking about was the Gifts of the Spirit. He being a continuationist and I...kinda undecided, but was practically a cessationist, but couldn’t make up my mind from the Scriptures because according to my judgment I didn’t see any where in the NT the idea that the spritual gifts would stop.

A few things should be said, Dr. Grudem is an excellent theologian, so he is not like the prosperity preachers and the Benny Hinns. He does not believe that “NT congregational prophecy” is the speaking of the very words of God, but he defines prophecy as “telling something that God has spontaneously brought to mind.”[3] He does not believe that NT congregation prophecy is predicting the future. Further, he believes that in the OT the prophets spoke the very words of God and to disobey a prophet was the same as to disobey God. But this is not the case in the NT. In the NT, the prophets are replaced with the Apostles (which is an office limited to the first century he believes) which are given the authority to write the God-breathed word of God. It is the Apostles, not the prophets in the NT which write and speak the very words of God. At first I found this rather strange and I was...