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

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1689 Baptist Confession Chapter 31: Of the State of Man after Death and Of the Resurrection of the Dead - Commentary

... of God would be fulfilled (Rev. 10:7). What we just had in chapter 7 was the Eternal State and happiness of the righteous in the New Heavens and New Earth, so why does John, after that vision, give us more pictures of God’s judgment upon the earth? These things obviously cannot be read chronologically.

In chapter 16, we had the outpouring of the seventh bowl, of which it was said that it will finish the wrath of God (Rev. 15:1), and there is a description of the fall of Babylon and Hell for unbelievers. But chapter 18 goes on to describe the nature of Babylon, i.e., the world system and pronounces judgment upon her (chapters 18-19). How many times does God judge Babylon? In Chapter 14 (the fourth cycle), there was a pronouncement of judgment against Babylon (Rev. 14:8), which just preceded the harvest of the earth, i.e., the Final Judgment (Rev. 14:14-20). In chapter 16 (the fifth cycle), we have God remembering “Babylon the great, to make her drain the cup of the wine of the fury of his wrath” (Rev. 16:19). Well, wasn’t Babylon already judged in Chapter 14? Why is then God pouring out His wrath upon her in chapter 16? In chapter 18 (the sixth cycle), we also have the detailed judgment of Babylon. Just how many times is Babylon actually judged? Obviously once. These judgments which are described are not temporary, but final and irreversible. The most satisfying solution is that the cycles describe the same event (the Last Battle and Final Judgment) from different angles.

We had a clear picture of the Final Battle and Last Judgment in chapter 19. The picture of total destruction of the wicked is as clear as and even more exhaustive than Revelation 6:14-17. Having seen that every cycle ends with the Final Judgment and/or Last Battle, what reason do we have to say that what we have in chapter 19 is the Second Coming and Parousia of the Lord Christ, and the Millennium in chapter 20, follows—chronologically—that glorious Second Advent? Everything that we have seen thus far shows us that each cycle ends with the Last Battle and/or Last Judgment. Therefore, isn’t it reasonable to say that chapter 19 ends a cycle and chapter 20 begins another? Yes, I believe so. Chapter 20 does not chronologically follow the Parousia in chapter 19, but starts a new cycle beginning with the Church Age.

Some Objections/Troubles

A common objection against the idea that chapter 20 begins a new chapter by our Premillennial brothers is that Revelation 20:10 says that “the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were”. This indicates that the casting of the beast and the false prophet which is described in Revelation 19:20 happened before the Millennium, and before the casting of the devil in 20:10. Sounds like a decent argument expect that it has no basis in the original text. The verb “were” in the ESV has no textual basis in the Greek. Literally, the passage reads, “and the devil, the one who deceives them, was cast into the lake of fire and brimstone, where also the beast and false prophet, and they shall be tormented day and night forever and ever.” There is no verb in the original in connection to the casting (or time of casting) of the beast and false prophet. If a verb is to be supplied it seems better to say “where the beast and false prophet were cast.” This is in harmony with Revelation 19:20 which describes the slaughter of all the wicked and of the beast and false pro...


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

...-Commentary"chapter 11), adopted (chapter 12), sanctified (chapter 13) and are kept by his power (chapter 17through faith (Chapter 14). God bestows every spiritual blessing upon those who are in Christ (Eph. 1:3) to bring them in Christ and to keep them for and in Jesus Christ (Jude 1:1). Only the elect are redeemed by Christ. Other people may appear to have redemption and to be called and justified. We are often deceived by hypocrites, but they cannot deceive God. These spiritual blessings enumerated here belong to the elect alone.


As affirmed in 2:1, God is the Sovereign of this world Who moves it to His appointed end. It doesn't just run on its own. So is it also with election, He doesn't merely elect and leave it at that, He also ordains the means by which His elect will come to know Him. We saw that above with the Golden Chain of Redemption how the link of being predestined is followed by the effectual calling of the Spirit, and then justification. God ordains the means by which His people are brought into loving communion with the Trinity.

God has loved us, chosen us, sanctified us, sanctifies us and has called us through the proclamation of the glorious Gospel of His beloved Son (2Thess. 2:13-14). And as we have tried to do an exposition of the Golden Chain of Redemption, we saw that the effectual calling came after predestination. Those whom God has chosen for eternal life, He also calls through the proclamation of the Gospel as is said in 2 Thessalonians 2:13-14. He doesn’t leave the elect to themselves, but He sends His messengers to proclaim the Gospel to them, which is the power of God unto salvation (Rom. 1:16).

2Thess. 2:13-14 But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth. 14 To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ.

Notice the emphasis on justification, adoption, and sanctification in this passage. This has nothing to do with ideas of “being elect and doing whatever sin you want because you're elect.” In fact, it is the opposite. We are to live holy lives unto the glory and honor of God, our Redeemer because we are chosen. We are to be "zealous for good works" (Titus 2:14). Notice that Paul is not ashamed to talk of election and evangelism side by side. He thanks God for His love for them and His election of them, but he also acknowledges that God called the Thessalonians through the proclamation of the Gospel by Paul. He does not see a conflict between sovereign election and evangelism, and neither do Calvinists.

For more on God's effectual calling see chapter 10; for justification see chapter 11; for adoption see chapter 12; for sanctification see chapter 13.

The fact that God ordains both the ends as well as the means is not only logical but also Scriptural. By logical, I mean that a simple reflection on the passages which speak of God's sovereignty over history (as in paragraph 1) would lead us to conclude that He must both ordain the ends and the means to the ends ordained. Such is the case with election as we saw from 2 Thessalonians 2:13-14. God elects and ordains the means to bring His elect to salvation. Outside of salvation, we read, for example, in 2 Samuel 17:14 the following:

And Absalom and all the men of Israel said, “The counsel of Hushai the Archite is better than the counsel ...


1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

...="https://www.thecalvinist.net/post/1689-Baptist-Confession-Chapter-11:-Of-Justification-Commentary"chapter 11), effectually called (chapter 10), sanctified by His Spirit (chapter 13) and given the precious faith of His elect (Chapter 14), can neither totally nor finally fall from the state of grace (e.g. John 10:28-29; 1John 2:19). If we follow what was said in the previous chapters, as this paragraph begins by enlisting these things, we cannot but expect such a declaration. If God is absolutely sovereign over all things (chapters 3 and 5), even electing, calling, justifying, adopting (chapter 12) and sanctifying us, how can it be that God could fail in His purpose and we be lost to eternal perdition? It cannot. The elect will certainly persevere in the state of grace...to the end. This is the essential difference between true and false faith. True faith perseveres to the end (1John 2:19). This is because the gifts and callings of God are without repentance (Rom. 11:29), in other words, He does not change His mind. Therefore, the elect are safe and He will grant them all these things which are necessary for their final salvation and perseverance.

This does not mean that the journey will be easy. In fact, the Confession speaks of storms and floods that arise and beat us. Nonetheless, no one and nothing can shake us off that foundation and rock which by faith we are fastened upon. In these storms and floods and by the temptations of Satanthe sensible sight of the light and love of God may for a time be clouded and obscured for us (so also with our assurance, see chapter 18:4). This does not mean that God has changed; he is still the same. But we are being attacked by the enemy and are fighting or giving into temptation and are in need of restoration. Even in these storms and floods, we may be sure to be kept by the power of God unto salvation and the enjoyment of our purchased possession. The fact that the elect cannot lose their salvation is further shown from the fact that we are engraven upon the palm of His hands (Isa. 49:16) and our names having been written in the book of life from all eternity (Rev. 13:8; 20:15). All this is given for the confidence and encouragement of the believers in God’s faithfulness, goodness, grace, promise, and power. 


The Impossibility Of Final Apostasy For The Elect

The biblical and Reformed doctrine of perseverance is a great mountain, which gives the saints assurance and faith in God’s almighty power in overcoming sin in us and completely saving us. The doctrine does not teach, contrary to non-Protestant caricatures, that Christians after being saved can do whatever they want to do and still remain saved. Rather, the doctrine teaches that those who have the Spirit of God indwelling in them will persevere in the faith by the almighty power of God. The Lord will chastise, sanctify and lead them toward a holier life.

That the doctrine is true and biblical may be seen from many ways (see paragraph 2), including (1) the decree of election, (2) regeneration, (3) justification and (4) Christ’s obedience.

Election: It has pleased God from all eternity to select a particular people in the Lord Jesus Christ whom He will redeem from sin to be with Him forever without any consideration of foreseen faith or works, merely because of His good pleasure. Seeing that their salvation was not dependent upon them, how would their perseverance be (completely) dependent upon them? There is no debate ...


1689 Baptist Confession Chapter 22: Of Religious Worship and the Sabbath Day - Commentary

...nf_vi.iv.vi.xvi-p25.1"here, but it will not be treated below. This list is by no means exhaustive. The citations given below are what I could find and what I deemed helpful and understandable for this topic. Many others could be found in the work referenced above.

Didache (50-120 A.D.)

The Didache, which means the Teaching (of the Twelve Apostles) is a document from the first century, which functioned as some kind of church manual. It is believed that it was certainly written before 120 A.D. This places it in the first century or at the most shortly thereafter. What interests us in the Didache is what is written of the Lord's Day in Chapter 14:

14 On every Lord's Day—his special day—come together and break bread and give thanks, first confessing your sins so that your sacrifice may be pure. 2 Anyone at variance with his neighbor must not join you, until they are reconciled, lest your sacrifice be defiled. 3 For it was of this sacrifice that the Lord said, "Always and everywhere offer me a pure sacrifice; for I am a great King, says the Lord, and my name is marveled at by the nations." (Richardson)

Does it have to be pointed out that the echo of Acts 20:7 is very clearly heard in verse 1? The passage is so closely connected with Acts 20:7 that it contains the same elements there and also connects the Lord's Day explicitly with spiritual sacrifices and worship. In verse 3, Malachi 1:11 is cited.

What is more interesting about this passage is the Greek of the first part of verse 1. Literally, it reads, “On every Lord's Day of the Lord.” The Greek phrase is Κατὰ κυριακὴν δὲ κυρίου (kata kuriaken de kurion)which is a strange way to refer to the Lord's Day. The word kuriaken is used here and it is the strong adjective meaning “belonging to the Lord” which is used in Revelation 1:10. What is interesting is that the word for “day” is absent in the Didache, though this does not cast doubt upon the fact that what is being spoken of here is, in fact, the Lord's Day. What this indicates is that the designation “Lord's Day” was so popular and in Christian usage that it was enough to use kuriaken without “day” (hemera). That this is speaking of the first day of the week is confirmed by its reliance upon Acts 20:7.

It is very interesting to see how biblical language, New Testament language to be specific, is so influential so early on. Neither the author of the Didache nor John invented the designation “the Lord's Day”, but both authors use it expecting their readers to understand to which day they refer. The phrase was in common usage and was coined prior to the writing of the Didache and Revelation.

Ignatius of Antioch (ca. 35-108 A.D.)

Ignatius of Antioch was an early church father who lived in the first century and the beginning of the second. He was martyred in 108 A.D. He wrote a letter to the Magnesians which is relevant to the Lord's Day. There is a shorter and longer version of the letter and of the chapter. Most scholars believe that only the shorter is original. In chapter 9, he speaks about the Jewish Sabbath and the Lord's Day. The longer version further comments upon the Sabbath and the Lord's Day, which will be noted below. In chapter 9, he writes:

If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by...


1689 Second Baptist Confession of Faith Highlighted

...ngyet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word hath prescribed them. 3
  1. Rom. 7:23
  2. Rom. 6:14; 1 John 5:4; Eph. 4:15-16
  3. 2 Peter 3:18; 2 Cor. 3:18; 7:1; Matt. 28:20

Chapter 14: Of Saving Faith [Return] [Commentary]

  1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord's supper, prayer, and other means appointed of God, it is increased and strengthened.
    1. John 6:37, 44; Acts 11:21, 24; 13:48; 14:27; 15:9; 2 Cor. 4:13; Eph. 2:8; Phil. 1:29; 2 Thess. 2:13; 1 Peter 1:2
    2. Rom 4:11; 10:14, 17; Luke 17:5; Acts 20:32; 1 Peter 2:2
  1. By this faith a Christian believeth to be true whatsoever is revealed in the Word for the authority of God himself, and also apprehendeth an excellency therein above all other writings and all things in the world, as it bears forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and the power and fullness of the Holy Spirit in his workings and operations: and so is enabled to cast his soul upon the truth thus believed; and also acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come; but the principal acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.
    1. Acts 24:14; 1 Thess. 2:13; Ps. 19:7-10; 119:72
    2. John 15:14; Rom. 16:26
    3. Isa. 66:2
    4. 1 Tim. 4:8; Heb. 11:13
    5. John 1:12; Acts 15:11; 16:31; Gal. 2:20
  1. This faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it, as is all other saving grace, from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.
    1. Matt. 6:30; 8:10, 26; 14:31; 16:8; 17:20; Heb. 5:13-14; Rom. 4:19-20
    2. James 2:14; 2 Peter 1:1; 1 John 5:4
    3. Luke 22:31-32; Eph. 6:16; 1 John 5:4-5
    4. Ps. 119:114; Heb. 6:11-12; 10:22-23
    5. Heb. 12:2

Chapter 15: Of Repentance Unto Life and Salvation [Return] [Commentary]

  1. Such of the elect as are converted at riper years, having sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life.
    1. Titus 3:2-5
    2. 2 Chron. 33:10-20; Acts 9:1-19; 16:29-30
  1. Whereas there is none that doth good and sinneth not, and the best of men may, through the power and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God hath, in the covenant of grace, mercifully provided that believers so sinning and fa...

1689 Baptist Confession Chapter 11: Of Justification - Commentary

...(1Cor. 1:30; 2Cor. 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 in chapter 3 and (3) effectually calling us in chapter 10 we come to the 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]

Section one first deals with a distortion about justification and then gives the biblical position.

Not Infusion of Righteousness

Roman Catholics believe what may be called "infused righteousness." That means that at salvation the merits of the Lord Jesus on the cross are infused with the righteousness of the sinner and together they constitute the basis of salvation. Meaning, Christ’s righteousness is not enough, rather it is given to help us with our own righteousness through works and obedience to God and the Roman Catholic Church. In their words:

1999 The grace of Christ is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul to heal it of sin and to sanctify it. It is the sanctifying or deifying grace received in Baptism. It is in us the source of the work of sanctification:[3]

This “infused righteousness” is attained by a work, namely baptism. That is the way you get this righteousness. Basically, this position teaches that salvation by grace alone is not enough. You have to add your works and obedience to the work of Christ. It is wrong to think that Roman Catholics do not believe in the necessity of grace. Rather, they don’t believe in the sufficiency of grace. Grace alone is not enough to justify. In their own words from the Council of Trent:

"If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema," (Council of Trent, Canons on Justification, Canon 9).[4]

Rome, in these words, has denied the Gospel of Christ. They place their curse upon the Protestant and biblical doctrine of justification by faith alone. which is the Gospel of our salvation. They have denied justification by faith alone, which I will seek to make a case for below. They confess that faith is necessary, but it is not enough. They confess that grace is necessary, but it is, again, not enough. I assert and will seek to prove that the Bible teaches that faith alone is that which justifies the wicked and not grace/faith plus anything in us.

Imputed Righteousness

Christ's active obedience is what was imputed to us, which we discussed in chapter 8 (see here). His active obedience refers Lord's keeping the Law of God perfectl...


1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

...

Chapter 14: Of Saving Faith

What is faith? Is it simply believing something without any and contrary to all evidence? Is it wishful thinking? Dr. Wayne Grudem defines faith as:

Trust or dependence on God based on the fact that we take him at his word and believe what he has said.[1]

The confession in chapter 11 paragraph 2 defines faith as:

Faith thus receiving and resting on Christ and his righteousness, is the alone instrument of justification...

In this chapter, we will explore such things concerning faith as what it is, what is its nature and how it is increased and strengthened. Can we have temporal faith? Can we lose our faith? Such things we will try to deal with here.


§1 The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit

  1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord's supper, prayer, and other means appointed of God, it is increased and strengthened. 2
    1. John 6:37, 44; Acts 11:21, 24; 13:48; 14:27; 15:9; 2 Cor. 4:13; Eph. 2:8; Phil. 1:29; 2 Thess. 2:13; 1 Peter 1:2[2]
    2. Rom  4:11;  10:14, 17; Luke 17:5; Acts 20:32; 1 Peter 2:2

Faith is a grace that's why the Confession specifically speaks about the grace of faith (Eph. 2:8-9). Our faith is a gift from God (chapter 11:1). This faith is said to be that whereby the elect are enabled to believe to the saving of their souls–it is the sole instrument of justification (chapter 11:2). Furthermore, this grace of faith...is the work of the Spirit of Christ (John 6:63; Ezek. 36:25-27). Faith is our response to the call of God, but it does not originate with us. It is granted to us by God and it is worked in us by the Holy Spirit through regeneration and the creation of the new man in Christ. It is ordinarily wrought by the ministry of the Word (2 Thess. 2:13 ; 1Pet. 1:23), i.e., by the preaching of the Gospel coupled with the work of the Spirit of Christ. This faith is further strengthened by the means of grace. These are the Gospel ordinances, baptism and the Lord’s Supper. But also prayer, Bible reading and study, the communion of the saints and other things prescribed and commended in the Word of truth. By these means, faith is not created, but it is increased and strengthened.


The Grace of Faith

We have already argued that faith is a gift in chapter 11 on Justification. It is something that God gave us to exercise. We Calvinists do not believe that God believes for us, but that our faith finds its origin in God and comes to us through regeneration (1John 5:1, see our discussion on this passage). By this faith, which is granted to us (Phil. 1:19) by the grace of God, we believe and are justified. The Word tells us that "whoever believes in him should not perish but have eternal life" (John 3:16). We believe, are justified and received into the arms of God (Rom. 1:16-17; 5:1; 10:9). Again and again we are told that we are justified by faith (e.g. Rom. 3:28-30; 4:5-10; 9:30; 10:4; 11:6; Gal. 2:15-16; Phil. 3:9) and then we understand that even our faith was by grace granted to us by God (Eph. 2:8-9; Acts. 3:16; 18:27; 2Pet. 1:1). So that we can truly say: Soli Deo Gloria! There is no contribution on our part for our salvation except the sin th...


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

...="Ordo"Ordo Salutis (Order of Salvation) is:

  1. Election (chapter 3)
  2. Effectual Calling (chapter 10)
  3. Regeneration (chapter 11)
  4. Conversion (Chapter 14 Of Saving Faith and chapter 15, the current one on repentance)
  5. Justification (chapter 11)
  6. Adoption (chapter 12)
  7. Sanctification (chapter 13)
  8. Perseverance (Chapter 14)
  9. Glorification

See this helpful picture by Tim Challies.

It is important to note that here we are speaking of the logical order of salvation and not how we experience salvation. In chapter 11, I argued for “Regeneration Precedes Faith”. From our experience, the new birth and faith in the Lord Jesus happened at the same time. So, when we speak of the Ordo Salutis, we do not mean the order in time, but logically. This has to do more with causation and which one is dependent on the other. Repentance is in stage four. Repentance and faith together are under conversion and they describe what conversion is. There would not be a conversion if there was no regeneration. There would be no regeneration if there was no effectual calling. There would be no effectual calling if there was no sovereign election in eternity past. One is dependent upon the other and springs forth from the other.


§2 God has mercifully provided that believers so sinning and falling be renewed through repentance unto salvation

  1. Whereas there is none that doth good and sinneth not, and the best of men may, through the power and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God hath, in the covenant of grace, mercifully provided that believers so sinning and falling be renewed through repentance unto salvation. 3
    1. Ps. 130:3; 143:2; Prov. 20:9; Eccl. 7:20
    2. 2 Sam. 11:1-27; Luke 22:54-62
    3. Jer. 32:40; Luke 22:31-32; 1 John 1:9

There is none that doth good and sinneth not; everyone sins (Ps. 130:3). This is the sad reality of fallen man and even of redeemed man. Even Christians, through the power and deceitfulness of their corruption dwelling in them...fall into great sins (David's adultery in 2 Sam. 11). Those who underestimate the power of sin will certainly fall into it. Sin is powerful and deceiving and it calls us back to itself because it wants us to be its slaves again. But this is the good news when we fall into sin: God hath, in the covenant of grace, mercifully provided that believers so sinning and falling be renewed through repentance unto salvation (Jer. 32:40; 1John 1:8-9). We are not saved again, but we are renewed and are back in a harmonious relationship with God. The promise of 1 John 1:9 is very dear to me: “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” What a gracious and an amazing God we serve. He saved us from all kinds of corruptions and sins, forgiving it completely and keeps to forgive and renew us!


Paragraph 1 dealt with unbelievers turning to Christ, now paragraph 2 deals with Christians turning back to Christ after sin and restoring their relationship to their merciful Savior.

Forgiveness

Christians can testify that they sin daily and seek God's forgiveness for known and unknown sins daily. But sometimes we fall into greater sins. It is a greater sin to commit adultery in actuality, than in the heart, obviously. Both are a sin, but one is greater than the other. It is a greater sin to murder someone than to merely hat...


Welcome To The Staunch Calvinist

Welcome to The Staunch Calvinist. This is a place where Calvinistic Theology will be displayed. A place where the Doctrines of Grace will be explained and defended. This is a place where the Sovereignty of God is cherished and promoted. We hope you will be ministered to through the material on the website. Our goal is to glorify the Lord Jesus Christ and honor Him. “May the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you all.” 2 Corinthians 13:14

The following document may help you to understand the Biblical case for ‘Calvinism’: God's Absolute Sovereignty – A case for Calvinism

I have two sections dedicated to the Doctrines of Grace: defining the Doctrines of Grace & defending the Doctrines of Grace, which are taken from the document above. In the general section, you will find some book reviews and the resources from which I mainly drew the content of the “God’s Absolute Sovereignty” document.

As a Reformed Baptist, I started the 1689 Confession section wherein I seek to explain the chapters and make a biblical case for what is said on a particular subject. As of 18/09/2016, the commentary is complete:

  1. Of the Holy Scriptures
  2. Of God and the Holy Trinity (the attributes of God and a case for the doctrine of the Blessed Trinity)
  3. Of God’s Decree (I make a case for predestination, election, reprobation and absolute sovereignty even over evil and sin)
  4. Of Creation
  5. Of Divine Providence
  6. Of the Fall of Man, Of Sin, And of the Punishment Thereof (Total Depravity)
  7. Of God’s Covenant (1689 Federalism)
  8. Of Christ the Mediator (including a case for the Substitutionary Atonement, Active and Passive Obedience of Christ, Definite Atonement and answers to passages used against the doctrine)
  9. Of Free WIll (with the help of Jonathan Edwards, the consistency of moral agency being found in carrying one's desires, the inconsistencies of libertarian free will, explanation of necessity and inability)
  10. Of Effectual Calling (with a case for infant salvation)
  11. Of Justification (faith is a gift and regeneration precedes faith)
  12. Of Adoption
  13. Of Sanctification
  14. Of Saving Faith
  15. Of Repentance Unto Life and Salvation
  16. Of Good Works
  17. Of The Perseverance Of The Saints (A positive case for the Reformed doctrine and responses to passages such as Hebrews 6 and the like)
  18. Of The Assurance Of Grace And Salvation
  19. Of The Law Of God (Threefold Division of the Law, the Decalogue before Moses, a brief exposition of the Decalogue, ceremonial and civil laws, the abiding moral law under the New Covenant in the OT prophecy and the NT, Threefold Uses of the Law, The Law and the Gospel)
  20. Of The Gospel, And Of The Extent Of The Grace Thereof
  21. Of Christian Liberty And Liberty of Conscience
  22. Of Religious Worship And the Sabbath Day (A case for the Regulative Principle of Worship and the Christian Sabbath)
  23. Of Lawful Oaths And Vows
  24. Of The Civil Magistrate
  25. Of Marriage
  26. Of The Church
  27. Of the Communion of Saints
  28. Of Baptism And The Lord's Supper
  29. Of Baptism
  30. Of The Lord's Supper
  31. Of The State Of Man After Death And Of The Resurrection Of The Dead (Intermediate State Hades, Sheol, Heaven; A Case for Amillennial Eschatology; critique of Premillennialism)
  32. Of The Last Judgment (Endless punishment in Hell contra Annihilationism)
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1689 Baptist Confession Chapter 29: Of Baptism - Commentary

...ata-footnote-id="t4cdf">^ Jamin Hüber in Recovering A Covenantal Heritage: Essays In Baptist Covenant Theology. Edited by Richard C. Barcellos. (Palmdale, CA: RBAP, 2014). pp. 384-385.
  • ^ Ibid., p. 391.
  • ^ Ibid. p. 399.
  • ^ Ibid. p. 400-401.
  • ^ See Chapter 14, "Acts 2:39 in its Context (Part 2): Case Studies in Paedobaptist Interpretations of Acts 2:39" by Jamin Hübner in Recovering A Covenantal Heritage: Essays In Baptist Covenant Theology. Edited by Richard C. Barcellos. (Palmdale, CA: RBAP, 2014). pp. 417-448.
  • ^ As quoted in ibid. p. 400. 
  • ^ Stan Reeves. A Reformed Baptist View of I Cor. 7:14.
  • ^ Collins, Believers Baptism. p. 15. Footnotes removed.
  • ^ John M. Frame. Systematic Theology: An Introduction to Christian Belief. (P&R Publishing, 2014). p. 1063.
  • ^ John Norcott. Baptism discovered plainly and faithfully, according to the word of God wherein is set forth the glorious pattern of our Blessed Saviour Jesus Christ. 1694. pp. 6-7.
  • ^ Grudem, Systematic Theology. p. 967.
  • ^ Mounce, Expository Dictionary. p. 52.
  • ^ Ibid, p. 1104.
  • ^ Vine's Expository Dictionary of NT Words. Baptism, Baptist, Baptize.
  • ^ Strong’s Definitions in The Blue Letter Bible. G907.
  • a, b Joseph Henry Thayer's Greek Definitions. Taken from the TheWord Bible Software. See reference for the Strong's number.
  • ^ TDNT, from BibleWorks. Number 123, p. 93.
  • ^ Strong, Systematic Theology. p. 933.
  • ^ Grudem, Systematic Theology. p. 967, n4.
  • ^ Louis Berkhof. Systematic Theology. (Grand Rapids, Michigan: Banner of Truth Trust. 1963). p. 630.
  • ^ The Cambridge Bible for Schools and Colleges. Edited by J. J. S. Perowne. Taken from the TheWord Bible Software. In loc.
  • ^ Charles J. Ellicott. Commentary For English Readers. Taken from the TheWord Bible Software. In loc.
  • ^ Grudem, Systematic Theology. p. 968.
  • ^ Collins, Believers Baptism. p. 7.
  • ^ William Robertson Nicoll. The Expositor's Greek Testament. Taken from the TheWord Bible Software. In loc.
  • ^ Grudem, Systematic Theology. pp. 968-969.
  • ^ Collins, Believers Baptism. pp. 6-7.
  • ^ Waldron, Exposition of 1689. p. 448.
  • ^ The London Baptist Confession of Faith | Exposition of Chapter 29. Herald of Grace.
  • ^ Norcott, Baptism discovered plainly and faithfully. pp. 19-21.
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