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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 3: Of God's Decree - Commentary
Simon Wartanian | 30,599 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
...uo; 19 I am telling you this now, before it takes place, that when it does take place you may believe that I am he. 20 Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”

John 15:16 You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.

Notice that the Lord Jesus makes a distinction between the eleven and Judas in chapter 13, and how He clearly speaks of sovereign election to salvation in Chapter 15. In John 15:16, the Lord chose them for a purpose, namely, to bear fruit, but this is not said of Judas who was not present here (John 13:27-30). There is a distinction between the Lord Jesus choosing the disciples as a group of 12 followers, and choosing them for salvation and this distinction is seen when we compare the instances which speak of the election of the disciples.

Romans 8:29-30 – The Golden Chain Of Redemption

Although I honestly believe that John 6 and the Gospel of John, in general, is very strong about God’s sovereignty in salvation, yet the passage that is most associated with Calvinism is Romans 9. It is indeed probably the strongest passage in the Bible on divine sovereignty. The truth of God’s absolute sovereignty is clearly shown there. People will read it and won’t want to believe what is taught there. I’ve had someone respond, after me simply reading Romans 9, in amazement and unbelief, they were like: If we are to take this literally it says that God chooses who gets saved. The point of Romans 9 is clear. People will want to make it to be about nations to escape divine sovereignty, but they become inconsistent in their “exegesis” and they will not follow the flow of the text. Let us not forget what comes before Romans 9. The Golden Chain of Redemption is also very strong on divine sovereignty. Indeed, Paul talks about it before going into the discussion about Israel’s unbelief and God’s promises in Romans 9-11. We will leave Romans 9 and will not deal with it because it would take too long to deal with the whole chapter. People understand what it means, but do not want to believe it. The difficulty lies not in the text, but in what the text teaches, which is hateful to human nature.

The Golden Chain is a sequence of five things that follow each other and depend upon each other. It is found after the great promise of Romans 8:28, which every Christian should take comfort in.

Rom. 8:28-30 And we know that for those who love God all things work together for good, for those who are called according to his purpose. 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.

In this passage, we are told about the plan of salvation from eternity past to eternity future. In this Golden Chain, we are promised that God works everything in our lives for our good, because we are called according to HIS purpose. My purpose is to go through all 5 points of the golden chain and try to explain them and provide biblical support for them.

Important Considerations

All these five things that are described (foreknew, predestined, called, justified, glorified) are things that G...

1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary
Simon Wartanian | 24,841 views | 43,749 words | 3:48:12 hours | 05 March 2015 19:18
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Perseverance Of The Saints Preservation Of The Saints Assurance Of Salvation Eternal Security Apostasy Falling Away. Hebrews 6
...nbsp;against God and His ways and their consciences wounded and thereby not only affect themselves but hurt and scandalize others. Sin does not only have to do with us, but most of the time touches other people. By these things, they will bring temporal judgments upon themselves. God will discipline them in love so that they would share in His holiness (Heb. 12:10). Nonetheless, here comes the nature of true faith and of God’s almighty power: they shall renew their repentance (Chapter 15) and be preserved through faith in Christ Jesus to the end (Luke 22:32, 61-62). Notice that for restoration into a state for the enjoyment of God’s blessings and ‘back to normal’, repentance is necessary. Furthermore, notice what the means of this restoration is: faith in Jesus Christ (1 John 5:4; 1 Pet. 1:5). They have not lost their faith. They have neglected to nourish it and they may have it weakened, but not lost. God will ensure that they will be restored and will remain in the state of grace.

That God will preserve us to the end is a sure promise and biblical teaching. But that doesn’t mean that it will be an easy ride, not only from the world around us, but also of the remaining corruption in us. Yet through all of this, the elect will be delivered into God’s kingdom. I refer the interested reader to other chapters for a similar discussion, rather than repeating here what I elsewhere have written on (Chapter 15:2; chapter 11:5).

 

My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. 

(John 10:27-28)

Footnotes

  1. ^ Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). p. 788.
  2. ^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
  3. a, b, c, d, e, f, g, h, i Joseph Henry Thayer’s Greek Definitions. Taken from the TheWord Bible Software. See reference for the Strong’s number.
  4. ^ William D. Mounce. Mounce’s Complete Expository Dictionary of Old and New Testament Words. (Zondervan, 2006). pp. 993-994, number 1011.
  5. ^ Ibid., p. 1289, number 5457.
  6. ^ The Free Dictionary, Discipline. 
  7. a, b, c, d John Calvin. Commentaries. Taken from the TheWord Bible Software. In loc.
  8. a, b, c John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. In loc.
  9. a, b Jamieson, Fausset, Brown. Commentary Critical and Explanatory on the Whole Bible (Abridged). Taken from the TheWord Bible Software. In loc.
  10. ^ Cambridge Greek Testament for Schools and Colleges. Taken from the TheWord Bible Software. In loc.
  11. ^ John MacArthur. The MacArthur Study Bible: English Standard Version. (Wheaton, IL: Crossway Bibles, 2010). p. 1812, note on 1:3.
  12. ^ Mickelson’s Enhanced Strong’s Greek and Hebrew Dictionaries. Taken from the TheWord Bible Software. G5461.
  13. a, b, c, d, e John Owen. Exposition of Hebrews. in loc. See also Greek Testament Critical Exegetical Commentary on this word here.
  14. ^ “And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obt...
1689 Baptist Confession Chapter 22: Of Religious Worship and the Sabbath Day - Commentary
Simon Wartanian | 33,108 views | 73,377 words | 6:24:05 hours | 06 March 2015 19:29
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 22 Christian Sabbath Sabbath The Lord's Day Fourth Commandment Day Of Worship Day Of Rest Sunday Religious Worship Church
...(and the parallels) here, which were in connection to the first day of the week.

Their example is an encouragement to us that no matter the circumstances, they did not forsake assembling together as a church to worship their risen Lord as God (Heb. 10:25)!

Epistle of Barnabas (ca. 80-120 A.D.)

The Epistle of Barnabas was written no later than 120 A.D., but it is doubted if the author thereof was Barnabas the companion of Paul. Either way, it comes from the first century and beginning of the second, reflecting beliefs at that time. It discusses a lot of things, including the Sabbath. In Chapter 15, we read:

Further, also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, “And sanctify ye the Sabbath of the Lord with clean hands and a pure heart.” [Ex. 20:8; Deut. 5:12] And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.” [Jer. 17:24-25] The Sabbath is mentioned at the beginning of the creation [thus]: “And God made in six days the works of His hands, and made an end on the seventh day, and rested on it, and sanctified it.” [Gen. 2:2] Attend, my children, to the meaning of this expression, “He finished in six days.” This implieth that the Lord will finish all things in six thousand years, for a day is with Him a thousand years. And He Himself testifieth, saying, “Behold, to-day will be as a thousand years.” [Ps 90:4; 2 Pet. 3:8] Therefore, my children, in six days, that is, in six thousand years, all things will be finished. “And He rested on the seventh day.” This meaneth: when His Son, coming [again], shall destroy the time of the wicked man, and judge the ungodly, and change the sun, and the moon, and the stars, then shall He truly rest on the seventh day. Moreover, He says, “Thou shalt sanctify it with pure hands and a pure heart.” [Ps. 24:4] If, therefore, any one can now sanctify the day which God hath sanctified, except he is pure in heart in all things, we are deceived. Behold, therefore: certainly then one properly resting sanctifies it, when we ourselves, having received the promise, wickedness no longer existing, and all things having been made new by the Lord, shall be able to work righteousness. Then we shall be able to sanctify it, having been first sanctified ourselves. Further, He says to them, “Your new moons and your Sabbaths I cannot endure.” [Isa. 1:13] Ye perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that is which I have made, [namely this,] when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead. And when He had manifested Himself, He ascended into the heavens.

[Scriptural references were added and the footnote references taken away.]

This is certainly interesting in many ways. The author begins by pointing to the Sabbath of the Decalogue and he connects that with the Sabbath at the creation, on the seventh day and God’s rest thereon. And then he says something very weird, namely, the idea that the world will be finished in the seventh millennium after the creation. The idea is that the world shall last as long as the days of creation lasted: 6 days work, 1 day rest. Therefore, the seventh millennium is the eternal state (this passage is in no way supportive of the Premillennial scheme ...

1689 Baptist Confession Chapter 11: Of Justification - Commentary
Simon Wartanian | 21,668 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
...e Father Who hold us in Their hands. It is impossible for His sheep to be lost. This is the Father’s will for the Son (John 6:39) and there is no way for the Son, Who always does what the Father pleases, to fail in this task (John 8:29). See also chapter 17 on The Perseverance of the Saints where we will Lord willing make a case for that doctrine and also a Scripture List supporting the Perseverance of the Saints.

Renew Their Faith and Repentance

See Chapter 15 paragraph 2.

§6 The justification of believers under the Old Testament was, in all these respects

  1. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament. 1
    1. Gal. 3:9; Rom. 4:22-24

The justification of believers under the Old Testament was likewise by grace alone because they were saved by faith alone based on the work of Christ (Gal. 3:9; Rom. 4:1-10; 22-24; chapter 8:6) and by the Covenant of Grace (chapter 7:3). Therefore, it is one and the same with the justification of believers under the New Testament. They were not justified by works and we, under the New Testament, by grace through faith. No. Salvation and justification have always been by grace through faith from the Fall until the end of the world.

All the saints of the Old Testament were justified by grace through faith by virtue of the Covenant of Grace as it was in promise-form. This, we have argued in chapter 7 under the Mosaic, but especially in chapter 8 about the Retroactive Blood of Christ. See also above in paragraph 3 about Abraham’s justification in Paul and in James.

Oh, what amazing grace to know that our justification is not depended upon us. What comfort and what thankfulness to God! Thank You, Lord God-King, for everything that You have done for such a miserable wretch like me. All glory to the Blessed Trinity!

 

And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: 

(Romans 4:5-6)

 

Footnotes

  1. ^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
  2. ^ Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). Chapter 36, p. 723.
  3. ^ Louis Berkhof. Systematic Theology. (Grand Rapids, Michigan: Banner of Truth Trust. 1963). p. 513.
  4. a, b A. H. Strong. Systematic Theology: A Compendium Designed For The Use Of Theological Students. (London: Pickering & Inglis, 1970. Originally, 1907). p. 849. 
  5. ^ Catechism of the Catholic Church.
  6. ^ Taken from Matt Slick at CARM, The Roman Catholic view on justification.
  7. a, b, c, d Charles J. Ellicott. Commentary For English Readers. Taken from the TheWord Bible Software. In loc.
  8. a, b, c, d, e, f John Calvin. Commentaries. Taken from the TheWord Bible Software. In loc.
  9. a, b, c, d, e, f, g, h Albert Barnes’ Notes on the Bible. Taken from the TheWord Bible Software. In loc.
  10. a, b, c, d Joseph Henry Thayer’s Greek Definitions. Taken from the TheWord Bible Software. See reference for the Strong’s number.
  11. ^ William D. Mounce. Mounce’s Complete Expository Dictionary of Old and New Testament Words. (Zondervan, 2006). p. 146.
  12. a, b Robert L. Dabney. Systematic Theology. (Edinburgh: Ban...
1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary
Simon Wartanian | 19,092 views | 21,954 words | 1:58:30 hours | 05 March 2015 18:34
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 14 Chapter Fourteen Saving Faith True Faith Temporal Faith Historical Faith Nature Of Faith Ground Of Faith Elements Of Faith Blessings Of Faith Gift Of Faith Pisteuo Pistis Greek Word Study Expressions For Faith
...46" rel="footnote"[46] Dabney likewise says:

The manner in which faith and repentance are coupled together in Scripture plainly shows that, as faith is implicitly present in repentance, so repentance is implicitly in faith. But if so, this gives to faith an active character [see above]. (Mark 1:15; Matt. 21:32; 2 Tim. 2:25).[47]

See for more on repentance and faith in Chapter 15.

§3 This faith, although it be different in degrees, and may be weak or strong 

  1. This faith, although it be different in degrees, and may be weak or strong, 1 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; 2 and therefore, though it may be many times assailed and weakened, yet it gets the victory, 3 growing up in many to the attainment of a full assurance 4 through Christ, who is both the author and finisher of our faith. 5
    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

Justification is not by strong faith alone, but by true faith alone. Weak faith is still faith—if it is true faith. It is different in kind and nature from that faith given to temporary believers. Temporary believers are those who for a time seem to believe and then abandon their profession. Temporary faith is no true faith at all. The fundamental difference about true weak faith and temporary faith, other than that the one the work is a grace of the Spirit and the other is not, is that true weak faith may be many times assailed and weakened, yet it gets the victory and it perseveres (1 John 5:4-5). Thereby, it grows up in many to the attainment of a full assurance through Christ. The Confession is careful not to say that all will attain this full assurance, but there are some brothers and sisters who struggle throughout their whole life about their faith and justification. God, for some reason, has not chosen to give them this assurance. Nonetheless, we are all called to make our calling and election sure (2 Pet. 1:10; see also chapter 18).

Temporary Believers

Temporal faith is not true saving faith at all. Dr. Sam Waldron says the following about false and true faith:

False faith is different from genuine faith, not merely in duration, but in kind and nature. One of the major differences between true faith and false faith is that false faith is temporary.[48]

Dabney explains the differences between true and temporary faith:

(a) The efficient cause of saving faith is effectual calling, proceeding from God’s immutable election; (Titus 2:1; Acts 13:48) that of temporary faith is the common call. (b) The subject of saving faith is a “good heart”; a regenerate soul; that of temporary faith is a stony soul. See Matt. 13:5, 6, with 8; John 3:36, or 1 John 5:1, with Acts 8:13, 23. (c) The firmness and substance of the two differ essentially. Matt. 13:21; 1 Pet. 1:23. (d) Their objects are different; saving faith embracing Christ as He is offered in the gospel, a Savior from sin to holiness; and temporary faith embracing only the impunity and enjoyments of the Christian. (e) Their results are different, the one bearing all the fruits of sanctification, comfort and perseverance; the other bearing no fruit unto perfection. See the parable of the sower again.[49]

Dr. Waldron further observes the fundamental ...

1689 Second Baptist Confession of Faith Highlighted
Simon Wartanian | 21,855 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30
1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist
... style="color: #800080;" 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 falling be renewed through repentance unto salvation.
    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
  1. This saving repentance is an evangelical grace, whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin, doth, by faith in Christ, humble himself for it with godly sorrow, detestation of it, and self-abhorrency, praying for pardon and strength of grace, with a purpose and endeavour, by supplies of the Spirit, to walk before God unto all well-pleasing in all things.
    1. Acts 5:31; 11:18; 2 Tim. 2:25
    2. Ps. 51:1-6; 130:1-3; Luke 15:17-20; Acts 2:37-38
    3. Ps. 130:4; Matt. 27:3-5; Mark 1:15
    4. Ezek. 16:60-63; 36:31-32; Zech. 12:10; Matt. 21:29; Acts 15:19; 20:21; 26:20; 2 Cor. 7:10-11; 1 Thess. 1:9
    5. Prov. 28:13; Ezek. 36:25; 18:30-31; Ps. 119:59, 104, 128; Matt. 3:8; Luke 3:8; Acts 26:20; 1 Thess. 1:9
  1. As repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof, so it is every man’s duty to repent of his particular known sins particularly.
    1. Ezek. 16:60; Matt. 5:4; 1 John 1:9
    2. Luke 19:8; 1 Tim. 1:13, 15
  1. Such is the provision which God hath made through Christ in the covenant of grace for the preservation of believers unto salvation; that although there is no sin so small but it deserves damnation; yet there is no sin so great that it shall bring damnation on them that repent; which makes the constant preaching of repentance necessary.
    1. Ezek. 16:60; Matt. 5:4; 1 John 1:9
    2. Luke 19:8; 1 Tim. 1:13, 15

Chapter 16: Of Good Works [Return] [Commentary]

  1. Good works are only such as God hath commanded in his Holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, or upon any pretence of good intentions.
    1. Micah 6:8; Rom. 12:2; Heb. 13:21; Col. 2:3; 2 Tim. 3:16-17
    2. Matt. 15:9 with Isa. 29:13; 1 Peter 1:18; Rom. 10:2; John 16:2; 1 Sam. 15:21-23; 1 Cor. 7:23; Gal. 5:1; Col. 2:8, 16-23
  1. These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith; and by them believers manifest their thankfulness, strengthen their...
1689 Baptist Confession Chapter 15: Of Repentance Unto Life and Salvation - Commentary
Simon Wartanian | 15,346 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
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Chapter 15: Of Repentance Unto Life and Salvation

In this chapter, we will consider what repentance actually is. Is repentance a gift? Do we repent only when we become Christians? Does repentance always accompany faith? Is repentance necessary for salvation?

I find the division of the paragraphs a bit unhelpful. The Confession speaks of those who are aged repenting unto life (par. 1), Christians repenting of their sins (par. 2) and defines what repentance actually is in paragraph 3. It seems to me that it would have been more natural to begin by defining what repentance actually is and then proceeding with what are now paragraphs 1 and 2. Therefore, I will begin here by giving a definition of what repentance is and then I will try to defend that definition biblically in paragraph 3. Wayne Grudem says that:

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]

Thus, repentance is not only a sorrow for our sins against God, it is not only us being sorry for doing what we did, but it the commitment to forsake our sins and instead obey Christ the Lord. But more on this in paragraph 3.

That the Baptist Confession depends and copies from the Savoy Declaration of 1658 can very clearly be seen especially in this chapter, which is wholly different in the Westminster, but almost identical in the Savoy. See the comparison here.

§1 God in their effectual calling giveth them repentance unto life

  1. Such of the elect as are converted at riper years, having sometime lived in the state of nature, 1 and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life. 2
    1. Titus 3:2-5[2]
    2. 2 Chron. 33:10-20; Acts 9:1-19; 16:29-30

The Confession begins by noting that some of the elect...are converted at riper years. This means that they have sometime lived in the state of nature and therein served divers lusts and pleasures (e.g. Saul in Acts 9; the Philippian jailer in Acts 16:29-30; Zacchaeus in Luke 19:1-10). The nature of their repentance may be different than those who have not been given so much time to live in the state of nature and sin. In other words, not everyone has to have a radical conversion or repentance. But everyone is to repent of their sins and turn to God. It is God Who giveth them repentance unto life. Repentance, like faith (chapters 11:1; 14:1), is a gift of God and the work of the Holy Spirit in the hearts of the elect. 

In this paragraph, the Confession is speaking about the repentance of those who have lived manifestly wicked lives. The words of Dr. Waldron here are especially helpful:

The Confession makes this distinction out of a desire to distinguish repentance as a crisis experience from repentance as an ordinary grace. All believers are marked by the ordinary grace, but not all believers will know, or need to know, repentance as a crisis experience.

In this chapter two types of such a crisis experience are mentioned. The Confession first refers to ‘such of the elect as are converted at riper years having sometime lived in the state of nature’. Scriptural examples of this are Manasseh, Paul and the Philippian jailor. Secondly, it refers to ‘believers [who]…fall into great sins and provocations’. The scriptural examples here are David and Peter.[3]

We simply think of Saul of Tarsus and his dramatic conversion on the road to Damascus. In the sight...

Welcome To The Staunch Calvinist
Simon Wartanian | 13,789 views | 547 words | 0:02:57 hours | 08 March 2014 16:57
Calvinism Absolute Sovereignty Of God Reformed Theology Reformed Baptist 1689 Baptist Confession Calvinist Baptist

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)
...
1689 Baptist Confession Chapter 18: Of the Assurance of Grace and Salvation - Commentary
Simon Wartanian | 12,958 views | 7,284 words | 0:38:12 hours | 05 March 2015 19:23
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Assurance Of Grace And Salvation Assurance Of Salvation Eternal Security Perseverance Of The Saints Assurance Of Heaven
...trong>By the operation of the Spirit, this assurance may in due time be revived and they be restored to the knowledge and embrace of this blessed assurance and saved from utter despair (Ps. 42:11).

True believers may sometimes fall into great sins whereby they come to the false conclusion that they were never saved in the first place, rather than realize that we all are sinners and we need to renew our repentance before God and go to Him and beg for cleansing in Christ’s blood and forgiveness (see Chapter 15). We sometimes wonder how long God can tolerate us, we are amazed at how wicked we sometimes can be, yet the Lord does not smite us in His righteous wrath.

Some get their assurance “shaken, diminished and intermitted” because they neglect the means of grace by which we come to know our assurance, for example, Bible reading and communion with God in prayer. They get a season in their life where they are not that interested (anymore) in the things of God, yet because they’re true believers, they will not fall away from the faith and apostatize (see chapter 17), but rather will come again to repentance and seek God earnestly. They cannot go on sinning, because God’s Seed is in them which makes it impossible for the born-again believer to live a life of continual sin (see comments on 1 John 3:9 here). Even in our low times, God will not forsake us, even if we forsake Him. He is always on our side even if we think or feel that He is not and therefore He will not leave us in our sin, but rather lead us back to Him as the Good Shepherd that He is for the straying sheep.

Lord, lead us to test ourselves in light of Your Word and in light of Your work in us and for us in Jesus Christ our precious Lord and Savior. Lord, we are grateful for this blessed assurance that is ours in Jesus Christ. Thank You, Father, Son, and Holy Spirit. Glory to the Triune! SDG.

 

I write these things to you who believe in the name of the Son of God that you may know that you have eternal life. 

(1 John 5:13)

Footnotes

  1. ^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
  2. ^ Sam E. Waldron. A Modern Exposition Of The 1689 Baptist Confession Of Faith. (Darlington: Evangelical Press, 2013). pp. 279-280.
  3. a, b John Calvin. Commentaries. Taken from the TheWord Bible Software. In loc.
  4. ^ John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. In loc.
  5. ^ Matthew Poole. English Annotations on the Holy Bible. Taken from the TheWord Bible Software. In loc.
  6. ^ Joseph Henry Thayer’s Greek Definitions. Taken from the TheWord Bible Software. See reference for the Strong’s number.
  7. ^ William D. Mounce. Mounce’s Complete Expository Dictionary of Old and New Testament Words. (Zondervan, 2006). p. 1106, number 1010.
  8. ^ Ibid., pp. 1106-1107, number 1011.
...
A Review of Jeffrey D. Johnson's The Fatal Flaw
Simon Wartanian | 9,246 views | 4,031 words | 0:20:42 hours | 27 November 2015 22:25
Reformed Baptist Covenant Theology 1689 Federalism Westminster Baptism Infant Baptism Book Review Jeffrey Johnson The Fatal Flaw
...onship with God. Chapter 13 is dedicated to the discussion of this topic along with questions concerning the law, justification and sanctification established by the New Covenant.

I very much enjoyed these two chapters and benefited from his insights and was strengthened in my position.

In chapter 14 he lays out the nature of the New Covenant in contrast to the Mosaic Old Covenant. The differences include federal headship, theocracy, carnal perpetuity. He furthermore examines a few things like substitutionary atonement, the efficacy of infant baptism and nature of the Church in light of the knowledge gained about the nature of the New and Old covenants.

Chapter 15 is titled “The Meaning of Circumcision.” Here he brings up the two texts most often used by Paedobaptists to make the connection between baptism and circumcision. Those are Genesis 17:10 and Romans 4:11. He examines Romans 4:11 and shows the difference between Abraham’s circumcision and infant circumcision. He furthermore argues that the covenant of circumcision was pertaining to the natural seed of Abraham and not the spiritual seed.

This leads us to the next chapter which is titled “The Error of Integrating the Flesh with the Spirit.” In chapter 16 he seeks to show “the impossibility of applying this verse [Romans 4:11] to new covenant baptism without mixing physical and spiritual realities in the process.” (p. 195)

Covenantal Dichotomism

This book is dividing into two parts. The first was the Fatal Flaw where the Paedobaptist Covenant Theology is examined and combated. The second part is dedicated to the study of continuity and discontinuity between the covenants of God.

Part 2 is a very quick read containing small chapters exploring the connection between the various covenants of God. He focuses on the Abrahamic, Mosaic and Davidic.

Throughout his work (part 1 as well as part 2), Johnson tried to establish and make clear the distinction between Abraham’s twofold seed. So here he also shows and stresses that. It is crucial not apply those things which pertain to the fleshly seed of Abraham to the spiritual seed.

I very much enjoyed the second part also. It was a quicker read, but nonetheless helpful and biblical.

Johnson believes that the covenant with Abraham concerning the fleshly seed under which circumcision was included was a covenant of works. On the other hand the covenant concerning Abraham and his Seed was a covenant of grace as Abraham did not need to do anything. It was a covenant of grace, not the Covenant of Grace (as I seek to capitalize). The Abrahamic Covenant was both conditional and unconditional. It was unconditional for him. He did not do anything to earn such great promises by God, but his fleshly seed had to obey to receive the blessings.

The Abrahamic Covenant had a dual nature and it depended from which perspective we looked upon it. “…I hold that God’s promises to Abraham in Genesis 12 and 17 cannot be separated. I believe that these promises recorded in these two chapters are a part of the same covenant. However, the Abrahamic Covenant is in essence two covenants in one. The promises of Abraham have two dimensions. In that the covenant has two fulfillments, two participants, two conditions…For Abraham and his spiritual seed, it was an unconditional covenant of grace. For Abraham’s natural seed, including Christ Jesus, it was a covenant of works.” (pp. 216-217)

Chapter 6 of part two was also enjoyable. It ...