by Sam Waldron | Dec 28, 2016 | Interviews, Reformed Theology
Questions 9-10: (SW – Sam Waldron, CD – Curt Daniel
SW: “In your view does the Confession teach the view of the free offer (7:2) and common grace (14:3) which you hold and defend?”
CD: “I agree with the 1689 in upholding the free offer of the Gospel (7:2) and common grace (14:3).”
1689:7:2 Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace, wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing and able to believe
1689:14:3 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.
SW: “What is at stake in Reformed Baptists today continuing to hold clear views of the free offer of the gospel?”
CD: “Reformed Baptists must uphold the doctrines of grace as Biblical and not succumb to the temptation to misuse them in order to deny the free offer, Duty Faith or common grace. Once those truths are rejected, our evangelism suffers enormously. There is a tendency to lose zeal for lost souls, decrease in obedience to the Great Commission, and to lessen prayer for the lost. I have found that Hyper-Calvinism also breeds a dry, proud and moribund attitude, sometimes also legalism and an unhealthy introspection. We need to maintain the biblical balance of divine sovereignty and human responsibility. I agree with great Calvinists in the past on these issues, such as Spurgeon and Edwards.”
Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.
by Sam Waldron | Dec 27, 2016 | Interviews, Reformed Theology
Questions 4-8: (SW – Sam Waldron, CD – Curt Daniel)
SW: “I have talked with people who believe that in your dissertation you assume Amyraldianism or Four Point Calvinism as your own position. In reading your dissertation I could easily conclude the same. Is this assessment of your position true? If not, why not?”
CD: “I am neither 4 point Calvinist nor Amyraldian. At the time of my dissertation I bordered on those views but did not actually hold them.”
SW: “Have your views of the atonement developed since you wrote your dissertation? To be specific, are you now more comfortable with identifying yourself with limited atonement or particular redemption? Please explain why?”
CD: “Since then I have continued to research the subject. I hold to particular redemption (also called definite atonement or limited atonement). As I have been researching a book I am writing on the extent of the atonement, I am amazed at how many biblical proofs there are in favor of particular redemption—more than one may realize.”
SW: “With the increasing support for and commitment to the 1689 Baptist Confession, it has become an important touchstone in terms of Reformed Baptist orthodoxy. Do you hold the Confessional view on the subjects related to the atonement and the free offer of the gospel?”
CD: “I agree with the 1689 Confession in upholding particular redemption and the free offer of the Gospel.”
SW: “In your view does the Confession teach limited atonement or particular redemption?”
CD: “The 1689, like the Westminster Confession, teaches particular redemption, though not as explicitly as the 1644 Baptist Confession. Particular redemption may be found in the 1689 in 3:6 and 8:5 and 8:8.”
1689:3:6 As God hath appointed the elect unto glory, so he hath, by the eternal and most free purpose of his will, foreordained all the means thereunto; wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith unto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only
1689:8:5 The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto Him.
1689:8:8 To all those for whom Christ hath obtained eternal redemption, he doth certainly and effectually apply and communicate the same, making intercession for them; uniting them to himself by his Spirit, revealing unto them, in and by his Word, the mystery of salvation, persuading them to believe and obey, governing their hearts by his Word and Spirit, and overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation; and all of free and absolute grace, without any condition foreseen in them to procure it.
SW: “What does the Confession mean when it affirms particular redemption in 3:6 and 8:5 and 8? Is there any way in which you would like to supplement or qualify the confessional statements of particular redemption?”
CD: “As I hope to show in a book I am writing on the extent of the atonement, I would agree with the old formula that Christ died sufficiently for all but efficiently only for the elect. I have discovered many leading Reformed scholars who taught that there is a universal dimension as well as a particular dimension to the atonement (Hodge, Shedd, Edwards, Iain Murray, many others). This is not Amyraldianism, for Amyraut taught that Christ died “equally” for all men. He does not seem to have placed any limitation in the atonement. I do. We need to delineate just what the universal dimension is without denying particular redemption.”
Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.
by Sam Waldron | Dec 22, 2016 | Interviews, Reformed Theology
Questions 1-3: (SW – Sam Waldron, CD – Curt Daniel)
SW: “You wrote your dissertation for the University of Edinburgh in 1983 on “Hyper-Calvinism and John Gill.” That’s an interesting choice–especially way back then at the beginnings of the Reformed Baptist movement. Why did you choose this subject?”
CD: “I chose the subject of Hyper-Calvinism for my dissertation because it would give me the opportunity to study pertinent issues that I was hammering out in my own theology. There was relatively little current literature on the subject at the time. Having been involved in evangelism as a young Christian (I was saved at 20 and began my doctoral studies at 24), I was curious as to how and why some Calvinists misused the doctrines of grace in order to stultify evangelism.”
SW: “Do you believe that Gill was a Hyper-Calvinist? On what basis? And exactly what do you mean by this?”
CD: “John Gill has been considered the main Hyper-Calvinist by many writers. I showed that he fit the definition—he denied the free offer, and duty faith, restricted common grace, and denied the universal saving will of God in the gospel. The purpose of my dissertation was not just to define Hyper-Calvinism, but also to investigate it and explain it. I was not allowed by my professors to refute Hyper-Calvinism, but I did show how Fuller and others did so. I plan to write a long book on Hyper-Calvinism in which I will refute it.”
SW: “Why is it important to understand correctly the issues you addressed in your dissertation?”
CD: “It is still important to consider these issues because Hyper-Calvinism is still with us. It has always been a tiny movement, but its proponents are quite vocal on the internet and in print. Some young Calvinists are attracted to it because of an over-reaction to Arminian abuses.”
Part 3 coming soon.
Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.
by Sam Waldron | Dec 20, 2016 | Reformed Theology
Introduction:
I have been surprised over the last several years to sense a rise of views which I associate with Hyper-Calvinism or “Half-step Hyper-Calvinism.” Forty years ago I with my wife were new members of the Reformed Baptist Church of Grand Rapids (now called Grace Immanuel Reformed Baptist Church). This church was one of only a handful of Baptist churches in the United States espousing the doctrines of grace. And we were staunch five-pointers. So we were called, of course, Hyper-Calvinists. We always thought this odd because to us five-point Calvinism was just Calvinism and thus could not be Hyper-Calvinism.
As the years wore on, the church grew. More and more of our members began to come from various Dutch Reformed denominations in the large Dutch Reformed community in Western Michigan. We began to be aware that there were folks in that large Dutch Reformed community who really did at some level deserve the name Hyper-Calvinists.
We had discovered the 1689 Baptist Confession of Faith. It was the Confession of our church. In it were not only the doctrines of grace (including particular redemption). In it also we had discovered the doctrines of the free offer of the gospel (chapter 7, paragraph 2) and common grace (14:3). More study assured us that both these doctrines were in the original confessional statement of the doctrines of grace, the Canons of Dort.
Yet at least one of the local Dutch Reformed denominations not only denied the free offer and common grace. It was built on a denial of those doctrines. Its leaders continued in a vehement polemic against the free offer and common grace (Spurgeon’s so-called two track theology) which affirmed both the dimensions of God’s will (known variously as secret and revealed or better as decretive and perceptive).
For this reason, the leaders of RBCGR were frequently engaged in a two front war. We had to fight the Arminianism of the local Baptist churches and institutions, but also the Hyper-Calvinism or Half-step Hyper-Calvinism of the Dutch Reformed denomination mentioned above. We were confident that our Reformed Baptist brethren shared with us our position.
Now, however, I am aware of blogs and brothers which have if not verbally, at least virtually, have adopted substantially the views of the Hyper-Calvinism or Half-step Hyper-Calvinism mentioned above. Brother Curt Daniel has a couple of times invited me to speak at the yearly conference of his church in Springfield, Illinois. Since he wrote his dissertation on the subject of Hyper-Calvinism, I talked to him about my concerns. One of the results was the interview which I want to share with you in three blog posts that are to follow.
Dr. Sam Waldron
Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.
by Sam Waldron | Dec 8, 2016 | Biblical Worship, Ecclesiology, Practical Theology, Worship
Ten Characteristics of True Preaching (1-4)
In the preaching of Peter we have at the outset of the Christian dispensation both a proof of the importance and an example of the character of Christian preaching. Preaching—clearly—is central to Christianity. After the pouring out of the Spirit on the Day of Pentecost, the central and most prominent thing that happened is that Peter stood up—stepped forward—and preached. But what was the character of this preaching which was so vital and central to the birth of the Christian church? What is the character of this preaching that is so necessary to the ongoing development of the Christian church even to this day? I will look at ten characteristics of true preaching as exemplified in Peter’s Pentecost sermon. Here is the first …
Preaching Is Royal!
What I mean is that preaching comes with the authority and imprimatur of the King of Kings. The Bible’s major words for preaching are all derived from the Greek verb ???????. He who preaches is a herald for the king. He speaks with the authority of the king for the king. This is made perfectly clear in the first occurrence of this verb in the Greek Old Testament known as the LXX (Gen. 41:41-43):
Pharaoh said to Joseph, “See, I have set you over all the land of Egypt.” 42 Then Pharaoh took off his signet ring from his hand and put it on Joseph’s hand, and clothed him in garments of fine linen and put the gold necklace around his neck. 43 He had him ride in his second chariot; and they proclaimed (preached) before him, “Bow the knee!” And he set him over all the land of Egypt.”
This is the idea of preaching. It is to proclaim before God’s chariot, Bow the knee! Preaching is not a dialogue. Preaching is not leading a discussion. Preaching is a unilateral or one-sided proclamation of the King’s decrees to His people. He speaks with the authority of the Divine King and proclaims the message of the Divine King.
This idea of preaching is also clear in the New Testament uses of ??????? and its relatives. Perhaps the best example of its force is 2 Timothy 4:1-2. This text epitomizes the idea of preaching as it says very plainly: “I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.” You see the idea of the solemnity and authority of preaching, as done in the presence of the God who has sent the preacher, and as done with the authority of the God who has sent him.
It is preaching understood in this way, this act of preaching and this duty to preach, which is at the heart of the Christian Ministry. This idea is what is behind the preaching of Peter on the Day of Pentecost. Preaching is royal! The one who preaches represents the King and speaks for the King, and this conception of preaching must control all that is done in preaching.
Preaching Is Verbal.
“Preach the Gospel at all times. When necessary, use words.” This is, perhaps, the best known and most commonly quoted statement of St. Francis of Assisi. It is also very misleading. Preaching necessarily uses words. It is verbal. That is clear from the statement of verse 14 that Peter “raised his voice and declared.” This is clear from the words of Peter “let this be known to you and give heed to my words.” This is clear from the entire succeeding context and its description of what Peter said. Preaching necessarily involves words—verbal communication! Of course, good preaching should be supported by holy living, but holy living is not by itself or in itself preaching. Preaching is verbal! At its heart it is the communication of a royal decree in words. It is a verbal communication of the very Words of God.
Preaching Is Monological!
Monological sounds like a big word. It is derived, however, from a word you know. You know what a monologue is. It is when one person only or alone speaks. Mono = one. Logue = speak! You know that it is often used of what a comedian does in his entertaining. He delivers his monologue full of jokes and funny stories. That is not at all, of course, what a preacher should do. His goal is not to entertain or to make people laugh. It is to deliver faithfully the message of the king. But there is one similarity. Both the preacher and the comedian are the only ones speaking. They speak, and the audience listens. There is a monologue. This is the idea of preaching, and this is what Peter did on the Day of Pentecost. A dialogue is when two people talk back and forth, but preaching is clearly not a dialogue. It is a herald speaking for a king! Preaching is not a discussion. It is a proclamation. And this is what Peter did. He did not begin by saying that he had something to discuss with them. He acted on the premise that he had something to proclaim to them. Preaching is not a dialogue. It is a monologue. It is a proclamation!
Preaching Is Central!
Now having said that preaching is not a dialogue or discussion or a question and answer session, I must hasten to say something else. It is clear that in the whole process of the communication of the gospel that there is a place for dialogue. At the end of Peter’s preaching—after he has finished his message—, he is confronted with a great and serious question by those to whom he has just delivered the royal message from the king. Peter then engages in dialogue with those persons who asked the question. Look at verses 37-41.
Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?” 38 Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39 For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.” 40 And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” 41 So then, those who had received his word were baptized; and that day there were added about three thousand souls.
I am not, therefore, saying that dialogue is wrong. Quite the contrary! Preaching aims at creating the dialogue involved in and required by a distressed sinner saying, “Brethren, what shall we do?” There is a place—an important place—to answer questions. There is a place to give specific advice to people. There is a place to sit down with someone and to hear their story and to point them to the way of righteousness. But here is what must not be missed. All of this dialogue is secondary to and dependent upon the communication that is central. That is the communication of preaching!
Dr. Sam Waldron
Peter Preached at Pentecost (part 1)
Part 3 coming 12/13/2016
Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.
