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1689 Baptist Confession Chapter 8: Of Christ the Mediator - Commentary

Simon Wartanian | 44,826 views | 75,562 words | 6:40:27 hours | 04 March 2015 21:39

...y begotten Son was from all eternity chosen and ordained (Isa. 42:1; 1 Pet. 1:19-20) to be the mediator between God and man (1 Tim. 2:5). This means that having Christ to be the Savior of sinners and the Incarnation were not afterthoughts in God. God did not plan them after the Fall of man, but set them in motion after the Fall. This choosing and ordaining of Christ as mediator was according to the covenant made between them both, i.e., the Covenant of Redemption (see Chapter 7:2). Even before sin and before the world was, the Lord Jesus was to be the Savior of His people. The Confession goes on to name the threefold offices of Christ as prophet, priest, and king. He is also the head and savior of the church (Col. 1:18; Acts 5:31). The heir of all things (Heb. 1:2), Who will inherit everything and believers are co-heirs with Him (Rom. 8:16-17). He is also the One Who will judge the living and the dead (Acts 10:42; 17:31; 2 Tim. 4:1). All these offices and functions were agreed upon by the Persons of the Trinity even before the foundation of the world. God from all eternity gave a people to be His seed and to be by Him in time redeemed (John 17:2, 6; Isa. 53:10) and given all the blessings of redemption. All these considerations make the Fall a necessity within God’s decree. For if there is no Fall, then it means that there is no sin and therefore, no need of a savior. But if Christ is said to be ordained as Savior even before the creation of the world, then this means that there will be sinners who will be saved by Him, which makes the Fall an important part of God’s plan.

Christ the Elect

Our Confession states that the Lord Jesus was chosen, called and ordained by God to the office of the mediator. He was chosen by God for this office according to the Covenant of Redemption between them (see Chapter 7 on the Covenant of Redemption). We said in Chapter 7 that the Covenant of Redemption was the eternal covenant between the Persons of the Trinity, which laid out their roles in the self-glorification of God and the redemption of God’s elect. The Father was to elect a people and give them to the Son. The Son was to redeem the people whom the Father gave to Him. The Spirit was to apply the benefits of Son on their behalf to them and indwell them.

Christ was chosen by the Father from before the foundation of the earth to be the Savior of God’s people. God’s plans had Him as the center. In Ephesians 1:3-6, we read that before the foundation of the world we were chosen and predestined in Christ for salvation, meaning that Christ was already then chosen to be the Savior of God’s elect. He is the only One who can save us. We also read about the Servant Messiah in Isaiah’s prophecies. In Isaiah 42, we read—

Isa. 42:1 Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.

The Servant of the Lord is none other than the Lord Jesus Who is prophesied about before He came on the scene. He is the Lord’s chosen and He is in whom God delights (Matt. 3:17; 17:5, etc.). We also read of Christ being the chosen of God and in whom God delights in the New Testament Scriptures often with allusions to the Old Testament (John 6:27; 1 Pet. 2:4-6). Christ is the prime elect of God, and all the believers have been elected in Him and when they come to faith, they become united with Him.

Christ the Priest and Mediator

Our Lord is not only the prime elect of God,...

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

Simon Wartanian | 32,160 views | 63,926 words | 5:35:37 hours | 06 March 2015 23:27

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The New Heavens and New Earth.

The following is a diagram of Dispensational eschatology:

Dispensational Problems

In addition to the problems with Historic Premillennialism, which are common with Dispensationalism, I see the following problems with this system.

It is obviously a recent innovation starting with John Nelson Darby in the 1830s and is certainly not confessional. Dispensationalists reject Covenant Theology (Chapter 7), the abiding validity of the moral Law of God (chapter 19), the Christian Sabbath (chapter 22), and the eschatology of the Confession (chapter 31) among other things. But the biblical problems are greater.

Two Peoples Of God

First of all, it’s a novel idea that the Church and Israel are a separate people of God. From the earliest times of the Church, the Church saw itself as coming in place of Israel as the people of God. Dispensationalists derogatorily refer to this as Replacement Theology. Call it what you want, the Scriptures teach that the Church, Jewish and Gentile believers, are the Israel of God and the history of Christian theology up to Darby proves this. If you would read the old commentators, they would always refer to the Old Testament prophecies of restoration and prosperity as relating to the Church as the singular people of God. No doubt, a lot of the commentators saw also a latter-day restoration of Israel (e.g., John Gill does this very often), but not as a separate people of God. But there came a change with the prominence of Dispensationalism, and the promises of God to His Church were taken away and given to an earthly and fleshly people, i.e., only to physical descendants of Abraham. They contended that we must separate Israel and the Church. They are not one people, but two different peoples of God, one heavenly and the other earthly with two separate plans. To defend this novel teaching, Dispensationalists do not allow the New Testament to interpret the Old. It is our belief that the New Testament should take precedence over the Old, not because the Old was not inspired or the New is more inspired. Rather, it is our belief that there is a greater clarity in the New Testament than in the Old. The Old was filled with types and shadows, but in the New, we have the reality in Christ. Moreover, the interpretation of the apostles of the Old Testament is the correct interpretation of the Old Testament, not the “literal” interpretation of Dispensationalists. Let me give you a few examples.

In Galatians 3, the apostle Paul interprets the Abrahamic Covenant to have had promises made to Abraham to his singular Offspring who is Christ (Gal. 3:16). Then he goes on to say that “if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Gal. 3:29). Also,

Gal. 3:7-9 Know then that it is those of faith who are the sons of Abraham. 8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” 9 So then, those who are of faith are blessed along with Abraham, the man of faith.

It is the teaching of Dispensationalism that the Abrahamic Covenant forms the basis that Israel must remain as the people of God and is always entitled to the Promised Land, and that Israel has not yet attained to the (complete) fulfillment of that promise. But this is contrary to the clear teaching of Scripture that all the promises were indeed fulfilled to Israel (e.g., Josh...

1689 Baptist Confession Chapter 7: Of God's Covenant - Commentary

Simon Wartanian | 44,129 views | 65,864 words | 5:42:00 hours | 04 March 2015 21:27

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 7 God's Covenant 1689 Federalism Westminster Federalism Presbyterian Covenant Theology Covenant Of Works Covenant Of Redemption Covenant Of Grace Nohaic Covenant Abrahamic Covenant Mosaic Covenant Old Covenant Davidic Covenant New Covenant

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Chapter 7: Of God’s Covenant

What is Covenant Theology? How many covenants does the Bible have and which are these? What is the Reformed Baptist and Paedobaptist understanding of the covenants? What is 1689 Federalism? What are the Covenant of Works and the Covenant of Grace? Is the New Covenant the Covenant of Grace? Was the Covenant of Grace established before the New Covenant? Were the Old Testament covenants administrations of the Covenant of Grace?

Here we come to a chapter that is different than the one in the Westminster and Savoy confessions (see the confessions side by side here). Were the Baptists trying to be original or were they trying to communicate something else? I and many others believe that the framers of the Confession were trying to communicate a different Covenant Theology than that of their Westminster and Savoy brethren. Let not the reader suppose that I will exhaustively deal with every point or seek to rebut oppositions and answer objections. My objective here is to lay an understanding of Covenant Theology as I see it in the Scripture, as I was helped by the books and men mentioned below and as the Confession conforms to the teaching of Holy Writ.

§1 The Covenant Of Works

The distance between God and the creature is so great, that although reasonable creatures do owe obedience to him as their creator, yet they could never have attained the reward of life but by some voluntary condescension on God’s part, which he hath been pleased to express by way of covenant.1
1. Job 35:7-8; Ps. 113:5-6; Isa. 40:13-16; Luke 17:5-10; Acts 17:24-25^[1]

This distance between God and the creature is not spatial distance, but the Creator-creature distinction. God is different in His being than man. Even before the Fall, this distance was so great. Paragraph 1 does not only speak of covenants in general but specifically of the first covenant—the Covenant of Works with Adam. All reasonable creatures owe obedience to Him because He is their creator (Luke 10:17; Rom. 1:23-25). They must honor and worship Him because He created them and caused them to be (see chapter 2:2). They owe Him obedience and worship, but even in their innocence, they could never have attained the reward of life. This is in reference to the Adamic Covenant of Works which promised life upon perfect obedience. Even in the original Covenant of Works, God promised this reward of life by some voluntary condescension. This voluntary condescension to communicate with man and promise Him rewards God has expressed by way of covenant. In other words, a covenant made by God is His way of communicating with us, giving us rewards for obedience and punishments for disobedience. We, by nature, owe Him obedience, therefore, there is no reason for Him to reward our obedience. If He rewards our obedience then it must be upon another ground. This other ground is by way of covenant.

Introduction to Covenant Theology

Covenant theology (also known as Covenantalism, Federal theology, or Federalism) is a Calvinist conceptual overview and interpretive framework for understanding the overall flow of the Bible. It uses the theological concept of covenant as an organizing principle for Christian theology. The standard description of covenant theology views the history of God’s dealings with mankind, from Creation to Fall to Redemption to Consummation, under the framework of the three overarching theological covenants of redemption, works, a...

1689 Baptist Confession Chapter 19: Of the Law of God - Commentary

Simon Wartanian | 43,256 views | 77,737 words | 6:42:45 hours | 05 March 2015 19:46

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 19 Law Of God Law Of Moses Law Of Christ Moral Law Decalogue Ten Commandments Thomas Watson John Calvin Robert Dabney Westminster Standards Catechism Civil Law Judicial Law Ceremonial Law Threefold Division Of The Law

...on the Decalogue, which is the summary of the moral law.

The Lord gave His law to Israel: moral, ceremonial and civil after by grace redeeming them from Egypt. The Lord gave His Ten Commandments to Israel by first reminding them of His work of redemption among them. He did not give it to them so that they would be redeemed, but He gave the Decalogue to Israel because they were redeemed. He gave it as a rule of life (see e.g., Deut. 7:6-11) and a way to obtain and remain under His blessing under the Mosaic economy of works (which is different in substance from the New Covenant, see Chapter 7 on the New Covenant and its nature). He gave it so that His people would learn to live as redeemed people, in obedience to God. The same is true for the Christian and the New Covenant. The moral law is not written on the heart for the purpose so that we would be saved, but that we live as people who have been saved. The moral law teaches us about what God requires of us and how He desires that we live in a God-fearing and honoring way. The moral law is not a covenant of works for the believer to earn God’s favor, but it shows us what God requires of us now that we belong to Him and how we can display our love to Him. By the Moral Law, I refer here to the commandments to obey God not in things ceremonial or civil, but things pertaining to the Ten Commandments, which are summarized by our Lord as 1) loving God and 2) loving our neighbor. That our Lord summarizes the Ten Commandments in two love commandments, does not mean that He gave a new law, but it means that the purpose of the Decalogue is to show love to God and man. His summarizing the ten in two in no way abrogates or removes the Ten Commandments. As Joseph Pipa observes, “Should we not reason that if the summary is morally binding, that which it summarizes is morally binding as well?”^[60] The two commandments summarize the purpose of the law for believers and tells them what obedience to the law should display, namely—love for God and our neighbor. As to the question of “how”, we are sent to the Ten Commandments to learn the summary of our duty to God and man. See here for my comments on the summary passage of the law.

I want to conduct a brief survey concerning the perpetual validity of the law for the believer in the New Covenant. I will start with a couple of Old Testament prophecies concerning the New Covenant and then move on to some passages from the New Testament.

The Moral Law in Old Testament Prophecy

What do the Old Testament prophecies of the New Covenant say concerning the believer’s relationship to the law? We will look to Jeremiah and Ezekiel where the great promises of the New Covenant are given in the Old Testament.

Jeremiah 31:33

Jer. 31:33 For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.

This is a passage that I’ve discussed in various chapters, but here I will limit my discussion to the identification of the “law” which will be written on the hearts of New Covenant believers. What is this law? Is it the whole Mosaic moral, ceremonial and civil law, or the moral law specifically? I believe the latter to be the case. To prove that this is the case we need to examine Jeremiah’s use of the phrase “my law.” The phrase occurs in Jeremiah 6:19; 9:13; 16:11; 24:6; 44:10 and in each the contex...

John Owen's Case For Particular Atonement

Simon Wartanian | 13,262 views | 15,628 words | 1:22:53 hours | 21 March 2017 23:01

John Owen Definite Redemption Limited Atonement Particular Atonement Calvinism Five Point Calvinism Arminianism

...p;all and intercedes only for some will scarcely be squared to this text, especially considering the foundation of all this, which is (verse 32) that love of God which moved him to give up Christ to death for us all; upon which the apostle infers a kind of impossibility in not giving us all good things in him; which how it can be reconciled with their opinion who affirm that he gave his Son for millions to whom he will give neither grace nor glory, I cannot see.^[5] (book I, Chapter 7)

Dr. Owen obviously does not neglect to take a look at the book of Hebrews in connection to this subject, as it largely deals with the priestly office of our Savior and His priestly work on our behalf. We have tried to exegete some passages from the book of Hebrews in connection to the atonement below. The reader is referred to the chapter^[6] for the rest of the passages which he surveys (e.g. Heb. 7:24-25; 9:11-13; 10:19-22).

The Fruits of Christ’s Intercession

The fruits of Christ’s intercession is the application of the work of redemption to those for whom it was intended. It is the granting of the gift of faith, it is the calling, justification, adoption, sanctification and all the countless graces of God poured out upon us.

In Romans 8:32, Paul argues from the death of Christ that God will certainly “with him [Christ] graciously give us all things”. Since God went to such ways to demonstrate His glory and redeem us, what doubt can we have that He will not give us all good things which He intended for His glory and our good? This is in the immediate context of Christ’s intercession. Christ intercedes before the Father on behalf of those for whom He offered Himself, that the benefits of His work may be applied to them. That through the intercession of Christ, God does indeed graciously give us all things that we need.

In John 17, the great High Priestly Prayer, the Lord Christ intercedes before the Father on behalf of those who were given to Him, in direct opposition to “the world” (John 17:9), i.e., those who were not given to Him. Right before offering His great sacrifice, the Lord Jesus, our great High Priest, finds it necessary to explicitly say that His intercession is certainly not for the world, but only those given to Him. In the same chapter, Christ’s prays...

that His own may be kept in the Father’s name and from the evil one (John 17:11, 15);
for the sanctification of His church in the truth of God’s Word (John 17:17, 19);
for the union of Christ’s universal church in the Trinity (John 17:20-23);
for them seeing His glory and the love which the Father has for the Son (John 17:24);
that the love which the Father has for the Son may be in them (John 17:26).

Hebrews 7:25 tells us that Christ “is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.” The basis for the fact that He is able to save them to the uttermost, or “save completely” (NET), “save forever” (NASB), “save to the very end” (YLT), is grounded upon His intercession. Those who draw near to God, draw near to God through Him (cf. John 14:6). But we know that it is God Himself who draws us to Himself through Christ (John 6:44). In this way, everyone who draws near to Christ, Christ is able and willing to save to the uttermost—to the very end and thus accomplish the will of the Father.

Christ does much more than we ask. Just as He prayed for Peter (Luke 22:31-32), so likewi...

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

Simon Wartanian | 30,540 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

...nant is a covenant whose members are all regenerate, therefore, a few observations are in order.

1. In contrast to the priestly ministry under the Mosaic Covenant, Christ’s ministry is more excellent, why? (i) The covenant under which He ministers is better and (ii) the covenant is established on better promises. (i) The New Covenant is better than the Old mainly because it has Christ as its Mediator and High Priest (Heb. 7:21-22). Not only that, but also because the Old Covenant was not a pure covenant of grace and the New Covenant is the Covenant of Grace established in time (see Chapter 7 for more on 1689 Federalism). (ii) The promises of the New Covenant do not merely pertain to the earthly things, but have their focus on the heavenly and eternal things. We do not have shadows and earthly temporary things like the Temple and the sacrifices, but we now have the reality in Christ. This is what makes the priestly ministry of Christ more excellent and places it above the old Mosaic priesthood.

2. The Mosaic Covenant was not without fault for it demanded perfect righteousness from those who were sinful from birth. This did not work together and therefore, the Lord from the days of Moses (and before) declared the coming of the Christ and thereby the New Covenant which will deal with the problem of our sin and will not be a covenant with which the Lord will find fault. This Old Covenant is described as a covenant in which “they did not continue in my covenant”; a covenant that was broken. The people were faithless from the beginning. The covenant contained unbelievers and believers alike. That the covenant was broken from the beginning may be seen from the fact that when Moses came down from the Mountain of God and broke the Ten Commandments, in that way he pictured the fact that Israel had broken the covenant they just ratified with God. They wandered away so quickly from Him Whose voice shook the earth. The Mosaic Covenant is a covenant which demands perfect obedience in all points (Gal. 3:10), and therefore, sinful man is not able to keep the terms of this covenant. The fault of the covenant mainly lies in the fact that it was given to a sinful people and it had not the ability to deal with their sins as did the New Covenant. It was a subservient covenant pointing to the sin of man and the need for redemption (e.g., Rom. 3:20; Gal. 3:23-26).

3. In contrast to the Old Covenant, the New is not like the Old. Meaning, it will not be broken and its people will, in fact, continue in the covenant. This is the exact point which is here ascribed to the Mosaic and it is said that the New Covenant is unlike the Old. Therefore, the New Covenant is at least unlike the Mosaic Covenant respecting this point. Genuine apostasy from the covenant will be impossible, but that was not impossible under the Old Covenant. This does not mean that all the covenantees will obey God perfectly, but it means that no one will be cast out of the covenant. For the covenant is first of all made with Christ Who has fulfilled all conditions of the covenant and then in Christ with every believer. It is a covenant which certainly has conditions, but those conditions are fulfilled by and in the Mediator of the covenant. There are no covenants absolutely without conditions, but the question is merely what these conditions are and who is to fulfill them.

4. That true believers falling away from grace is impossible in this covenant is seen in the fact that they have t...

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

Simon Wartanian | 40,487 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

...rews 3-4. But I have read the abridged version of Exercitations in what is called “A Treatise On The Sabbath”. John Owen is not an easy author to read. I find him to be very lengthy and verbose and thus it is hard to have the patience to read, for example, 42-page commentary on two passages (e.g. Heb. 2:1-2). I do not doubt the benefit I would receive from his insight. I have, in fact, read his commentary on Hebrews 8:6-13, which has greatly helped me understand Covenant Theology as expounded by Reformed Baptists who affirm what is known as 1689 Federalism, for which I have argued in Chapter 7. What I have read are the works of those who employ Owen’s contribution concerning the Sabbath question in their works and in their words.

I would like to discuss this passage under the following headings:

Who is the one who has entered God’s rest?
How is this an argument for present Sabbath-keeping?
How the change of the day takes place.

The last two points will be treated under one heading.

Who is the one who has entered God’s rest?

The majority of commentators answer that this refers to the believer’s entrance into God’s rest (Adam Clarke, Albert Barnes, Jamieson-Fausset-Brown, Matthew Henry, Matthew Poole). Yet Owen stands both against the majority in his day and our day in his opinion that, literally, the “he” should be the “He” of the Lord Jesus Christ. Some have likewise followed him in this understanding (John Gill, Henry Alford, Joseph Pipa, Robert Paul Martin, Richard Barcellos). This was not the first unique observation and contribution of Owen. In chapter 17, when dealing with Hebrews 10:29 (see here), we likewise noted Owen’s contribution.

Before beginning this important inquiry, let us get the literal translation of this passage. The ESV is unfortunately not wholly accurate in this verse.

Heb. 4:10 YLT for he who did enter into his rest, he also rested from his works, as God from His own.

Heb. 4:10 KJV For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his.

What are the arguments for the assertion that v. 10 speaks of the Lord’s Jesus Christ here?

The Singular Person

It is to be noted that this is the first time in which the Author speaks of the one who has entered God’s rest in the singular person. The Author speaks of:

“they” in Hebrews 3:11, 18, 19; 4:3, 5;
the plural “you” in Hebrews 4:1, 7;
“us” in Hebrews 4:2, 11;
“we” in Hebrews 4:3;
“some” in Hebrews 4:6;
“he” in Hebrews 4:10.

Isn’t it interesting to see that throughout Hebrews 3:11-4:13 the singular person is only once employed for entering God’s rest? Whenever the Author speaks of the believer’s entering God’s rest, he always speaks of us collectively and in the plural number. Even after v. 10, in v. 11, the Author calls upon “us” that we should “strive to enter God’s rest”. If the Author is speaking of believers in v. 10, why doesn’t he continue with his use of the plural and say “for we have entered God’s rest and have also rested from our works…” It is certainly strange because that is how the Author speaks throughout his discourse. Moreover, notice that this rest which is entered into is Christ’s own rest or alternatively, the believer’s. But all throughout the Author’s discourse, the believers do not enter their rest, but God’s.

The Tense Of The Verbs

The work of the one under discussion is said to be in the past. He has both “entered” and “rested.” He is already fully in God’s Sabbath...

1689 Baptist Confession Chapter 11: Of Justification - Commentary

Simon Wartanian | 26,068 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

...one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.

Through the trespass of Adam, the condemnation of the law, which is death, was pronounced and came upon all men. This was the punishment for breaking the Covenant of Works, namely, death (Gen. 2:16-17; see Chapter 7 on the Covenant of Works and its curse)! The opposite of death is life, which means that we have been freed from the curse of Adam (though this does not mean that we have been freed from physical death, see chapter 31 for more on this) and received the blessing of the Covenant of Works, which was eternal life. Furthermore, v. 19 says that the “many [who] were made sinners”, will “be made righteous.” And this righteousness is “not by their own obedience; nor by their own obedience and Christ’s together; but by his sole and single obedience to the law of God: and the persons made righteous by it are not all the posterity of Adam, and yet not a few of them; but “many”, even all the elect of God, and seed of Christ; these are all made righteous in the sight of God, are justified from all their sins, and entitled to eternal life and happiness.”^[19]

As to the meaning of the word “made” in connection to “made sinners” and “made righteous”, we understand it to mean as “brought into the state” of sinfulness or the state of “righteousness.” Some commentators translate the Greek with “constituted.” The Cambridge Bible for Schools and Colleges comments:

made sinners … made righteous] Better, constituted, “put into a position” of guilt and righteousness respectively. Here the whole context points to not a moral change but a legal standing. In Adam “the many” became, in the eye of the Law, guilty; in Christ “the many” shall become, in the eye of the same Law, righteous. In other words, they shall be justified.—“Shall be made:”—the future refers to the succession of believers. The justification of all was, ideally, complete already; but, actually, it would await the times of individual believing.—“Many:”—lit., in both cases, “the many.” See on Rom 5:15.—“Obedience:”—here probably the special reference is to the Redeemer’s “delight to do the will” of His Father, “even unto the death of the cross.” (Psa 40:8; Php 2:8.)^[20]

The International Critical Commentary New Testament observes:

κατεστάθησαν … κατασταθήσονται: ‘were constituted’ … ‘shall be constituted.’ But in what sense ‘constituted’? The Greek word has the same ambiguity as the English. If we define further, the definition must come from the context. Here the context is sufficiently clear: it covers on the one hand the whole result of Adam’s Fall for his descendants prior to and independently of their own deliberate act of sin; and it covers on the other hand the whole result of the redeeming act of Christ so far as that too is accomplished objectively and apart from active concurrence on the part of the Christian. The fut. κατασταθήσονται has reference not to the Last Judgement but to future generations of Christians; to all in fact who reap the benefit of the Cross.^[21]

What an awesome and amazing grace that should not only grant us the forgiveness of our many sins but constitute and declare us righteous!

The promise of the New Covenant is not merely that our sins are forgiven, but God says “I will forgive their i...

1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 33,909 views | 38,282 words | 3:19:22 hours | 06 March 2015 23:00

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 26 Church Church Government Elders Deacons Members Universal Church Local Church Congregationalism Polity

...

Chapter 26: Of the Church

What is the church? What is the visible and invisible church? Who is the head of the church? What power does the church have? What is church discipline? What offices are there in the church? What about church membership? What does an elder do and who can become an elder? What does a deacon do and who can become a deacon? What is the work of the pastor? How is a church to govern itself?

This is the longest chapter in the Confession. Without question, this chapter is different than the sister confessions. The doctrine of the church was and is one of the most important distinctions between paedobaptists and Baptists. Covenant Theology, as noted in Chapter 7, is an important difference between our Reformed paedobaptist brethren and us, Reformed Baptists. Practically, 1689 Federalism manifests itself in the doctrine of the church. One of the primary distinctive of Baptist ecclesiology is regenerate membership. Furthermore, the distinction that only those baptized upon a profession of faith may be members of a local church. This distinction and difference must be placed in the light of the huge agreement concerning almost all other areas of the Confession. Our forefathers basically copy-pasted from the Congregationalists and Presbyterians. Alan Dunn observes the following on the historical setting of this chapter:

On the one hand, our Confession was written in an attempt to distinguish us from the false Roman Catholic Church. We will encounter statements in which Roman Catholic teaching is refuted. On the other hand, our Confession aligns us with churches that proclaim the gospel and worship Christ in obedient submission to Scripture.

Among such Biblically orthodox churches however, there are yet differences held with honest Biblical conviction. Therefore, our Confession also expresses our Baptistic and Reformed distinctives in contrast to our Presbyterian and non-Reformed brethren.^[1]

§1 The Universal Church Consists Of The Whole Number Of The Elect

The catholic or universal church, 1 which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all. 2
1. Matt. 16:18; 1 Cor. 12:28; Eph. 1:22; 4:11-15; 5:23-25, 27, 29, 32; Col. 1:18, 24; Heb. 12:23^[2]
2. Eph. 1:22; 4:11-15; 5:23-25, 27, 29, 32; Col 1:18, 24; Rev. 21:9-14

The catholic (meaning universal) church, which is called invisible, consists of the whole number of the elect (e.g., 1 Cor. 1:2; Heb. 12:23). The universal church does not consist only of New Covenant Christians, but of the whole number of the elect who have been, are, or shall be gathered into one, under Christ. Notice that the church consists of the elect who are gathered, i.e., converted. In their unregenerate state, the elect are not part of the universal church until they are gathered into Christ. Christ is the head (Col 1:18) and the church is the spouse (Eph. 5:25), the body (Col 1:18) and the fullness (Eph. 1:23) of Christ.

The word “catholic” means universal and hereby, our forefathers are agreeing with the last part of the Apostles’ Creed:

I believe in the Holy Spirit, 9. the holy catholic Church, the communion of saints, 10. the forgiveness of sins, 11. the resurrection of the body, 12. and the life everlasting. Amen.

Neither ...

1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 28,264 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist

...p;corruption of nature, during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly sin. 1

1 John 1:8-10; 1 Kings 8:46; Ps. 130:3; 143:2; Prov. 20:9; Ecc. 7:20; Rom. 7:14-25; James 3:2
Ps. 51:4-5; Prov. 22:15; Eph. 2:3; Rom. 7:5, 7-8, 17-18, 25; 8:3-13; Gal. 5:17-24; Gen. 8:21; Prov. 15:26; 21:4; Matt. 5:27-28

Chapter 7: Of God’s Covenant [Return] [Commentary]

The distance between God and the creature is so great, that although reasonable creatures do owe obedience to him as their creator, yet they could never have attained the reward of life but by some voluntary condescension on God’s part, which he hath been pleased to express by way of covenant. 1
1. Job 35:7-8; Ps. 113:5-6; Isa. 40:13-16; Luke 17:5-10; Acts 17:24-25

Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace, 1 wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved; 2 and promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing and able to believe. 3
1. Gen. 2:17; 3:15; Ps. 110:4 (with Heb. 7:18-22; 10:12-18); Eph. 2:12 (with Rom. 4:13-17 and Gal. 3:18-22); Heb. 9:15
2. John 3:16; Rom. 10:6, 9; Gal. 3:10-11
3. Ezek. 36:26-27; John 6:44-45

This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; 1 and it is founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect; 2 and it is alone by the grace of this covenant that all the posterity of fallen Adam that ever were saved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency. 3
1. Gen. 3:15; Rom. 16:25-27; Eph. 3:5; Titus 1:2; Heb. 1:1-2
2. Ps. 110:4; Eph. 1:3-11; 2 Tim. 1:9
3. John 8:56; Acts 4:12; Rom. 4:1-25; Gal. 3:18-22; Heb. 11:6, 13, 39-40

Chapter 8: Of Christ the Mediator [Return] [Commentary]

It pleased God, 1 in His eternal purpose, 2 to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, 3 to be the mediator between God and man; the prophet, priest, and king; head and saviour of the church, the heir of all things, and judge of the world; 4 unto whom he did from all eternity give a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified. 5
1. Isa. 42:1; John 3:16
2. 1 Peter 1:19-20
3. Ps. 110:4; Heb. 7:21-22
4. 1 Tim. 2:5; Acts 3:22; Heb. 5:5-6; Ps. 2:6; Luke 1:33; Eph. 1:22-23; 5:23; Heb. 1:2; Acts 17:31
5. Rom. 8:30; John 17:6; Isa. 53:10; Ps. 22:30; 1 Tim. 2:6; Isa. 55:4-5; 1 Cor. 1:30

The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father’s glory, of one substance and equal with him who made the world, who upholdeth and governeth all things he hath made, 1 did, when the fullness of time was come, 2 take upon him man’s nature, with all the essential properties 3 and common infirmities thereof, 4 yet...