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1689 Baptist Confession Chapter 32: Of the Last Judgment - Commentary

Simon Wartanian | 15,973 views | 16,377 words | 1:25:50 hours | 06 March 2015 23:30

...s when they sinned”; Jude 1:6 “angels who did not stay within their own position”). Therefore, it seems that the New Testament is not clear whether good angels will be subjects for the judgment, although I doubt that they will be. What is clear is that fallen angels surely will subjects of the Last Judgment.

What is the nature of this judgment? There are a lot of questions about this, but there are also a lot of speculation as Scripture does not seem to say how exactly the saints will judge angels. Most seem to think that this judgment will consist in approving the judgments of God made against the fallen angels and the wicked.

At The Parousia

The Bible also teaches that the Last Judgment will take place at the coming of Christ, on the last day, that is the only time indication that the Bible gives (Matt. 24:36). 2 Thessalonians 1:5-10 tells us that we will be granted relief “when the Lord Jesus is revealed from heaven with his mighty angels” (v. 7), but He will not be granting relief to everyone. Rather, the Holy Spirit says that He will be revealed “in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus” (v. 8), through which they will suffer “eternal destruction” (v. 9), and that will happen “when he comes on that day to be glorified in his saints” (v. 10). Notice that on a singular day and with the same singular Parousia of Christ, two opposite things happen: His coming brings joy and relief to His people, but it also brings eternal destruction and misery to those who do not know the gospel of our God. This is the Final Judgment at the Second Coming of our Lord. 1 Corinthians 4:5 connects the time of judgment with the coming of Christ saying, “Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.” The time for judgment is after the Lord comes, and when the Lord comes He will bring to light the things now hidden. John 12:48 says that the judgment will take place “on the last day.” Matthew 25:31ff begins with the coming of the Lord in glory before going into the Final Judgment. The Day of the Lord is often connected with judgment, which is the day on which Christ will return (see here for more). There is a day and an hour fixed by God for the revelation of His perfect justice, which will certainly come and men should live with the knowledge of that. If they are outside of Christ, they have no hope, but if they are in Christ they will have confidence on that awesome day (1 John 4:17).

The Standard

God will judge the world by His own standard. He is His own standard. 1 Samuel 2:3 says that “the LORD is a God of knowledge, and by him actions are weighed.” He is the standard that determines what is right and what is wrong. The Law which He has given us in the Ten Commandments—the moral law—is a reflection of His morally excellent character and the standard which we will be judged by. God is the Judge and He will do no one any wrong, for He is Just (Gen. 18:25). The Bible repeatedly declares that God is just and He will judge the world by righteousness (e.g., Ps. 9:7-8; 96:10-13). He will not be bribed or be partial in His judgment (Rom. 2:9-11), but will give each man according to his works. No man outside of Christ can have any confidence of fulfilling God’s righteous standard or co...

1689 Baptist Confession Chapter 29: Of Baptism - Commentary

Simon Wartanian | 26,328 views | 45,510 words | 3:58:30 hours | 06 March 2015 23:14

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 29 Baptism Believer's Baptism Immersion Dipping Infant Baptism Covenant Theology 1689 Federalism Westminster Federalism

... not the freedom of the gospel (yet). Two years or so after that, I met with an old friend and stayed with him for a few days. He saw that I did not pray before bed, so he questioned me. He told me about prayer and how proper is it to pray to God and thank Him for everything. I told him that I don’t want to be religious. He directed me to videos and episodes of Zakaria Botros (Arabic) who shares the gospel with Muslims via TV and exposes Islam. Through his videos and episodes, I came to know the true gospel and was saved by God’s grace. After that, there grew in me a desire to study His Word, so I bought Bibles and study Bibles and started reading the Scriptures daily. Around that time, I started attending a Baptist church. I did not know that it was a Baptist church. We went there with some friends of mine and by God’s grace, kept attending church on the Lord’s Day.

I started reading the Bible and I could not find anything about the baptism of infants or that baptism as the basis of my faith and all the things which I had simply assumed in my youth. So I set out to study this matter and came to the conclusion that infant baptism was unscriptural and what happened to me as an infant, was not biblical baptism. On a Saturday night, I fell on my knees and asked the Lord if He wanted me to be baptized that He would give me some sign. The next day, the Lord’s Day, the preacher talked about discipleship and following Christ no matter what and he said something like, “It doesn’t matter what your family will think of you if you want to be baptized”, which I saw as a sign from heaven. My family would not have been happy about my baptism because they think that my baptism as an infant was valid. Moreover, the Armenian Church is a national church. It does not get new converts, for example. Most infants are baptized and declared Christian, even if they know not the gospel. Therefore, the only baptism that is practiced and that I have heard of is infant baptism.

I still feel guilty for asking the Lord for a sign when I had already concluded that believers’ baptism is the biblical position and that infant baptism was unscriptural. His Word was clear on this subject. So, after that service, I directly went to one of the elders and told him that I want to be baptized. After giving my testimony, I was baptized on 16-06-2013.

It is not my purpose in this chapter to overthrow the paedobaptist position by directly arguing against it, but by presenting a positive case for credobaptism—baptism upon the profession of faith. No doubt, we would have to touch upon some arguments or texts which our paedobaptist brethren like to use. But mainly, this is meant to be a positive case of what we (Reformed) Baptists believe.

§1 What Baptism Is And Is Not

Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; 1 of remission of sins; 2 and of giving up into God, through Jesus Christ, to live and walk in newness of life. 3
1. Rom. 6:3-5; Col. 2:12; Gal. 3:27^[1]
2. Mark 1:4; Acts 22:16
3. Rom. 6:4

Baptism is an ordinance of “positive and sovereign institution” (chapter 28:1) and it is an ordinance of the New Testament. Baptism is a sign of...fellowship (e.g., Gal. 3:27) and union with Christ for the party baptized. Baptism is a sign, i.e., something visible representing something invisible (union with Christ). ...

1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 30,043 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

...o who “this rock” is which is being referred to and the further Roman Catholic implications from this identification. The Roman Catholic church claims that here, Christ gave Peter supreme authority over the church and raised him above all the other apostles. Furthermore, they see in this the doctrine of the Papacy. They say that Peter was the first bishop of Rome and from him, there has been a direct succession of popes/bishops of Rome. Therefore, they see in the Pope the authority of Peter, which they understand as being the supreme leader on earth over the Church. The Pope, so to say, is Christ on earth.

Barnes was right, these things could not be found anywhere in the Bible, let alone in Matthew 16:18. It was not the intention of the Lord Jesus to give us here a doctrine of a single bishop of Rome who will be called the Head of the Church. There is no difficulty in identifying Peter as “this rock” which Christ was speaking of. As Keith Thompson has studied this passage and observed, “Conservative Protestant exegetical scholarship is basically unified in affirming Peter is the rock here. D. A. Carson, Craig Blomberg, Craig S. Keener as well as the late Oscar Cullmann and W. F. Albright among many dozens of others are in agreement on this point.”^[7] The difficulty lies in the fact that the Papists have read all kinds of things in the words of the Lord Jesus which He never intended.

The apostle Peter did function as the “starter” of the Church. On the day of Pentecost, it was he who first preached the gospel to the Jews (Acts 2:14-41). Furthermore, it was also he who brought the message of salvation to the Gentiles in Acts 10. So, in a real sense, Christ did build His church on Peter’s preaching and through Peter’s ministry. This may also be tied to the keys given to Peter a few verses later (Matt. 16:19). But it is wrong to say that by this declaration and by this deed, now Peter is the head of the Church on earth. The passage communicates no such thing, nor is such a thing taught elsewhere in Holy Writ. The Bible teaches there is only one Head of the Church—Jesus the Christ (see paragraph 4). Most importantly, we should not ignore the occasion that caused the Lord Jesus to say such a thing about Peter. When the Lord Jesus asked who the disciples said that He is, Peter replied, “You are the Christ, the Son of the living God” (Matt. 16:16). Therefore, Peter should not be considered in his person alone, but also in his confession, which is the confession of every true Christian. The Lord Jesus, the true and only Head of the Church, built His church on the foundation of Peter among others (Eph. 2:20) and all of His people share in Peter’s confession that Christ is “the Son of the living God.”

From the Scriptures, we do not see Peter as having sole authority in the church, but as an elder, he shared authority with others in Jerusalem. Furthermore, the claim that in Matthew 16:19 the Lord Jesus gives unique authority to Peter to absolve sins, judge doctrinal matters and so on, is wrong because that power is given to the church in Matthew 18:18. In Matthew 16, the Lord Jesus specifically spoke of Peter, but He did not mean only Peter as the next reference to this “binding and loosing” shows. Peter did receive a key and he used it to open the door to the Gentiles as he did to the Jews (cf. Acts 14:27; 15:7). Peter opened the door to the Jews (Acts 2), to the Gentiles (Acts 10) and to the Samaritans (Acts 18). He was one of the founda...

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

Simon Wartanian | 26,729 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

...herd’s possessions and He is the One Who seeks out the sheep when they’ve gone astray. He has this charge, as we saw from John 6.

2. The sheep are given eternal life by the Son. They are given eternal life in the present time, not after death or after Judgment Day. Eternal life begins on this side of eternity. It is the sheep who are specifically given eternal life, which does not primarily describe the length, but rather the quality of life. Eternal life is described in terms of knowing and having a relationship with God, and does not merely refer to unending life after the grave, although it does also refer to that, but we also know that the Bible speaks of eternal life as a present possession of believers on this side of eternity (e.g., John 3:16; 5:13). But more on this point below in the next section.

3. The sheep are given eternal life and then another thing follows, namely the fact that they will never perish. The same group is still under discussion. The same sheep who were given by the Father, are given eternal life and we are assured that “they will never perish.” The expression οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα (ou me apolontai eis ton aiona) may be translated with “shall certainly not perish for ever”. The HSCB translates it with “they will never perish — ever!” The idea here is clear that apostasy, or perishing for the sheep is an impossibility. It is not an exaggeration to claim this. It is simply what our Lord says here. We see first that they’re given eternal life by the Son, which according to John 3:16 means therefore that they will not perish. But also that they’re Christ’s sheep who were bought by His blood. He died to save them. He is the Good Shepherd Who will lead them and be their Guide and the One Whom they will follow because they know Him (John 10:7-9, 14-15).

4. Our Shepherd says that it is not possible for the sheep to be snatched from the Son’s hand. They are in His hand, they are under His care and protection. He is the One responsible for them. It is His task to protect and guide the sheep. The Lord Jesus, being the Lord Who is our Shepherd, is faithful to guide His sheep into His ways. Who can stop the Son of God from accomplishing His purpose or who can thwart His purpose? The elect are in the Son’s hands and it is impossible for them to be snatched, taken away and seized from His hand. To be snatched from His hand is to perish. The idea is the same, but the Lord Jesus adds this to further strengthen His claim to deity and almighty power to preserve the elect. To suggest that no one can snatch the believers, but they can forfeit their salvation, or go out from His hand is beyond absurd, for when the Lord says “no one”, that obviously includes the believer. Furthermore, even if they forfeit their salvation or jump out of His hand, the result is that they perish. But this is exactly what the Lord Christ rejects and claims impossible because of His almighty power.

5. The point is further strengthened and made definite when the Lord claims that not only are they in His hand, but they are also in the hands of God the Father Who has given them to the Son. They are His and they are entrusted to the Son Who never fails to accomplish the Father’s will (John 8:29). The Lord Jesus argues from the lesser to the greater. He claims that the Father is “greater than all”. This is not a claim that the Son of God is less deity. Rather, in the state of His humanity, the Lord Jesus was in a lower position than the Fa...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 16,297 views | 16,934 words | 1:29:010 hours | 05 March 2015 18:23

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 13 Chapter Thirteen Sanctification Holiness

...m a common purpose and given another purpose and it or they belong to another, e.g. God. William D. Mounce explains the concept of holiness and the Hebrew word used in the Old Testament:

Generally, qados [which is used 117 times] is translated as “holy,” “holy one,” or “saint.” It describes that which is by nature sacred or that which has been admitted to the sphere of the sacred by divine rite. It describes, therefore, that which is distinct or separate from the common or profane.^[3]

All over the Bible, God is said to be holy. He Himself provides the standard which our holiness or the holiness of things are measured against. He is said to be “Holy, holy, holy” (Isa. 6:3; Rev. 4:8). It is the only attribute of God that is raised to the third repetition. It is not an attribute among many others. Rather, it is the attribute that encompasses all others. His love is holy; His justice is holy; His grace is holy; His wrath is holy and so forth. Holiness to God means that is He is morally perfect, other and separated from sinners. J. I. Packer explains:

When Scripture calls God, or individual persons of the Godhead, “holy” (as it often does: Lev. 11:44-45; Josh. 24:19; Isa. 2:2; Ps. 99:9; Isa. 1:4; 6:3; 41:14, 16, 20; 57:15; Ezek. 39:7; Amos 4:2; John 17:11; Acts 5:3-4, 32; Rev. 15:4), the word signifies everything about God that sets him apart from us and makes him an object of awe, adoration, and dread to us. It covers all aspects of his transcendent greatness and moral perfection and thus is an attribute of all his attributes, pointing to the “Godness” of God at every point. Every facet of God’s nature and every aspect of his character may properly be spoken of as holy, just because it is his. The core of the concept, however, is God’s purity, which cannot tolerate any form of sin (Hab. 1:13) and thus calls sinners to constant self-abasement in his presence (Isa. 6:5).^[4]

The Lord God says to His people: You shall be holy, for I the LORD your God am holy (Lev. 19:2; 1 Pet. 1:16). God’s people are especially called to holiness of life because of their relationship with God (Lev. 20:26; Deut. 7:6; 14:2; 26:19). The Cyclopedia of Biblical, Theological and Ecclesiastical Literature gives us a pretty good picture of what is consecrated or considered the use of the Greek and Hebrews words for “holy”:

The Hebrew word קָדֵשׁ and the Greek word ἃγιος, rendered “holy,” “hallowed,” and “sanctified,” are applied to certain times which were hallowed — as the Sabbath and the Hebrew festivals (Gen 2:3; Exo 20:8; Exo 20:11; Lev 23:37; 2Ki 10:20); to the things said to be hallowed, as the sacred incense or perfume (Exo 30:36; Mat 7:6), the sacred vestments (Exo 28:2; Exo 28:4), the sacred utensils (Exo 30:29; 1Ch 22:10; 2Ti 2:21), the holy bread (Lev 21:22; 1Sa 21:5), the altar (Exo 29:37; Exo 30:1; Exo 30:10; Mat 23:19), and portions of the sacrifices (Lev 2:3; Lev 2:10). So, also, of places said to be hallowed (Exo 3:5; Act 7:33), as the holy city, i.e. Jerusalem (Neh 11:1; Isa 48:2; Mat 4:5; Mat 24:15; Mat 27:53; Act 6:13; Act 22:28), the holy mountain, i.e. Zion (Psa 2:6), the Tabernacle (Num 18:10); the Temple (Psa 138:2), the most holy place, the oracle (Exo 26:33; Exo 28:43; Heb 9:2-3; Heb 9:12; 1Ki 6:16; 1Ki 8:6; Eze 41:23). So, also, men are said to be hallowed, as Aaron and his sons (1Ch 23:13; 1Ch 24:5; Isa 43:28), the firstborn (Exo 13:2), and the Hebrew people (Exo 19:10; Exo 19:14; Daniel 12), also the pious Hebrews, the ...

1689 Baptist Confession Chapter 25: Of Marriage - Commentary

Simon Wartanian | 12,026 views | 4,518 words | 0:23:28 hours | 06 March 2015 19:40

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 25 Chapter Twenty-five Marriage One Man One Woman Homosexuality

...

Gen. 2:24 with Matt. 19:5-6;1 Tim. 3:2; Titus 1:6; Mal 2:15^[1]

Marriage is a life-long covenant between one man and one woman (Matt. 19:5-6) and only that. It is neither lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time. Monogamy is essential to marriage as defined by the Creator. The question of homosexuality, as it hot now, never crossed the minds of the framers of the Confession as it was obvious that the Bible was against it.

Marriage is a life-long covenant between a man and a woman wherein God is a witness (Mal. 2:15). It is a life-long vow (see chapter 23 on oaths and vows). In marriage, the man and the woman call upon God as a witness to the vows that they make to each other and bind themselves by the vow, in presence of God, to be faithful to each other. Marriage was instituted by God in the Garden, before the Fall on day six. The Lord wanted to find for Adam a mate, so He brought to him all the animals, yet “for Adam there was not found a helper fit for him” (Gen. 2:20). Therefore, the LORD put Adam to sleep and made a woman from his side. The Lord created a human with the same nature as Adam’s, yet, different character and with different parts which complement each other. Then we read:

Gen. 2:22 And the rib that the LORD God had taken from the man he made into a woman and brought her to the man.

Herein we have the institution of marriage. Adam had finally found someone like him and yet, at the same time, not exactly like him. The mate of Adam was to be “a helper fit for him” (Gen. 2:18, 20). She was to help and assist Adam, completing him. The various translations of this phrase all communicate the idea that Eve was not inferior in being to Adam, but was created to compliment him and complete him. In a sense, Adam was not yet whole without Eve. Verse 20 is translated as follows:

ESV	a helper fit for him
NIV	suitable helper
ISV	companion corresponding to him
NET	companion who corresponded to him
NASB	a helper suitable for him
LXXE	a help like to himself
HCSB	helper...as his complement
KJV	an help meet for him
YLT	an helper -- as his counterpart

Adam and Eve were equal in nature, value, and being. Adam was not superior in being or value to Eve. But authority was given to Adam even before the Fall over Eve, yet this authority was not because Adam was superior in being. Albert Barnes notes on this phrase that it meant “an equal, a companion, a sharer of his thoughts, his observations, his joys, his purposes, his enterprises.”^[2] Matthew Henry’s observation is well-known:

That the woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved. Adam lost a rib, and without any diminution to his strength or comeliness (for, doubtless, the flesh was closed without a scar); but in lieu thereof he had a help meet for him, which abundantly made up his loss: what God takes away from his people he will, one way or other, restore with advantage.^[3]

This Hebrew word in vv. 18, 20 means “‘as over against,’ ‘according to his front presence’ - i:e., corresponding to, his counterpart-one like himself in form and constitution, disposition, and affections, and altogether suitable to his nature and wants.”^[4] Mat...

1 Timothy 4:10, 'Savior of all men'

Simon Wartanian | 19,689 views | 2,689 words | 0:14:15 hours | 09 April 2014 12:57

Calvinism Limited Atonement Election Sovereignty ESV Study Bible ESV MacArthur Study Bible HCSB Study Bible Bob Utley Matthew Henry

...

(For a recent defense see here.)

Many non-Calvinist take this verse to mean that God is trying to save all people. But, one wonders why isn’t He able to complete this ‘plan’ of His and the answer of course is that man doesn’t choose God, which we agree with, but not the part that God isn’t able to fulfill His desire, because the Son paid the ransom for all whom the Father gave Him (Jn 17; Eph 5:25; Jn 6:37-40).

But still we need to deal with this verse, if we believe that the Bible is inspired there should be a consistency running through it. There are no ‘Arminian’ or ‘Calvinist’ verses, there are only God inspired verses.

First we need to look how the word ‘Savior’ is used in this context. The word ‘soter’ (σωτήρ, G4990) has the meaning of ‘savior, deliverer, preserver’[7] it occurs 24 times in the New Testament mostly in the sense of personal Savior (Lk 2:11; Jn 4:42; Act 5:31; Tit 2:13; 2Pe 2:20 etc…). But it is important to note the context. I’m going to argue that it means soter as in the sense of a preserver, deliverer.

Let’s take a look at 1 Timothy 4. First we see in the first paragraph of 1 Timothy 4, in verses 1 through 5 Paul warns Timothy against false teachers who will teach doctrines of demons, who will lead many astray, who will forbid marriage and require abstinence from (certain) foods. Food which is given by God and made holy by His word and prayer and should be received with thanksgiving. We see here that Paul is warning Timothy against those who want to forbid certain foods (perhaps some Jews who want to follow the Torah concerning ceremonially clean foods, or some other group which I am not aware of). Here we see clearly that Paul is talking about regular life (marriage, food) and not discussing things concerning salvation of the lost with Timothy or how God has saved them from His wrath, though salvation from wrath is mentioned in verses 10b and perhaps in 16.

In the next portion of 1 Timothy 4, specifically in verses 6 through 10, Paul tells Timothy to keep this teaching, that he should not follow the false teaching, and have nothing to do with irreverent, silly myths. Next Paul tells him that bodily training is good, but godliness is much better because it has value for this current life, but also the life to come. This is good (v9). Next we come to our ‘problem’ verse. In verse 10 we’re told that God " is the Savior of all people, especially of those who believe.” What does that mean? Does it mean that He wants to save everyone from His righteous wrath? Why doesn’t He then? If that is so, why does the last part of the verse says “especially of those who believe” and what does that mean?

We saw that the context of 1 Timothy 4 is (mostly) concerned with physical life. Things like food and marriage. Then we come to verse 10 and some of our brothers want to get the idea that God really wants to save everyone, but they don’t freely choose Him, they just won’t come to Him, although He has given them grace. But that is not the idea here. As I have argued above the word soter can be used in the sense of a preserver or deliverer. And it is best to understand the phrase “Savior of all people” to refer to the idea that God is the one who gives food to the wicked and the just, He is the one who gives us our jobs, our promotions, He is the one who b......

1689 Baptist Confession Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof - Commentary

Simon Wartanian | 18,295 views | 7,955 words | 0:42:14 hours | 04 March 2015 21:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 6 Fall Of Man Sin Condemnation Total Depravity Total Inability Original Sin Federal Headship

...he will not –indeed, he cannot—choose good over evil in the spiritual realm. Consequently, takes much more than the Spirit’s assistance to bring a sinner to Christ. Spirit makes the sinner alive and gives him a new nature. Faith is not salvation, but itself a part of God’s gift of salvation. It is God’s gift to the sinner, not the sinner’s gift to God.^[6]

This is a pretty good definition of what Calvinists believe about the state of the unregenerate man. Now let us see what the Bible says. Here is a list of verses on Total Depravity.

Man’s Intentions Are Evil

Gen. 8:21 And when the LORD smelled the pleasing aroma, the LORD said in his heart, “I will never again curse the ground because of man, for the intention of man’s heart is evil from his youth. Neither will I ever again strike down every living creature as I have done.

Even from the beginning of our lives our motives are evil. This, the Lord God, said after the Flood, after cleansing the earth from wickedness. The Flood did not change human nature, but it demonstrated God’s hatred and abhorrence of sin and what has become of His good creation. The same was said before the Flood (Gen. 6:5). Here it is said that our intentions–our motives, goals, purposes, ends, aims are evil from our youth. From the very beginning of our lives we are evil and what we do is evil. John Gill notes the following in Genesis 8:21–

for the imagination of man’s heart [is] evil from his youth; his nature is depraved, his heart is corrupt, the thoughts of it evil, yea, the imagination of it, and of them, is sinful, and that originally, even from his birth; from the time he is shook out of his mother’s womb, as Jarchi interprets the phrase: man is conceived in sin, and shapen in iniquity, and is a transgressor from the womb, and so a child of wrath, and deserving of the curse of the law upon himself, and all that belong to him; and yet this is given as a reason why God will not any more curse the ground for his sake: that which was a reason for destroying the earth, is now one against it, see Ge 6:5 which may be reconciled thus, God for this reason destroyed the earth once, for an example, and to display his justice; but such is his clemency and mercy, that he will do it no more to the end of the world; considering that man has brought himself into such a condition, that he cannot but sin, it is natural to him from his birth; his nature is tainted with it, his heart is full of it, and all his thoughts and imaginations are wicked and sinful, from whence continually flow a train of actual sins and transgressions; so that if God was to curse and drown the world as often as man sins, he must be continually doing it; for the words may be rendered, “though the imagination of man’s heart is evil“, c. {h} yet I will not do it; and so they are expressive of the super abounding grace of God over abounding sin:^[7]

Charles Ellicott comments on the Genesis 6:5, saying, “More exactly, form, shape. Thus every idea or embodied thought, which presented itself to the mind through the working of the heart—that is, the whole inner nature of man—“was only evil continually”—Heb., all the day, from morning to night, without reproof of conscience or fear of the Divine justice. A more forcible picture of complete depravity could scarcely be drawn; and this corruption of man’s inner nature is ascribed to the overthrow of moral and social restraints.”^[8] Matthew Poole observes that it is “To the heart the Scriptur...

Hebrews 6:4-6, Apostasy and Calvinism

Simon Wartanian | 15,796 views | 11,271 words | 0:59:55 hours | 15 May 2016 15:27

Hebrews 6 Apostasy Perseverance Of The Saints Reformed Theology Calvinism Falling Away From Grace

...ote

(This post is taken from a section in my commentary on chapter 17 of the 1689 Baptist Confession, so there are some things here that have been previously argued for, as for example the positive case for the doctrine of Perseverance).

This is arguably one of the most difficult and notorious passages in Holy Writ. There is no consensus on its interpretation. I have consulted many commentaries and articles on this passage and I come to it knowing that I don’t have all the answers. But I also come to it with presuppositions in mind. I am unashamed to say that the Bible does in fact teach the Perseverance of the Saints, therefore this passage cannot be describing the actual apostasy of a regenerate believer totally from the faith. It may be a warning about true believers, it may be hypothetical, but what it cannot be is say that some true and regenerate believers will in fact fall away completely from the faith. I have argued that even in the book of Hebrews itself, the doctrine of Perseverance and the perfection of the work of Christ on behalf of the elect is taught. I have consulted the following articles and commentaries and will cite from some of them freely in the following discussion:

The passage does not say that regenerate believers apostatize:

John Calvin. Commentaries. Taken from the TheWord Bible Software. Hebrews 6:4-9. Can also be found at here.
John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. Hebrews 6:4-9. Can also be read at here.
Arthur W. Pink. Exposition of Hebrews. Taken from the TheWord Bible Software. Chapters 24-27. His commentary on Hebrews 6 can be found here.
Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). Chapter 40.
John M. Frame. Systematic Theology: An Introduction to Christian Belief. (Phillipsburg, NJ: P&R Publishing, 2014). Chapter 44.
J. Ligon Duncan III – Falling Away? (Sermon)
Mathew Poole - English Annotations on the Holy Bible. Commentary on Hebrews 6, here.
William Burkitt – Expository Notes with Practical Observations on the New Testament. Commentary on Hebrews 6, here.
Albert Barnes - Notes on the New Testament. Commentary on Hebrews 6, here. He accepts that the descriptions describe a true Christian, but rejects that it is possible for a true Christian to apostatize.
Robert Jamieson, Andrew Robert Fausset, David Brown – Commentary Critical and Explanatory on the Whole Bible. Commentary on Hebrews 6, here.
Matthew Henry – Complete Commentary on the Bible. Commentary on Hebrews 6, here.
Bob Utley – You Can Understand The Bible (Not that explicit). Commentary on Hebrews 6, here and here.
John Owen – Exposition of Hebrews. Commentary on Hebrews 6, here.
Steven J. Cole – Lesson 17: When Repentance Becomes Impossible (Hebrews 6:4-8).

The passage describes regenerate believers who have fallen away:

Adam Clarke
James Burton Coffman
Charles John Ellicott (Not very explicit)
John Trapp (Not very explicit)
Thomas Coke
Daniel Whedon
David Guzik
Greek Testament Critical Exegetical Commentary (Too technical)

I have collected some commentaries, articles, and sermons on this passage in a document which you can download (it does not include all the commentaries listed above).

I believe that the passage speaks of false believers and warns about those who have sat under the preaching of the Word of God, the manifestation of the Spirit’s work and who themselves have professed to b...

1689 Baptist Confession Chapter 30: Of the Lord's Supper - Commentary

Simon Wartanian | 16,788 views | 13,619 words | 1:11:21 hours | 06 March 2015 23:22

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 30 Sacrament Ordinance Lord's Supper Table Of The Lord Communion Eucharist Transubstantiation Roman Catholicism Idolatry Means Of Grace

...will of the LORD shall prosper in his hand” (Isa. 53:10). Through His death, an atonement is provided for our sins. It was God the Father who sent the Son to die in our place and it was He who crushed Him. The pain that Christ felt was not because of the Roman soldiers or because of the Jews, they were merely instruments in God’s hand (Acts 4:27-28). The pain and loneliness that Christ felt was because of God’s holy wrath.

The blood symbolizes Christ’s life given for us, the forgiveness of sins, and the institution of the New Covenant. The New Covenant was instituted by the blood of its Mediator and its Sacrifice (Heb. 12:24; 13:20). The Bible teaches that “without the shedding of blood there is no forgiveness of sins” (Heb. 9:22), but also that there was no efficacy in the blood of animals (e.g. Heb. 10:4). Therefore, Christ says that His blood is the means of forgiveness. In Matthew’s account, He gives the following explanation of the wine: “for this is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matt. 26:28). This is the blood that institutes the New Covenant, but it is also the blood that brings about the forgiveness of sins by its sacrifice. Therefore, when believers celebrate the Lord’s Supper, they celebrate the Lord’s death in all of its benefits. The life of Christ which lead to His vicarious sufferings on our behalf, His perfect atonement on behalf of His New Covenant people on the cross, the institution of the Covenant of Grace in time and in His blood, i.e., the New Covenant, in all of its blessings, and His peoples’ participation in these blessings bought for us by His blood and given by grace.

Names

The regular name of the ordinance among Protestants is the Lord’s Supper, but there are also other names that are used for this ordinance.

The Lord’s Supper

This name comes from 1 Corinthians 11:20. There, the apostle calls this ordinance the Lord’s Supper. This indicates that this is a special supper, set aside from regular ones because the Lord Christ claims it as His own and as is usual in the ancient world, a supper with someone was not a parallel to eating something with a stranger at McDonald’s. But dining with someone included communion with that person, therefore, the Lord’s Supper is a supper of close communion with the Lord Who redeemed us and invites us to His table.

The Table Of The Lord

Instead of going to the pagan tables of the false gods and offering their sacrifices there, the Christians are invited to the Lord’s Table (1 Cor. 10:21). Eating at this table indicates close communion with Christ. Paul says, if you’re going to the table of false gods, you are participating and communing with demons. Therefore, when one goes to the table of the true and only Lord, they are communing and participating with the true God. This table is holy because the Lord claims it as His own for His communion with His people. In this connection, we may call the Lord’s Supper, Communion, because in partaking of it, the faithful have a real and spiritual communion with their Savior as He administers grace to them.

The Breaking Of Bread

This is the first designation of the Lord’s Supper in the New Testament. It is used in Luke 24:35; Acts 2:42, 46; 20:7, 11; 1 Corinthians 10:16-17. The early Christians were continually celebrating the Lord’s Supper in the manner which their Lord did. As Christ took bread and broke it, so the Christians called this ordinance the breaking of bread, ...