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1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 16,140 views | 16,934 words | 1:29:010 hours | 05 March 2015 18:23

...tinual and irreconcilable war; 2 the flesh lusting against the Spirit, and the Spirit against the flesh. 3

1 Thess. 5:23; 1 John 1:8, 10; Rom. 7:18, 23; Phil. 3:12
1 Cor. 9:24-27; 1 Tim. 1:18; 6:12; 2 Tim. 4:7
Gal. 5:17; 1 Peter 2:11

Since man was “wholly defiled in all the faculties and parts of soul and body” (Chapter 6:2) by the Fall, so also this sanctification is throughout the whole man (1 Thess. 5:23). It touches upon all parts and faculties of man, yet imperfect in this life (1 John 1:8). It will only be completed on the other side of eternity. Because sadly there abideth still some remnants of corruption in every part (Rom. 7:18). We are freed from the dominion of sin, but not its presence. And from this combination of sanctification and remnants of corruption, we have a continual and irreconcilable war between the Spirit and the flesh (Gal. 5:17). Their desires are totally contrary to each other and in some way, they’re found with us. Unredeemed man does not have this war because he is under the dominion of sin. Only redeemed man knows the irreconcilable war between the Spirit and the flesh.

Remnants of Corruption

I have already dealt with this in chapter 9 on Free Will in the State of Grace. The interested reader may check our discussion on Romans 7 and remaining corruptions here.

Irreconcilable War

Gal. 5:17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.

As long as we live in this body of sin (Rom. 7:24) and in this sinful and fallen world, we will never have complete victory over sin, in such a way that we will no longer sin. But the war will rage throughout the Christian life. In the passage above, we have two sorts of desires and those are the only desires that exist. There is no middle road of fleshly-spirited desires. The desires and fruits of the flesh are listed for us in Galatians 5:19-21 and the fruits of the Spirit in Galatians 5:22-23. Paul sets these desires against each other. There can be no mixing and there can be no compromise between these two types and sources of desire. Whenever these two come together they will clash and one will prevail. This is the type of war that Christians throughout their Christian life on earth will have to deal with. There is no Christian, no matter how holy from the outside, if asked honestly will say that they do not struggle with sin and do not experience this “irreconcilable war.” Sometimes it is easier to choose the way of the Spirit and other times it is much easier to choose the way of the flesh. The way to avoid that the desires of the flesh overcome us says Paul is by “walking by the Spirit” (Gal. 5:16, 25; 6:8; Rom. 8:4-5, 12-14). To walk in the Spirit means to have a close relationship with the Spirit and a lifestyle characterized by the work of the Spirit. When we, through the Spirit, behold the beauty of God, we no longer carve and lust after sin, but our joy and satisfaction will be found in God alone. But when we are weak and are our satisfaction is not in God, we will seek the “fleeting pleasures of sin” (Heb. 11:25). Therefore, as long as this irreconcilable war rages, we will still be in need of sanctification.

Scripture teaches us that no living man is sinless. In 1 John 1:8, we read that “If we say we have no sin, we deceive ourselves, and the truth is not in us.” I could not think of a s...

Welcome To The Staunch Calvinist

Simon Wartanian | 14,373 views | 547 words | 0:02:57 hours | 08 March 2014 16:57

Calvinism Absolute Sovereignty Of God Reformed Theology Reformed Baptist 1689 Baptist Confession Calvinist Baptist

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

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

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

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

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

...

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

Simon Wartanian | 18,142 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

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Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof

What is Total Depravity? Are men as bad as they can be? What is Original Sin? Are we born sinners? What is Federal Headship?

This chapter contains brief comments on the doctrines of Original Sin, Federal Headship and Total Depravity.

§1 Man Was Created Upright And Perfect, But They Fell

Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof, yet he did not long abide in this honour; 1 Satan using the subtlety of the serpent to subdue Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation, and the command given unto them, in eating the forbidden fruit, 2 which God was pleased, according to his wise and holy counsel to permit, having purposed to order it to his own glory. 3
1. Eccl. 7:29; Rom. 5:12a, 14-15; Gen. 2:17; 4:25-5:3^[1]
2. Gen. 3:1-7; 2 Cor. 11:3; 1 Tim. 2:14
3. Rom. 11:32-34; 2 Sam. 24:1; 1 Chron. 21:1; 1 Kings 22:22-23; 2 Sam. 16:10; Acts 2:23; 4:27-28

God made all things “very good” (Gen. 1:31), including man. He gave a righteous law, the command not to eat of the tree of the knowledge of good and evil (Gen. 2:16-17). Had he kept it past his time of probation, it would have been unto life. And God threatened death upon the breath thereof, which passed down to all of Adam’s children. But Adam and Eve did not long abide in this honour. They fell by the subtlety of the serpent who subdued and deceived Eve (1Tim. 2:14). In turn, Eve seduced Adam to eat of the tree which he willfully did and transgress the law of their creation, and the command given unto them (Gen. 3:6). Even this was not outside of God’s providence and decree (as chapter 5:4 says). But was ordained and permitted according to His wise and holy counsel. God had a purpose in ordaining and permitting the Fall, which was for His own glory, which is the purpose and end of all things which He has ordained.

Our Confession is in agreement with Ecclesiastes 7:29 where it is said that man was created upright, but “they” (man) sought out many (evil) schemes. Adam and Eve received a direct command from God not to eat from the tree of the knowledge of good and evil (Gen. 2:17), which (perhaps) caused the knowledge and experience of a new kind of morality, namely evil morality. There was nothing in the fruit that did that, but it was God’s way of testing them. The Confession is clear that Adam out of his own will took of the tree and transgressed. He was not coerced against his will and desire, neither was Eve. Of this command, we read in Genesis 2:16-17:

Gen. 2:16-17 And the LORD God commanded the man, saying, “You may surely eat of every tree of the garden, 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

Here, this command is directly given to Adam before the creation of Eve. Whether Eve knew of this command directly from God or not, I am unsure. But I have no doubt that she knew that she should not eat of the tree. Adam had one requirement: if he obeyed he would earn eternal life for himself and his posterity, if not he and his descendants after him will be born sinful and be condemned–they will die (see chapter 7 on the Covenant of Works). Adam, in the Garden of Eden, stood in the stead of all people that would come...

1689 Baptist Confession Chapter 9: Of Free Will - Commentary

Simon Wartanian | 18,570 views | 16,462 words | 1:25:57 hours | 04 March 2015 21:41

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 9 Chapter Nine Free Will Libertarian Free Will Determinism Fatalism Compatibilism Incompatibilism Moral Agency Jonathan Edwards The Freedom Of The Will

...ll go downward. This has nothing to do with the desires of our hearts or our inclinations. It is crucial to understand the difference between moral and natural necessity. Moral necessity supports and does not undermine human freedom because it provides the soul with the expression of its own nature. By that, I mean that our actions and choices truly reflect and come from our hearts. People would have no difficulty with this concept only if humans were not sinful. But this concept is attacked when we couple moral necessity with Total Depravity (see Chapter 6). As the natural man is dead in sin and is following Satan’s will, so it is impossible for him, not because of anything that has to do with his body but because of his desires, to do that which is pleasing in God’s sight (e.g., Rom. 8:7-8; Heb. 11:6; Rom. 14:23). Moral necessity is simply the certainty of the connection between cause (the motive, which determines the will) and effect (the choice). Again, we remind ourselves, when we use the word necessity we exclude any idea of contrary will or opposition.

Edwards defines natural inability in this way:

we are said to be naturally unable to do a thing, when we cannot do it if we will, because what is most commonly called nature does not allow of it, or because of some impeding defect or obstacle that is extrinsic [external, outside] to the Will… ^[22]

I can will and desire to fly, but I don’t have the natural ability to fly. I don’t have wings, for example. Thus, I am unable naturally to fly. But on the other hand,

Moral Inability consists not in any of these things [of natural inability]; but either in the want [lack] of inclination; or the strength of a contrary inclination; or the want [lack] of sufficient motives in view, to induce and excite the act of the Will, or the strength of apparent motives to the contrary. ^[22]

Moral inability, like moral necessity, has to do with the heart. It is a defect from within and not without as it might be with natural necessity. Moral inability may be illustrated not in the case of a gunman threatening a man unable to walk; but asking a favor from a person who hates you. There is no defect in their ear or brain to understand your request, rather the defect is in the lack of love or graciousness and the contrary inclination of hatred toward you. Thus, he is unable to do this favor for you but may do it for someone else. This is a very simple example. When we come to the things of God, the situation is similar. We have already discussed Total Depravity in Chapter 6 of the 1689, especially in paragraph 4. The only difficulty at this point is that the subject has to do with eternal things. It has to do with Heaven and Hell and that’s why people have difficulty with moral inability and moral necessity coupled with Total Depravity. Man does not lack the heart, the understanding or the brains to love and submit to God, but what he lacks is the desire, which in Adam we all had, but we also fell in him and lost it.

Edwards observes that the will which is determined by the strongest motive always has an inability. Even God is morally unable to do certain things. The Bible says, for example, that God cannot lie (Titus 1:2). That is a moral inability and yet we praise Him for that. Likewise, the same Bible which records that God cannot lie, also says that anything done outside of faith is sin (Rom. 14:23). The former inability is a perfection of God, but the latter is a defect of what is ...

Extensive review of Jonathan Menn's Biblical Eschatology

Simon Wartanian | 3,985 views | 12,397 words | 1:05:40 hours | 09 February 2022 21:11

Book Reivew Jonathan Menn Eschatology Amillennialism Dispensationalism Millennium

...since the resurrection is one and is said to be happen on “the last day” (John 6:39; 11:24), since the judgment is one and said to happen on “the last day” (John 12:48); this means that Christ will come on the last day and all of these things will take place. Even if 1 Thessalonians 4 or 1 Corinthians 15 does not speak of the resurrection of the wicked, since several passages unite the universal resurrection of humanity (Dan. 12:2; John 5:28-29; Acts 24:15), we must by simple logic believe that they will take place at the same time. Dr. Menn adduces several passages in Scripture where various aspects are correlated (pp. 59-61).

Historical survey

Chapter 6 is titled, “Historical Overview of Eschatological Thought.” I must admit that I find the placement of this chapter a little weird. A survey of the history of eschatological thought would be expected in the introduction or the first chapter of a book, but in this book, it is placed just before the discussion on the Millennium. While weird, it can have its advantages one of which is trying to approach the biblical text without a framework already set up in our minds.

In the historical survey it becomes clear that premillennialism and non-millennialism has been there since the earliest days of the church. This is seen by statements from premillennialists themselves such as Justin Martyr (ca. 100-165 A.D.), who while discussing the millennium says, “many who belong to the pure and pious faith, and are true Christians, think otherwise” (Dialogue with Trypho the Jew, 80). Therefore, premillennialists (especially of the dispensational kind) are sometimes heard of saying that premillennialism was dominant in the early church as if no other view existed. The statements from premillennialists themselves deny this. In this respect, I commend to you two particular works which deal with the eschatology of the early church and which Dr. Menn relies upon. The first is Patrick Alan Boyd’s A Dispensational Premillennial Analysis of the Eschatology of the Post-Apostolic Fathers (until the death of Justin Martyr) (found here). As the name suggests, Boyd himself was a dispensationalist when he conducted his survey and he sought to search if dispensationalism was found among the early fathers. This was prompted by Dr. Charles Ryrie’s statement that “premillennialism was the historic faith of the church.” While remaining a dispensationalist, his conclusion should be considered:

It is the conclusion of this thesis that Dr. Ryrie’s statement is historically invalid within the chronological framework of this thesis. The reasons for this conclusion are as follows: 1). the writers/writings surveyed did not generally adopt a consistently applied literal interpretation; 2). they did not generally distinguish between the Church and Israel; 3). there is no evidence that they generally held to a dispensational view of revealed history; 4). although Papias and Justin Martyr did believe in a Millennial kingdom, the 1,000 years is the only basic similarity with the modern system (in fact, they and dispensational premillennialism radically differ on the basis for the Millennium); 5). they had no concept of imminency or of a pretribulational Rapture of the Church; 6). in general, their eschatological chronology is not synonymous with that of the modern system. Indeed, this thesis would conclude
...

1689 Baptist Confession Chapter 4: Of Creation - Commentary

Simon Wartanian | 17,503 views | 6,589 words | 0:34:34 hours | 04 March 2015 21:12

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 4 Creation Young Earth Creationism Image Of God Imago Dei

... who trust in Christ are justified because of what Christ did on their behalf by His perfect life and on Golgotha (Rom. 5:17-21). Our parents, at the moment of their rebellion, lost holy and sinless communion with God for themselves and for all their descendants when they took and ate of the forbidden fruit, and thus bringing condemnation and death upon all men. See chapter 7 for more on the Covenant of Works and Chapter 6 for more on the Fall.

In the beginning, God created the heavens and the earth.

(Genesis 1:1)

Footnotes

^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
^ See more at Creation Ministries International. For example Jonathan Sarfati. How could the days of Genesis 1 be literal if the sun wasn’t created until the fourth day?
^ What Luther Says. A Practical In-Home Anthology for the Active Christian, compiled by Ewald M. Plass, Concordia, 1959, p. 93.
^ John Calvin. Institutes of the Christian Religion. 3.21.4.
^ Louis Berkhof. Systematic Theology. (Grand Rapids, Michigan: Banner of Truth Trust. 1963). p. 203.
^ John M. Frame. Systematic Theology: An Introduction to Christian Belief. (Phillipsburg, NJ: P&R Publishing, 2014). p. 785.
^ J. I. Packer. Concise Theology: A Guide To Historic Christian Beliefs. (Wheaton, IL: Tyndale House, 1993). p. 71.
^ Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). p. 444.
^ Richard C. Barcellos. Getting the Garden Right: Adam’s Work and God’s Rest in Light of Christ. (Cape Coral, FL: Founders Press, 2017). p. 120.
^ Packer, Concise Theology. pp. 72-73.

...

1689 Baptist Confession Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof - Commentary

Simon Wartanian | 12,442 views | 3,261 words | 0:17:00 hours | 05 March 2015 19:57

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 20 General Revelation Special Revelation The Necessity Of The Gospel The Work Of The Holy Spirit

...al for the conversion and salvation of sinners. 1

Gen. 3:15 with Eph. 2:12; Gal. 4:4; Heb. 11:13; Luke 2:25, 38; 23:51; Rom. 4:13-16; Gal. 3:15-22; Rev. 13:8^[2]

The covenant of works that was given to Adam was broken by sin and thereby made unprofitable unto life (see also Chapter 6:1). Now, it only administers its curse—death. Therefore, God was pleased to give forth the promise of Christ (Gen. 3:15; Eph. 2:12) as He had purposed to save the elect by Christ from all eternity. In this promise of Christ, the gospel was revealed as the means of calling the elect (Gal. 3:8; Luke 2:25, 38). As the gospel was revealed in this promise, God worked to beget in the elect faith and repentance so that they would embrace this promise, which was effectual for the conversion and salvation of sinners (Gal. 3:15-22). This promise of Christ was, essentially or in substance, the promise of the gospel and salvation, which is what Christ accomplished on behalf of the elect.

Salvation was always through Christ, whether people were consciously aware of that or not. They were saved by faith alone and by not works. By loosely reading the Old Testament and seeing the absence of the cross, we may think that salvation was by works under the Old Testament, but now, in the New Testament era, it is by grace. This is completely false and a grave mistake. Salvation has always been by grace. The reason that this is so is because the Adamic Covenant (see here), which could have provided eternal life if Adam obeyed, was broken. When that covenant was broken, the promise of eternal life by obedience was likewise broken and became unprofitable for Adam’s fallen and sin-cursed descendants. The Covenant of Works which was made with Adam in Eden lost the ability to give eternal life because it is now broken. That covenant did not contain provisions for atonement and now it could only administer the curse of that covenant—death. We see in Genesis 3 that just after God, the covenant Lord, confronts Adam and Eve with their sin, He likewise gives the promise of the Savior:

Gen. 3:15 I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

This is indisputably a promise of the Savior, the first one and that is why it is called the Proto-Evangelium, meaning, the first (giving-out of the) gospel. God promises a Seed, an Offspring Who would conquer the serpent, who is the Devil. At this point of time, it seems pretty vague, but as time goes by we come to know more about this Offspring and Seed. For example, Abraham is promised that in his “offspring shall all the nations of the earth be blessed” (Gen. 22:18). So now we know not only He will be the child of Eve, but will also be a descendent of Abraham. From Genesis 49:10 we learn that the Offspring and the Messiah will come from the loins of Judah. As we progress in biblical revelation, we come to learn more about the identity of the Messiah. Later it will be revealed that He will be a son of David (2Sam. 7) and so forth. It is not that the original Covenant of Works made with Adam has been completely done away with, but that it can no longer give life. The only thing it administers is its curse—death—under which all outside of Christ lie. Death is the wage of sin (Rom. 3:23), that was what Adam was threatened with by God (Gen. 2:17) and because of Adam all are made sinners (Rom. 5:12).

The substance of the Covenant...

A Review of Jeffrey D. Johnson's The Fatal Flaw

Simon Wartanian | 9,580 views | 4,031 words | 0:20:42 hours | 27 November 2015 22:25

Reformed Baptist Covenant Theology 1689 Federalism Westminster Baptism Infant Baptism Book Review Jeffrey Johnson The Fatal Flaw

...gs.

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

Chapter 6 of part two was also enjoyable. It shows the centrality, or to borrow a title from one of his sermons, “The Primacy of the Abrahamic Covenant.” He shows how both the Mosaic and the New Covenant flow and have their basis in the Abrahamic Covenant.

The same dual nature exists also in the Davidic Covenant. For David it was unconditional, but for his descendants, they had to obey to enjoy the blessing as can be seen in Psalm 132:11-12. Although many kings in Israel’s history did not deserve to reign as much as they did, but because of the King of kings that would come from their blood, the Lord had patience with the wicked kings.

All of these covenants brought more revelation about the one Covenant of Grace.

This has been a long review, I leave with the last quote:

Finally, in the fullness of time, under the new covenant dispensation, the covenant of grace was manifested in its fullness. Although the covenant of grace existed prior to the coming of Christ, it was not fully manifested until the establishment of the new covenant. It was first published after the fall, but only in part. Although the Abrahamic Covenant was a higher expression of God’s grace, it was not until the new covenant that we see its full glory. Before Christ the covenant of grace was promised. After Christ the covenant of grace was established. (p. 247, emphasis added)

Final Words

I very much enjoyed the tone and scholarship of Pastor Johnson. I loved this work and I would like to recommend it to you. You will not regret it. He argues from the Bible and that’s what I love.

The shortcomings that I see in the book are the fact that he does not spends much time to explain how the Covenant of Grace was in promise form under the Old Testament, the inconsistent use of the Elect’s Standard Version (haha) and typo’s. Other than that, 5 stars book.

I will Lord willing, start reading the Kingdom of God some time soon.

...

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

Simon Wartanian | 15,791 views | 16,377 words | 1:25:50 hours | 06 March 2015 23:30

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 32 Last Judgment Eternal Hell Eternal Suffering Lake Of Fire

...true and just are your judgments!”

Just as God was described as Just, so likewise His judgments reflect His character.

At the judgment and destruction of Babylon, the angel, showing John this vision, says: Rejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!” (Rev. 18:20). Babylon represents the world in its fallen state and its opposition to God and His people. The saints should rejoice at the judgment of Babylon, this would include rejoicing at the judgment of the wicked. In Chapter 6, we encounter martyred saints in the Intermediate State who urge upon God to “judge and avenge our blood on those who dwell on the earth” (Rev. 6:11). And in Revelation 18, their prayers are finally answered with the judgment upon Babylon who is said to be “drunk with the blood of the saints” (Rev. 17:6) and in whom “was found the blood of prophets and of saints” (Rev. 18:24). While the saints should rejoice because judgment is given in their favor, the people of the world—those who belong to Babylon and who have benefited from her—mourn for her destruction and judgment (e.g. Rev. 18:15-19). In the next chapter, we have Heaven answering the angel’s call to praise God:

Rev. 19:1-3 After this I heard what seemed to be the loud voice of a great multitude in heaven, crying out, “Hallelujah! Salvation and glory and power belong to our God, 2 for his judgments are true and just; for he has judged the great prostitute who corrupted the earth with her immorality, and has avenged on her the blood of his servants.” 3 Once more they cried out, “Hallelujah! The smoke from her goes up forever and ever.”

Heaven has no problem in praising God for His judgments against the great whore of Babylon, the wicked world system, which is tormented (Rev. 18:10, 15). Heaven is happy and is occupied with joy and praise of God, because God is just and He has demonstrated that through His judgment of the great prostitute. Furthermore, God is praised for answering the prayers of the martyred saints in Revelation 6:11. They even praise God for the smoke which goes up from her forever and ever. This expression is used in Revelation 14:11 to speak of the unceasing torment of the reprobate, and therefore it is very interesting that this is a point for which God is praised. Now having mentioned Revelation 14, we see there that the torment of the wicked takes place “in the presence of the holy angels and in the presence of the Lamb” (Rev. 14:10). We have reason to believe that if the angels can see it, redeemed men can see it too. For one, the Hell before the Final Judgment, Hades, was visible for Abraham and Lazarus in Heaven. Second, Isaiah 66:24, whose description the Lord Jesus applies to Hell in Mark 9:48, says that the worshipers of God will “go out and look on the dead bodies of the men who have rebelled against me.” Hell will serve as a contrast between the great justice and wrath of God, and the great grace and love of God.

Jesus The Tormentor

The Bible teaches that both men (Matt. 25:46; Rev. 14:9-11; 20:15; 21:8), as well as fallen angels/demons (Rev. 20:10; 2 Pet. 2:4; Jude 1:6), will be inhabitants of Hell. They are in Hell, not because of correction, but because of a punitive punishment for their sins. The question which we must ask is: Who is the one who will punish them? The popular idea is that Satan and his demons torment the sinners in Hell. Strangely, I still haven’t encountered that idea...

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

Simon Wartanian | 16,632 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

...

a, b Benjamin Coxe. A Thesis Or Position Concerning The Administering And Receiving Of The Lord’s Supper Cleared And Confirmed. 1642.

^ Thomas R. Schreiner, “The Lord’s Supper in the Bible” in Baptist Foundations: Church Government for an Anti-Institutional Age. Ed. Mark Dever, Jonathan Leeman. (Nashville, Tennessee: B&H Publishing Group. 2015. Ebook). Chapter 6.

^ Catechism of the Catholic Church: With Modifications From The Editio Typica. (Double Day; 2nd edition, 2003). p. 370, number 1330.

^ Ibid., p. 395, number 1413.

^ Ibid., p. 371, number 1333.

^ Ibid., p. 395, number 1414.

^ Ibid., p. 381, number 1367. The ellipsis is original.

^ Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Zondervan, 1994). pp. 992-993.

^ Robert L. Dabney. Systematic Theology. (Edinburgh: Banner of Truth Trust, 1985). p. 802.

^ Catechism of the Catholic Church, p. 389, number 1390.

^ Dabney, Systematic Theology. pp. 816-817. Roman numerals substituted.

^ Catechism of the Catholic Church, p. 385, number 1378.

^ Ibid., p. 371, number 1333.

^ Ibid., pp. 383-384, number 1374.

^ Ibid., p. 385, number 1377.

^ Dabney, Systematic Theology. p. 806.

^ Dagg, Church Order. pp. 210-211.

^ Dabney, Systematic Theology. p. 803.

^ Ibid., p. 805.

^ Ibid., pp. 806-807.

^ Grudem, Systematic Theology. p. 950.

^ Louis Berkhof. Systematic Theology. (Grand Rapids, Michigan: Banner of Truth Trust. 1963). p. 655.

^ John Calvin. Commentaries. Taken from the TheWord Bible Software. In loc.

^ Matthew Poole. English Annotations on the Holy Bible. Taken from the TheWord Bible Software. In loc.

^ Philip Schaff. A Popular Commentary on the New Testament. Taken from the TheWord Bible Software. In loc.

^ John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. In loc.

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