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1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 24,198 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

...all things be glorified through Jesus Christ our Lord. Amen.

WE the MINISTERS and MESSENGERS of and concerned for upwards of one hundred baptized congregations in England and Wales (denying Arminianism), being met together in London, from the third of the seventh month to the eleventh of the same, 1689, to consider of some things that might be for the glory of God, and the good of these congregations, have thought meet (for the satisfaction of all other Christians that differ from us in the point of Baptism) to recommend to their perusal the confession of our faith, which confession we own, as containing the doctrine of our faith and practice, and do desire that the members of our Churches respectively do furnish themselves therewith,

Hanserd Knollys	Pastor	Broken Wharf	London
William Kiffin	Pastor	Devonshire-square	London
John Harris	Pastor	Joiner’s Hall	London
William Collins	Pastor	Petty France	London
Hercules Collins	Pastor	Wapping	London
Robert Steed	Pastor	Broken Wharf	London
Leonard Harrison	Pastor	Limehouse	London
George Barret	Pastor	Mile End Green	London
Isaac Lamb	Pastor	Pennington-street	London
Richard Adams	Minister	Shad Thames	Southwark
Benjamin Keach	Pastor	Horse-lie-down	Southwark
Andrew Gifford	Pastor	Bristol, Fryars	Som. & Glouc.
Thomas Vaux	Pastor	Broadmead	Som. & Glouc.
Thomas Winnel	Pastor	Taunton	Som. & Glouc.
James Hitt	Preacher	Dalwood	Dorset
Richard Tidmarsh	Minister	Oxford City	Osen
William Facey	Pastor	Reading	Berks
Samuel Buttel	Minister	Plymouth	Devon
Christopher Price	Minister	Abergavenny	Monmouth
Daniel Finch	Minister	Kingsworth	Herts
John Ball	Minister	Tiverton	Devon
Edmond White	Pastor	Evershall	Bedford
William Pritchard	Pastor	Blaenau	Monmouth
Paul Fruin	Minister	Warwick	Warwick
Richard Ring	Pastor	Southampton	Hants
John Tompkins	Minister	Abingdon	Berks
Toby Willes	Pastor	Bridewater	Somerset
John Carter		Steventon	Bedford
James Webb		Devizes	Wilts.
Richard Sutton	Pastor	Tring	Herts
Robert Knight	Pastor	Stukeley	Bucks
Edward Price	Pastor	Hereford-City	Hereford
William Phipps	Pastor	Exon	Devon
William Hankins	Pastor	Dimmock	Gloucester
Samuel Ewer	Pastor	Hemstead	Herts
Edward Man	Pastor	Houndsditch	London
Charles Archer	Pastor	Hick-Norton	Oxon

In the name of and on the behalf of the whole assembly.

CONFESSION OF FAITH

Put forth by the ELDERS and BRETHREN Of many CONGREGATIONS OF Christians

(baptized upon Profession of their faith) in London and the Country.

With the Heart man believeth unto righteousness, and with the Mouth Confession is made unto Salvation, Rom. 10:10.
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1689 Baptist Confession Chapter 19: Of the Law of God - Commentary

Simon Wartanian | 36,571 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

...han laws existing already at that time. Dr. Ross notes, “The Code of Hammurabi provides examples: Hands cut off for striking one’s father, a nurse’s breast cut off over contractual disagreements, and different standards for rich and poor.”^[14]What definitely separated the Jews from the Gentiles were laws given specifically to separate them like circumcision (Gen. 17:14) or food laws (Lev. 20:24-26), which we know from the rest of the NT (e.g., Acts 10) were problematic for the infant Church. Therefore, we see in this passage that the apostle declares the abolishing and destruction of such ceremonial laws while not speaking a word about the abolishing of the moral law, but rather, elsewhere arguing that it is common for all men (Rom. 1:18-32; 2:12-15). This he could not have done if he had not seen a certain division within the law.

See also 1 Cor. 7:19 below.

The Commandments Summed up

Rom. 13:8-10 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.

In Romans 13:8-10, the apostle cites four laws from the second table of the Decalogue and then adds “any other commandment” and finally concludes that this is fulfilled in loving one’s neighbor as one’s self. What other commandments could the apostle have in mind other than moral commands like the fifth commandment about honoring our parents, or the ninth commandment not to lie or bear false witness. It is the commandments of the Decalogue and those derived from them that fulfill the “law”. How is love shown to a neighbor by being circumcised, not eating certain foods or offering sacrifices? Rather, if we love our neighbor, we will not do anything morally wrong to them, but rather will love them and thereby fulfill the moral law.

Conclusion

Putting all the biblical evidence together, especially from the Old Testament itself, we see a certain and a threefold division arise in the Mosaic Law. The law is divided between the moral law, which is unchanging and always binding; the ceremonial law which was typical, shadowy and temporary; and the civil law which was the constitution of Israel and also had a temporary character. But these things will be discussed later in the appropriate paragraphs (ceremonial law in paragraph 3, civil law in paragraph 4, moral law in paragraph 5).

§2 The Same Law...Delivered by God...in Ten Commandments

The same law that was first written in the heart of man continued to be a perfect rule of righteousness after the Fall, 1 and was delivered by God upon Mount Sinai, in ten commandments, 2 and written in two tables, the four first containing our duty towards God, and the other six, our duty to man. 3
1. - 1^st Commandment: Gen. 35:1-4; Exod. 18:11; Job 31:28; 42:1-2; Josh. 24:2
  - 2^nd Commandment: Gen. 35:1-4; Lev. 18:21, 27
  - 3^rd Commandment: Exod. 5:2; Lev. 18:21, 27; Job 2:9
  - 4^th Commandment: Gen. 2:2-3; Exod. 16; Gen. 7:4; 8:10, 12; Mark 2:27
  - 5^th Commandment, Gen. 3:17; 9:20-27; 37:10
  - 6^th Commandment: Gen. 4:3-15; John 8:44; Exod. 1:15-17; Job 24:14
  - 7^th Commandment: Gen. 12:17; 39:7-9; Lev. 18:20, 27; Job 24:15; 31:1
  - 8^th Commandment: Gen. 3:11; 30:33; 31:30-32; 40:15; 44:8-9; Job 24:14
  - 9^th Co...

John Owen's Case For Particular Atonement

Simon Wartanian | 11,401 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

...e lost.”

1Tim. 1:15 The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.

Matt. 20:28 even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

Gal. 1:4 who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father,

Eph. 5:25-27 Husbands, love your wives, as Christ loved the Church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the Church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.

Titus 2:14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

After citing and alluding to the above-cited passages, Owen says:

Thus clear, then, and apparent, is the intention and design of Christ and his Father in this great work, even what it was, and towards whom, — namely, to save us, to deliver us from the evil world, to purge and wash us, to make us holy, zealous, fruitful in good works, to render us acceptable, and to bring us unto God; for through him “we have access into the grace wherein we stand” Rom. 5:2.^[1]

“that which was effectually fulfilled and accomplished by it” (book I, chap. 1):
1. Reconciliation:
  1. Rom. 5:10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.
  2. 2Cor. 5:18-19; Eph. 2:14-16.
2. Justification:
  1. Rom. 3:23-25 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins.
  2. Heb. 9:12; Gal. 3:13; 1Pet. 2:24.
3. Sanctification:
  1. Heb. 13:12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood.
  2. Heb. 1:3; 9:14; 1John 1:7; Eph. 1:3; 5:25-27; Phil. 1:29.
4. Adoption:
  1. Gal. 4:4-5 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons.
  2. Eph. 1:14; Heb. 9:15.

The obvious question now is: “Is God able to accomplish that which He intends?” We see that by the blood-shedding of Christ, the Father intends for the Son to be an actual ransom (Matt. 20:28) and to actually save, and not try to save sinners (Luke 19:10; 1Tim. 1:15). He is said to deliver us from “the present evil age” and not to try to deliver us by the self-giving of Himself for our wickedness (Gal. 1:4). Well…did He or did He not? Not only do we see the intention of the atonement in Scripture, but also its effects and application, which correspond to the intention of God in it.

The Work of the Trinity

Secondly, he enquires about the intention of the Persons of the Blessed Trinity in the work of redemption. What did the Father, Son, and Holy Spirit plan to accomplish through the death of Christ? This is still how many Calvinists at the present time argue for Definite Redempt...

Review of Dean Davis' The High King of Heaven on Amillennialism

Simon Wartanian | 12,968 views | 8,095 words | 0:42:03 hours | 13 April 2015 23:31

Review Book Review Dean Davis The High King Of Heaven Amillennialism Eschatology Reformed Eschatology

... debate.

This book is nothing like the others that I’ve read on Amillennialism (Kingdom Come, The Bible and the Future, The Case for Amillennialism), it dares to go and try to interpret the difficult texts in support of premillennialism. It is anti-premillennial as well as, but in lesser tone against Postmillennialism. This is all done in a tone of brotherly love. I enjoyed that aspect of the interaction.

Amillennialism

This book lays out the classic view of Amillennialism which is Dean Davis^[1] believes (as others also do) is the classic eschatology of Church History and the Reformation.

The word amillennialism means no millennium. However, amillennarians do not deny the existence of a millennium, only that it begins after the Parousia and that it will last for a literal thousand years. Instead, they teach that the thousand years of Revelation 20 symbolize the present Era of Proclamation, during which time Christ reigns with (the departed spirits of) his saints in heaven. Amillennarians are, then, “present-millennarians.” Pages 23-24

Basically, Amillennialism teaches that the Millennium of Revelation 20 started from the cross and will end at the Second Coming of our Lord, spanning over 2 millennia up till now and is thus to be interpreted symbolically, rather than literally. The Millennium is the Gospel Era, or as Dean likes to call it, the Era of Proclamation.

This is a simple chart laying out the Amillennial vision of Salvation History.

The Kingdom of God

One of the very ups of this book was the extensive study of the Kingdom of God in the New and Old Testaments. My understanding of the Kingdom of God was really expanded.

A Definition of the Kingdom of God

Dean Davis defines the Kingdom of God as:

In essence, the Kingdom of God is the direct reign of God the Father, through the Son, by the Spirit, over his redeemed creatures; creatures who have been rescued from every spiritual and physical enemy, and restored to every spiritual and physical friend that God planned for them in the beginning. Also, the Kingdom is the blessed realm that this redemptive reign creates, and over which it forever rules. Page 65.

This he does not merely assume, but ably goes to prove it from the Bible, here is a summary of his five points:

The Kingdom is the direct reign of God the Father (Mt 6:10)
The Kingdom is a sphere of wholeness and blessing (Mt 9:35; 10:7-8; 12:28)
The Kingdom is mediated by the Son of God (John 5:19, 30; 6:38; 8:28; 12:49; 14:10)
The Kingdom is effected by the Spirit of God (Mt 12:28; Acts 1:4-8)
The Kingdom is a realm beneath a reign (Mt 13:41-42; Rev 11:15)

Thereby is indeed the definition that he gives is justified and satisfactory.

The Two-Staged Kingdom

Amillennarians see the Kingdom of God coming in two stages, separated by the Parousia of our Lord:

The Kingdom of the Son (already, the present Era of Proclamation)
The Kingdom of the Father (not yet, the future World/Age to Come)

Now, the terminology used here is not meant to give the idea that the Son has no share in the second stage of the Kingdom or that the Father has no share in the first, but rather is taken from 1 Corinthians 15:24-28 where we learn that at the Coming of our Lord, the Lord Jesus will deliver His Kingdom, His consummated Kingdom to God the Father and will be subjected to Him. Thus, seeing a difference between the present Kingdom of the Son (which is to be delivere...

Hebrews 6:4-6, Apostasy and Calvinism

Simon Wartanian | 15,639 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

...ho were once enlightened;

Those who have tasted the heavenly gift;

Those who shared in the Holy Spirit;

Those who have tasted the goodness of the word of God; and

Those who have tasted the powers of the age to come.

When we first look at this description, it is understandable that consistent Arminians raise this passage as proof for their doctrine of falling away and it is the job of the Calvinist to provide a consistent exegesis of this passage showing why it does not say that regenerate believers will fall away beyond recovery.

What we must keep in mind is that these descriptions are given of people who were in Church life. They are not given about people who were “solo” and Christians on themselves, but rather it speaks of those who lived within the congregation of the believers. This means that we should be very careful not to personalize every description and make it individual, rather than corporate.

1. Those who have once been enlightened

What does mean to be enlightened? Does it mean to be saved? The basic meaning of φωτίζω (photizo) is “to shed rays, i.e. to shine”^[1] and “to enlighten, light up, illumine” (Thayer’s. G5461). It is used in 1Cor 4:5 about the Lord coming in judgment who will “bring to light the things now hidden in darkness” where the idea given is that secret things will be manifest. They will be brought to light. Paul claims in Eph 3:8-9 that to him grace was given to “bring to light” for everyone the plan of mystery. This is used here in the sense to teach and explain what the “plan of the mystery hidden for ages in God” means. In Eph 1:18 Paul prays that the eyes of our hearts may be “enlightened” whereby we “what is the hope to which he has called you.” This does not refer to conversion, rather it refers to us receiving more knowledge into the mystery of Christ. It is used in John 1:9 to speak of Christ being the light who “gives light” to everyone which definitely does not mean that He saves everyone without exception, but rather He gives light of knowledge. It’s use in Hebrews 10:32 does neither lend the idea that it is a technical term for saving faith or regeneration. John Owen defines this word as “to give light or knowledge by teaching” and gives the following basis of this definition:

Φωτίζομαι, is “to give light or knowledge by teaching;” — the same with הוֹרֶה, which, therefore, is so translated ofttimes by the Greeks; as by Aquila, Exo 4:12; Psa 119:33; Pro 4:4; Isa 27:11, as Drusius observes. And it is so by the LXX., Jdg 13:8; 2Ki 12:2; 2Ki 17:27. Our apostle useth it for “to make manifest;” that is, “bring to light,” 1Co 4:5, 2Ti 1:10. And the meaning of it, Joh 1:9, where we render it “lighteth,” is to teach. And φωτισμός is “knowledge upon instruction:” 2Co 4:4, Εἰς τὸ μὴ αὐγάσαι αὐτοῖς τὸν φωτισμὸν τοῦ εὐαγγελίου, — “That the light of the gospel should not shine into them;” that is, the knowledge of it. So 2Co 4:6, Πρὸς φωτισμὸν τῆς γνώσεως, — “The light of the knowledge.” Wherefore to be “enlightened,” in this place, is to be instructed in the doctrine of the gospel, so as to have a spiritual apprehension thereof.^[2]

The true believer is enlightened, but he is enlightened in a much deeper way through the indwelling of the Holy Spirit, than the apostate through the outward teaching of God’s word and truth and the ministry of the Spirit. The enlightening of the believer leads to a changed life according to the truth with which he is enlightened. These apostates likewi...

1689 Baptist Confession Chapter 28: Of Baptism and the Lord's Supper - Commentary

Simon Wartanian | 12,294 views | 1,873 words | 0:09:53 hours | 06 March 2015 23:11

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 28 Sacraments Ordinances Baptism Lord's Supper

...hr>...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 16,136 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

... “to separate, consecrate; cleanse, purify, sanctify; regard or reverence as holy”.^[6] It is used of God’s name (Matt. 6:9; Luke 11:2); the gold of the temple, the gift on the altar (Matt. 23:17, 19); of Christ (John 10:36; 17:19; Heb. 2:11; 10:29 see here; 1 Pet. 3:15); of believers (John 17:17, 19; Acts 20:32; 26:18; 1 Cor. 1:2; 6:11; 1 Thess. 5:23; 2 Tim. 2:21; Heb. 2:11; 10:10, 14; 13:12; Rev. 22:11); of the Church (Eph 5:26); of the unbelieving spouse and children (1 Cor. 7:14); of things made holy by the word of God and prayer (1 Tim. 4:5); of the flesh (Heb. 9:13). As Louis Berkhof observes, “The verb hagiazo is a derivative of hagios, which like the Hebrew qadosh expresses primarily the idea of separation.”^[7]

The next word is the adjective ἅγιος (hagios, G40). Hagios is used 221 times in the New Testament. Mounce explains:

In general, two facts stand out in the NT regarding hagios (“holy, sacred”). First, God and what is associated with him is declared as “holy.” God is specifically described as holy (Jn. 17:11; 1 Pet. 1:15-16; Rev. 6:8; 6:10), and Christ is called holy in the same sense as God (Rev. 3:7; cf. 1 Jn. 2:20). God’s name is holy (Lk. 1:49), as is his covenant (Lk. 1:72), his angels (Mk. 8:38; Lk. 9:26; Acts 10:22; Jude 14; Rev. 14:10), his attendants (Eph. 2:19; Col. 1:12; 1 Thess. 3:13; Rev. 18:20), the prophets (Lk. 1:70), and the Scriptures (Rom. 1:2; 7:12). Jesus is addressed as “the Holy One of God” by an unclean spirit (Mk. 1:24; Lk. 4:34), by the angel Gabriel (Lk. 1:35), and by Simon Peter (Jn. 6:69). He is called God’s “holy servant” (Acts 4:27; cf. 3:14). Here reference to “holy” means belonging to and authorized by God and thus, resisting Jesus is equivalent to resisting God.

Second, the proper sphere of the holy in the NT is not priestly or ritual but the prophetic. The sacred no longer belongs to things, places, or rites, but to manifestations of life produced by the Spirit. In Paul’s letters those who name Jesus as their Lord are called hagoi, “saints.” This is not primarily an ethical expression but is parallel to being “called” (Rom. 1:7; 1 Cor. 1:2), “chosen” (Rom. 8:33; Col. 3:12), and “faithful” (Col. 1:2). It implies association with the Holy Spirit. Christ is the one in whom believers become holy to the true God (see 1 Cor. 6:11). The power to do so comes from the risen Christ, who operates according to the Spirit of holiness (Rom. 1:4). In these cases holiness refers to a relationship with God that is not mediated through ritual (ceremonial) observance but through the leading of the Holy Spirit (Rom. 8:14). Spiritual worship is the offering of oneself as a living, holy sacrifice, acceptable to God (Rom. 12:1).^[8]

This word is also used all over the LXX. This is the word used in the name the Holy Spirit; this is the word which is used of the “saints”; this is the word which is used of that which is separated for religious use. Louis Berkhof observes that hagios is “The really characteristic word of the New Testament” and ”Its primary meaning is that of separation in consecration and devotion to the service of God. With this, is connected the idea that what is set aside from the world for God, should also separate itself from the world’s defilement and share in God’s purity. This explains the fact that hagios speedily acquired an ethical signification.”

Next up is the noun ἁγιασμός (hagiasmos, G38). This word is used 10 times in the New Testament and it could basically be trans...

1689 Baptist Confession Chapter 21: Of Christian Liberty and Liberty of Conscience - Commentary

Simon Wartanian | 13,578 views | 6,372 words | 0:32:47 hours | 06 March 2015 19:19

The 1689 Second Baptist Confession Of Faith Confession Commentary Confession Study Reformed Baptist Chapter 21 Christian Freedom Liberty Liberty Of Conscience Antinomianism

...y of the grave, and everlasting damnation: 3 as also in their free access to God, and their yielding obedience unto Him, not out of slavish fear, but a child-like love and willing mind. 4
All which were common also to believers under the law for the substance of them; 5 but under the New Testament the liberty of Christians is further enlarged, in their freedom from the yoke of a ceremonial law, to which the Jewish Church was subjected, and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of. 6

John 3:36; Rom. 8:33; Gal. 3:13^[1]
Gal. 1:4; Eph. 2:1-3; Col. 1:13; Acts 26:18; Rom. 6:14-18; 8:3
Rom. 8:28; 1 Cor. 15:54-57; 1 Thess. 1:10; Heb. 2:14-15
Eph. 2:18; 3:12; Rom. 8:15; 1 John 4:18
John 8:32; Ps. 19:7-9; 119:14, 24, 45, 47, 48, 72, 97; Rom. 4:5-11; Gal. 3:9; Heb. 11:27, 33-34
John 1:17; Heb. 1:1-2a;7:19, 22; 8:6, 9:23, 11:40; Gal. 2:11f.; 4:1-3; Col. 2:16-17; Heb. 10:19-21; John 7:38-39

The freedom and liberty which Christ hath purchased for believers under the gospel consists in the freedom from the dominion of sin, the punishment for sin and the free access (Eph. 2:18; 3:12), which we received through Christ, to God. Furthermore, our obedience to God and His commandments is not out of slavish fear (1John 4:18), but a child-like love and willing mind (Rom. 8:14-15). We obey because we love our Father and not because we are afraid of how He might punish us. In our obedience there is reverence, but no fear of punishment or condemnation. All these things were common also to believers under the law although those living under the law were still under the yoke of a ceremonial law (e.g. Col. 2:16-17), which believers under the New Testament are not. With the doing away of the ceremonial law, we have a greater boldness of access to the throne of grace (Heb. 4:16) now that we know what Christ has accomplished and what it means for us. The Spirit of God is more fully communicated to us with His gifts and graces than believers under the law did ordinarily partake of (John 7:38-39). There are no believers without the Holy Spirit, but under the New Testament, there is a fuller communication of the free Spirit of God.

The Children Of God Are Freed From

Oh, brothers and sisters, how thankful should we be to our Lord for the many liberties which He has blessed us with as His children. The Confession mentions ten things which we have been freed from. As His children and followers of the Lord Jesus Christ, we are slaves to no one, but God. Paradoxically, true freedom comes from slavery to none other than Christ. We belong to Him and we are called to walk in freedom (Gal. 5:1). We are under grace and are free, but our freedom does not consist in doing our own will, but the will of the Father and seeking His good pleasure. We were called out of the bondage of sin to walk in the freedom of God and the Gospel.

1. The guilt of sin

When Satan tempts me to despair
And tells me of the guilt within
Upward I look and see Him there
Who made an end of all my sin
Because the sinless Savior died
My sinful soul is counted free
For God the Just is satisfied
To look on Him and pardon me
To look on Him and pardon me

— Before The Throne of God Above, verse 2.

Christ, our precious Lord and Savior, makes an end of our sin and thereby also end of the guilt of sin. The guilt of sin does not only consist in the psychological terror of breaking...

1689 Baptist Confession Chapter 2: Of God and of the Holy Trinity - Commentary

Simon Wartanian | 23,722 views | 28,880 words | 2:33:55 hours | 04 March 2015 20:55

The Second Baptist Confession Of Faith Confession Commentary Chapter 2 God Trinity Attributes Of God Immutability Repentance Of God Love Of God Justice Of God Spirituality Of God Monotheism

... 4:13). The knowledge which God possesses is high and unattainable for any creature (Ps. 139:6). He is called “the God of knowledge” (1Sam. 2:3). He knows our actions, even our thoughts and words before they come to our minds or out of our mouths (Ps. 139:2-4). The LORD declares, “I know the things that come into your mind” (Ezek. 11:5). He knows how many hairs each one of us has (Matt. 10:29-30). He knows all the course of history—the end from the beginning (Isa. 46:9-10). Solomon declares, “you, you only, know the hearts of all the children of mankind” (1 Kgs. 8:39). In similar words, the early Church prayed, “You, Lord, who know the hearts of all” (Acts 1:24). This perfect and infinite knowledge is peculiar to God alone. Isaiah 40:27-28 says that “his understanding is unsearchable” (v. 28) with reference to His knowledge of our ways which we think are hidden (v. 27). He is said to be “perfect in knowledge” (Job 37:16). He sees and is well aquatinted with our ways (Job 23:10; 24:23; 31:4; Ps. 139:2-4). Even the Lord Jesus is said to have known the thoughts of His opponents several times (Matt. 9:4; 12:25; Mark 2:6-8; Luke 6:8). John 2:25 even goes on to say that He “needed no one to bear witness about man, for he himself knew what was in man.”

The extent of God’s knowledge is comprehensive and that’s why it is called omniscience. It includes both the possible and the actual. Louis Berkhof gives the following list of passages which prove that God knows contingent events and free actions of men:

It is perfectly evident that Scripture teaches the divine foreknowledge of contingent events, I Sam 23:10-13; II Kings 13:19; Ps. 81:14,15; Isa. 42:9; 48:18; Jer. 2:2,3; 38:17-20; Ezek. 3:6; Matt. 11:21.^[10]

In light of God’s perfect knowledge, the immutability of God is just a logical conclusion. Pink writes:

God’s purpose never alters. One of two things causes a man to change his mind and reverse his plans: want of foresight to anticipate everything, or lack of power to execute them. But as God is both omniscient and omnipotent, there is never any need for Him to revise His decrees. No, “The counsel of the LORD standeth forever, the thoughts of his heart to all generations” (Psa 33:11). Therefore we read of, “the immutability of his counsel” (Heb 6:17).^[8]

Scriptural Proof for God’s Immutability

Now we move to the positive proof of this doctrine from Scripture. In Malachi 3:6, Yahweh plainly declares, “For I the LORD do not change; therefore you, O children of Jacob, are not consumed.” The fact that the Lord is immutable is a comfort for His people, for His promises to them and His plans for them likewise do not change. John Calvin comments on this passage saying “that God continues in his purpose, and is not turned here and there like men who repent of a purpose they have formed, because what they had not thought of comes to their mind, or because they wish undone what they have performed, and seek new ways by which they may retrace their steps. God denies that anything of this kind can take place in him, for he is Jehovah, and changes not, or is not changed.”^[11] For God to be mutable is a contradiction to His very Name! He is Yahweh Who is the I AM WHO I AM of Exodus 3:14. His very name declares His independence as well as the immutability of His character and will. Albert Barnes comments on Malachi 3:6: ‘The proper name of God, “He who Is,” involves His unchangeableness. For change implies imperfection; it changes to th...

1689 Baptist Confession Chapter 5: Of Divine Providence - Commentary

Simon Wartanian | 14,170 views | 5,231 words | 0:28:11 hours | 04 March 2015 21:17

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 5 Sovereignty Providence Compatibilism Calvinism

...Press, 2013). p. 106.

^ Lamar Martin. The London Baptist Confession of Faith | Exposition of Chapter 5. Herald of Grace.

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