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1689 Baptist Confession Chapter 15: Of Repentance Unto Life and Salvation - Commentary

Simon Wartanian | 16,125 views | 8,593 words | 0:44:49 hours | 05 March 2015 18:55

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Chapter 15: Of Repentance Unto Life and Salvation

In this chapter, we will consider what repentance actually is. Is repentance a gift? Do we repent only when we become Christians? Does repentance always accompany faith? Is repentance necessary for salvation?

I find the division of the paragraphs a bit unhelpful. The Confession speaks of those who are aged repenting unto life (par. 1), Christians repenting of their sins (par. 2) and defines what repentance actually is in paragraph 3. It seems to me that it would have been more natural to begin by defining what repentance actually is and then proceeding with what are now paragraphs 1 and 2. Therefore, I will begin here by giving a definition of what repentance is and then I will try to defend that definition biblically in paragraph 3. Wayne Grudem says that:

Repentance is a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ.^[1]

Thus, repentance is not only a sorrow for our sins against God, it is not only us being sorry for doing what we did, but it the commitment to forsake our sins and instead obey Christ the Lord. But more on this in paragraph 3.

That the Baptist Confession depends and copies from the Savoy Declaration of 1658 can very clearly be seen especially in this chapter, which is wholly different in the Westminster, but almost identical in the Savoy. See the comparison here.

§1 God in their effectual calling giveth them repentance unto life

Such of the elect as are converted at riper years, having sometime lived in the state of nature, 1 and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life. 2
1. Titus 3:2-5^[2]
2. 2 Chron. 33:10-20; Acts 9:1-19; 16:29-30

The Confession begins by noting that some of the elect...are converted at riper years. This means that they have sometime lived in the state of nature and therein served divers lusts and pleasures (e.g. Saul in Acts 9; the Philippian jailer in Acts 16:29-30; Zacchaeus in Luke 19:1-10). The nature of their repentance may be different than those who have not been given so much time to live in the state of nature and sin. In other words, not everyone has to have a radical conversion or repentance. But everyone is to repent of their sins and turn to God. It is God Who giveth them repentance unto life. Repentance, like faith (chapters 11:1; 14:1), is a gift of God and the work of the Holy Spirit in the hearts of the elect.

In this paragraph, the Confession is speaking about the repentance of those who have lived manifestly wicked lives. The words of Dr. Waldron here are especially helpful:

The Confession makes this distinction out of a desire to distinguish repentance as a crisis experience from repentance as an ordinary grace. All believers are marked by the ordinary grace, but not all believers will know, or need to know, repentance as a crisis experience.

In this chapter two types of such a crisis experience are mentioned. The Confession first refers to ‘such of the elect as are converted at riper years having sometime lived in the state of nature’. Scriptural examples of this are Manasseh, Paul and the Philippian jailor. Secondly, it refers to ‘believers [who]…fall into great sins and provocations’. The scriptural examples here are David and Peter.^[3]

We simply think of Saul of Tarsus and his dramatic conversion on the road to Damascus. In the sight of...

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

Simon Wartanian | 28,426 views | 63,926 words | 5:35:37 hours | 06 March 2015 23:27

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Chapter 31: Of the State of Man after Death and Of the Resurrection of the Dead

This chapter concerns itself with eschatology, which is the doctrine of the last things. It discusses questions concerning what happens after we die, the second coming of the Lord Jesus, and the resurrection of the just and unjust.

I hold to the Amillennial view of eschatology, therefore what is written here will reflect that eschatology. Basically, Amillennialism teaches that the thousand years of Revelation 20 are symbolic for the whole time between Christ’s Ascension and Second Coming. When He comes that will be the end of everything. The rapture, general resurrection and final judgment will take place, then God will usher in the World to Come. There are neither multiple resurrections nor multiple judgments. There are no 7 years of Great Tribulation. There are no two peoples of God, Israel and the Church. Rather, the Church is the Israel of God. The promises of restoration and blessing pertain not to the Fallen World, but to the World to Come. We do not believe that the Bible teaches a golden age on this Fallen Earth.

In paragraphs 2-3 there is a case for Amillennial eschatology and a critique of Premillennialism throughout the sections.

§1 The Intermediate State

The bodies of men after death return to dust, and see corruption; 1 but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. 2 The souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ, and behold the face of God in light and glory, waiting for the full redemption of their bodies; 3 and the souls of the wicked are cast into hell; where they remain in torment and utter darkness, reserved to the judgment of the great day; 4 besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.
1. Gen. 2:17; 3:19; Acts 13:36; Rom. 5:12-21; 1 Cor. 15:22^[1]
2. Gen. 2:7; James 2:26; Matt. 10:28; Eccles. 12:7
3. Ps. 23:6; 1 Kings 8:27-49; Isa. 63:15; 66:1; Luke 23:43; Acts 1:9-11; 3:21; 2 Cor. 5:6-8; 12:2-4; Eph. 4:10; Phil. 1:21-23; Heb. 1:3,4:14-15; 6:20; 8:1; 9:24; 12:23; Rev. 6:9-11; 14:13; 20:4-6
4. Luke 16:22-26; Acts 1:25; 1 Peter 3:19; 2 Peter 2:9

The bodies of men after death return to dust (Gen. 3:19), the original substance, but their souls...having an immortal subsistence (i.e., a state of existence)...neither die nor sleep and immediately return to God (Eccles. 12:7). Our bodily death is not the cessation of our life. When our bodies die, our souls immediately return to God Who gave them. There is no period between our physical death and our returning to God. After our last breath, we immediately return to God. There is no period of waiting or soul sleep. But this returning to God of our souls does not mean we remain with God. Only the souls of the righteous now having been made perfect...are received into paradise, where they are with Christ (Heb. 12:23; Phil. 1:21-23). What a blessing and a privilege to be with Christ for all eternity. The One Whom we love and adore and to behold His face is the greatest blessing which we can imagine. We will likewise behold the face of God in light and glory, no longer afraid or trembling at His sight or in fear of our lives because of His glory. The souls of the righteous await in heaven the redemption of their bodies (Rom. 8:23) at the Second Coming of the Lord Jesus C...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 20,708 views | 14,049 words | 1:13:47 hours | 04 March 2015 21:42

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 10 Chapter Ten Effectual Calling Irresistible Grace Regeneration Reformed Theology Calvinism Infant Salvation

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Chapter 10: Of Effectual Calling

This entire chapter is about the Calvinistic doctrine that has been called Irresistible Grace. Unfortunately, that has been misunderstood to mean that men never disobey and resist God, but that is not how the phrase has been historically defined. Rather, it means that the resistance which natural man always has to the Spirit (Acts 7:51) is overcome when God decides to save a person.

The material in this chapter has a connection with what we have already dealt with. There would be no effectual calling if there was no predestination, so that should be kept in mind. Predestination is dealt with in chapter 3, so I will not make a case for predestination here, but will take it for granted.

§1 Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call

Those whom God 1 hath predestinated unto life, 2 he is pleased in his appointed, and accepted time, 3 effectually to call, 4 by his Word 5 and Spirit, 6 out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; 7 enlightening their minds spiritually and savingly to understand the things of God; 8 taking away their heart of stone, and giving unto them a heart of flesh; 9 renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; 10 yet so as they come most freely, being made willing by his grace. 11
1. Rom. 8:28-29^[1]
2. Rom. 8:29-30; 9:22-24; 1 Cor. 1:26-28; 2 Thess. 2:13-14; 2 Tim. 1:9
3. John 3:8; Eph. 1:11
4. Matt. 22:14; 1 Cor. 1:23-24; Rom. 1:6; 8:28; Jude 1; John 5:25; Rom. 4:17
5. 2 Thess. 2:14; 1 Peter 1:23-25; James 1:17-25; 1 John 5:1-5; Rom. 1:16-17; 10:14; Heb. 4:12
6. John 3:3, 5-6, 8; 2 Cor. 3:3, 6
7. Rom. 8:2; 1 Cor. 1:9; Eph. 2:1-6; 2 Tim. 1:9-10
8. Acts 26:18; 1 Cor. 2:10, 12; Eph. 1:17-18
9. Ezek. 36:26; Jer. 31:33
10. Deut. 30:6; Ezek. 36:27; John 6:44-45; Eph. 1:19; Phil. 2:13
11. Ps. 110:3; John 6:37; Rom. 6:16-18

Those whom God hath predestinated unto life, He, in His appointed and accepted time, effectually calls to Himself by His Word and Spirit (Rom. 8:28-29; 1 Cor. 1:23-24; 2 Thess. 2:13-14; John 3:5-6; 6:63; 2 Cor. 3:3, 6). That which was planned from eternity is applied and actualized in time. They are called out of that state of sin and death (Eph. 2:1-6) and transferred to the “state of grace” (chapter 9:4). He enlightens our minds spiritually and savingly to understand the things of God (1 Cor. 2:10; Eph. 1:17-18 ), for fallen man cannot accept and understand the things of God (1 Cor. 2:14). He takes from us that heart of stone, which is full of sin and gives a new heart of flesh (Ezek. 36:26), which desires to love and obey Him. He renews our wills and sets us free from slavery to sin. The ability and willingness to desire and do the good comes by His almighty power (e.g., Phil. 2:12-13; Heb. 13:20-21). It is by grace alone and it is the work of God in us. He draws us to Jesus Christ in such a way that we will effectually and certainly come to Him, yet so as they come most freely, being made willing by His grace (Ps. 110:3; John 6:37; Rom. 6:16-18 ). God changes our nature and gives us the desire to believe and come to Christ. This is the miracle of regeneration. No one comes to Christ against their will. But the Holy Spirit works so powerfully in us that those who did not desire Christ, come to desire Him and most willingly and freely ca...

1689 Baptist Confession Chapter 1: Of the Holy Scriptures - Commentary

Simon Wartanian | 28,166 views | 35,236 words | 3:04:25 hours | 04 March 2015 20:52

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 1 Holy Scriptures Bible Canon Inspiration Authority Inerrancy Infallibility Apocrypha Old Testament New Testament Canon Sufficiency Sola Scriptura

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Chapter 1: Of the Holy Scriptures

What does the Bible itself teach about the Word of God? Which books are contained in the Bible? Are the Apocryphal books God-inspired and authoritative? Who made the Bible authoritative? What is Sola Scriptura? What does it mean that Scripture is inerrant and infallible? Is Scripture sufficient? What does it mean that the Scripture is inspired? Are creeds and confessions above or subordinate to the Scriptures? In this chapter, we will explore the Bible’s view of the Word of God. The paragraphs in which I deal with parts of the Scripture’s doctrine are not necessarily in a logical order, therefore, here are the topics in a somewhat more logical order:

Necessity of Scripture (paragraph 1)
Scripture As Self-Revelation (paragraph 1)
Canon of the Old Testament (paragraph 4)
Canon of the New Testament (paragraph 3)
Inspiration of Scripture (paragraph 2)
Inerrancy and Infallibility of Scripture (paragraph 1)
Authority of Scripture (paragraph 4)
Sufficiency of Scripture (paragraph 6)
Sola Scriptura (paragraph 1, 10)
Authentication of Scripture (paragraph 5)
Perspicuity of Scripture (paragraph 7)
Interpretation of Scripture (paragraph 9)

This chapter is in many ways based upon the truths in 2 Timothy 3:16. All the particular subjects which are treated are part of a unified whole doctrine about God’s Word.

§1 The Holy Scripture is the only sufficient, certain, and infallible rule

The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience 1, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable 2; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation. 3 Therefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to declare that his will unto his church 4; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which maketh the Holy Scriptures to be most necessary 5, those former ways of God’s revealing his will unto his people being now ceased. 6
1. Isa. 8:20; Luke 16:29; Eph. 2:20; 2 Tim. 3:15-17^[1]
2. Ps. 19:1-3; Rom. 1:19-21, 32; 2:12a, 14-15
3. Ps. 19:1-3 with vv. 7-11; Rom. 1:19-21; 2:12a, 14-15 with 1:16-17; and 3:21
4. Heb. 1:1-2a
5. Prov. 22:19-21; Luke 1:1-4; 2 Peter 1:12-15; 3:1; Deut. 17:18ff; 31:9ff, 19ff; 1 Cor. 15:1; 2 Thess. 2:1-2, 15; 3:17; Rom. 1:8-15; Gal. 4:20; 6:11; 1 Tim. 3:14ff; Rev. 1:9, 19; 2:1 etc.; Rom. 15:4; 2 Peter 1:19-21
6. Heb. 1:1-2a; Acts 1:21-22; 1 Cor. 9:1; 15:7-8; Eph. 2:20

Holy Scripture, which is defined to be the 66 books of the Old and New Testaments, is “sufficient, certain, and infallible”. This means that Scripture is enough; true and sure; and cannot err. What is the scope of this sufficiency, certainty, and infallibility? The Confession says that Scripture is the only infallible “rule of all saving knowledge, faith, and obedience”. Holy Scripture is given as a measuring line and a standard. It is a standard of standards. There are other standards and rules besides the Bible, but the Bible alone is the “sufficient, certain, and infallible rule”. The Bible is the norm and rule to test everyth...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 16,141 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

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Chapter 13: Of Sanctification

Now that we were elected, called and justified we enter into the Christian life, which is one of growth in holiness with ups and downs. In this chapter, we will deal with the question concerning what sanctification is and what Scripture says about it.

§1 Through The Virtue Of Christ’s Death And Resurrection, Are Also Farther Sanctified, Really And Personally

They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection, 1 are also farther sanctified, really and personally, 2 through the same virtue, 3 by His Word and Spirit dwelling in them; 4 the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, 5 without which no man shall see the Lord. 6
1. John 3:3-8; 1 John 2:29; 3:9-10; Rom. 1:7; 6:1-11; 15:16; 2 Cor. 1:1; Eph. 1:1; Phil. 1:1; Col. 3:12; Acts 20:32; 26:18; 1 Cor. 1:2, 6:11^[1]
2. 1 Thess. 5:23; Rom. 6:19, 22
3. 1 Cor. 6:11; Acts 20:32; Phil. 3:10; Rom. 6:5-6
4. John 17:17, Eph. 5:26; 3:16-19; Rom. 8:13
5. Rom. 6:13-14; Gal. 5:17, 24; Rom. 8:13; Col. 1:11; Eph. 3:16-19; 4:22-25; 2 Cor. 7:1
6. Heb. 12:14

Those who have been saved have a new heart and a new spirit created in them in accordance with the promise of the New Covenant (Ezek. 36:25-27). What this means is that they have a new nature and no longer are they enslaved by the old sinful nature inherited from Adam. This is all through the virtue of Christ’s death and resurrection. Christ’s work is the basis that we have a new nature. After having this new nature created in them, they are farther sanctified, really and personally (1 Thess. 5:13; Rom. 6:22). To be sanctified means to be set apart. If we are being sanctified by the Holy Spirit it means that we are being made more like Christ. This sanctification is through the same virtue as our receiving the new nature, i.e., by Christ’s death and resurrection. The way that He sanctifies us is by His Word and Spirit dwelling in them (John 17:17; Rom. 8:13; Eph. 3:16-19; 5:26). Word and Spirit is also how He calls us to Himself (chapter 10:1). It is also how He keeps us for and to Himself. By this new nature and sanctification, the dominion of the whole body of sin is destroyed (Rom. 6:13-14). The dominion is destroyed, but sin is not yet uprooted. We are to fight. Several lusts of the flesh are more and more weakened and mortified (killed). Not only are we fighting and overcoming sin and temptation, but we are also progressing toward holiness in being more and more quickened and strengthened in all saving grace. This is so that we would practice all true holiness, without which no man shall see the Lord (Heb. 12:14). The Lord grants us holiness and calls us to holiness so that we would see Him.

United, Called and Regenerated

I refer the interested reader to the previous chapters where we dealt with these things. I lightly touched upon our union with Christ in chapter 8 paragraph 5 (see chapter 27, paragraph 1 for more detail). We dealt with the effectual call or Irresistible Grace in chapter 10 and Regeneration and Justification were dealt with in chapter 11.

Sanctification

The answer to question 35 “What is sanctification?” of the Westminster Shorter Catechism is as follows:

...

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

Simon Wartanian | 23,729 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

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Chapter 2: Of God and of the Holy Trinity

Who is God? What is God like? What does it mean that God is immutable? Does God never change His mind? What is God’s love? What is God’s justice? Does God know all things? What is the Trinity? Is it biblical? Do we believe in three gods? What do the words “essence” and “person” mean?

§1 The Attributes of God

The Lord our God is but one only living and true God; 1 whose subsistence is in and of himself, infinite in being and perfection; 2 whose essence cannot be comprehended by any but himself; 3 a most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto; 4 who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute; 5 working all things according to the counsel of his own immutable and most righteous will for his own glory; 6 most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; 7 the rewarder of them that diligently seek him, 8 and withal most just and terrible in his judgments, hating all sin, and who will by no means clear the guilty. 9
1. Deut. 6:4; Jer. 10:10; 1 Cor. 8:4,6; 1 Thess. 1:9^[1]
2. Job 11:7-9; 26:14; Isa. 48:12; Acts 17:24-25
3. Ex. 3:14; Job 11:7-8; 26:14; Ps. 145:3; Rom. 11:33-34; 1 Cor. 2:11
4. John 4:24; 1 Tim. 1:17; Deut. 4:15-16; Luke 24:39; Acts 14:11, 15; James 5:17
5. Mal. 3:6; James 1:17; 1 Kings 8:27; Jer. 23:23-24; Ps. 90:2; 1 Tim. 1:17; Gen. 17:1; Rev. 4:8; Isa. 6:3; Rom. 16:27; Ps. 115:3; Ex. 3:14
6. Eph. 1:11; Isa. 46:10; Prov. 16:4; Rom. 11:36
7. 1 John 4:8, 16; Ex. 34:6-7
8. Heb. 11:6; Gen. 15:1; Matt. 5:12; 10:41-42; Luke 6:35
9. Neh 9:32-33; Ps. 5:5-6; 11:5; Nahum 1:2-3; Ex. 34:7

There is but one only living and true God (Deut. 6:4; Ps. 96:5; Jer. 10:10; 1 Cor 8:4, 6). His subsistence is in and of himself, that is, the three Persons of the Trinity, which will be spoken of in paragraph 3. This great God is infinite in being and perfection. He is infinite and perfect in all of His ways and attributes. Furthermore, no one can truly and fully comprehend this great God but Himself (Rom. 11:33-34). He is a most pure spirit, invisible, without body, parts, or passions (1 Tim. 1:17), meaning that He is free of the limitation of physical existence and emotions like humans (passions).

He possesses immortality by a necessity of His nature (1 Tim. 1:17; 6:16). Our immortality is delegated and derived from God, but His immorality is by necessity and thanks to His nature as God. God cannot but be immortal. He is not only immortal, but He is also immutable, i.e., unchanging (Mal 3:6; Jas. 1:17; Num. 23:19). He is immense, which means that He is without limits and immeasurable (1 Kgs. 8:27). He is eternal, meaning that He neither has a beginning or will He have an end (Ps. 90:2). He is almighty, which means that He can do and accomplish anything He pleases (Gen. 17:1; 18:14; Jer. 32:27). He is infinite, great, without limits and perfect in all His ways and attributes. He is most holy, meaning perfect, unique and separate from the rest (Isa. 6:3). He is most wise, in fact, He is the fountain of all knowledge and wisdom (e.g., Col. 2:3). He is most free, meaning that He is not limited or hindered by anything to accomplish His desires (Ps. 115:3; 135:6; Dan. 4:34-35). He is most absolute, meaning that He is the ground of all realit...

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

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Chapter 9: Of Free Will

I would like to take a look at the freedom of will endued to us by God. Is it a libertarian free will, which most of the non-Reformed find essential for love? Is it another kind of freedom? Does our freedom mean that God is not sovereign? Does God ordain our free actions? These are some questions that we’ll have to wrestle with. For this study and my position on it, I am greatly indebted to the following authors:

Jonathan Edwards – The Freedom of the Will
R.C. Sproul – Willing to Believe (see review)
Thaddeus J. Williams – Love, Freedom, and Evil: Does Authentic Love Require Free Will?
Scott Christensen - What about Free Will?: Reconciling Our Choices with God’s Sovereignty

Calvinists have always been leveled the charge that our understanding of God’s absolute micro-managing sovereignty makes men as puppets and robots. One wonders what the reason was for the Westminster, Savoy and 1689 to offer a chapter on free will if they thought that people were merely puppets and robots as many critics like to mock Calvinism.

In section 1, we will have our longest discussion of the will. There, I hope, with Edwards’ Freedom of the Will, to lay the understanding of the human will as believed by many Calvinists, which I believe happens to be biblical and logical. I have chosen to do this for two purposes: 1) I want to understand Edwards’ position better first hand from him. Edwards is difficult to read and understand and sometimes you have to read sentences and paragraphs over and over or look somewhere for an explanation to understand what he’s getting at. 2) And I would like you to understand Edwards’ position on the will which is the commonly held view by many Calvinists. Edwards is obviously not without critique, especially on his speculations about the Fall. But some Reformed people also disagree with him on free will, claiming that his view is too mechanistic and deterministic. His discussion clarifies many things for me and from the people I benefited from, who are mentioned above, I’ve not read their criticism on Edwards beside his speculations on the Fall. I mention this so that you know that not every Calvinist agrees with Edwards, though a majority does. Some resources on this subject are found at Reformed Books Online.

In the following sections, we will try to lay some things concerning man’s will in the four states, from innocence until glory.

§1 God hath endued the will of man with that natural liberty and power of acting upon choice

God hath endued the will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil. 1
1. Matt. 17:12; James 1:14; Deut. 30:19^[1]

The will of man, by definition and nature, is endued...with that natural liberty and power of acting upon choice. This is also one of those things which set us apart from the lower creation. Paragraph 1 does not speak about Adam’s will before the Fall; paragraph 2 will do that. Rather, in paragraph 1, the will of man is spoken of generally without reference to it being enslaved to righteousness or sin. It is by nature free. What does this freedom consist of? That is is neither forced, nor by any necessity of nature determined to do good or evil. Man is not a robot as many non-Calvinists like to caricature Calvinism. No one has done something because they were forced by God in their wills to do so. Rather, they ac...

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 fr...

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

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Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof

This chapter concerns itself with the emphasis and necessity of special revelation for salvation. This chapter is absent in the Westminster Confession, but it was taken from the Savoy Declaration of the Puritan Congregationalists. Concerning the historical background, Dr. Sam Waldron writes:

The contents of the chapter indicate that the error in view depreciated the necessity of the special revelation contained in the Scriptures for salvation. A general knowledge of the period permits the educated guess that the Puritan authors had already sensed the intellectual tendency which would later produce Deism, with its emphasis on the sufficiency of human reason and natural revelation and its opposition to supernatural revelation and the distinctive tenets of Christianity. Such men wanted to establish a completely rational basis for the existence of God and morality. They disliked the idea that a special revelation given only to some men was necessary to worship and serve God acceptably.^[1]

Against such men, the Confession asserts the necessity of special revelation about God through the gospel and Scripture for salvation. The Confession acknowledges the strength of natural/general revelation, but general revelation is not enough for salvation. General revelation is enough for condemnation. The gospel and the work of the Holy Spirit are necessary for salvation. This chapter concerns itself less with “what” the gospel is than to confess the necessity of special revelation over against those who would reject special revelation and claim that they can come to salvation merely through general revelation.

§1 God was pleased to give forth the promise of Christ

The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance; in this promise the gospel, as to the substance of it, was revealed, and [is] therein effectual for the conversion and salvation of sinners. 1
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 grac...

1689 Baptist Confession Chapter 16: Of Good Works - Commentary

Simon Wartanian | 13,070 views | 8,785 words | 0:46:07 hours | 05 March 2015 18:58

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Good Works Fruits Of Salvation

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Chapter 16: Of Good Works

What is a “good work”? In our world of today, many would call that which is against the Word “good.” What does “good” mean and what is the standard to measure “good” by?

§1 Good works are only such as God hath commanded in his Holy Word

Good works are only such as God hath commanded in his Holy Word, 1 and not such as without the warrant thereof are devised by men out of blind zeal, or upon any pretence of good intentions. 2
1. Micah 6:8; Rom. 12:2; Heb. 13:21; Col. 2:3; 2 Tim. 3:16-17^[1]
2. Matt. 15:9 with Isa. 29:13; 1 Peter 1:18; Rom. 10:2; John 16:2; 1 Sam. 15:21-23; 1 Cor. 7:23; Gal. 5:1; Col. 2:8, 16-23

Good works are those which God hath commanded in His Holy Word and those derived from it by necessary and good consequence. Those are no good works which have no warrant from the Word and devised by men out of blind zeal, or upon any pretence of good intentions (Matt. 15:9; 1 Peter 1:18; Rom. 10:2). God is to be worshiped and obeyed in the way that He has commanded and prescribed in His Word.

The Criteria For Good Works

We don’t simply invent for ourselves what good works are and declare that they are good, but rather it is God Who lays down the criteria for good works in Holy Writ. This does not mean that if a particular action is not mentioned in the Bible that it is therefore bad, but we look at the particular deed in light of all Scripture. We don’t demand an explicit text for everything. For example, helping an old lady cross the street is a good deed, but it is not mentioned in the Bible. Does that mean that it is therefore bad if it is not mentioned? No, not really. Because we know from the Bible that we should love our neighbor, and helping an old lady cross the street is such an expression of love and respect.

Commanded By God

Only what is commanded by God and what may be deduced from Holy Writ is binding upon the consciousness of men. Throughout history, various churches and religions have added to the commandments of God in such a way as binding the consciences of man. The Lord Jesus quotes the words of Isaiah approvingly when he says, “‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men’” (Matt. 15:8-9 from Isa. 29:13). From this passage, we learn that whenever we add things to the Lord’s commandments and teach them as if they were the Lord’s, we dishonor Him and worship Him falsely. Therefore, the Confession is explicit that “Good works are only such as God hath commanded in his Holy Word”, so that only God would be the Lord of the conscience (see also chapter 21 on the liberty of the conscious).

It is God Who teaches us through His will “what is good and acceptable and perfect” (Rom. 12:2). And it is God Who is and determines the criteria of what good works constitute. It is His holy character as revealed in His Word. It is also God Who works in us His good works. We cannot really do any good works which are pleasing in His sight without His will and direction. That’s why Paul tells us that “...it is God Who works in you, both to will and to work for his good pleasure” (Phil. 2:13). The Holy Spirit in Hebrews 13:21 tells us that it is God Who “equip[s] you with everything good that you may do his will, working in us that which is pleasing in his sight”. The glory of the New Covenant is the fact that we have God’s Law on our hearts and given the ability b...