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1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 17,389 views | 16,934 words | 1:29:010 hours | 05 March 2015 18:23

...d’s will and calling are for our sanctification (1 Thess. 4:3, 7) and the purpose is that we “[may] know how to control [our] own body in holiness and honor” (1 Thess. 4:4). Our salvation was “through sanctification by the Spirit and belief in the truth” according to 2 Thessalonians 2:13. There is a kind or degree of holiness which we must possess “without which no one will see the Lord” (Heb. 12:14), which the Lord works in us through discipline (Heb. 12:10, a different word is used here than hagiasmos). According to 1 Peter 1:2, our Election “according to the foreknowledge of God the Father” was “in the sanctification of the Spirit”. Then there is the use in 1 Timothy 2:15, which I’m not sure what the passage means. We see that this word is used with reference to moral purity rather than merely separation. As Mounce observed, this word is used to refer to the process and not merely to the fact of sanctification or holiness. Berkhof explains that while hagasmos ’denotes ethical purification, it includes the idea of separation, namely, “the separation of the spirit from all that is impure and polluting, and a renunciation of the sins towards which the desires of the flesh and of the mind lead us.” While hagiasmos denotes the work of sanctification, there are two other words that describe the result of the process, namely, hagiotes and hagiosune.’^[9] We will take a look at these words below. But first, let us take a look at another word which Mounce mentions.

This word is the adjective ὅσιος (hosios, G3741). It is used 41 times in the LXX and it is a word primarily found in Old Testament citations. It is used of Christ as the “Holy One” (Acts 2:27; 13:35); of the “holy and sure blessings of David (Acts 13:34 cited from Isa. 55:3); men should raise holy hands in prayer (1 Tim. 2:8); an elder should be “hospitable, a lover of good, self-controlled, upright, holy, and disciplined” (Titus 1:8); the Lord Jesus, our high priest is “holy, innocent, unstained, separated from sinners” (Heb. 7:26); finally, God is said to be alone holy (Rev. 15:4) and He is also the “Holy One” Who is just (Rev. 16:5). In all these instances, we cannot separate the idea of moral holiness. In each of these instances, moral purity is that which is clearly intended to be conveyed. That’s why Berkhof observes that hosios “describes a person or thing as free from defilement or wickedness, or more actively (of persons) as religiously fulfilling every moral obligation.”^[9]

Two words remain for us to consider. The first one is ἁγιότης (hagiotes, G41) which is used only in Hebrews 12:14. It basically means moral holiness. Second, the word ἁγιωσύνη (hagiosune, G42) is used 3 times in the New Testament. In Romans 1:3-4, we read that Christ was “from David according to the flesh” and “was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead”. In this passage, the spirit of holiness is the Spirit Who/which is opposed to the flesh, which is spiritual and divine. In 2 Corinthians 7:1, Paul calls us to “cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.” Here is an aspect of killing sin and thereby pursuing moral purity away from the defilement of body and spirit. To be pure not merely in spirit, but also in body (since the previous chapter had to do with sexual immorality). In 1 Thessalonians 3:13, holiness is connected to blamelessness when Paul calls ...

1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 26,966 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist

... Thess. 5:9-10; Titus 2:14

Rom. 8:30; Eph. 1:5; 2 Thess. 2:13

1 Peter 1:5

John 6:64-65; 8:47; 10:26; 17:9; Rom. 8:28; 1 John 2:19

The doctrine of the high mystery of predestination is to be handled with special prudence and care, 1 that men attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal Election; 2 so shall this doctrine afford matter of praise, reverence, and admiration of God, 3 and of humility, 4 diligence, 5 and abundant consolation 6 to all that sincerely obey the gospel.
1. Deut. 29:29; Rom. 9:20; 11:33
2. 1 Thess. 1:4-5; 2 Peter 1:10
3. Eph. 1:6; Rom. 11:33
4. Rom. 11:5, 6, 20; Col. 3:12
5. 2 Peter 1:10
6. Luke 10:20

Chapter 4: Of Creation [Return] [Commentary]

In the beginning it pleased God the Father, Son, and Holy Spirit, 1 for the manifestation of the glory of his eternal power, wisdom, and goodness, 2 to create or make the world, and all things therein, whether visible or invisible, 3 in the space of six days, 4 and all very good. 5
1. Heb. 1:2; John 1:2-3; Gen. 1:2; Job 26:13; 33:4
2. Rom. 1:20; Jer. 10:12; Ps. 104:24; 33:5-6; Prov. 3:19; Acts 14:15-16
3. Gen. 1:1; John 1:2; Col. 1:16
4. Gen. 2:1-3; Ex. 20:8-11
5. Gen. 1:31; Ecc. 7:29; Rom. 5:12

After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, rendering them fit unto that life to God for which they were created; 1 being made after the image of God, in knowledge, righteousness, and true holiness; 2 having the law of God written in their hearts, and power to fulfill it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change. 3
1. Gen. 1:27; 2:7; James 2:26; Matt. 10:28; Ecc. 12:7
2. Gen. 1:26-27; 5:1-3; 9:6; Ecc. 7:29; 1 Cor. 11:7; James 3:9; Col. 3:10; Eph. 4:24
3. Rom. 1:32; 2:12a, 14-15; Gen. 3:6; Ecc. 7:29; Rom. 5:12

Besides the law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil, which whilst they kept, they were happy in their communion with God, and had dominion over the creatures. 1
1. Gen. 1:26, 28; 2:17

Chapter 5: Of Divine Providence [Return] [Commentary]

God the good Creator of all things, 1 in his infinite power and wisdom 2 doth uphold, direct, dispose, and govern 3 all creatures and things, from the greatest even to the least, 4 by his most wise and holy providence, 5 to the end for the which they were created, 6 according unto his infallible foreknowledge, and the free and immutable counsel of his own will; 7 to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy. 8
1. Gen. 1:31; 2:18; Ps. 119:68
2. Ps. 145:11; Prov. 3:19; Ps. 66:7
3. Heb. 1:3; Isa. 46:10-11; Dan. 4:34-35; Ps. 135:6; Acts 17:25-28; Job 38-41
4. Matt. 10:29-31
5. Prov. 15:3; Ps. 104:24; 145:17

Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not anything befalls any by chance, or without his providence; 1 yet by the same providence he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently. 2
1. Acts 2:23; Prov. 16:33
2. Gen. 8:22; Jer. 31:35; Ex. 21:13; Deut. 19:5; Isa. 10:6-7; Luke 13:...

1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 32,612 views | 38,282 words | 3:19:22 hours | 06 March 2015 23:00

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

...2

1 Cor. 1:2; Rom. 1:7-8; Acts 11:26; Matt. 16:18; 28:15-20; 1 Cor. 5:1-9
Matt. 18:15-20; Acts 2:37-42; 4:4; Rom. 1:7; 1 Cor. 5:1-9

All people...professing the faith of the gospel, and obedience unto God by Christ (Rom. 1:5-8; 1 Cor. 1:2), who are not destroying their profession are to be called visible saints. Notice the careful wording of the Confession. While paragraph 1 speaks of the universal or invisible church consisting of the whole number of the elect and thus those who are truly regenerate, the second paragraph says nothing of Election. It speaks of those who are professing the faith and obedience unto God by Christ. This is the only way in which we, as fallible human beings, can know if one is regenerate or not. Indeed, some will be able to deceive us, but we do not have the ability to look into one’s heart to determine if they’re elect or not. Therefore, profession of faith and conduct of life is the only way in which we can (fallibly) determine if one is a Christian or not. If this is the case for someone, they are may be called visible saints, i.e., saints of the visible church. Finally, all particular congregations, i.e., local churches, should consist of visible saints, i.e., those professing the faith of the gospel, and obedience unto God by Christ. The Westminster Confession of Faith in chapter 25:2 (which is the parallel for this chapter) says that the invisible church “consists of all those throughout the world that profess the true religion, together with their children” (compare both here). In other words, their children are included as visible saints and as part of a local church. But the 1689 rejects this in saying that only they who profess the gospel and obedience unto God may be called visible saints.

Paragraph 1 spoke of the church as God views it. The universal church consists only of regenerate believers. Those believers have been predestined from all eternity to be Christ’s. They are the bride and the church for whom His life was given (Eph. 5:25-27). The Spirit of God regenerates them and gives them new life according to the New Covenant promises (Jer. 31:31-34; Ezek. 36:25-27). But it would be wrong to think of the invisible or universal church as something that does not exist in the world, as something which is merely in the mind of God or the mind of the theologian. That is wrong. This paragraph teaches that the church of paragraph 1 (the universal church) becomes visible. The invisible church exists truly in time and history. It is the church both of living believers as well as glorified believers in heaven. But this invisible church becomes visible in the local church. Those who are called to the universal church of God are likewise called to the visible church and thus to be “visible saints.” One enters into the body of Christ, the universal church, by regeneration and by the Holy Spirit’s work (e.g., 1 Cor. 12:13). But entrance to the local or visible church is by profession of faith and baptism, which is a sign of new life. Louis Berkhof beautifully expresses this:

The invisible Church naturally assumes a visible form. Just as the human soul is adapted to a body and expresses itself through the body, so the invisible Church, consisting, not of mere souls but of human beings having souls and bodies, necessarily assumes a visible form in an external organization through which it expresses itself. The Church becomes visible in Christian profession and conduct, in the ministry ...

God's Absolute Sovereignty: Concise Scripture List

Simon Wartanian | 5,421 views | 1,379 words | 0:07:02 hours | 08 February 2014 15:59

Calvinism Election Predestination Limited Atonement Mercy Sovereignty Verse List God Is In Control

...e. 7 For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. 8 Those who are in the flesh cannot please God.

Eph 2:1-3 And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.

Jn 6:43-47; Rom 6:20; 1Cor 2:14; Col 2:13-15; 2Tim 2:24-26

Unconditional Election

Rom 8:29-30 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

Eph 1:3-6 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved.

Jn 1:11-13; Rom 9: 10-13, 15-16, 22-24, 10:20; Phil 1:29-30

Limited Atonement

Jn 10:14-18 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father; and I lay down my life for the sheep. 16 And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17 For this reason the Father loves me, because I lay down my life that I may take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

Jn 11:49-52 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” 51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. Irresistible Grace Preservation of the Saints

...

Limited Atonement, Definite Redemption - Scripture List & Case

Simon Wartanian | 7,775 views | 6,400 words | 0:32:47 hours | 23 March 2014 20:51

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Unconditional Election Sovereign Grace

Limited Atonement, Definite Redemption

Since it is God’s purpose to save a special people for Himself, and He has chosen to do so only through the perfect sacrifice of Jesus Christ, Christ came to give His life “a ransom for many” so as to “save His people from their sins” (Matthew 1:21). The intention of Christ in His cross-work was to save His people specifically. Therefore, Christ’s sacrifice is perfect and complete, for it actually accomplishes perfect redemption.[1]

Christ’s redeeming work was intended to save the elect only and actually secured salvation for them. His death was a substitutionary endurance of the penalty of sin in the place of certain specified sinners. In addition to putting away the sins of His people, Christ’s redemption secured everything necessary for their salvation, including faith, which unites them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, thereby guaranteeing their salvation.[2]

For a defense of this doctrine see here.

The Atonement of the Lord Jesus was Penal Substitutionary/Vicarious

Penal substitutionary atonement refers to the doctrine that Christ died on the cross as a substitute for sinners. God imputed the guilt of our sins to Christ, and he, in our place, bore the punishment that we deserve. This was a full payment for sins, which satisfied both the wrath and the righteousness of God, so that He could forgive sinners without compromising His own holy standard.[3]

Isa 53:6 All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.

Isa 53:12 Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.

Rom 3:21-25 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 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.

2Cor 5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

Gal 3:13-14 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

Heb 9:25-28 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Heb 13:...

Preservation of the Saints - Scripture List

Simon Wartanian | 19,522 views | 3,263 words | 0:16:33 hours | 23 March 2014 22:28

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Preservation Of The Saints

... looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. 3 Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted.

Jas 1:12 Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.

2Pet 1:10-11 Therefore, brothers, be all the more diligent to confirm your calling and Election, for if you practice these qualities you will never fall. 11 For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

1Jn 2:3-6 And by this we know that we have come to know him, if we keep his commandments. 4 Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, 5 but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: 6 whoever says he abides in him ought to walk in the same way in which he walked.

1Jn 2:19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.

1Jn 2:28 And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming.

How the Saints Persevere

[5]

Mt 7:24-27 “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. 26 And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. 27 And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.”

Lk 9:62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God.”

1Cor 9:24-27 Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. 25 Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. 26 So I do not run aimlessly; I do not box as one beating the air. 27 But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.

Heb 2:1-4 Therefore we must pay much closer attention to what we have heard, lest we drift away from it. 2 For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, 3 how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, 4 while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.

Heb 10:26-31 For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. 28 Anyone who has set aside the law of Moses dies without mercy on the evidence of...

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

Simon Wartanian | 19,568 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

...h 5:29 in connection with evil: that had reference to the commission of particular acts, this to the general course of life, when sin is chosen,—‘Evil be thou my good.’ The thought is best illustrated by Romans 6 and (especially) Romans 7.”^[5]

More on slavery: Romans 6:6, 15-20; Titus 3:3-7; John 8:44.

Man Is Dead In Sins

This means that man is dead to all that is holy and righteous, he is soaked in sin, he is inactive to all that is good. Ofttimes, we hear the doctrine of Election explained as God extending His arm to those who are drowning, and those who seek to be saved, grab His arm. Oh, how far is this picture from the biblical portrayal of man! The lyrical theologian, shai linne, expresses it in the following words:

Some people say that we were drowning in the ocean
Barely floating until God threw us the rope then
Our free will helped us as we groped
Our faith is the hand that grabbed the rope and God put us back in the boat
Nope! Without apology I deny that analogy
Reality- we were dead at the bottom of the sea
I was a swollen corpse with hope no more
Until Jehovah the LORD dove from the shore to the ocean floor
Yeah, I was a corpse and I smelled like it
I’ll keep it simple, why did God choose me? Because He felt like it!
He brought me out, not an act of my volition
Breathed life into my lungs and didn’t ask for my permission

shai linne – Election ft. Wille Will

The God-breathed Scriptures declare:

Eph. 2:1, 5 And you were dead in the trespasses and sins 5 even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved—

It does not say that we were sleeping or drowning in our sins, it says we were dead. We were fixed in sin. All that we did was sin and sin alone. Even what may be considered from outside to be good was in actuality tainted with sin (Rom. 14:23). This metaphor of deadness of sin describes our helplessness to save ourselves. It is ridiculous to think that a dead person can raise themselves up from the grave, it is the same way with a slave of Satan, one who is dead in sins, to choose to be alive. The act of making alive must come from outside himself (Eph. 2:5; John 5:25-26). Think of the new birth, why would we need to be born again if we were “alive and well”? The text is explicit in saying that we were made alive and that not because of our choice, obviously. This state of deadness in sin is further fleshed out in vv. 2-3:

Eph. 2:2-3 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.

The fact that we were dead, or that the unregenerate are dead in their sins, means that they are in a state of disobedience and sin. It was something “in which [we] once walked”, it was a state of being where we only sinned and were separated from God. We were not following God, but “the prince of the power of the air”, i.e., Satan, and were “sons of disobedience”, living not in the Spirit, but we “lived in the passions of our flesh”, not doing the will of God, but “carrying out the desires of the body and the mind” and in this way we showed ourselves to be “by nature children of wrath” and not children of God. The state of the unregenerate man is miserable, and it is the state which we...

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

Simon Wartanian | 42,218 views | 65,864 words | 5:42:00 hours | 04 March 2015 21:27

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

...and beyond. It was revealed...by farther steps. In other words, it was progressively revealed and not revealed completely at once as it was in the New Testament. The full discovery and revelation was made in the New Testament and there it was completed. It no longer needs revelation by farther steps. The covenant of grace has its basis in that eternal covenant commonly called the Covenant of Redemption wherein the Father gives a people to the Son to be saved and the Spirit comes to apply the work of the Son to the elect. Election is grounded in that eternal covenant.

As paragraph 2 declared that this covenant is a covenant of salvation by Jesus Christ, so in this paragraph, it is explicitly said that all the posterity of fallen Adam that ever were saved, were saved by the grace of this covenant (Heb. 9:15). We cannot gain acceptance with God upon the terms of the Covenant of Works when Adam stood in the state of innocency. We are no longer innocent and therefore are in need of another covenant. We are in need of the covenant of grace. Therefore, all the elect are in and were saved by the covenant of grace.

The Covenant of Grace

We cannot answer the question “what does Covenant of Grace mean” if we do not know what the Covenant of Redemption is (see above). Most concisely put: the Covenant of Grace is the historical outworking of the Covenant of Redemption. The Triune God has decreed from all eternity the salvation of His elect. In the Covenant of Grace, He calls them into fellowship with Him and realizes His plan by bringing them to saving faith. One of the glories of Covenant Theology is its clear doctrine of salvation in all of redemptive history. As our Confession says in this paragraph: “it pleased the Lord to make a covenant of grace, wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him…” We know that the Patriarchs did not have so much knowledge of the Lord Jesus as we now do. But the point is clear that salvation is and was by grace through faith in both testaments (Heb. 11; Rom. 3:20-4:12). See below and chapter 8 on the Retroactive Blood of Christ. The saints of the Old Testament did not trust upon their own works and their righteousness as the basis of their right-standing before God. They were hoping and waiting for the Serpent-Crushing-Offspring of Genesis 3:15 and of Abraham (Acts 3:25). As time went on (and as noted above about the Covenant of Works under the section “Shadows and Types”), the knowledge about the Offspring increased. It becomes clear from Abraham onward that it will be a lamb that has to be offered for our sins (Gen. 22:7-8, 14; John 1:29; 1 Cor. 5:7). So the people hoped in and for the lamb that was to be provided by God as atonement for their sin. As taught in the Catechism of Benjamin Keach, one of the signers of the 1689:

Q. 24. Did God leave all mankind to perish in the estate of sin and misery?

A. God, out of His mere good pleasure, from all eternity, having chosen a people to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation, by a Redeemer.

(Eph. 1:3,4; 2 Thess. 2:13; Rom. 5:21; Acts 13:8; Jer. 31:33)^[30]

From the Catechism, we see that the Covenant of Grace is the historical outworking of the Covenant of Redemption, wherein God chose people and gave them to Christ for salvation from every tribe, language, people, and nation....

1689 Baptist Confession Chapter 12: Of Adoption - Commentary

Simon Wartanian | 11,383 views | 2,439 words | 0:12:42 hours | 04 March 2015 21:56

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 12 Chapter Twelve Adoption Children Of God

...:5; Gal. 4:4-5; Rom 8:17, 29

Rom. 8:17; John 1:12; 2 Cor. 6:18; Rev. 3:12

Rom. 8:15; Eph. 3:12; Rom. 5:2; Gal. 4:6; Eph. 2:18

Ps. 103:13; Prov. 14:26; Matt. 6:30, 32; 1 Peter 5:7; Heb. 12:6; Isa. 54:8-9; Lam. 3:31; Eph. 4:30

Rom. 8:17; Heb. 1:14; 9:15

God has vouchsafed, i.e., granted, all of them that are justified...in and for the sake of His only Son Jesus Christ, to make partakers of the grace of adoption (Eph. 1:5; Gal. 3:24-26; John 1:12-13). No justified person misses this grace of adoption. Their adoption, as well as their Election (chapter 3:5), having the blessings of redemption (chapter 8:8), effectual calling and regeneration (chapter 10:2), justification (chapter 11:3), were not based in themselves. The absolute and free grace of God dominates all of the Christian life. Because we are in...His Only Son Jesus Christ, we are likewise counted as sons (Gal. 3:26-29; 4:4-5). And for the sake of His Only Son and the work He accomplished upon the cross, whereby He purchased our redemption with all of its blessings, we are adopted as sons of God. By this grace of adoption, we are to enjoy the liberties and privileges of the children of God (John 1:12-13). We are freed from sin and are able to willingly please God. We are privileged as children of God and of having God as our Father. The Confession then goes on to list the privileges which the children of God have.

They have His name put upon them (Rev. 3:12), meaning that they belong to Him. He is their owner. He is their Father and Master. They receive the spirit of adoption (Rom. 8:15), Who is the Holy Spirit of God. The Spirit testifies with our spirit about our identity as children of God (Rom. 8:14-17). As children, we have access to the throne of grace with boldness (Heb. 4:16), because God is our Abba, Father. A child should not be afraid to approach their father. So likewise, we, as children of the Father, we may go to the throne of grace with boldness! We, by the fatherly care of God, are pitied, protected, provided for, and chastened by Him as by a Father (Ps. 103:13; Prov. 14:26; Matt. 6:30-32; Heb. 12:6 ). He cares for us and provides for us. But an important part of how He proves that He is our Father and we are His children is by disciplining us. He thereby proves that He cares for us and the wrong things which we do. But this disciplining or chastising is not for the purpose of condemning us. No. We are never cast off (John 6:37-39). It is for the purpose of us sharing in His holiness (Heb. 12:10). We are never cast off, but sealed to the day of redemption (Eph. 4:30), meaning that we are absolutely safe in our state of adoption and grace. God will not disinherit us, but He will discipline us when we sin. Since we are sealed it means that we will inherit the promises for we are heirs of eternal salvation (Heb. 1:14; 9:15). Salvation has been promised for us from all eternity and now it is being realized in our effectual calling, faith, justification, adoption and all the other graces which God lavishes upon us.

The Golden Chain of Romans 8:29-30 continues. After our justification, the Lord takes us into His fold and adopts us for the sake of Christ as children and heirs of Him. This is done to all who are justified. It is not a privilege only of some believers, but the privilege of all the believers. All who are justified are also made children of God. “Vouchsafe” is an old word meaning “to condescend to grant or bestow something....

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

Simon Wartanian | 22,529 views | 21,954 words | 1:58:30 hours | 05 March 2015 18:34

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 14 Chapter Fourteen Saving Faith True Faith Temporal Faith Historical Faith Nature Of Faith Ground Of Faith Elements Of Faith Blessings Of Faith Gift Of Faith Pisteuo Pistis Greek Word Study Expressions For Faith

...ith and temporary faith, other than that the one the work is a grace of the Spirit and the other is not, is that true weak faith may be many times assailed and weakened, yet it gets the victory and it perseveres (1 John 5:4-5). Thereby, it grows up in many to the attainment of a full assurance through Christ. The Confession is careful not to say that all will attain this full assurance, but there are some brothers and sisters who struggle throughout their whole life about their faith and justification. God, for some reason, has not chosen to give them this assurance. Nonetheless, we are all called to make our calling and Election sure (2 Pet. 1:10; see also chapter 18).

Temporary Believers

Temporal faith is not true saving faith at all. Dr. Sam Waldron says the following about false and true faith:

False faith is different from genuine faith, not merely in duration, but in kind and nature. One of the major differences between true faith and false faith is that false faith is temporary.^[48]

Dabney explains the differences between true and temporary faith:

(a) The efficient cause of saving faith is effectual calling, proceeding from God’s immutable Election; (Titus 2:1; Acts 13:48) that of temporary faith is the common call. (b) The subject of saving faith is a “good heart”; a regenerate soul; that of temporary faith is a stony soul. See Matt. 13:5, 6, with 8; John 3:36, or 1 John 5:1, with Acts 8:13, 23. (c) The firmness and substance of the two differ essentially. Matt. 13:21; 1 Pet. 1:23. (d) Their objects are different; saving faith embracing Christ as He is offered in the gospel, a Savior from sin to holiness; and temporary faith embracing only the impunity and enjoyments of the Christian. (e) Their results are different, the one bearing all the fruits of sanctification, comfort and perseverance; the other bearing no fruit unto perfection. See the parable of the sower again.^[49]

Dr. Waldron further observes the fundamental errors that would flow if temporal faith is said to have the same nature as saving faith:

False faith is different from genuine faith, not merely in duration, but in kind and nature. One of the major differences between true faith and false faith is that false faith is temporary. That is not the only difference, however. If that were the only difference, several consequences would follow. Firstly, there could be no assurance of salvation until a person has persevered. If it is only by persevering that we can know if our faith is genuine and not false, there could be no assurance of eternal life. This would contradict the biblical teaching on the reality of assurance. Secondly, the temporary believer would be temporarily justified, adopted and forgiven (Acts 10:43; Rom. 1:16). If temporary faith is the same in nature as true faith, then the temporary believer would have fulfilled the condition of salvation. Hence God would be bound by his promises to save a temporary believer temporarily. It is not possible to be temporarily justified, adopted, or forgiven. This is Arminianism. The character of counterfeit faith is marked by the absence of three qualities that distinguish saving faith.^[50]

Let’s see a few examples of this false faith in Scripture.

Judas Iscariot

We may observe temporal faith in the life of Judas. Judas was a disciple and friend of Jesus. No doubt like the other apostles he had some kind of faith in Jesus, that he was the Messiah (whatever that meant to him). He, I belie...