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1689 Baptist Confession Chapter 3: Of God's Decree - Commentary

Simon Wartanian | 37,687 views | 38,059 words | 3:19:02 hours | 04 March 2015 20:58

... Lord. The horrific event of the crucifixion. Where the Immortal God having become man, died by the hands of His creation. Jesus Christ—the Son of God, Who is equal with the Father and Spirit, humbled Himself by becoming a man (Phil. 2:5-7) and died by the hand of His creation because of their wickedness. He was sinless (Heb. 4:15; 7:26; 9:14; 1 Pet. 2:22; 1 John 3:5; 2 Cor. 5:21; John 8:46), yet crucified by His sinful and wicked image-bearers. The sinless, spotless Lamb of God was put on a cross and mocked by His creation. There is no greater sin than this for the Christian, while the world mocks the fact that we place Jesus’ death as the greatest evil, because of His infinite Holiness and worth, but every Christian should affirm and believe that Jesus’ crucifixion was the greatest evil done in history. But how does the Scripture describe this event? What is specifically God the Father’s role in this? First, let us establish the fact that it was prophesied and therefore it was made certain in the plan of God and that it had to come to pass.

In Psalm 22, we are given a picture of a man of God who suffers at the hands of the wicked and then is vindicated by God. This indeed is the song of every believer who suffers at the hands of the wicked, but it is especially typological of Christ, as it is quoted by the New Testament authors and applied to the Lord Jesus.

Ps. 22:16 For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet—

This verse describes the crucifixion of our Lord. In the time that David wrote this (~ 1000 BC), crucifixion was not yet invented, but the Father foretells the crucifixion of His Son by the mouth of David. Isaiah 53 is certainly one of the first places to go to when speaking of the Passion of the Christ in the Old Testament. There we are told that the Messiah “was despised and rejected by men” (v. 3), “he has borne our griefs and carried our sorrows” (v. 4), “But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” Read this to any unbelieving friend and ask: Of whom does this speak? Anyone with any idea of Jesus will answer that it is speaking of Jesus! Yet it was written some 700 years before His virgin birth! In the Gospels, we read of our Lord speaking about His certain crucifixion and resurrection. There are no “ifs”, but what is written must come to pass.

Luke 18:31-33 And taking the twelve, he said to them, “See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. 32 For he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon. 33 And after flogging him, they will kill him, and on the third day he will rise.”

In no uncertain terms, the Lord foretells His certain death, saying also that it will be the fulfillment of what the prophets wrote, we’ve already taken a look at a couple of examples. From Luke 22:22 and Matthew 26:24 we learn that prophecy is not just “God looking down the corridors of time,” but it’s God actually determining.

Luke 22:22 For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!”

Matt. 26:24 The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.”

In this paralle...

1689 Baptist Confession Chapter 11: Of Justification - Commentary

Simon Wartanian | 27,115 views | 23,400 words | 2:03:21 hours | 04 March 2015 21:54

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 11 Chapter Eleven Justification Justification By Faith Alone Sola Fide Sola Gratia Imputed Righteousness Infused Righteousness Roman Catholicism Protestantism

... fruit of good living, that fact proves that it is dead, that it has no power, and that it is of no value. This shows that James was not arguing against real and genuine faith, nor against its importance in justification, but against the supposition that mere faith was all that was necessary to save a man, whether it was accompanied by good works or not. He maintains that if there is genuine faith it will always be accompanied by good works, and that it is only that faith which can justify and save. If it leads to no practical Holiness of life, it is like the body without the soul, and is of no value whatever.^[9]

Calvin observes that faith without works is like a dead body which can do nothing:

The meaning is not, that works are to faith what the spirit is to the body, for that would make works to be the life of faith, the reverse of the fact; but the meaning is, that faith having no works is like a dead carcass without life.^[8]

Schaff observes that “what James insists on here is not the deadness of works without faith, but the converse, the deadness of faith without works. According to him, a faith without works is like a body from which the living principle has departed; works are the evidences of life, and if these be absent, the faith is dead. A mere system of doctrine, however correct, is a mere dead body, unless it be animated by a living working spirit.”^[17]

What we must understand from this discussion is the fact that we are saved by faith alone, but saving faith is never alone. It is always accompanied by the fruits which are the effects of faith. Again and again, we read in the New Testament of doing good works without any contradiction to the doctrine of justification by faith alone (1 John 3:8; Gal. 5:13; Jas. 2:14-15; 1 Pet. 1:22; 2:12; 3:1, 16; 1 Tim. 2:10-11; 5:9-10; 6:17-18; Titus 2:7-8, 13-14; 3:7-8, 14; Heb. 10:24). A faith that is a true and saving faith always works itself out in good works (Titus 3:7-8).

§3 Christ, by his obedience and death, did fully discharge the debt of all those that are justified

Christ, by his obedience and death, did fully discharge the debt of all those that are justified; and did, by the sacrifice of himself in the blood of his cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God’s justice in their behalf; 1 yet, inasmuch as he was given by the Father for them, 2 and his obedience and satisfaction accepted in their stead, 3 and both freely, not for anything in them, their justification is only of free grace, 4 that both the exact justice and rich grace of God might be glorified in the justification of sinners. 5
1. Rom. 5:8-10, 19; 1 Tim. 2:5-6; Heb. 10:10, 14; Isa. 53:4-6, 10-12
2. Rom. 8:32
3. 2 Cor. 5:21; Matt. 3:17; Eph. 5:2; Rom 3:26
4. Rom. 3:24; Eph. 1:6-7
5. Rom. 3:26; Eph. 2:7

How did Christ fully discharge the debt of all those that are justified? By His obedience and death (Rom. 5:8-10, 18-19). This is again a reference to His active and passive obedience (chapter 8:5). By the sacrifice of Himself, He underwent in their stead the penalty due unto them (Gal. 3:13; Isa. 53:4-6, 10). This, He did so that He would make a proper, real, and full satisfaction to God’s justice on their behalf. God does not simply forget or ignore our sins. His justice demands that payment be made for our wrongdoing. This, God, has accomplished in Jesus Christ Who paid our debt and underwent the punishment which we deserved. Bo...

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

Simon Wartanian | 18,621 views | 16,377 words | 1:25:50 hours | 06 March 2015 23:30

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

...they only stand in their sinfulness with no covering from the Lord Jesus Christ, they stand naked for the unrestrained wrath of God. Therefore, they shall be cast aside into everlasting torments, and punished with everlasting destruction (e.g., 2 Thess. 1:8-9; Matt. 25:41, 46). Their terrible and fearful lot is to be punished for all eternity. It is indeed a fearful thing to fall into the hands of the living God (Heb. 10:31). Although all of us deserve this punishment from God, yet no human mind can fathom the misery that is for the wicked and their lot. Many of us can sympathize with such a lot because we have not yet seen the fullness of God’s righteousness and Holiness as it is and compared sin with it. When we are in the presence of God, everlasting punishment will be the most reasonable thing to do with the wicked and we will praise God for it.

On the Day of Judgment, God’s decree of election and reprobation will fully come to pass and be manifested. God has ordained all things which come to pass, including the salvation and damnation of people, for the glory of His holy Name (see chapter 3). He saves those who are not righteous and accepts them as righteous because of Jesus Christ to demonstrate His grace. At the same time, He leaves those who likewise are not righteous in their unrighteousness to demonstrate His justice and His wrath. The one group gets that which they do not deserve, the other gets that which they deserve. The center of the Day of Judgment is God, not man, as God will on that day vindicate His Holiness and His justice. Jesus Christ will sit in judgment to vindicate the Name of the Triune God. The righteous, who are so because of imputed righteousness and not inherit righteousness, will be received into the New Heavens and New Earth, the home of righteousness and will be welcomed with the words: “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt. 25:34). Those are the ones of whom Christ said, “For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me” (Matt. 25:35-36). The righteous are shown to be righteous by their deeds. Their deeds testify to their righteousness. On the other hand, to the wicked He says, “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels” (Matt. 25:41). The wicked will share the same fate as the fallen angels in the eternal fire. The wicked are described as the opposite of the righteous: “For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me” (Matt. 25:42-43). They will be condemned and sent to Hell because of their lack of good works, which testifies to the fact that they’re not believers. There are only two destinations which the Bible knows of, either one goes into the presence of God, or out of the presence of God. The conditions of these two places are antithetical. Now I want to focus more on Hell.

Hell

It is the common confession of Christianity (whether Protestant, Roman Catholic, or Orthodox) that the wicked will be tormented without end in Hell. In recent times, the attack upon the doctrine of Hell has become more popular. The doctrine is very hard to swallow and it is ...

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

Simon Wartanian | 15,228 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

...hristian liberty, granted to us by Christ and to which we were called (Gal. 5:1), would not be destroyed.

§3 False And True Christian Liberty

They who upon pretense of Christian liberty do practice any sin, or cherish any sinful lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction, 1 so they wholly destroy the end of Christian liberty, which is, that being delivered out of the hands of all our enemies, we might serve the Lord without fear, in Holiness and righteousness before Him, all the days of our lives. 2
1. Rom. 6:1-2
2. Luke 1:74-75; Rom. 14:9; Gal. 5:13; 2 Peter 2:18, 21

The end of Christian liberty is that being delivered out of the hands of all our enemies, we might serve the Lord without fear, in Holiness and righteousness (Luke 1:74-75; Gal. 5:1). In other words, Christian liberty is to lead us to liberty and freedom in obeying God free from man-made commandments and traditions. Therefore, they who upon pretence of Christian liberty do practice any sin destroy and pervert the main design of the grace of the gospel to their own destruction (Gal. 5:13). They who practice sin because of Christian liberty, know nothing of Christian liberty. There is no Christian liberty or freedom to sin. In fact, this liberty should all the more push us away from sin to obedience unto God that we might serve the Lord...all the days of our lives.

Now the Confession turns its attention to define what Christian liberty is not and what it actually is. We begin with what Christian liberty does not consist in. We are under the liberty of Christ, but that doesn’t mean it’s okay to sin; rather, it means that we should use our liberty for the cause of Christ and to do good, rather than evil because we have been set free from the dominion of sin.

Rom. 6:15-18 What then? Are we to sin because we are not under law but under grace? By no means! 16 Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness.”

Now that we’re free from the curse and rigor of the Law, we should not be antinomians and disregard God’s commandments. Rather, we should all the more and in freedom seek to do His commandments, because they are good, delightful and bring liberty (Ps. 119:45 HCSB). Already at the time of Paul and ever since, when people hear the doctrine of justification by faith alone, they think that we may do whatever we want now that we’re saved. Paul writes:

Rom. 3:8 And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.

Some accused Paul that according to his doctrine it wouldn’t matter what man does. We could do evil, if God could be glorified in that and we would be not condemned. Paul’s reply is simply, “Their condemnation is just.” A person who thinks in this way is on their way to perdition. That is not how the regenerate mind thinks. Even in the time of the Reformation, there were those who openly and shamelessly indulged in sin “upon pretense of Christian liberty”, their condemnation is likewise just. Christian liberty does not consist in the liberty t...

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

Simon Wartanian | 33,043 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

...pture, which is “the word of the LORD”, is, in fact, the self-disclosure and revelation of God Himself. He reveals to us things about His character, His promises, His plans, His judgments, His people and so on. It is God Himself Who makes this condescension to reveal His glory to us in verbal revelation. It pleased the Lord not to restrict this revelation of Himself to the persons or nation(s) which He originally gave, but to commit these to writing for future generations. Even in things which are no longer applicable to Christians (e.g., ceremonial law, civil law) or prophecies which are already fulfilled, we see a self-revelation of God’s Holiness, covenant-keeping and promise-keeping nature. Since Scripture is His Word, we have Him speaking to us and revealing Himself to us.

In 2 Timothy 3:16, Paul writes to Timothy that “All Scripture is breathed out by God”, θεόπνευστος (Theopneustos, G2315). The word is combined from the two words for God and for breath or spirit, hence the translation “breathed out by God”, or “God-breathed” (ISV, YLT). The idea here is that Scripture is God’s revelation and is given by His mouth. All and the whole of Scripture has that nature of God speaking to us. It is the breath from out of His mouth. When we put our hands before our mouths while we are speaking, we cannot but feel our breath. That is the same way Scripture is described in relation to God. It is God’s breath, it is God’s Word spoken from His mouth. This does not mean that every Word of the Bible is dictated, but rather, the result of all that is in the Bible is exactly what God wanted to have there and is God-breathed. The Bible as (self-)revelation is closely connected with the discussion of its authority, therefore, we will say more on this below.

The Truthfulness, Infallibility, And Inerrancy Of Scripture

We may know and not doubt the truth of the matter which is affirmed in the Scriptures on the basis of the God of Scripture. We know that the world was created in 6 days because Scripture testifies to this. We know and believe that Adam and Eve existed because the Scripture treats them as historical persons. We know that the Flood and Babel occurred because they are treated as historical fact in the Scripture. We know that Christ died for our sins because the Scriptures say so. We know that He rose because Scripture says so. We know He ascended into Heaven because Scripture says so. We know that He will come back to judge the living and the dead because Scripture promises so. This is circular, we know, and every argument for an ultimate standard is circular. But there is a difference between a narrow circle and a wide circle. A narrow circle says the Bible is true because the Bible says that it is true. This is obviously true for Christians, but it is a very narrow circle. On the other hand, you could argue that the Bible is true because of its self-authenticating nature, fulfilled prophecy within itself based on the God that it reveals. Isaiah 53 is an incredible example of fulfilled prophecy within the pages of the Bible. One Testament records the prophecy; the other records its fulfillment against all the beliefs and expectations of the Jews at that time. The Bible is the palace of the King, and we may certainly go into the palace to inquire about what this King has said about Himself.

The truthfulness, infallibility, and inerrancy of Scripture are based on the God of Scripture. Since Scripture is His Word, therefore, it refle...

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

Simon Wartanian | 24,665 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

...ved because we place our hope in Christ Who died for our sin also. Robert Dabney lays out the differences between historical and saving faith out:

It is certainly true that historical faith does not believe all the propositions embraced by saving faith, nor the most important of them. Cat. que. 86. It believes, in a sense, that Christ is a Savior, but does it believe that all its best works are sins; that it is a helpless captive to ungodliness; that sin is, at this time, a thing utterly undesirable in itself for that person; and that it is at this moment, a thing altogether to be preferred, to be subdued unto Holiness and obedience in Jesus Christ? No, indeed; the true creed of historical faith is that “I am a great sinner, but not utter; that I shall initiate a rebellion against ungodliness successfully some day, when the ‘convenient season’ comes, and I get my own consent. That the Christian’s impunity and inheritance will be a capital thing, when I come to die; but that at present, some form of sin and worldliness is the sweeter, and the Christian’s peculiar sanctity the more repulsive, thing for me.” Now, the only way to revolutionize these opinions, is to revolutionize the active, spiritual tastes, of whose verdicts they are the echo—to produce, in a word, spiritual tastes equally active in the opposite direction. We have hence shown that historical faith does not embrace the same propositions as saving; and that the difference is not merely one of stronger mental conviction. But we have shown that the difference is one of contrasted moral activities, dictating opposite opinions as to present spiritual good; and hence procuring action of the will to embrace that good in Christ (see also, 2 Thess. 2:10; Rom. 10:9-10).^[23]

Miraculous Faith

By this, I mean the faith that is given by God to someone for performing a miracle. By this kind of faith, a person is enabled to be convinced that God is going to do something for or through them. This is the kind of faith that is mentioned in 1 Corinthians 13:2. Albert Barnes comments that what Paul says here is “Though I should have the highest kind of faith. This is referred to by the Saviour Mat 17:20, as the highest kind of faith; and Paul here had this fact doubtless in his eye.”^[19] Strong strangely classifies this kind of faith as the lowest form saying, “The special faith of miracles was not a high, but a low, form of faith, and it is not to be sought in our day as indispensable to the progress of the kingdom.”^[22] He connects this with the cessation of miracles. But if we consider 1 Corinthians 13:2 and Matthew 17:20, this kind of faith seems to be a true faith, but not one common to all believers. This is also that “faith by the same Spirit” spoken of in 1 Corinthians 12:9. In 1 Corinthians 12:11, Paul makes it clear that the Spirit “apportions to each one individually as he wills” and the purpose for the gifts of the Holy Spirit are “for the common good” (1 Cor. 12:7). This means that this is not the gift of faith, but another gift, namely that of miraculous faith. There are some who have this gift, but not all have this gift.

The Grace of Faith

While we have laid out four kinds of faith which theologians and the Bible speaks of, the Confession in this chapter focuses on saving faith. This is the kind of “whereby the elect are enabled to believe to the saving of their souls”. It is not merely a belief in facts, but personal belief in the Savior of sinners and in what He...

1689 Baptist Confession Chapter 16: Of Good Works - Commentary

Simon Wartanian | 14,622 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

..."manifest their thankfulness, 2 strengthen their assurance, 3 edify their brethren, 4 adorn the profession of the gospel, 5 stop the mouths of the adversaries, 6 and glorify God, whose workmanship they are, created in Christ Jesus thereunto, 7 that having their fruit unto Holiness they may have the end eternal life. 8

James 2:18, 22; Gal. 5:6; 1 Tim. 1:5
Ps. 116:12-14; 1 Peter 2:9, 12; Luke 7:36-50 with Matt. 26:1-11
1 John 2:3, 5; 3:18-19; 2 Peter 1:5-11
2 Cor. 9:2; Matt. 5:16
Matt. 5:16; Titus 2:5, 9-12; 1 Tim. 6:1; 1 Peter 2:12
1 Peter 2:12, 15; Titus 2:5; 1 Tim. 6:1
Eph. 2:10; Phil. 1:11; 1 Tim. 6:1; 1 Peter 2:12; Matt. 5:16
Rom. 6:22; Matt. 7:13-14, 21-23

These good works performed by redeemed are the fruits and evidences of a true and lively faith (James 2:18, 22). They demonstrate that our faith is true, but are not the cause or the basis for our faith and salvation. Through our good works and obedience, we manifest our thankfulness unto God. We strengthen our assurance when we see the fruits of the Spirit and obedience at work in us (2 Peter 1:5-11). We edify the brethren by being examples and also by them being affected by our good works. We adorn the profession of the gospel and stop the mouths of the adversaries (1 Peter 2:12; 3:14-16) so that they would not be able to accuse us or shame us because of the way we live for God. We glorify God by our good works and show to the world what a wonderful God we serve (Matt. 5:16). The Bible teaches that we are God’s workmanship and that we are created in Christ Jesus for good works (Eph. 2:10). God, in regenerating us and even in electing us, has prepared for us good works in which we should walk and do. We have not been re-created because of our good works, but we have been re-created for good works. This fruit of our good works will lead us to Holiness and sanctification and finally, we will have the end and goal of Holiness and sanctification, eternal life (Rom. 6:22).

Good Works Are Fruits Of Our Faith

Good works are not the cause of our salvation, but they are the effects of our salvation. We do not become saved because we perform good works and have faith because we have been justified apart from works. The Bible declares that our good works are actually “filthy rags” in the sight of God (Isa. 64:6 KJV). We cannot please God with our own works. Our works do not cause or merit our salvation, rather they manifest or declare our salvation. The Lord Jesus taught us that His elect will bear fruit saying “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide” (John 15:16). In Ephesians 2:10 the apostle teaches that good works were prepared for us from all eternity that we should walk in them. The Lord Jesus also taught us that we will know who is true and who is false by their fruits (Matt. 7:16). The fruits are their deeds and their walk of life. The Bible teaches that it will be possible to see that a person is saved or not according to the way they live and their deeds. If you are wondering how James 2:14-26 fits in this, then I would direct you to my discussion of this passage as it relates to Sola Fide here.

They Manifest Our Thankfulness

Good works manifest our thankfulness to the work of God in our lives in changing our heart of stone into a heart of flesh that loves Him. We want to testify to the world about His amazing and unfathomable love and grace toward us. We know the acc...

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

Simon Wartanian | 33,412 views | 63,926 words | 5:35:37 hours | 06 March 2015 23:27

...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 Christ.

The souls of the wicked on the other hand are cast into hell where they are in torment and utter darkness and await the judgment of the great day (Luke 16:23; 2 Peter 2:9). The word “hell” in this context is not really accurate as Hell describes the place of torment after the resurrection, where the wicked are cast in body and soul. What would be more accurate here is to say that the souls of the wicked are cast into Hades as the rich man was (Luke 16:23). The wicked are reserved for a greater judgment in both body and soul on that great day in Hell, which is the second death.

Finally, aside from Heaven and Hell, Scripture knows of no other place. Therefore, Purgatory does not exist and is unbiblical.

The body returns to the dust from whence it came, but the souls are immortal from the time they begin to exist; they cannot just disappear and go out of existence. They will exist without a body in heaven or Hades until Christ comes to end the world and bring in the New Heavens and New Earth. The elect then will receive a glorious body like that of Jesus and enjoy endless fellowship with the G...

1689 Baptist Confession Chapter 8: Of Christ the Mediator - Commentary

Simon Wartanian | 46,578 views | 75,562 words | 6:40:27 hours | 04 March 2015 21:39

The 1689 Second Baptist Confession Of Faith Confession Commentary Exposition Reformed Baptist Chapter 8 Christ The Mediator Prophet Priest King Definite Redemption Limited Atonement Arminianism Universal Atonement Hypostatic Union Humanity Of Christ God-Man

...dge; nor as controverting, or litigating, a point the court of heaven; but by the appearance of his person for them; by the presentation of his sacrifice, blood, and righteousness; by declaring his will, that such and such blessings be bestowed on such and such persons; and by recommending the prayers of his people, and removing the charges and accusations of Satan: the things he intercedes for are, the conversion of his that are in a state of nature; the consolation of distressed ones; fresh discoveries of pardoning grace to fallen believers; renewed strength to oppose sin, exercise grace, discharge duty, and bear up under temptations, and deliverance out of them; perseverance in faith and Holiness, and eternal glorification; and he intercedes for these things; not for all the world, but for all the elect, even though transgressors; and he is very fit for this work, as the following verse shows; he is the one and only Mediator; and he is a very prevalent intercessor, he always succeeds; and he does this work readily, willingly, cheerfully, and freely; and all this proves him to be able to save; for though the impetration of salvation is by his death, the application of it is owing to his interceding life; had he died and not lived again, he could not have saved to the uttermost; his life is the security of his people’s, and he lives for them, and as their representative; the blessed, effects of which they constantly enjoy.^[6]

Barnes comments on the intercession of Christ in this passage, in these words:

He constantly presents the merits of his death as a reason why we should be saved. The precise mode, however, in which he makes intercession in heaven for his people is not revealed. The general meaning is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavors to live a holy life; compare 1Jo 2:1. He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes; and is the pledge or security for us that the law shall be honored, and the justice and truth of God maintained, though we are saved. It is reasonable to presume that this is somehow by the presentation of the merits of his great sacrifice, and that that is the ground on which all this grace is obtained. As that is infinite, we need not fear that it will ever be exhausted.^[2]

Christ’s intercession is the reason we overcome sin and are able to stand in the battle against sin.

Christ the Returning Judge

See Christ the Judge above.

§5 The Lord Jesus, by his perfect obedience and sacrifice of himself

The Lord Jesus, by his perfect obedience and sacrifice of himself, 1 which he through the eternal Spirit once offered up unto God, 2 hath fully satisfied the justice of God, 3 procured reconciliation, 4 and purchased an everlasting inheritance in the kingdom of heaven, 5 for all those whom the Father hath given unto Him. 6
1. Rom. 5:18-19; Eph. 5:2
2. Heb. 9:14, 16; 10:10, 14
3. Rom. 3:25-26; Heb. 2:17; 1 John 2:2; 4:10
4. 2 Cor. 5:18-19; Col. 1:20-23
5. Heb. 9:15; Rev. 5:9-10
6. John 17:2

How did the Lord Jesus purchase an everlasting inheritance for all those whom the Father hath given unto Him (Heb. 9:15; Rev. 5:9-10)? By His perfect obedience and sacrifice of Himself (Rom. 5:6-10, 18-19). His perfect obedience refers to what theologians call the active obedience of Christ. This is His obedience to the law of God to provide our righteousness. Through faith in Chr...

1689 Baptist Confession Chapter 12: Of Adoption - Commentary

Simon Wartanian | 11,801 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

...s 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.” Just like God condescended to make a covenant with man (chapter 7:1), so likewise the Lord condescends and by grace gives us privileges that we actually do not deserve. It is by grace—something that we don’t deserve.

In and for Christ

The privilege of adoption is found only in the beloved Son of the Father–in the Lord Jesus Christ. We should not look anywhere else, but only in Christ through Whom adoption into God’s family is possible. Yes, there is indeed a sense in which all are children of God in that He has created them, but the Bible never focuses on that (Acts 17:26-27). The New Testament, again and again, speaks about our adoption into God’s family-centered in Jesus Christ our Lord. Paul says in Galatians 3:26 that it is in Christ that we are children of God. It is not that we simply are His creation, but we are children and we are adopted into God’s family in Christ and through faith. Thus, the faithless are not admitted into God’s family. This privilege is only in Christ and through faith. This is a blessed privilege in virtue of the Covenant of Grace and not the Covenant of Works in Adam for all men.

We are made children by regeneration. We are spiritually born of God and thus in this way and through Christ, we are rightly children of God. We are adopted and received as children through faith and regeneration (John 1:12-13). It was God’s purpose even before the foundation of the world that we would be welcomed into His family through Christ (Eph. 1:5). God predestined us for the grace and privilege of adoption. God elected us so that we would be His children for the glory of His holy Name and the praise of His grace. It was God’s purpose that we would be redeemed and cleansed from sin so that we would be adopted into His fold through Christ (Gal. 4:4-5). Through Christ we are made heirs of God’s promises, we are made true children of Abraham through...