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1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 29,766 views | 38,282 words | 3:19:22 hours | 06 March 2015 23:00

... Frame, Systematic Theology: An Introduction to Christian Belief (Phillipsburg, NJ: P&R Publishing, 2014), p. 1033.

^ Dever, The Church. p. 13.

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

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

^ Catechism of the Catholic Church: With Modifications From The Editio Typica. (Double Day; 2nd edition, 2003). p. 254.

^ Is the pope the Vicar of Christ? (GotQuestions.org).

^ Polity. (Webster Dictionary 1828).

^ Mark Dever and Jonathan Leeman in Baptist Foundations. The preface, under the heading “Heeding Scripture.”

^ Dagg, Church Order. p. 75.

^ Strong, Systematic Theology. p. 890.

^ Dagg, Church Order. p. 79.

^ Dever, The Church. p. 40. Footnote references were moved to the square brackets.

^ Strong, Systematic Theology. p. 897.

^ Benjamin Keach. Glory of a True Church. (Pensacola, Florida: Chapel Library, 2018, originally 1679). pp. 6-7. Available at Chapel Library.

^ Ibid., p. 23.

^ Dagg, Church Order. p. 95.

^ Mark Dever. A Display of God’s Glory. (9Marks). p. 75.

^ Frame, Systematic Theology. p. 1027.

^ Dever, God’s Glory.

^ Dever, The Chruch. p. 47.

^ Dagg, Church Order. p. 88.

^ Dever, God’s Glory. pp. 53-54.

^ John Hammett as cited in Wellums, “The Biblical and Theological Case for Congregationalism” in Baptist Foundations. Chapter 2.

^ Jonathan Leeman. A Church and Churches: Independence. (9Marks, 2013).

^ Strong, Systematic Theology. p. 892.

^ Wellums in Baptist Foundations. Chapter 2.

^ Cited in ibid.

a, b Dagg, Church Order. p. 131.

^ Grudem, Systematic Theology. p. 927.

^ Waldron, Exposition of 1689. p. 398.

^ Dagg, Church Order. p. 83.

^ Strong, Systematic Theology. pp. 894-895. Scriptural references were placed between brackets instead of taking the space to cite them.

^ Waldron, Exposition of 1689. p. 399.

^ Strong, Systematic Theology. pp. 914-915. Words within the square brackets are mine.

^ Keach, True Church. pp. 5-6.

^ William D. Mounce. διάκονος

^ Keach, True Church. p. 7.

^ Dever, The Church. p. 135. Italics are his.

^ Abbott-Smith’s Manual Greek Lexicon of the New Testament. Retrieved from TheWord Bible Software. See reference for the Strong’s number.

^ The Holy Bible: English Standard Version: The ESV Study Bible. Wheaton, IL: Crossway Bibles (2008). p. 2329.

a, b Grudem, Systematic Theology. p. 917.

^ Benjamin L. Merkle, “The Biblical Qualifications for Elders” in Baptist Foundations. Chapter 13.

^ Nehemiah Coxe. Biblical Elders and Deacons. (Chapel Library, 2015, originally 1681). p. 12.

^ ESV Study Bible, p. 2330.

^ Charles J. Ellicott. Commentary For English Readers. Taken from the TheWord Bible Software. In loc.

^ Joseph Henry Thayer’s Greek Definitions. Taken from the TheWord Bible Software. G4368.

^ Benjamin L. Merkle, “The Biblical Role of Elders” in Baptist Foundations. Chapter 14.

^ John Hammett, “The Way and Who of Church Membership” in Baptist Foundations. Chapter 8.

^ Dever, The Church. p. 152.

^ Scriptural references were supplied by Jonathan Leeman. A Church and Churches: Integration. (9Marks, 2013). Can also be found in Baptist Foundations, chapter 19.

^ Strong, Systematic Theology. p. 898.

^ Waldron, Exposition of 1689. pp. 410-411.

......

A Review of RC Sproul's Willing to Believe & Thoughts on Free Will

Simon Wartanian | 8,384 views | 3,709 words | 0:19:03 hours | 22 February 2015 00:23

RC Sproul Willing To Believe The Controversy Over Free Will Free Will Predestination Election Sovereignty Compatibilism Calvinism Arminianism Pelagianism Semi-Pelagianism Augustine Martin Luther John Calvin Jonathan Edwards Book Review

...y’re certain to happen.

One last thing about Luther, he didn’t like the term “free will.” He thought that it gave men a wrong notion of human freedom, what people often think when they say free will is the ability to do both the good and the bad. This Luther rejected. I also think that the term free will, if used it must be used with qualification. Perhaps moral agency or moral responsibility is a better term.

John Calvin

Now we come to the giant himself, whose name is mostly associated in the free will and predestination debate: John Calvin. RC observes that Calvin taught nothing that Luther did not about free will.

Calvin believed that free will meant the ability to freely choose without compulsion. He’s in line with the Augustinians before him. He, like Luther had a distaste for the term “free will” and thought it a too high and lofty title for the reality. Because he believed that the will is determined by the nature of man, as sinful man can only sin because that is all that he desires, therefore to call it free is too high and lofty. Surely man has a desire for the good, but it’s not the good that is defined by God. Everyone wants a happy family, a good house and wants to be helpful to others, but not in the manner that God has prescribed. We want worldly good, but without the Spirit of grace we are unwilling to will spiritual good. We have no desire for God.

Calvin further taught that the Fall had also a huge effect on our intellect, he taught the noetic effects of the Fall. It’s not only that we die and are alienated from God because of the Fall, but that the Fall of Adam had a huge impact on our thinking. To be sure, unbelievers can think correctly and invent great things, but we do not always think correctly or learn easily as that would’ve been had not man fallen. That’s why the revelation of God about Himself is necessary for us.

Calvin taught that we sin freely, yet by necessity. He distinguished between moral and natural necessity as would Jonathan Edwards later clearly did. Moral necessity concerns the nature of the agent, for example God is necessarily good, He cannot be otherwise than good and holy. Man, after the Fall has been taken captive to sin and is a slave of sin and sins because he wills nothing but sin. People are quick to object by saying “that makes people robots and they cannot be held responsible,” but they’re not consistent in not ascribing glory to God. God is by necessity good and holy and we praise Him for that because He is good and cannot be bad or sin. But who would dare say that God is therefore not free? Are choices are determined by our desires. If our desires are evil we will make evil choices, if our desires are good we will make good choices. In Calvin’s words “Therefore, if the free will of God in doing good is not impeded, because he necessarily must do good; if the devil, who can do nothing but evil, nevertheless sins voluntarily; can it be said that man sins less voluntarily because he is under a necessity of sinning? This necessity is uniformly proclaimed by Augustine, who, even when pressed by the invidious cavil of Celestius, hesitated not to assert it in the following terms: “Man through liberty became a sinner, but corruption, ensuing as the penalty, has converted liberty into necessity” (August. lib. de Perf. Justin). Whenever mention is made of the subject, he hesitates not to speak in this way of the necessary bondage of sin (August. de Nature et Gratia, et a...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 16,146 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

...js">^ Ibid., p. 532.

^ Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). Chapter 38, p. 746.

^ Berkhof, Systematic Theology. p. 532.

a, b, c John Calvin. Commentaries. Taken from the TheWord Bible Software. In loc.

a, b, c, d, e, f, g, h Albert Barnes’ Notes on the Bible. Taken from the TheWord Bible Software. In loc.

^ Joseph Benson. Commentary on the Old and New Testaments. Taken from the TheWord Bible Software. In loc.

a, b, c Jamieson, Fausset, Brown. Commentary Critical and Explanatory on the Whole Bible (Abridged). Taken from the TheWord Bible Software. In loc.

a, b The Cambridge Bible for Schools and Colleges. Edited by J. J. S. Perowne. Taken from the TheWord Bible Software. In loc.

^ James P. Boyce. Abstract of Systematic Theology. (Hanford, CA: Den Dulk Christian Foundation. 2000, originally 1887). p. 411. Also found online here.

^ John M. Frame. Systematic Theology: An Introduction to Christian Belief. (Phillipsburg, NJ: P&R Publishing, 2014). p. 986.

^ A. H. Strong. Systematic Theology: A Compendium Designed For The Use Of Theological Students. (London: Pickering & Inglis, 1970. Originally, 1907). p. 869.

^ Berkhof, Systematic Theology. p. 532.

^ Ibid., p. 536.

^ Frame, Systematic Theology. p. 987.

^ Boyce, Abstract. p. 415.

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

a, b Adam Clarke. Commentary And Critical Notes On The Bible. Taken from the TheWord Bible Software. In loc.

^ Boyce, Abstract. p. 412.

^ Frame, Systematic Theology. p. 988.

^ Grudem, Systematic Theology. p. 755.

^ Frame, Systematic Theology. pp. 989-992.

^ Robert L. Dabney. Systematic Theology. (Edinburgh: Banner of Truth Trust, 1985, originally 1871). pp. 665-666.

^ Boyce, Abstract. pp. 418-421.

^ Berkhof, Systematic Theology. pp. 535-536.

^ Strong, Systematic Theology. p. 874.

^ J. L. Dagg. A Manual of Theology. (Harrisonburg, VA: Sprinkle Pub. 2009, originally 1857). p. 286.

^ Boyce, Abstract. pp. 418-419.

a, b Dabney, Systematic Theology. p. 666.

^ Dagg, Manual. pp. 286-287.

^ Grudem, Systematic Theology. p. 747.

^ Charles J. Ellicott. Commentary For English Readers. Taken from the TheWord Bible Software. In loc.

^ Berkhof, Systematic Theology. p. 533.

^ Dabney, Systematic Theology. p. 663.

^ Grudem, Systematic Theology. p. 756.

^ Ibid., p. 749.

^ Berkhof, Systematic Theology. pp. 534-535.

...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 20,711 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

...nbsp;over the meaning of the phrase, ‘infants dying in infancy,’ are a bit more complicated. In the Westminster Confession the word ‘elect’ is present, while it is deleted in the 1689 Confession. Its deletion does not, however, materially change the meaning of the phrase. The phrase, ‘infants dying in infancy,’ does not assert that only some infants dying in infancy are saved. It does not exclude that possibility, but it does not assert it. It does assert that at least some infants dying in infancy are saved. That is all that it necessarily asserts.”

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

a, b, c Albert Barnes’ Notes on the Bible. Taken from the TheWord Bible Software. In loc.

^ Joseph Henry Thayer’s Greek Definitions. Taken from the TheWord Bible Software. See reference for the Strong’s number.

^ Albert Mohler - The Salvation of the ‘Little Ones’: Do Infants who Die Go to Heaven?

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

^ John MacArthur. Safe In the Arms of God. (Nashville, TN: Thomas Nelson 2003). pp. 37-38.

^ Ibid., p. 80.

...

Hebrews 6:4-6, Apostasy and Calvinism

Simon Wartanian | 15,645 views | 11,271 words | 0:59:55 hours | 15 May 2016 15:27

Hebrews 6 Apostasy Perseverance Of The Saints Reformed Theology Calvinism Falling Away From Grace

...of the Saints, therefore this passage cannot be describing the actual apostasy of a regenerate believer totally from the faith. It may be a warning about true believers, it may be hypothetical, but what it cannot be is say that some true and regenerate believers will in fact fall away completely from the faith. I have argued that even in the book of Hebrews itself, the doctrine of Perseverance and the perfection of the work of Christ on behalf of the elect is taught. I have consulted the following articles and commentaries and will cite from some of them freely in the following discussion:

The passage does not say that regenerate believers apostatize:

John Calvin. Commentaries. Taken from the TheWord Bible Software. Hebrews 6:4-9. Can also be found at here.
John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. Hebrews 6:4-9. Can also be read at here.
Arthur W. Pink. Exposition of Hebrews. Taken from the TheWord Bible Software. Chapters 24-27. His commentary on Hebrews 6 can be found here.
Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). Chapter 40.
John M. Frame. Systematic Theology: An Introduction to Christian Belief. (Phillipsburg, NJ: P&R Publishing, 2014). Chapter 44.
J. Ligon Duncan III – Falling Away? (Sermon)
Mathew Poole - English Annotations on the Holy Bible. Commentary on Hebrews 6, here.
William Burkitt – Expository Notes with Practical Observations on the New Testament. Commentary on Hebrews 6, here.
Albert Barnes - Notes on the New Testament. Commentary on Hebrews 6, here. He accepts that the descriptions describe a true Christian, but rejects that it is possible for a true Christian to apostatize.
Robert Jamieson, Andrew Robert Fausset, David Brown – Commentary Critical and Explanatory on the Whole Bible. Commentary on Hebrews 6, here.
Matthew Henry – Complete Commentary on the Bible. Commentary on Hebrews 6, here.
Bob Utley – You Can Understand The Bible (Not that explicit). Commentary on Hebrews 6, here and here.
John Owen – Exposition of Hebrews. Commentary on Hebrews 6, here.
Steven J. Cole – Lesson 17: When Repentance Becomes Impossible (Hebrews 6:4-8).

The passage describes regenerate believers who have fallen away:

Adam Clarke
James Burton Coffman
Charles John Ellicott (Not very explicit)
John Trapp (Not very explicit)
Thomas Coke
Daniel Whedon
David Guzik
Greek Testament Critical Exegetical Commentary (Too technical)

I have collected some commentaries, articles, and sermons on this passage in a document which you can download (it does not include all the commentaries listed above).

I believe that the passage speaks of false believers and warns about those who have sat under the preaching of the Word of God, the manifestation of the Spirit’s work and who themselves have professed to belong to Christ, that they will perish eternally without the possibility of true repentance. That the description is not definitive proof that those spoken of are true believers, yet the analogy in vv. 7-8 moves us to say that those spoken of were unbelievers from the start.

I don’t claim that by me consulting articles and commentaries on this passage that I will have an answer to every question on this passage, but what I do want to claim is that there are interpretations which are credible and do not force us to deny other biblical doctrines (i.e., the Perseverance of the Saints).

I do want to stress th...

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

Simon Wartanian | 15,793 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

...love abides in God, and God abides in him. 17 By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. 18 There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.

Since we know that God loves us, His people, therefore, we should have no fear of the judgment, but rather we should have “confidence for the day of judgment”. John Calvin noted on v. 17, saying:

It is, however, an invaluable benefit, that we can dare boldly to stand before God. By nature, indeed, we dread the presence of God, and that justly; for, as he is the Judge of the world, and our sins hold us guilty, death and hell must come to our minds whenever we think of God. Hence is that dread which I have mentioned, which makes men shun God as much as they can. But John says that the faithful do not fear, when mention is made to them of the last judgment, but that on the contrary they go to God’s tribunal confidently and cheerfully, because they are assured of his paternal love. Every one, then, has made so much proficiency in faith, as he is well prepared in his mind to look forward to the day of judgment.^[3]

This “confidence” and “boldness” which we have for the Day of Judgment, a day naturally to be dreaded, especially when we know how sinful we are, is based only upon the love of God demonstrated for us in the cross. We do not fear the Day of Judgment, because, says John, fear has to do with punishment and in that scheme, love does not work. John taught us that our sins were washed away by the blood of Christ, and therefore, the punishment for sins was was delivered to God (1 John 1:7-2:2). Therefore, Christians have nothing to dread. The wicked, Scripture declares, “will not stand in the judgment” (Ps. 1:5). Their position and their condition at the Last Judgment is utterly different. The wicked will be in pain and will be in full dread of the everlasting judgment ahead of them, while the righteous have nothing to fear. John Gill notes on 1 John 4:17:

the future judgment, which, though it will be very awful and solemn, Christ the Judge will appear with great majesty and glory, and all men will stand before him, and the books will be opened, and the judgment will proceed with great strictness and justice, and will issue in the everlasting perdition of devils and wicked men, yet the saints will have boldness in it: while evil men and devils tremble at the thoughts of it now, they [the saints] rejoice and are glad; they love it, look for it, long for it, and hasten to it; and will stand fearless, and without the least dread, while others will flee to the rocks, and into the holes of the earth; and they will use freedom of speech with Christ, as the word here signifies; they will sing his new song, and ascribe the glory of their salvation to him, and express their praises of him, and love to him, then and to all eternity...^[2]

Then there is the question related to the bad works of believers: will they be judged? Will they be brought into judgment? It seems to me that they will, in fact, be brought into judgment (1 Cor. 4:5). 1 Corinthians 3:12-15 speaks about our works being revealed on the Day of Christ’s coming and our works tested by fire. The passage, though, clearly states that this has nothing to do with our salvation (“though he himself will be saved, but only as through fire”). Wel...

1689 Baptist Confession Chapter 18: Of the Assurance of Grace and Salvation - Commentary

Simon Wartanian | 13,582 views | 7,284 words | 0:38:12 hours | 05 March 2015 19:23

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Assurance Of Grace And Salvation Assurance Of Salvation Eternal Security Perseverance Of The Saints Assurance Of Heaven

... able to know that God is our Father and seek to understand what that means.

3. The Holy Spirit in us bears testimony along with our own human spirit that we indeed belong to God. We ourselves are not sufficient witnesses of this and this is why the Spirit gives us assurance of our adoption and inclusion into God’s family, and thereby we have the assurance of salvation. Our spirit bears testimony in the sense that we ask ourselves about where all our confidence and hope is placed, is it upon ourselves or upon the work of Christ? What is our sole hope in life and death? But if it was not the Spirit at the same time testifying to us, then we would not able to have any assurance. John Calvin wrote:

...Paul means, that the Spirit of God gives us such a testimony, that when he is our guide and teacher, our spirit is made assured of the adoption of God: for our mind of its own self, without the preceding testimony of the Spirit, could not convey to us this assurance. There is also here an explanation of the former verse; for when the Spirit testifies to us, that we are the children of God, he at the same time pours into our hearts such confidence, that we venture to call God our Father. And doubtless, since the confidence of the heart alone opens our mouth, except the Spirit testifies to our heart respecting the paternal love of God, our tongues would be dumb, so that they could utter no prayers. For we must ever hold fast this principle, — that we do not rightly pray to God, unless we are surely persuaded in our hearts, that he is our Father, when we so call him with our lips. To this there is a corresponding part, — that our faith has no true evidence, except we call upon God. It is not then without reason that Paul, bringing us to this test, shows that it then only appears how truly any one believes, when they who have embraced the promise of grace, exercise themselves in prayers.^[3]

This infallible assurance, rather than leading us to arrogance, leads us to humility; rather than leading us to sin, it leads us to holiness. The saint of God who has this blessed assurance does not need to be taught in this because he knows that he has no reason to be arrogant because this blessed assurance is a gift from God granted to Him and is not based on anything in himself. The saint of God has the Spirit of God in himself, Who wages war against the flesh and therefore, cannot live in continual sin (Gal. 5:17ff; c.f. 1 John 3:9). He will rather be led to a life of holiness because of the great display of grace from God toward him whereby he will seek to preach this amazing gospel to others so that they too may come to know God and have this unshakable peace, which is founded upon Christ the Victor.

§3 This infallible assurance doth not so belong to the essence of faith

This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; 1 yet being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of means, attain thereunto: 2 and therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it fr...

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

Simon Wartanian | 16,635 views | 13,619 words | 1:11:21 hours | 06 March 2015 23:22

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 30 Sacrament Ordinance Lord's Supper Table Of The Lord Communion Eucharist Transubstantiation Roman Catholicism Idolatry Means Of Grace

.... We must guard the Lord’s Table and not allow the unclean to approach it.

For they who partake of the Lord’s Supper who are unbelieving and are in sin, eat and drink judgment upon themselves (1 Cor. 11:29). This is what the apostle teaches. Those who regard the Lord’s Supper as common and partake of it while they’re in sin, sin against the Savior and are made subjects of God’s terrible judgment. The reason is that this is a solemn ordinance for the disciples of Christ alone. Moreover, the elements of bread and wine symbolize the Lord’s body and blood, therefore, the one who partakes unworthily of the Supper, insults Christ Himself (1 Cor. 11:27). John Calvin comments on v. 27 that:

To eat unworthily, then, is to pervert the pure and right use of it by our abuse of it. Hence there are various degrees of this unworthiness, so to speak; and some offend more grievously, others less so. Some fornicator, perhaps, or perjurer, or drunkard, or cheat, (1Co 5:11,) intrudes himself without repentance. As such downright contempt is a token of wanton insult against Christ, there can be no doubt that such a person, whoever he is, receives the Supper to his own destruction...As, then, there are various degrees of unworthy participation, so the Lord punishes some more slightly; on others he inflicts severer punishment.^[25]

Matthew Poole comments on v. 27 in the words:

Shall be guilty of the body and blood of the Lord; shall incur the guilt of the profanation of this sacred institution; for an abuse offered to a sign, reacheth to that of which it is a sign; as the abuse of a king’s seal, or picture, is justly accounted an abuse of the king himself, whose seal and picture it is. Some carry it higher; he shall be punished, as if he had crucified Christ, the profanation of Christ’s ordinance reflecting upon Christ himself.^[26]

Philip Schaff writes, ‘to eat and drink at the Lord’s Table as at a common meal (for that is the case supposed) is certainly to put an affront upon the body and blood of Christ; and since, in the Epistle to the Hebrews (Heb 10:29), those who “sin wilfully after having received the knowledge of the truth,” are said to “count the blood of the covenant a common thing” (i.e. nothing differing from other blood), the two expressions seem so entirely akin, in the general conception intended by them, that there seems no good reason for shrinking from this as the idea in view.’^[27]They regard that which is holy as common and thus bring the judgment of God upon themselves. Therefore, those who are unbelievers and living in sin, should not be admitted to the Lord’s Supper. The cup and bread should be withheld from them, lest the ordinance of the Lord be defiled, and lest they eat and drink destruction upon themselves.

Those Worthy Of The Lord’s Table

Those who are worthy to come to the Lord’s Table are exactly those who know themselves as unworthy sinners in need of grace. They do not have a pretense of righteousness that is their own but hope only in Christ. They are those who have experienced regenerating grace and know Christ the Lord. They are those who have an understanding of what this ordinance signifies. They are those who profess to be people for whom Christ died. They are those for whose sake Christ’s body was broken and His blood shed. They are not perfect. They fall every day. They are not sinless, rather they struggle with their sin and want to win against their remaining corruption. They want to seek the aid...

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

Simon Wartanian | 16,130 views | 8,593 words | 0:44:49 hours | 05 March 2015 18:55

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 15 Chapters Fifteen Restoration Repentance Salvation Faith

...ntance leading to a knowledge of the truth”. Repentance is thus something that is dependent on and given by God. It is not something that we simply make ourselves do. It does not originate with us, as is the case with faith also. We are given faith and repentance by God and we exercise His gifts. God does not believe and repent for us, but we do believe and repent. Notice also that Paul says that God “may perhaps” grant repentance which leads the opponents of the gospel to the truth. Thereby, Paul makes their salvation (which is referred to by “knowledge of the truth”) totally dependent on “perhaps” God willing to grant them repentance. According to John Calvin, God granting repentance gives us hope and confidence:

Since the conversion of a man is in the hand of God, who knows whether they who today appear to be unteachable shall be suddenly changed by the power of God, into other men? Thus, whoever shall consider that repentance is the gift and work of God, will cherish more earnest hope, and, encouraged by this confidence, will bestow more toil and exertion for the instruction of rebels. We should view it thus, that our duty is, to be employed in sowing and watering, and, while we do this, we must look for the increase from God. (1Co 3:6.) Our labors and exertions are thus of no advantage in themselves; and yet, through the grace of God, they are not fruitless.^[7]

In Acts 5:31 we read that Christ was exalted “to give repentance to Israel and forgiveness of sins.” From Acts 3:19, we see that the forgiveness of sins is dependent and connected with repentance and therefore, I understand Acts 5:31 to teach that Christ the Lord saves and forgives sins by giving repentance and faith (which we here argued for as well). Another text is Acts 11:18 wherein the Jewish believers upon hearing about the work of God declare that “Then to the Gentiles also God has granted repentance that leads to life.” This repentance that God gives His people is not because they deserve it. It is given to them by grace as a gift and it leads to life eternal—it leads to a life pleasing in the sight of God. This also proves the unity of Jew and Gentile in Christ in that they both are granted the same thing—repentance leading to life. Jamieson, Fausset, and Brown observe:

To “grant repentance unto life”—that is, “such as issues in life” (compare 2Co 7:10, “repentance unto salvation”)—is more than to be willing to pardon upon repentance [GROTIUS]. The case of Cornelius is so manifestly one of grace reigning in every stage of his religious history, that we can hardly doubt that this was just the feature of it which they meant here to express. And this is the grace that reigns in every conversion.^[8]

Now let us look at the different aspects of repentance as described in the Confession.

Marks of True Repentance

What distinguishes true repentance from worldly repentance? The Confession answers with the following marks.

We Are Aware Of Our Sins

One of the ministries of the Holy Spirit in this world is to convict us of sin (John 16:8). That means that the Holy Spirit will show us our sins. He will make us uncomfortable with our sins. He will bring us to a realization that it is wrong and an offense to God. The Greek word ἐλέγχω (elegcho, G1651) means “to convict, refute, confute” and “to call to account, show one his fault, demand an explanation”^[5]. The ministry of the Holy Spirit will make us aware of our sins and make us uncomfortable with it.

I’v...

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

Simon Wartanian | 13,588 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

...am+waldron">Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.

a, b Robert Shaw. The Reformed Faith: An Exposition Of The Westminster Confession Of Faith. Chapter 20.

a, b John Calvin. Commentaries. Taken from the TheWord Bible Software. In loc.

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

^ Stu Johnston. The London Baptist Confession of Faith | Exposition of Chapter 21. Herald of Grace.

a, b Albert Barnes. Barnes’ New Testament Notes. Taken from the TheWord Bible Software. In loc.

^ Sam E. Waldron. A Modern Exposition Of The 1689 Baptist Confession Of Faith. (Darlington: Evangelical Press, 2013). pp. 319-320.

^ Matthew Henry. Commentary On The Whole Bible (Full). By default in The Word. Taken from the TheWord Bible Software. In loc.

^ John F. MacArthur. Slave: The Hidden Truth About Your Identity In Christ. (Nashville: Thomas Nelson. 2010). pp. 16-17. The PDF may be freely acquired from here http://www.nelsonfree.com/slave.

^ Waldron, Exposition of the 1689. p. 323.

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