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

Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these:

OF THE OLD TESTAMENT	OF THE NEW TESTAMENT
Genesis	Matthew
Exodus	Mark
Leviticus	Luke
Numbers	John
Deuteronomy	Paul’s Epistle to the Romans
Joshua	I Corinthians & II Corinthians
Judges	Galatians
Ruth	Ephesians
I Samuel & II Samuel	Philippians
I Kings & II Kings	Colossians
I Chronicles, II Chronicles	I Thessalonians & II Thessalonians
Ezra	I Timothy & II Timothy
Nehemiah	To Titus
Esther	To Philemon
Job	The Epistle to the Hebrews
Psalms	Epistle of James
Proverbs	The first and second Epistles of Peter
Ecclesiastes	T...

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

Simon Wartanian | 17,253 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

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

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

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

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

We simply think of Saul of Tarsus and his dramatic conversion on the road to Damascus. In the sight of the religious Jews, his way of life was blameless (Phil. 3:4-6). But in the sight of God, he was a wicked man who was persecuting Him (Acts 9:4). As a persecutor of the Church, it was understandable that the saints had difficulty in believing that the wicked persecutor has been saved and now is a saint. His wicked life was turned upside down by God and he saw that his righteousness through the law was worthless. When the Lord saved him, He gave him “repentance unto life”; a beautiful phrase coming from Acts 11:18 which means that repentance is necessary, and in fact, it leads to true life in Christ.

The paragraph does not mean that only those who are “at riper years” and are manifestly wicked are granted repentance, rather the point is, if these people are called by God, anyone and everyone should repent and turn to God. As Dr. Waldron also notes, this paragraph is written against those who would say that only if you had a dramatic experience of repentance, you are saved. There is no question that the Philippian jailer and Paul had a dramatic experience, but countless millions have not had a dramatic experience, yet they have repented, been saved and walked since then in a life characterized by repentance from sin. Jeremy Walker explains the sense of this paragraph:

The first paragraph does not mean that only old sinners who have lived for many years in gross or scandalous sins (such as those indicated in Titus 3.3) need to repent, nor that you need to be a gross sinner in order to be sorry for sin; all people are sinners by nature and by deed, and all need to repent of their sins...The first [paragraph] deals with men and women who have spent many years of their life dead in trespasses and sins (sometimes terrible and vile sins) before being converted. Examples include: Manasseh, the king of Judah who even went so far as to sacrifice his children to ido...

Romans 5:18-19, 'justification and life for all men'

Simon Wartanian | 11,010 views | 1,146 words | 0:06:04 hours | 28 March 2014 21:08

Calvinism Election Predestination Mercy Sovereignty Limited Atonement John Gill ESV Study Bible John MacArthur Reformation ESV Study Bible Federal Headship

...

Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to Justification and life for all men. 19 For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. Romans 5:18-19 (ESV)

(For a recent defense of this see here.)

This to me seems a pretty simply one, but it’s going to be troublesome if people only quote verse 18 and you’re not aware of verse 19 which clarifies verse 18.

Adam	Christ
One trespass led to condemnation for “*all*”	One act of righteousness leads to Justification and life for “*all*”
One disobedience leads to “*the many*” made sinners	One obedience leads to the Justification of “*the* *many*”

Throughout the discussion in Romans 5 the Apostle groups humanity into to groups: they’re either in Adam or in Christ.

All those outside of Christ are in Adam, they are his natural children and have inherited the sinful nature from their father Adam, who is the root of the human tree. He was the representative of all the human race in the Garden.

But by the grace of God, we have another Federal Head, namely our precious Lord Jesus, who stood in the stead of His people (Matt 1:21; 2 Co 5:21; Tit 2:14, Jn 10:15, etc..).

Not all the human race is in Him, but only those who believe in Him. All those who do not believe remain in Adam.

It is clear from contrasting verses 18 and 19 (and Romans 5 in general) that Paul does not see the whole human race as justified because of Christ, as that would contradict the idea of Hell and what was said before chapter 5, especially Romans 1-2 and what is in this chapter: Romans 5:12, 14, 16-17.

Commentaries

The ESV Study Bible explains: [1]

Rom. 5:18 The one trespass of Adam, as the covenantal head of the human race, brought condemnation and guilt to all people. In a similar way, Christ’s one act of righteousness (either his death as such or his whole life of perfect obedience, including his death) grants righteousness and life to all who belong to him. for all men. Some interpreters have advocated universalism (the view that all will be saved) based on these verses. But Paul makes it plain in this context that only those who “receive” (v. 17) God’s gift belong to Christ (see also 1:16–5:11, which indicates that only those who have faith will be justified). The wording “as … so” shows that Paul’s focus is not on the number in each group but on the method of either sin or righteousness being passed from the representative leader to the whole group: the first “all men” refers to all who are in Adam (every human being), while the second “all men” refers to all believers, to all who are “in Christ.” On the translation “men,” see note on 5:12.

...

1689 Baptist Confession Chapter 22: Of Religious Worship and the Sabbath Day - Commentary

Simon Wartanian | 38,761 views | 73,377 words | 6:24:05 hours | 06 March 2015 19:29

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 22 Christian Sabbath Sabbath The Lord's Day Fourth Commandment Day Of Worship Day Of Rest Sunday Religious Worship Church

... gives a reason for something. The reason and the basis is found in the fact that the LORD Himself worked six days and then rested on the seventh, therefore, His people are to follow His pattern. He created in six days so that He would provide a pattern for man to follow. The words of v. 11b are borrowed from Genesis 2:3. Dr. Robert Martin observes that

the causal conjunction “for” (כִּ֣י, because) and the inferential expression “therefore” (עַל־כֵּ֗ן) connect the commandment of vv. 8-10 to its rationale and Justification in vs. 11. The pattern of six days labor followed by one day of rest is “because” of the pattern of God’s own behavior in creating the heavens and the earth. For this reason (“therefore,” i.e., by virtue of his example, as a logical consequence), Jehovah blessed and sanctified the day…^[53]

It is to be observed that He tells them to “remember” the Sabbath which the Creator observed. B.B. Warfield notes that “We may learn from it also that Israel was a people to whom the Sabbath was already known, and which needed not to be informed, but only to be reminded of it”.[52] That the Sabbath was known prior to Sinai is evident from Exodus 16 (see below). They are to look at the Creator’s work pattern and copy that. They are to follow in His footsteps in their work and rest. Francis Nigel Lee observes the following on the creative reason for the Sabbath as it is found in the Fourth Commandment:

The creative reason (Ex. 20:11): “For in six days the Lord made heavenand earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it”. This conclusively proves the supralapsarian [prior to the Fall] Edenic institution of the sabbath for all men, whether believers or not. All are obliged to observe it as a result of their involvement in the universal Adamic covenant of works, Mark 2:27.^[54]

Mark 2:27-28

This truth is not confined to the Old Testament but finds support also on the lips of our Lord Jesus. In fact, this passage primarily is what convinced me that the Sabbath could not have been abrogated!

Mark 2:27-28 And he said to them, “The Sabbath was made for man, not man for the Sabbath. 28 So the Son of Man is lord even of the Sabbath.”

The Sabbath is Christ’s. It belongs to Him. He exercises lordship over it. By this statement, the Lord makes a claim for deity. For Who is the Lord of the Sabbath but Yahweh? But we will not concern ourselves here with the deity of our blessed Lord, but as to what it means that He is the Lord of the Sabbath. The meaning I believe is, “that as he appointed the Sabbath, so he best knew how to interpret his own law.”^[43] It is His day. The Pharisees were accusing Him and His disciples of breaking the Sabbath. But the Lord here asserts lordship over that day and vindicates what His disciples were doing. They were accusing Him and His disciples of breaking the Sabbath, but over against their accusation, the Lord Jesus asserts His lordship over the day which they claim to venerate. The Lord Jesus here says nothing negative about the Sabbath. In fact, in all of His holy ministry, there is not a hint of any negativity about the Sabbath. As J.C. Ryle observes:

I find Him speaking eleven times on the subject of the Sabbath, but it is always to correct the superstitious additions which the Pharisees had made to the Law of Moses about observing it, and never to deny the holiness of the day.

He adds, against those w...

1689 Baptist Confession Chapter 16: Of Good Works - Commentary

Simon Wartanian | 13,995 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

...God and the Lord Jesus Christ.

We see again that Paul connects works and faith here, not as a means of salvation, but that a living faith will produce works through which God will be glorified. Furthermore, we see that it is God Who equips us and enables us to do those things which are pleasing in His sight and which are for His glory. The only thing that counts is “faith working through love” (Gal 5:6).

We also know of James’ discussion of faith and works in James 2. There James argues that a faith that does not produce works is dead and it cannot justify. A true faith will produce works that will display and confirm the person’s Justification. See here for our discussion of this passage as it relates to the doctrine of Justification by Faith Alone.

Performed To The Glory Of God

The purpose of all good works should be to display the glory of God. As image-bearers, we should seek to be witnesses of His goodness and kindness toward all. Numerous are the commands to do good works for God’s glory. The Lord Jesus teaches us the purpose of good works in Matthew 5:

Matt. 5:13-16 “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet. 14 “You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

The Lord Jesus begins by telling us that we are the salt of the earth. That means that the believers have a preserving and savoring effect on the world as salt does to earthly things. The eminent Bible commentator John Gill writes the following on this phrase:

Ye are the salt of the earth,.... This is to be understood of the disciples and apostles of Christ; who might be compared to “salt”, because of the savoury doctrines they preached; as all such are, which are agreeable to the Scriptures, and are of the evangelic kind, which are full of Christ, serve to exalt him, and to magnify the grace of God; and are suitable to the experiences of the saints, and are according to godliness, and tend to promote it: also because of their savoury lives and conversations; whereby they recommended, and gave sanction to the doctrines they preached, were examples to the saints, and checks upon wicked men.^[2]

We are not only the salt of the earth but also the light of the world. The believers have an important task in the world, indeed as some have said, the world stands for the sake of the elect. But what we also learn from v. 15 is that others benefit from the light, meaning other people than us should benefit from our works. Our light, which is our character, deeds and walk in the Lord, should move others to seek God and see God in us. Therefore, it is undoubtedly true that all good works should be done to the glory of God and that thereby the glory of God may be manifested to others.

The apostle Paul also says:

1 Cor. 10:31 So, whether you eat or drink, or whatever you do, do all to the glory of God.

Anything that we do in life should be done to the glory of God, whether it be good works or studying, or eating and drinking. We should do all things with thankfulness to God and to His honor and glory. In a passage mentioned above, we see ...

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

Simon Wartanian | 17,317 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

...saving. They need the gospel to escape the righteous judgment of God.

According To Works

The most difficult aspect of the judgment is the fact that we are judged by our works. That this is the case is evident from several biblical passages in both testaments, such as: Job 34:11; Psalm 62:12; Ecclesiastes 12:14; Jeremiah 17:10; 32:19; Matthew 16:27; 25:34-46; John 5:28-29; Romans 2:6; 14:10-12; 1 Corinthians 3:8; 4:3-4; 2 Corinthians 5:10; Galatians 6:7-8; Ephesians 6:8; Colossians 3:25; 2 Timothy 4:14; 1 Peter 1:17; Revelation 2:23; 20:12; 22:12. Does this mean that we are justified by our works? Not at all. Scripture is clear that salvation and Justification are by grace through faith (e.g., Eph. 2:8-9, see also here). Not only that, but our works are explicitly excluded from any part in salvation and Justification (Rom. 3:28; 4:6; Gal. 2:16).

Therefore, how should we understand these two biblical truths? For those who believe in the inerrancy of Scripture, the option cannot be that Paul or the other authors of Scripture are contradicting themselves, rather, it is what it is. The Bible teaches that we are justified by faith apart from our works, yet in the future, at the Last Judgment, we will be judged according to our works. Our works done in the body will determine either our eternal rewards or our eternal misery. The Lord Jesus teaches us that we will have to give an account even for our words (Matt. 12:36-37). Thoughts are also included. All wickedness gets born in the heart and starts from there until it gives birth to the deeds. Lust, which is something mental (i.e., not an external act as adultery is), is declared by our Lord to be a violation of the Law (Matt. 5:27-29). By this, we learn that not only our works and words but our thoughts also will be liable to judgment. Oh sinner, flee to Christ!

We saw above that God will judge us according to the light of the knowledge of His will which we possessed. We noted that Scripture speaks of “light” and “severe” beating to describe the degrees of punishment (Luke 12:47-48; 20:47; Matt. 11:21-24). There are also rewards for the righteous. In the Parable of the Ten Minas, the Lord Jesus gives the one servant who had made “ten minas more...authority over ten cities” (Luke 19:16-17). Then comes the one who had made “five minas” and he receives authority “over five cities” (Luke 19:18-19). On the other hand, there comes a wicked servant who is cast where he belongs, for he certainly did not belong to the Lord (Luke 19:20-27). We see in Jesus’ teaching that rewards will also be different in Heaven. Believers will be rewarded according to their works done in faith. John Gill beautifully comments on the words “Lord, your mina” (v. 16), saying:

This servant owns, that the gifts he had were Christ’s; he calls them, “thy pound”; and therefore did not glory in them as his own attainments, or, as if he had received them not; and ascribes the great increase, not to himself, but to the pound itself; to the gifts of Christ, as they were his, and as used by his grace and strength, and as blessed, and owned by him, to these purposes.^[2]

The rewards that the Lord will render His people are gracious because even our best works are stained with sin and therefore, do not merit any reward (Isa. 64:6). Yet because of His great love and grace, He will reward the works which He Himself, through His Spirit, worked in us, as though they were perfect because they’re washed with the blood of the ...

1689 Baptist Confession Chapter 27: Of the Communion of Saints

Simon Wartanian | 12,175 views | 4,813 words | 0:25:13 hours | 06 March 2015 23:08

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 27 Of The Communion Of Saints Fellowship Christian Love Union With Christ

... or with God, that is blasphemy. Rather, we become one with Him in spirit, love, and communion sharing in all those blessings which the Father has given to Christ. This union with Christ spans from eternity past to eternity future. What is then this union with Christ actually? Simply said, it is the application of Christ’s accomplished redemption for the elect in space and time. R. L. Dabney writes:

When made one with His Redeeming Head, then all the communicable graces of that Head begin to transfer themselves to him. Thus we find that each kind of benefit which makes up redemption is, in different parts of the Scripture, deduced from this union as their source; Justification, spiritual strength, life, resurrection of the body, good works, prayer and praise, sanctification, perseverance, etc., etc. Eph. 1:4, 6, 11, 13; Col. 1:24; Rom. 6:3-6, 8; Col. 2:10; Gal. 2:20; Phil. 3:9; John 15:1-5.^[2]

John Murray, in his Redemption: Accomplish and Applied, noted that in the Christian life “Nothing is more central or basic than union and communion with Christ.”^[3] Therefore, it should be beneficial to us to take the time and see what the Scriptures say about our union with the Savior. In the same place, Murray notes that union with Christ is not an aspect of the application of redemption as repentance, faith, effectual calling, but it “underlies every step of the application of redemption.”^[3] In all the steps of our salvation we have to do with our union with Christ. The whole process of salvation, from beginning to end, is the realization of our union with Christ. A. H. Strong defines union with Christ as “a union of life, in which the human spirit, while then most truly possessing its own individuality and personal distinctness, is interpenetrated and energized by the Spirit of Christ, is made inscrutably but indissolubly one with him, and so becomes a member and partaker of that regenerated, believing, and justified humanity of which he is the head.”^[4] Louis Berkhof defines it as “that intimate, vital, and spiritual union between Christ and His people, in virtue of which He is the source of their life and strength, of their blessedness and salvation.”^[5]

How This Union Is Spoken Of In Scripture

In the New Testament, especially in the Epistles of Paul, this blessed union with Christ is variously mentioned whether by pictures or by the words used. For instance, Paul says that “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit” (Eph. 2:20-22). In this analogy, we see the apostle comparing our union with Christ with a building and its stones. We are a temple, but we are a temple because we are in Christ Who is building us into a temple for God. This is similar to what is said by Peter in 1 Peter 2:4-5. In this passage and others like it, we see that our union with Christ is the foundation for our communion with the believers (paragraph 2). We are also described as members of a body and Christ being the Head (Eph. 3:6; 5:29-30; 1 Cor. 12:12-27; Col. 2:19).

R. L. Dabney gives a helpful summary of the images used by Scripture to illustrate this blessed union:

The nature of this union is to be deduced from a full comparison of all the representations by which the Word illustrates it. In one place it is described...

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

Simon Wartanian | 19,565 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

...the Garden. If he had passed the probation, all his posterity would have been counted as righteous and would have remained in that state. But because he failed, all his natural posterity fell in him and with him. Thereby even the cutest baby is born with a sinful nature and is dead in sin. This is best seen in Paul’s treatment of Federal Headship in Romans 5:

Rom. 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—

Rom. 5:18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to Justification and life for all men.

Sin entered into the world through the disobedience of one man, Adam. Through sin, the punishment of sin also entered into the world—death. In Adam, all sinned and thereby also came under the punishment of death. The “all sinned” in Romans 5:12c is not personal sin, but the sin of the representative, Adam. We all sinned because he sinned. His sin and trespass did not only lead to our death, but also to our judgment and condemnation. His sin brought both physical and spiritual death; natural and eternal death.

When sin entered into the world, separation came between man and God. Separation from all good, physical and spiritual death also, the second death, the death of all eternity and torment in Hell. Sin creates separation between the Creator and creature. The sin that is in us causes Him to grief and be angry with us and make His wrath abide on us (Gen. 6:5-6; John 3:36).

Isa. 59:2 but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear.

§3 Original Sin and Federal Headship

They being the root, and by God’s appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus set them free. 1
1. Rom. 5:12-19; 1 Cor. 15:21, 22, 45, 49; Ps 51:5; 58:3; Job 14:4; 15:14; Gen. 8:21; Prov. 22:15; Eph. 2:1-3; Rom. 6:20; Heb. 2:14, 15; 1 Thess. 1:10

They were not only the root, i.e., the first parents of all humans, but also by God’s appointment, standing in the room and stead of all mankind (Rom. 5:12-19). It was God Who decided that Adam be the federal head of all his descendants. This meant that whatever Adam did in the Covenant of Works (see chapter 7) counted for his descendants also. Since Adam disobeyed, all the curses of the Covenant came upon us, too. Thus, the guilt of sin was imputed (Rom. 5:12) to us and the corrupted nature conveyed by ordinary generation, i.e., procreation. Note especially the word ordinary, which excludes our Lord from being under Adam since His birth or generation was unordinary. From our first point of life we are sinful. We are conceived in sin. Conceived in and not by sin. We are by nature children of wrath (Eph. 2:3), not children of God. And we are subject to all the curses of God because of Adam’s law-breaking and our own sins against God and will remain so unless the Lord Jesus sets us free.

Here is the Confession’s full statement on the classic doctrine of Original Sin, or as Dr. Wayne Grudem suggests, Inherited Sin. We see that Adam and Eve, or mo...

1689 Baptist Confession Chapter 12: Of Adoption - Commentary

Simon Wartanian | 11,381 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

...3). 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.” 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 s...

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

Simon Wartanian | 14,532 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

...f Christ from sight, which is the sole basis of our salvation and assurance.

The apostle Paul writes:

Rom. 5:1-2 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. 2 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.

1. The apostle first of all concludes from the previous discussion that Justification by faith brings peace between man and God. Before this Justification we were enemies, but now we are friends. This peace has come to us solely through Christ and no other Mediator. It is through His death that we were saved and it is through Him that we go to the Father with Whom, through Jesus, we have peace. To have peace means to be at rest and not afraid. The peace we have is the “peace of God, which surpasses all understanding, [which] will guard [our] hearts and [our] minds in Christ Jesus” (Phil. 4:7). This peace, which we have by Justification through faith alone, is able to guard us completely and this peace is found in Christ alone. We have this peace from the moment of Justification and we may know that we have this peace and live knowing that we have this peace with God through our Savior.

2. Through Jesus and His sacrifice we have by faith access “into this grace in which we stand”. This speaks of the “state of grace”, as the Confession says, into which, we as believers find ourselves in. We have been saved by grace and translated from a state of wrath and condemnation to a state of grace and peace. This state of grace we are standing in is because of Christ and through faith, not because of our works and performance.

3. Lastly, based on all these things we “hope of the glory of God.” Here the apostle is speaking about the future and looking forward to the day that He will meet and see the glory of God. This hope is not wishful thinking, but rather this “hope does not put us to shame because God’s love has been poured into our hearts through the Holy Spirit who has been given to us” (Rom 5:5). Our hope is not based on ourselves, but rather it is based upon God’s work in us. We do not search for hope in ourselves, but rather we search for hope in the work of God in us. This hope is based on God’s promise and word, and we will not be put to shame because we rejoice in the hope of the glory of God. We are happy now in our hope that we will see God in the future. God’s love has been poured into our hearts through the Spirit and the apostle later says that the Spirit “bears witness with our spirit that we are children of God” (Rom. 8:16). This assurance is a gift of God to the believer and based on the work of God in the believer.

§2 An infallible assurance of faith founded on the blood and righteousness of Christ

This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope, but an infallible assurance of faith 1 founded on the blood and righteousness of Christ revealed in the Gospel; 2 and also upon the inward evidence of those graces of the Spirit unto which promises are made, 3 and on the testimony of the Spirit of adoption, witnessing with our spirits that we are the children of God; 4 and, as a fruit thereof, keeping the heart both humble and holy. 5
1. Rom. 5:2, 5; Heb. 6:11, 19-20; 1 John 3:2, 14; 4:16; 5:13, 19-20
2. Heb. 6:17-18; 7:22; 10:14, 19
3. Matt. 3:7-10; Mark 1:15; 2 Peter 1:4-11; 1 John 2:3; 3:14, 18-19, 24; 5:13
4. Rom. 8:15-16; 1 C...