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Review of Dean Davis' The High King of Heaven on Amillennialism

Simon Wartanian | 13,260 views | 8,095 words | 0:42:03 hours | 13 April 2015 23:31

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Dean Davis - The High King of Heaven:

Discovering the Master Key to the Great End Time Debate

The subtitle indeed is a bold claim, saying that in this book we will discover “the master key” to the End Time debate. I believe we indeed do discover the master key to the End Time debate.

This book is nothing like the others that I’ve read on Amillennialism (Kingdom Come, The Bible and the Future, The Case for Amillennialism), it dares to go and try to interpret the difficult texts in support of premillennialism. It is anti-premillennial as well as, but in lesser tone against Postmillennialism. This is all done in a tone of brotherly love. I enjoyed that aspect of the interaction.

Amillennialism

This book lays out the classic view of Amillennialism which is Dean Davis^[1] believes (as others also do) is the classic eschatology of Church History and the Reformation.

The word amillennialism means no millennium. However, amillennarians do not deny the existence of a millennium, only that it begins after the Parousia and that it will last for a literal thousand years. Instead, they teach that the thousand years of Revelation 20 symbolize the present Era of Proclamation, during which time Christ reigns with (the departed spirits of) his saints in heaven. Amillennarians are, then, “present-millennarians.” Pages 23-24

Basically, Amillennialism teaches that the Millennium of Revelation 20 started from the cross and will end at the Second Coming of our Lord, spanning over 2 millennia up till now and is thus to be interpreted symbolically, rather than literally. The Millennium is the Gospel Era, or as Dean likes to call it, the Era of Proclamation.

This is a simple chart laying out the Amillennial vision of Salvation History.

The Kingdom of God

One of the very ups of this book was the extensive study of the Kingdom of God in the New and Old Testaments. My understanding of the Kingdom of God was really expanded.

A Definition of the Kingdom of God

Dean Davis defines the Kingdom of God as:

In essence, the Kingdom of God is the direct reign of God the Father, through the Son, by the Spirit, over his redeemed creatures; creatures who have been rescued from every spiritual and physical enemy, and restored to every spiritual and physical friend that God planned for them in the beginning. Also, the Kingdom is the blessed realm that this redemptive reign creates, and over which it forever rules. Page 65.

This he does not merely assume, but ably goes to prove it from the Bible, here is a summary of his five points:

The Kingdom is the direct reign of God the Father (Mt 6:10)
The Kingdom is a sphere of wholeness and blessing (Mt 9:35; 10:7-8; 12:28)
The Kingdom is mediated by the Son of God (John 5:19, 30; 6:38; 8:28; 12:49; 14:10)
The Kingdom is effected by the Spirit of God (Mt 12:28; Acts 1:4-8)
The Kingdom is a realm beneath a reign (Mt 13:41-42; Rev 11:15)

Thereby is indeed the definition that he gives is justified and satisfactory.

The Two-Staged Kingdom

Amillennarians see the Kingdom of God coming in two stages, separated by the Parousia of our Lord:

The Kingdom of the Son (already, the present Era of Proclamation)
The Kingdom of the Father (not yet, the future World/Age to Come)

Now, the terminology used here is not meant to give the idea that the Son has no share in the second stage of the Kingdom or that the Father has no share in the first, but rather ...

1689 Baptist Confession Chapter 29: Of Baptism - Commentary

Simon Wartanian | 26,883 views | 45,510 words | 3:58:30 hours | 06 March 2015 23:14

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 29 Baptism Believer's Baptism Immersion Dipping Infant Baptism Covenant Theology 1689 Federalism Westminster Federalism

...The next day, the Lord’s Day, the preacher talked about discipleship and following Christ no matter what and he said something like, “It doesn’t matter what your family will think of you if you want to be baptized”, which I saw as a sign from heaven. My family would not have been happy about my baptism because they think that my baptism as an infant was valid. Moreover, the Armenian Church is a national church. It does not get new converts, for example. Most infants are baptized and declared Christian, even if they know not the gospel. Therefore, the only baptism that is practiced and that I have heard of is infant baptism.

I still feel guilty for asKing the Lord for a sign when I had already concluded that believers’ baptism is the biblical position and that infant baptism was unscriptural. His Word was clear on this subject. So, after that service, I directly went to one of the elders and told him that I want to be baptized. After giving my testimony, I was baptized on 16-06-2013.

It is not my purpose in this chapter to overthrow the paedobaptist position by directly arguing against it, but by presenting a positive case for credobaptism—baptism upon the profession of faith. No doubt, we would have to touch upon some arguments or texts which our paedobaptist brethren like to use. But mainly, this is meant to be a positive case of what we (Reformed) Baptists believe.

§1 What Baptism Is And Is Not

Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; 1 of remission of sins; 2 and of giving up into God, through Jesus Christ, to live and walk in newness of life. 3
1. Rom. 6:3-5; Col. 2:12; Gal. 3:27^[1]
2. Mark 1:4; Acts 22:16
3. Rom. 6:4

Baptism is an ordinance of “positive and sovereign institution” (chapter 28:1) and it is an ordinance of the New Testament. Baptism is a sign of...fellowship (e.g., Gal. 3:27) and union with Christ for the party baptized. Baptism is a sign, i.e., something visible representing something invisible (union with Christ). Baptism signifies our fellowship with Him, in His death and resurrection (Rom. 6:3-5). As we are submerged in the water, we picture the Lord’s death and ours. As we come out of the water, we picture the Lord’s resurrection and ours. Baptism signifies our union with Christ or as it is here called, our being engrafted into Him (Gal. 3:27; see chapter 27). It signifies the washing away or remission of sins (Acts 22:16). It also signifies our giving up into God or our determination to submit to God, through Jesus Christ and to live and walk in newness of life (Rom. 6:4), which we have received from the Lord and which baptism pictures. Notice that baptism is called a sign and not the cause or an instrument of fellowship with Christ. It does not cause those things enlisted, but pictures these realities visibly. Which brings us to the subjects of Christian Baptism in the next paragraph.

That baptism is an institution and ordinance of our Lord is very clear from Matthew 28:18-20. There, we are given the command to make disciples of all nations by baptizing and teaching them. It is a given for Christians that it is Christ Who instituted it for all believers just like He did the Lord’s Supper. But what is baptism actually? According to the Confession, it is a sign. Being a sign means that it points beyond itself to something else and this...

1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 25,486 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist

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Preface to the Second London Baptist Confession, 1677

To The Judicial and Impartial Reader

Courteous Reader: It is now many years since divers of us (with other sober Christians then living, and walKing in the way of the Lord, that we profess) did conceive ourselves to be under a necessity of publishing a Confession, of our Faith, for the information and satisfaction of those that did not thoroughly understand what our principles were, or had entertained prejudices against our profession, by reason of the strange representation of them by some men of note who had taken very wrong measures, and accordingly led others into misapprehension of us and them. And this was first put forth about the year 1643, in the name of seven congregations then gathered in London; since which time divers impressions thereof have been dispersed abroad, and our end proposed in good measure answered, inasmuch as many (and some of those men eminent both for piety and learning) were thereby satisfied that we were no way guilty of those heterodoxies and fundamental errors which had too frequently been charged upon us without ground or occasion given on our part.

And forasmuch as that Confession is not now commonly to be had, and also that many others have since embraced the same truth which is owned therein, it was judged necessary by us to join together in giving a testimony to the world of our firm adhering to those wholesome principles by the publication of this which is now in your hand. And forasmuch as our method and manner of expressing our sentiments in this doth vary from the former (although the substance of this matter is the same), we shall freely impart to you the reason and occasion thereof. One thing that greatly prevailed with us to undertake this work was (not only to give a full account of ourselves to those Christians that differ from us about the subject of baptism, but also) the profit that might from thence arise unto those that have any account of our labors in their instruction and establishment in the great truths of the Gospel, in the clear understanding and steady belief of which our comfortable walKing with God, and fruitfulness before him in all our ways, is most nearly concerned; and therefore we did conclude it necessary to express ourselves the more fully and distinctly; and also to fix on such a method as might be most comprehensive of those things we designed to explain our sense and belief of; and finding no defect in this regard in that fixed on by the Assembly, and, after them by those of the congregational way, we did readily conclude it best to retain the same order in our present Confession; and also when we observed that those last mentioned did in their Confessions (for reasons which seemed of weight both to themselves and others) choose not only to express their mind in words concurrent with the former in sense concerning all those articles wherein they were agreed, but also for the most part without any variation of the terms, we did in like manner conclude it best to follow their example in maKing use of the very same words with them both in these articles (which are very many) wherein our faith and doctrine are the same with theirs; and this we did the more abundantly to manifest our consent with both in all the fundamental articles of the Christian religion, as also with many others whose orthodox Confessions have been published to the world on the behalf of the Protestant in diverse nations and c...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 21,281 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

...;"appointed, and accepted time, 3 effectually to call, 4 by his Word 5 and Spirit, 6 out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; 7 enlightening their minds spiritually and savingly to understand the things of God; 8 taKing away their heart of stone, and giving unto them a heart of flesh; 9 renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; 10 yet so as they come most freely, being made willing by his grace. 11

Rom. 8:28-29^[1]
Rom. 8:29-30; 9:22-24; 1 Cor. 1:26-28; 2 Thess. 2:13-14; 2 Tim. 1:9
John 3:8; Eph. 1:11
Matt. 22:14; 1 Cor. 1:23-24; Rom. 1:6; 8:28; Jude 1; John 5:25; Rom. 4:17
2 Thess. 2:14; 1 Peter 1:23-25; James 1:17-25; 1 John 5:1-5; Rom. 1:16-17; 10:14; Heb. 4:12
John 3:3, 5-6, 8; 2 Cor. 3:3, 6
Rom. 8:2; 1 Cor. 1:9; Eph. 2:1-6; 2 Tim. 1:9-10
Acts 26:18; 1 Cor. 2:10, 12; Eph. 1:17-18
Ezek. 36:26; Jer. 31:33
Deut. 30:6; Ezek. 36:27; John 6:44-45; Eph. 1:19; Phil. 2:13
Ps. 110:3; John 6:37; Rom. 6:16-18

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

Called by the Word and Spirit

It is the Word of God–the precious gospel, which comes to us, which is the message of salvation used by the Spirit to awaken us to newness of life. God has ordained to call His elect people through the means of preaching the gospel. Notice that the Confession says effectually call because there are two types of calling: 1) the general call and 2) the effectual call. By the general call of the gospel, we mean the simple preaching of the gospel to all who are able to hear and understand the proclamation. In this sense, all who are able to hear (or read) and understand the call of the gospel are invited but are not supplied with the Spirit to make them willing to accept the gospel. This is the case in Matthew. 22:14, which I believe is the only explicit instance on which this “general call” is based. Clearly, our Lord there distinguishes between those who are called and thos...

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

Simon Wartanian | 17,075 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

...g because the Lord comes very close to us as we partake of His supper and sit at His table. It reminds us also of all the duties which we owe to Him thanks to His sacrifice on our behalf. But it is also a bond and pledge of our communion with Him, and with each other. Since we are all in union with Christ and as we partake of His blood and body, we also partake and are united with each other as believers. Christ unites all believers together and this is also signified by the Lord’s Supper and it is a pledge of it (i.e., a solemn promise or undertaKing to keep this communion).

Institution And Command Of Observation

The Lord’s Supper is an ordinance that is directly commanded by Christ. It’s not a deduction from multiple passages, but a direct and positive command of the Sovereign Christ. It is meant to cause us to look back to the perfect sacrifice of Christ of Himself by Himself for the perfection of all the elect of God. We are to look back to the sacrifice and look forward to the Parousia when He will fulfill and bring to pass all the benefits of His sacrifice. We read of the institution of this blessed ordinance in Matthew 26:26-29; Mark 14:17-25; Luke 22:14-23 and 1 Corinthians 11:23-26. I will use Paul’s text as the basis (which was taken from Luke’s Gospel) to discuss the institution of the Lord’s Supper.

1 Cor. 11:23-26 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” 25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

Before being betrayed by Judas, the Lord Jesus instituted a New Covenant meal in which His disciples would always have a way to remember and celebrate His work of redemption on their behalf. They were celebrating the Jewish Passover as the New Covenant Mediator instituted the New Covenant meal. The Passover was the remembrance of God’s great deliverance of the Israelites from the bondage of Egypt. The Lord’s Supper is a token and a sign of even a greater deliverance, i.e., the deliverance from the bondage of sin through the blood of Christ. This ordinance, Christ institutes simply based upon His authority as the New Covenant High Priest and Mediator, for His people to observe. He did not give this ordinance based on other authorities, but He gave it based on His authority and this is the way that we should receive this ordinance. Christ was pleased to institute this New Covenant meal as a means of remembering Him and His work by His people. Christ’s words are not “Do this, if you like to, in remembrance of me,” but as the Sovereign Lord that He is, His word is solemn and demands obedience: “Do this in remembrance of me.” All churches who name the name of Christ must of necessity, because of His clear command, celebrate this New Covenant meal. Virtually all churches from all backgrounds, as far as I know, celebrate the Lord’s Supper. A church, which does not celebrate the Lord’s Supper, cannot claim Christ as its Lord because it does not follow His commands.

That the celebration and observation of this solemn ordinance were not limited to a particular time is seen from v. 26, where Paul says t...

A Review of O. Palmer Robertson's The Israel of God

Simon Wartanian | 7,734 views | 3,313 words | 0:17:02 hours | 19 January 2017 22:25

Book Review O. Palmer Robertson Israel Of God Eschatology Covenant Theology Dispensationalism Kingdom Of God

...ts is the fact that the land actually belongs to the Lord. As Leviticus 25:23 puts it, “The land shall not be sold in perpetuity, for the land is mine. For you are strangers and sojourners with me.” The land is the Lord’s and the people of Israel are merely strangers and sojourners in the land with Yahweh. He gives the land to whomever He wills and does with it as He pleases.

An important aspect which Dr. Robertson highlights and the New Testament emphasizes is that the land is typological of the New Heavens and New Earth. Hebrews 11 says that although Abraham was the one who received the promise of the land of Canaan in which he sojourned, yet he was actually looKing and desiring “a better country, that is, a heavenly one” (Heb 11:16). The saints of old were “seeKing a homeland” which is not of this world (Heb 11:14). Although Abraham lived in the “the land of promise”, says Hebrews 11:9-10, yet in actuality he understood the typology of the land and therefore “he was looKing forward to the city that has foundations, whose designer and builder is God” (v. 11). This is clearly the New Heavens and New Earth, and not the land of Canaan.

In Romans 4:13 we have the promise of the land expanded. It is no longer the small land of Canaan, but now it is the whole cosmos—the New Heavens and New Earth. Therefore, the people of God are not promised the small portion of land in the Middle East, but the whole earth is promised to the meek (Matt 5:5). Robertson writes:

Because God is the Lord of the whole universe, he will fulfill his covenant promise of redemption by reconstituting the cosmos. In this way, paradise will be restored in all its glory. The blessing of land that humanity first experienced will finally be graciously given back to him. (p. 10)

Another thing which is often missed by our Dispensational brethren is the fact that the land promises were completely fulfilled as recorded in Scripture by the time of Joshua, David and Solomon (Josh 23:43-45; 1Chron 18:14; 1Kgs 4:1, 20-21; c.f. Gen 15:18-21). Furthermore, the Mosaic Covenant regulated the blessings and the possession of the land (see for example Deut 28; Lev 20:22-23). When the people disobeyed and broke the Lord’s covenant, He brought judgment upon them and exiled them away from their homeland. This is a point which is, in my opinion, often missed by those who contend that the land of Canaan is for the Israelites forever from a theological perspective. Seeing that the Mosaic Covenant is abrogated, the regulations which existed for the possession and blessings of the land are also done away with. Not only that, we should not forget that the New Testament teaches us that the land was typological.

Much more could be said, but simply read the chapter. It is really mind-opening.

Its People

When we speak of Israel, whom do we actually mean? How does the Bible define Israel?

In chapter 2 Dr. Robertson deals with the question of who are the heirs of the land promise. Who is Israel actually? As a covenant theologian and not a Dispensationalist, one can already expect the answer. The Israel of God are all Jewish and Gentile believers in the Messiah.

There is nothing special in the ethnicity of the Jews, which makes them more holy or more special than Gentiles. Robertson notes that ‘Abraham was originally nothing more than another pagan “Gentile” before being called by God’ (p. 34). Abraham is the root of Israel and he was a mere pagan idolater before h...

Extensive review of Jonathan Menn's Biblical Eschatology

Simon Wartanian | 4,374 views | 12,397 words | 1:05:40 hours | 09 February 2022 21:11

Book Reivew Jonathan Menn Eschatology Amillennialism Dispensationalism Millennium

... skimming through the ECLEA book, I was impressed how thorough the author was and how widely read he was. Then I compared the table of contents of his larger book and the ECLEA book and came to the conclusion that they dealt with the same subjects, only that his book was much larger and thorough. That motivated it me all the more to get the larger book. The summaries of his book which are also available at ThirdMill also helped in my decision.

Now that introductions are out of the way, I think that this is one of the best books on eschatology from an amillennial viewpoint. My very favorite is probably Sam Storms’ Kingdom Come: The Amillennial Alternative because it was the first book that I read after becoming an amillennial through a YouTube video. The High King of Heaven from Dean Davis is likewise a favorite of mine because it was thorough and dealt with many Old Testament prophecies and interpreting them through the lens of the New Testament just like the Apostles did (see my review here). But Dr. Menn’s book is by far the most comprehensive. The author is widely read as the 20 pages of the bibliography can testify. In one sense, the book accumulates the best scholarship and summarizes it. This book is filled footnotes to all kinds of authors from various eschatological viewpoints.

Note: Unless otherwise stated, all the ellipses, square brackets and italics in citations are not my own, but Dr. Menn’s.

Hermeneutical issues

In the Introduction, Dr. Menn explains the distinction between individual and corporate eschatology. He then proceeds to define the major hermeneutical issues which must be decided when thinKing about eschatology. These are:

Do the second coming of Christ, the resurrection and judgment of all humanity, and the inauguration of the eternal Kingdom, occur as aspects of one great event, or are they separated by a temporary messianic Kingdom that lasts a thousand years?
Are we able to predict when any of the “end-time” events will occur by paying attention to the events transpiring in the Middle East or other geopolitical occurrences?
What is the role of the church in all of this?

The major eschatological positions (premillennialism, postmillennialism and amillennialism) differ on the nature and timing of the Kingdom in Revelation 20. He then proceeds to briefly lay out the eschatological positions and words which are often used.

Interpreting prophecy

Nature of Prophecy

In chapter 2, entitled “Interpreting Prophecy and Apocalyptic” he lays out the hermeneutics needed which will be used in interpreting prophecy. This is mainly directed against dispensational premillennialism with its insistence on “consistent literal interpretation,” especially of prophecy. Before we a priori decide upon a “literal interpretation” of prophecy, we must first understand the nature of prophecy. The prophets primarily did two things: “(1) They warned God’s people of the consequences of disobedience to the Lord’s ways by oracles of judgment; and (2) They called God’s people back to faithfulness by oracles of salvation” (pp. 6-7). Their purpose was to change the behavior o

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1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 16,536 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

...uo;s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.^[2]

Having this definition, we can say that sanctification is a work of renewal and enablement. This enablement is twofold: to die unto sin and to live unto righteousness. It is a work of life and death by God. But before we dive into sanctification and its effect, we must first note that “to sanctify” something is to “make it holy”.

Holiness

Sanctification has to do with maKing or declaring holy. Holiness essentially has to do with “otherness” or setting apart. This idea is conveyed in the Old Testament by the use of words like:

consecrate (e.g. firstborn [Ex. 13:2]; the people of Israel [Ex. 19:10; Josh. 3:5; 7:13], the priests [Ex. 19:10, 22; 28:3]; Mt. Sinai [Ex. 19:23]; gifts [Ex. 28:38]; offering [Ex. 29:27]; Passover lamb [2 Chron. 30:17]; altar [Ex. 29:36, 27, 44]; the tent of meeting and all its items [Ex. 30:26-29]; the temple [2 Chron. 29:5]; a fast [Joel 1:14; 2:15]),
set apart (e.g. Israel and the godly [Gen. 49:26; Deut. 10:8; Ps. 4:3]; priests [Num. 16:9]; musicians [1 Chron. 25:1]; land [Ex. 8:22]; newborn of man and beast [Ex. 13:12]; animals [Lev. 20:25]; cities [Deut. 4:41; Josh. 16:9]),
separate (e.g. Israel [Lev. 15:31; 20:24, 26]; priests [Num. 8:14; 1 Chron. 23:13]; animals [Lev. 20:25]; Nazarite [Num. 6:2, 3, 12]; a portion of the temple [Ezek. 48:21-22]).

While our initial idea may be that of maKing people holy or setting people apart, the usage of these words is very wide, ranging from people to things. If we consider the usage of the word “holy” then this would encompass these things above and even more. The basic idea conveyed from these passages is that a thing or a person is separated from a common purpose and given another purpose and it or they belong to another, e.g. God. William D. Mounce explains the concept of holiness and the Hebrew word used in the Old Testament:

Generally, qados [which is used 117 times] is translated as “holy,” “holy one,” or “saint.” It describes that which is by nature sacred or that which has been admitted to the sphere of the sacred by divine rite. It describes, therefore, that which is distinct or separate from the common or profane.^[3]

All over the Bible, God is said to be holy. He Himself provides the standard which our holiness or the holiness of things are measured against. He is said to be “Holy, holy, holy” (Isa. 6:3; Rev. 4:8). It is the only attribute of God that is raised to the third repetition. It is not an attribute among many others. Rather, it is the attribute that encompasses all others. His love is holy; His justice is holy; His grace is holy; His wrath is holy and so forth. Holiness to God means that is He is morally perfect, other and separated from sinners. J. I. Packer explains:

When Scripture calls God, or individual persons of the Godhead, “holy” (as it often does: Lev. 11:44-45; Josh. 24:19; Isa. 2:2; Ps. 99:9; Isa. 1:4; 6:3; 41:14, 16, 20; 57:15; Ezek. 39:7; Amos 4:2; John 17:11; Acts 5:3-4, 32; Rev. 15:4), the word signifies everything about God that sets him apart from us and makes him an object of awe, adoration, and dread to us. It covers all aspects of his transcendent greatness and moral perfection and thus is an attribute of all his attributes, pointing to the “Godness” of God at every point. Every facet of God’s nature and every aspect of his character may properl...

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

Simon Wartanian | 20,933 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

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Chapter 14: Of Saving Faith

What is faith? Is it simply believing something without any and contrary to evidence? Is it wishful thinKing? Dr. Wayne Grudem defines faith as:

Trust or dependence on God based on the fact that we take him at his word and believe what he has said.^[1]

The Confession, in chapter 11 paragraph 2, defines faith as:

Faith thus receiving and resting on Christ and his righteousness, is the alone instrument of justification...

In this chapter, we will look at different aspects and things related to faith, such as: What is faith? What kinds of faith are there? Can our faith be strengthened? Is our faith a gift of grace? What is included in the nature of faith? What are the object, effects, ground, elements of faith? We will mind ourselves with such questions.

The formulations of the Confession in this chapter are not exactly ordered in the way that systematic theologies talk about faith. Although I would like to deal with many aspects of faith and not merely the ones directly mentioned. So, there will be quite some sending forth and back between the paragraphs and different chapters in the Confession where different things are dealt with. I pray that this may be a blessing to the church of Christ and for the strengthening of our personal faith.

§1 The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit

The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; 1 by which also, and by the administration of baptism and the Lord’s supper, prayer, and other means appointed of God, it is increased and strengthened. 2
1. John 6:37, 44; Acts 11:21, 24; 13:48; 14:27; 15:9; 2 Cor. 4:13; Eph. 2:8; Phil. 1:29; 2 Thess. 2:13; 1 Peter 1:2^[2]
2. Rom 4:11; 10:14, 17; Luke 17:5; Acts 20:32; 1 Peter 2:2

Faith is a grace that’s why the Confession specifically speaks about the grace of faith (Eph. 2:8-9). Our faith is a gift from God (chapter 11:1). This faith is said to be that whereby the elect are enabled to believe to the saving of their souls—it is the sole instrument of justification (chapter 11:2). Furthermore, this grace of faith...is the work of the Spirit of Christ (John 6:63; Ezek. 36:25-27). Faith is our response to the call of God, but it does not originate with us. It is granted to us by God and it is worked in us by the Holy Spirit through regeneration and the creation of the new man in Christ. It is ordinarily wrought by the ministry of the Word (2 Thess. 2:13; 1 Pet. 1:23), i.e., by the preaching of the gospel coupled with the work of the Spirit of Christ. This faith is further strengthened by the means of grace. These are the gospel ordinances, baptism and the Lord’s Supper. But also prayer, Bible reading and study, the communion of the saints and other things prescribed and commended in the Word of truth. By these means, faith is not created, but it is increased and strengthened.

Greek Words

We will start our study of faith by first noting which words are used in the New Testament especially to denote faith and belief. The word faith or belief in our daily lives may be used in a lot of senses. We may say that we believe that someone is speaKing the truth and mean that we have confidence. We may say, “I believe that I’ve read that book” when we actually mean that...

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

Simon Wartanian | 16,266 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

...it that it refers to believers having to stand before the judgment seat of God (Rom. 14:10-12; 1 Cor. 4:5; 2 Cor. 5:10; Ps. 50:4-6). Other times, the Scriptures warns of the judgment against the wicked (Matt. 10:15; 11:22, 24; 2 Pet. 2:9; 3:7), but they both will stand before the throne of God on the last day, that is what Scripture teaches. Not only men but angels also will come into the Judgment (Matt. 8:29; 1 Cor. 6:3; 2 Cor. 2:4; Jude 1:6).

Angels

The Confession states that even the apostate angels will be judged. This is a Day of Judgment not only for men but also for angels. This is obviously based on Scripture. In Matthew 8:29, we read the demon speaKing about a time in which he, along with his companions, will be tormented. In Jude 1:6, we read that “the angels who did not stay within their own position of authority”, God “has kept in eternal chains under gloomy darkness until the judgment of the great day”. In 2 Peter 2:4, says that “God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment”. There is a time at which these angels will have to stand before the throne of Christ to be judged and condemned. Finally, 1 Corinthians 6:3 says, “Do you not know that we are to judge angels?” There are a lot of questions and speculations about this passage and the idea. Who are meant by the angels? Are good angels also included? Then this would probably be the only passage where good angels are subjects of judgment. Are they fallen angels? Then this will agree with other passages (2 Pet. 2:4; Jude 1:6), therefore, it seems to me that the passage is speaKing of fallen angels. But I cannot be dogmatic because generally the word “angel” is used positively. In other places where it means fallen angels, the context makes that clear (2 Pet. 2:4 “angels when they sinned”; Jude 1:6 “angels who did not stay within their own position”). Therefore, it seems that the New Testament is not clear whether good angels will be subjects for the judgment, although I doubt that they will be. What is clear is that fallen angels surely will subjects of the Last Judgment.

What is the nature of this judgment? There are a lot of questions about this, but there are also a lot of speculation as Scripture does not seem to say how exactly the saints will judge angels. Most seem to think that this judgment will consist in approving the judgments of God made against the fallen angels and the wicked.

At The Parousia

The Bible also teaches that the Last Judgment will take place at the coming of Christ, on the last day, that is the only time indication that the Bible gives (Matt. 24:36). 2 Thessalonians 1:5-10 tells us that we will be granted relief “when the Lord Jesus is revealed from heaven with his mighty angels” (v. 7), but He will not be granting relief to everyone. Rather, the Holy Spirit says that He will be revealed “in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus” (v. 8), through which they will suffer “eternal destruction” (v. 9), and that will happen “when he comes on that day to be glorified in his saints” (v. 10). Notice that on a singular day and with the same singular Parousia of Christ, two opposite things happen: His coming brings joy and relief to His people, but it also brings eternal destruction and misery to those who do not know the gospel of our God. This is the Final Judgment ...