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1689 Baptist Confession Chapter 25: Of Marriage - Commentary

Simon Wartanian | 11,943 views | 4,518 words | 0:23:28 hours | 06 March 2015 19:40

...avoy confessions say “infidels, Papists, or other idolaters”, therefore, it is most likely that Roman Catholics are included in the category of idolaters, otherwise in the category of they who maintain damnable heresy.

It’s stupid to think that it sinful for a white woman to marry a black man, or vice versa because both are children of Adam, created in the image of the one true God. But the Confession and the Bible command us to marry in the faith. I can’t understand Christians who marry those who are not. To be honest, I’m often lead to questioning their commitment to the Lordship of Christ. Is Christ Lord over every aspect of your life or only some? What if your partner wants to do something that is sinful for a Christian? What if your partner wants your children to be raised in a way that is not pleasing in your or God’s sight? How dominant is Christ in your life? Isn’t it terrible to not be able to share the most important part of your life, your faith, with your counterpart? The principle of marrying in the Lord from 1 Corinthians 7:39 applies no less to those marrying for the second time, than for those marrying for the first time. If you are Christian, you are to marry a person who shares your faith commitment. It is a direct violation of God’s command to knowingly marry an unbeliever or one from a different religion. “But...I can be an influence on him” says the girl, “and then he could come to Christ.” Where is such a thing commanded in Scripture? Is Paul not clear that we should only marry in the Lord? Why find excuses? In 1 Corinthians 7:13, the apostle deals with a wife who was married to a man, yet she comes to faith and her husband is still unrepentant. Paul does not call for divorce, yet if the unbelieving partner wanted out, she may accept the divorce and be free to marry another (1 Cor. 7:15). This deals with a situation not of a believing woman marrying an unbelieving husband, but a situation when prior to Christ, they both were unrepentant, yet later one comes to repentance and the other remains unrepentant. In this case, divorce is still not warranted, yet, if the unbelieving partner wants out, it is lawful for the believing partner to consent if they wish. Finally, Paul’s words in 1 Corinthians 7:16 should likewise be taken into consideration. Here, he is still treating the marriage of the believing and unbelieving partners. It is as if Paul is saying that if the unbeliever wants out, let him get out because you do not have certainty that they will be saved. There is no promise of God that our unbelieving spouses will be Christians once we come to repentance. Therefore, when we take into consideration and apply it to the situation of a believer having an unbelieving girl- or boyfriend, the unlawfulness of that relationship becomes even more clear. In the first instance, there already was a marriage covenant and Paul said it is better to get out if the unbeliever wants out. So, how much more in the case when there is not yet a marriage? The fact is, while the idea of evangelizing the unbelieving partner in a marriage or love relationship may be desirable for some, it is utterly unbiblical and in direct violation of God’s command.

2 Cor. 6:14-16 Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? 15 What accord has Christ with Belial [worthlessness, unprofitableness, i.e. Satan]? Or what portion does a believer sha...

Ephesians 1:10, 'unite all things in him'

Simon Wartanian | 6,667 views | 1,426 words | 0:08:13 hours | 21 April 2016 23:32

Ephesians 1 Predestination Calvinism Universalism Salvation Sovereignty Lordship

In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he lavished upon us, in all wisdom and insight: 9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. (Ephesians 1:7-10)

This is a verse (v. 9) frequently used by Universalists that I’ve seen on the Internet. The idea is that Christ will “unite” everything in Himself, meaning, people who did not repent and trust in the Lord Jesus Christ will be saved – eventually, they may have to go to Purgatory or a “temporal hell,” but in the end “Love Wins” and they are saved.

Word Study

Well let’s take a close look at the word “unite,” it’s the Strong’s G346: [1]

- Original: ἀνακεφαλαίομαι

- Transliteration: Anakephalaiomai

- Phonetic: an-ak-ef-al-ah'-ee-om-ahee

- Definition:

1. to sum up (again), to repeat summarily, to condense into a summary

- Origin: from G303 and G2775 (in its original sense)

- TDNT entry: 14:21,4

- Part(s) of speech: Verb

I think it is helpful to see how other translations other than the ESV have translated the verse:

KJV: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:

NASB: with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him

HCSB: for the administration of the days of fulfillment — to bring everything together in the Messiah, both things in heaven and things on earth in Him.

ISV: to usher in the fullness of the times and to gather up all things in Christ, both things in heaven and things on earth.

NET: toward the administration of the fullness of the times, to head up all things in Christ – the things in heaven and the things on earth.

The NET Bible comments as following on the word ἀνακεφαλαιώσασθαι:

The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakefalaiwsasqai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9, using the same term, the author there says that the law may be “summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- (kefalh-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).[2]

We see a variety of translations of the word ana...

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