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1689 Baptist Confession Chapter 11: Of Justification - Commentary

Simon Wartanian | 22,784 views | 23,400 words | 2:03:21 hours | 04 March 2015 21:54

...tor-Commentary#%C2%A75-The-Lord-Jesus,-by-his-perfect-obedience-and-sacrifice-of-himself"chapter 8:5). We stand in this righteousness by faith, but even this faith is not of themselves but is the gift of God (Eph. 2:8-9; see also chapter 14:1). Therefore, even the condition for our justification and life with God was provided by God. This is the glory and greatness of the New Covenant of Grace in which we stand and have our relationship with God. All the requirements of the covenant are provided by God through His Spirit based on Christ’s work and obedience.

Now that we’ve dealt with the first three things in Romans 8:29-30, namely God (1) foreknowing us and (2) electing us (chapter 3) and (3) effectually calling us (chapter 10), we come to the 4th point in the five-pointed chain—justification. What is justification? Dr. Wayne Grudem defines it in this way:

Justification is an instantaneous legal act of God in which he (1) thinks of our sins as forgiven and Christ’s righteousness as belonging to us, and (2) declares us to be righteous in his sight.^[2]

We could go on and on by giving Protestant theologians who defined justification in this way. Louis Berkhof says:

Justification is a judicial act of God, in which He declares, on the basis of the righteousness of Jesus Christ, that all the claims of the law are satisfied with respect to the sinner. It is unique in the application of the work of redemption in that it is a judicial act of God, a declaration respecting the sinner, and not an act or process of renewal, such as regeneration, conversion, and sanctification. While it has respect to the sinner, it does not change his inner life. It does not affect his condition, but his state, and in that respect differs from all the other principal parts of the order of salvation. It involves the forgiveness of sins, and restoration to divine favor.^[3]

The Baptist A.H. Strong defined it as:

By justification we mean that judicial act of God by which, on account of Christ, to whom the sinner is united by faith, he declares that sinner to be no longer exposed to the penalty of the law, but to be restored to his favor. Or, to give an alternative definition from which all metaphor is excluded: Justification is the reversal of God’s attitude toward the sinner, because of the sinner’s new relation to Christ. God did condemn; he now acquits. He did repel; he now admits to favor.^[4]

Section one first deals with a distortion about justification and then gives the biblical position.

Not Infusion of Righteousness

Roman Catholics believe in what may be called “infused righteousness.” This means that in salvation, the merits of the Lord Jesus on the cross are infused with the righteousness of the sinner and together they constitute the basis of salvation. Meaning, Christ’s righteousness is not enough, rather it is given to help us with our own righteousness through works and obedience to God and the Roman Catholic Church. In their own words, the Catechism of the Catholic Church says:

1999 The grace of Christ is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul to heal it of sin and to sanctify it. It is the sanctifying or deifying grace received in Baptism. It is in us the source of the work of sanctification:^[5]

This “infused righteousness” is attained by a work, namely baptism. That is the way you get this righteousness. Basically, this position teaches that salvation by grac...

1689 Baptist Confession Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof - Commentary

Simon Wartanian | 12,443 views | 3,261 words | 0:17:00 hours | 05 March 2015 19:57

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 20 General Revelation Special Revelation The Necessity Of The Gospel The Work Of The Holy Spirit

...ress in biblical revelation, we come to learn more about the identity of the Messiah. Later it will be revealed that He will be a son of David (2Sam. 7) and so forth. It is not that the original Covenant of Works made with Adam has been completely done away with, but that it can no longer give life. The only thing it administers is its curse—death—under which all outside of Christ lie. Death is the wage of sin (Rom. 3:23), that was what Adam was threatened with by God (Gen. 2:17) and because of Adam all are made sinners (Rom. 5:12).

The substance of the Covenant of Grace was revealed to all the saints before Christ. The Covenant of Grace, prior to the inauguration of the New Covenant by the blood of Christ, existed not as an established covenant, but as a promise. This is how 1689 Federalism understands Covenant Theology. For more see chapter 7. Believing in the coming promise of the Redeemer and believing God, was enough for salvation. The saints prior to Christ looked forward to Christ, but now that He has come, we look back to Christ. This is how Abraham was saved, the father of the faithful: “And he believed the LORD, and he counted it to him as righteousness” (Gen. 15:6). Justification has always been by grace, never was it by works! See here for our relevant discussions concerning the salvation of the elect under the Old Testament in chapter 11 of the Confession on justification.

§2 This promise of Christ, and salvation by him, is revealed only by the Word of God

This promise of Christ, and salvation by him, is revealed only by the Word of God; 1 neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; 2 much less that men destitute of the revelation of Him by the promise or gospel, should be enabled thereby to attain saving faith or repentance. 3
1. Acts 4:12; Rom. 10:13-15
2. Ps. 19; Rom. 1:18-23
3. Rom. 2:12a; Matt. 28:18-20; Luke 24:46-47 with Acts 17:29-30; Rom. 3:9-20; Prov. 29:18; Isa. 25:7; 60:2, 3

Salvation by Christ is revealed only by the Word of God (Rom. 10:13-15). It is only from the Scriptures that we know that by faith in Christ and repentance toward God, we attain to the forgiveness of sins. The message of the gospel comes from the special revelation of God and is not part of general revelation. Neither the works of creation or providence, with the light of nature, make discovery of Christ. General revelation reveals that there is a God, but to know Who this God is and what He requires, we need special revelation. Furthermore, those who are destitute of the revelation by Him by the promise or gospel cannot be saved (Rom. 10:13-15). It is by the embrace of the gospel and the revelation of God alone that we are saved.

The gospel, unlike the existence of God, is a special revelation, meaning it is only revealed in the Bible. You cannot look at creation and conclude that God gave His only Son to die in our place! Scripture, in no place, gives any hint that people can be saved outside of Christ or without believing the work of Christ. Therefore, for those who are neither infants nor people with mental problems (see chapter 10:3), their end is doom. Not because they rejected the gospel, but because they lived in sin. Romans 1 clearly teaches that all people know God and they suppress the truth about that one God and seek others ways. Paul writes:

Rom. 1:18-20 For the wrath of God is revealed from...

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

Simon Wartanian | 7,455 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

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By O. Palmer Robertson

O. Palmer Robertson. The Israel of God: Yesterday, Today, and Tomorrow. (Phillipsburg, NJ: P&R Pub. 2000)

For those who have come out of Dispensationalism or want to know what covenant theologians believe about Israel, this is the book. This is a book which deals with the place and identity of Israel in the plan of God. In six chapters Dr. Robertson discusses different topics regarding Israel from its identity to its future.

Overall, I found this to be a very helpful and edifying book. The Bible and the truths of the New Covenant were the interpreting lens for everything. We do not look to outside events and force those within the Bible.

The Occasion for the Book

In the Introduction Dr. Robertson begins with a quotation from Bill Clinton when he was the president of the USA, about Israel:

“'If you abandon Israel, God will never forgive you' ... it is God's will that Israel, the biblical home of the people of Israel, continue for ever and ever.” So spoke the President of the United States in a speech delivered before the Israeli Knesset assembled in Jerusalem. He was recalling with apparent approval the words of his desperately ill pastor. He concluded the speech by saying, “Your journey is our journey, and America will stand with you now and always.” (p. 1)

It seems that this and such mindset was the driving force behind writing this book. The book is not polemic, but rather, it simply presents what the Bible as a whole teaches on some topics related to the Israel of God. It is obviously against Dispensationalism by its adherence to Covenant Theology, but it does not attack Dispensationalism directly. Its purpose is to set a positive case on what the Bible says without really engaging with the other side.

Its Land

The first chapter is dedicated to the Land of Israel. This is a hot issue nowadays. I will be the first to tell you that I hate politics and I don’t want to do anything with it and there is a lot of politics involved with Israel in the Middle East. I am not interested in political discussions. I am a theology nerd. I am interested in the theological claim of the land and God’s plan with the Jews.

Dr. Robertson argues that the “concept of a land that belongs to God’s people originated in Paradise” (p. 4). Adam was told to work the land and multiply. That was the original ideal plan if the Fall had not taken place. Then the whole earth would have been God’s land and God’s temple. The land being a sanctuary is another aspect. This is why the Lord God tells Israel that “I will make my dwelling among you, and my soul shall not abhor you. 12 And I will walk among you and will be your God, and you shall be my people” (Lev 26:11-12). God places His sanctuary among His people like He did with the Tabernacle and Temple. This concept of the sanctuary of God among His people had its fulfillment in Jesus Christ of Whom it is written that He “tabernacled” among us (John 1:14). But it will also have its ultimate fulfillment on the New Heavens and New Earth (Rev 21:1-5).

An important aspect which Dr. Robertson highlights 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 i...

Extensive review of Jonathan Menn's Biblical Eschatology

Simon Wartanian | 3,987 views | 12,397 words | 1:05:40 hours | 09 February 2022 21:11

Book Reivew Jonathan Menn Eschatology Amillennialism Dispensationalism Millennium

...to Nineveh which simply was “Yet forty days, and Nineveh shall be overthrown!” (Jonah 3:4). There are no ifs or buts to be seen in Jonah’s prophecy, but God clearly relented from the disaster which He intended to bring on Nineveh. Why? Because Nineveh repented and God will not judge the righteous. While there was no contingency in Jonah’s preaching, prophecy by its nature is nonetheless contingent.

Redemptive historical context

When interpreting prophecy, it is important to consider the context in which it was spoken. In this respect, it is of special importance to consider the redemptive historical context. Old Testament prophecy primarily gave New Covenant prophecies veiled in the shadows and types of the Old Covenant. The New Testament is unmistakably clear that the Old Covenant and its institutions are by nature typological of New Covenant realities and are fulfilled in Christ and His people.

Examples of this include: Jesus describes his body as the “temple” (John 2:18–22); the church as a whole is called the “temple” or the “tabernacle” in 1 Cor 3:9, 16–17; 2 Cor 6:16—7:1; Eph 2:21; 1 Pet 2:5; Rev 3:12; Rev 13:6; Paul uses OT language of burnt offerings to describe money given to assist his ministry (Phil 4:18; see Exod 29:18); in Revelation the leaders of end-time nations are referred to as “kings” (e.g., Rev 16:14; 19:18); and the bringers of catastrophe are compared to horses whose riders are equipped with ancient armor and weapons (e.g., Rev 6:2, 4, 5, 8; 9:7, 9, 17). (p. 10).

It is also to be observed that the change from the Old Covenant to the New Covenant is astronomical. We cannot interpret the Old Testament as if the Lord Jesus Christ—the Messiah of Israel—has not yet come. In light of Christ’s first coming, the Old Testament must be interpreted by the light which is still shining forth from the empty tomb. The Messiah is not a mere addition to Old Testament prophecy but is the heart of it and in Him (and those who are joined to Him) they find their ultimate fulfillment. Therefore, when we consider the temple in Old Testament prophecy, we must never think of a building of brick and mortar, since Christ Himself claimed to be the true temple (John 2:19-22) and the rest of the NT makes also clear that His people are the temple (e.g., Eph. 2:19-22; 2 Cor. 6:16-18). Therefore, to think of a return to a physical building is such an anti-climax that it is unimaginable how Christian interpreters can match it with the progressive nature of revelation which is fulfilled in the New Covenant. At this point it is also important to understand the purpose for which the physical temple (to keep using the same example) was given. The purpose of the temple was to be a place where the true God would be worshiped and meet with His people. Under the New Covenant, this purpose is fulfilled in the believers being the true temple of God. Therefore, the focus should not be on the physical building of the temple, but on the purpose for which it was given. Since the purpose for which it was given is fulfilled, therefore, the temple is likewise fulfilled. This is placing Old Testament prophecy in its covenantal context so that the people of God could understand yet it was not the purpose of Old Testament to give the idea that the physical temple will be rebuilt (think of Jer. 3:16-17 for example). The reality to which the temple pointed is already

......

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

Simon Wartanian | 16,633 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

...d 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 that we proclaim the Lord’s death “until he comes.” Since Christ has not come back yet, we must celebrate the Lord’s Supper and thus look forward to the time of perfect communion with our Lord (without the ordinance of the Lord’s Supper). We look forward to the Lord’s Day on which we partake of the Lord’s Supper with the Lord’s people. It is important to note that the Lord’s Supper also has a future aspect. As we celebrate the Lord’s Supper, we are anticipating the Marriage Supper of the Lamb which is to come (Rev. 19:6-9). We will have perfect and face-to-face communion with our Lord. Therefore, as we celebrate the Lord’s Supper, we at the same time anticipate the greater supper that is still yet to come (see also Matt. 26:29).

The elements of this ordinance are bread and wine. The bread was undoubtedly the unleavened bread of the Passover meal and the wine was simply alcoholic grape wine. Jesus mentions that this wine is “the fruit of the vine” (Matt. 26:29). There is nothing special in the elements of the Lord’s Supper, but the sacredness is in what they signify and Christ’s institution. We deny that any change, at all, happens to the bread and wine when the minister ...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 16,142 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

...ong

John 3:3-8; 1 John 2:29; 3:9-10; Rom. 1:7; 6:1-11; 15:16; 2 Cor. 1:1; Eph. 1:1; Phil. 1:1; Col. 3:12; Acts 20:32; 26:18; 1 Cor. 1:2, 6:11^[1]
1 Thess. 5:23; Rom. 6:19, 22
1 Cor. 6:11; Acts 20:32; Phil. 3:10; Rom. 6:5-6
John 17:17, Eph. 5:26; 3:16-19; Rom. 8:13
Rom. 6:13-14; Gal. 5:17, 24; Rom. 8:13; Col. 1:11; Eph. 3:16-19; 4:22-25; 2 Cor. 7:1
Heb. 12:14

Those who have been saved have a new heart and a new spirit created in them in accordance with the promise of the New Covenant (Ezek. 36:25-27). What this means is that they have a new nature and no longer are they enslaved by the old sinful nature inherited from Adam. This is all through the virtue of Christ’s death and resurrection. Christ’s work is the basis that we have a new nature. After having this new nature created in them, they are farther sanctified, really and personally (1 Thess. 5:13; Rom. 6:22). To be sanctified means to be set apart. If we are being sanctified by the Holy Spirit it means that we are being made more like Christ. This sanctification is through the same virtue as our receiving the new nature, i.e., by Christ’s death and resurrection. The way that He sanctifies us is by His Word and Spirit dwelling in them (John 17:17; Rom. 8:13; Eph. 3:16-19; 5:26). Word and Spirit is also how He calls us to Himself (chapter 10:1). It is also how He keeps us for and to Himself. By this new nature and sanctification, the dominion of the whole body of sin is destroyed (Rom. 6:13-14). The dominion is destroyed, but sin is not yet uprooted. We are to fight. Several lusts of the flesh are more and more weakened and mortified (killed). Not only are we fighting and overcoming sin and temptation, but we are also progressing toward holiness in being more and more quickened and strengthened in all saving grace. This is so that we would practice all true holiness, without which no man shall see the Lord (Heb. 12:14). The Lord grants us holiness and calls us to holiness so that we would see Him.

United, Called and Regenerated

I refer the interested reader to the previous chapters where we dealt with these things. I lightly touched upon our union with Christ in chapter 8 paragraph 5 (see chapter 27, paragraph 1 for more detail). We dealt with the effectual call or Irresistible Grace in chapter 10 and Regeneration and Justification were dealt with in chapter 11.

Sanctification

The answer to question 35 “What is sanctification?” of the Westminster Shorter Catechism is as follows:

Sanctification is the work of God’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 meet...

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

Simon Wartanian | 12,976 views | 8,095 words | 0:42:03 hours | 13 April 2015 23:31

Review Book Review Dean Davis The High King Of Heaven Amillennialism Eschatology Reformed Eschatology

...when our Lord comes again, all sinners will be taken out of the world (“causes of sin”) and thrown into hell, but the righteous will shine like the sun in the Kingdom of their Father.

This second stage of the Kingdom is called the Kingdom of the Father, but unlike the first stage of the Kingdom, it is without any trace of evil. This is the World to Come, this is the New Heavens and the New Earth.

Here I think we see clearly two stages of the Kingdom, the first wherein it is spiritual and side by side existing with the Kingdom of the Evil One, then second stage wherein all evil is removed and the cosmos is transformed.

The New Covenant Hermeneutic

This indeed is the Master Key. Here is the best portion of the book, this goes deep into the proper interpretation of Old Testament prophecies. This also builds upon the foundation laid previously of the two staged Kingdom and its people, the Israel of God and not Israel after the flesh. The people of the New Covenant, both Jew and Gentile believers in Christ.

The NCH is concerned chiefly with the interpretation of Old Testament Kingdom prophecies. These are prophecies like Ezekiel 36-37 and Jeremiah 31-33 where Israel is promised eschatological restoration. These are not simple kingdom prophecies or prophecies about the Messiah which did indeed come to pass very literally.

Part 3 of the book is dedicated to the interpretation of OTKP in Isaiah, Jeremiah, Ezekiel, Daniel and Zechariah using the New Covenant Hermeneutic.

Dean introduces us to 7 important principles for properly interpreting the Old Testament (Kingdom Prophecy).

Literal
1. Regular OT narrative is to be taken literally. When the Bible speaks of Adam, Abraham, Noah and the Flood, these are literal, true and historical things.
Ethical
1. The OT is a revelation of God’s good pleasure and His will toward His creatures. Therein is contained His will of precept, what He commands and desires from us.
2. "Thus, for the apostles, all OT indicatives contain imperatives—Gospel imperatives—that NT revelation alone can bring out into the full light of day.” Page 230
Typological
1. According to our Lord, the Scriptures testify of Him (Jn 5:39; Lk 24:25-27), thus we should be able to find Him (and His covenant people) in shadow and type (1Cor 15:45-47; Col 2:17; Heb 8:4-5; 9:11-12; 10:1)
Eschatological
1. Having learned from explicit and clear NT teaching about the nature of the Kingdom of God and its twofold stages, we interpret OTKP according to it. We don’t posit a time between the present age and the age to come otherwise known as the Millennial Kingdom for these OTKP to be fulfilled.
2. They are to be fulfilled in the two stages of the Kingdom. 1) The Kingdom of the Son and 2) The Kingdom of the Father.
3. Typology is inseparable here and OTKP is to be interpreted as speaking of the NT people of God, Jews and Gentiles.
Covenantal
1. When we read of the New Covenant, restoration, giving of a new heart we believe that they’re speaking of the New Covenant in Christ’s blood, with the people of God, Jew and Gentile believers.
2. There are two ways to read OTKP covenantally:

i.“The contrasting mode of covenantal reading is very valuable, since it highlights and magnifies the true greatness of the New Covenant, a greatness that consists in the fact that it is none other than the Eternal Covenant; the one true redemptive plan that God conceived in eternity pa...

Quotes from A. W. Pink's The Divine Covenants

Simon Wartanian | 4,579 views | 780 words | 0:04:06 hours | 16 June 2017 22:13

AW Pink Covenant Theology Divine Covenants Covenant Of Grace New Covenant Westminster Federalism 1689 Federalism

... ...

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

Simon Wartanian | 20,274 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

...s sufficient to salvation. But the latter member, which Luke addeth by and by, doth better express the nature of faith, Paul and Silas command the keeper of the prison to believe in the Son of God. Do they precisely stay in this voice [word] only? Yea, it followeth in Luke, in the text, [context,] that they preached the word of the Lord. Therefore, we see how the faith is not a light or dry opinion concerning unknown things, but a plain and distinct knowledge of Christ conceived out of the gospel.^[30]

It is not the act of faith which procures us the blessings of the New Covenant. But it is He to Whom we are united by faith that does it! True saving faith is Christ-centered faith. Robert L. Dabney beautifully explains the relation of Christ as the object of faith and the Word of God as an object of faith:

The special object of saving faith is Christ the Redeemer, and the promises of grace in Him. By this, we do not mean that any true believer will willfully and knowingly reject any of the other propositions of God’s word. For the same habit of faith, or disposition of holy assent and obedience to God’s authority, which causes the embracing of gospel propositions, will cause the embracing of all others, as fast as their evidence becomes known. But we mean that in justifying faith, Christ and His grace is the object immediately before the believer’s mind; and that if he have a saving knowledge of this, but be ignorant of all the rest of the gospel, he may still be saved by believing this. The evidences are, that the gospel is so often spoken of as the object of faith; [but this is about Christ]; e. g., Mark 16:15-16; Eph. 1:13; Mark 1:15; Rom. 1:16, 17; et passim. That believing on Christ is so often mentioned as the sole condition, and that, to men who must probably have been ignorant of many heads of divinity; e. g., Acts 16:31; John 3:18; 6:40; Rom. 10:9, etc. The same thing may be argued from the experiences of Bible saints) who represent themselves as fixing their eyes specially on Christ. 1 Tim. 1:15, etc., and from the two sacraments of faith, which point immediately to Jesus Christ. Still, this special faith is, in its habitus, a principle of hearty consent to all God’s holy truth, as fast as it is apprehended as His. Faith embraces Christ substantially in all His offices.^[31]

The Elements of Saving Faith

Theologians generally speak about three aspects of saving faith: knowledge (notitia), assent (assensus), and trust (fiducia).

Knowledge

Faith has an intellectual element, which is called notitia in Latin. Our faith is based on truth. Christian faith is not wishful thinking. It is not believing contrary to evidence. It is believing because of evidence. That saving faith contains the element of knowledge may be seen in the constructions of pisteuo with hoti, which we surveyed above (see here). So, we believe that God made everything out of nothing (Heb. 11:3). We believe that God exists and that He rewards those who seek Him (Heb. 11:6). We believe the truth about the Lord Jesus, that He is divine (e.g. John 8:24); that He is the Messiah, the Son of God (John 11:27); that by believing in His Name we have salvation (John 20:31). Just as we died with Christ in His death, so we will rise to newness of life in Him and live in Him (Rom. 6:8). But does this alone qualify as saving faith? Not so. For the demons believe and they shudder (Jas. 2:19)! Who, do you think, has more knowledge about God, a human or the devil? Yet...

1689 Baptist Confession Chapter 2: Of God and of the Holy Trinity - Commentary

Simon Wartanian | 23,730 views | 28,880 words | 2:33:55 hours | 04 March 2015 20:55

The Second Baptist Confession Of Faith Confession Commentary Chapter 2 God Trinity Attributes Of God Immutability Repentance Of God Love Of God Justice Of God Spirituality Of God Monotheism

...iIt is the Lord who speaks in Isaiah 6:1, 11-12. The speech of the Lord is equated with what the Holy Spirit actually said.

Heb. 10:15-17 And the Holy Spirit also bears witness to us; for after saying, 16 “This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds,” 17 then he adds, “I will remember their sins and their lawless deeds no more.”

Jer. 31:31-34 “Behold, the days are coming, declares the LORD, when I will make a New Covenant with the house of Israel and the house of Judah, 32 not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. 33 For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. 34 And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.”
The words of the LORD, Yahweh, are equated and are said to be spoken by the Holy Spirit, which implies that the Spirit is God and Yahweh.

Heb. 3:7 Therefore, as the Holy Spirit says, “Today, if you hear his voice,

Ps. 95:6-9 Oh come, let us worship and bow down; let us kneel before the LORD, our Maker! 7 For he is our God, and we are the people of his pasture, and the sheep of his hand. Today, if you hear his voice, 8 do not harden your hearts, as at Meribah, as on the day at Massah in the wilderness, 9 when your fathers put me to the test and put me to the proof, though they had seen my work.
- Who did the Israelites put to the test but Yahweh? (Ps. 78:18; 40, 106:32)

He is the One who regenerates, the One who gives spiritual life.

John 3:6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.
John 6:63 It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life.
Titus 3:5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,

He is the One who gives physical life.

Job 27:3 as long as my breath is in me, and the spirit of God is in my nostrils, (cf. Job 32:8; 33:4; 34:14)
Ps. 104:30 When you send forth your Spirit, they are created, and you renew the face of the ground.

The Holy Spirit is fully and completely God. He is called the Spirit of God (Gen. 1:2), Holy Spirit (Ps. 51:11), the Helper (John 14:16, 26), and Eternal Spirit (Heb. 9:14). He knows all things (1 Cor. 2:10-11); He is the “power of the Most High” (Luke 1:35); and He is everywhere (Ps. 139:7-13). He is not only the Spirit of God the Father (e.g., Gen. 1:2), but He is also called the Spirit of Christ/Son (Acts 16:7; Rom. 8:9; Gal. 4:6; Phil. 1:19; 1 Pet. 1:11). We declare that our study has led us to the conclusion that the Father is God, the Son is God, and the Holy Spirit is God. If we were to stop here, we may be led to tri-theism, but the Bible is very clear on Monotheism. We have touched briefly on Monotheism above, but let us repeat a couple of things...