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1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 24,209 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

...nbsp;[Commentary]

It pleased God, 1 in His eternal purpose, 2 to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, 3 to be the mediator between God and man; the prophet, Priest, and king; head and saviour of the church, the heir of all things, and judge of the world; 4 unto whom he did from all eternity give a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified. 5
1. Isa. 42:1; John 3:16
2. 1 Peter 1:19-20
3. Ps. 110:4; Heb. 7:21-22
4. 1 Tim. 2:5; Acts 3:22; Heb. 5:5-6; Ps. 2:6; Luke 1:33; Eph. 1:22-23; 5:23; Heb. 1:2; Acts 17:31
5. Rom. 8:30; John 17:6; Isa. 53:10; Ps. 22:30; 1 Tim. 2:6; Isa. 55:4-5; 1 Cor. 1:30

The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father’s glory, of one substance and equal with him who made the world, who upholdeth and governeth all things he hath made, 1 did, when the fullness of time was come, 2 take upon him man’s nature, with all the essential properties 3 and common infirmities thereof, 4 yet without sin; 5 being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her: and the power of the Most High overshadowing her; and so was made of a woman of the tribe of Judah, of the seed of Abraham and David according to the Scriptures; 6 so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion; which person is very God 7 and very man, 8 yet one Christ, the only mediator between God and man. 9
1. John 8:58; Joel 2:32 with Rom. 10:13; Ps. 102:25 with Heb. 1:10; 1 Peter 2:3 with Ps. 34:8; Isa. 8:12-13 with 3:15; John 1:1; 5:18; 20:28; Rom. 9:5; Titus 2:13; Heb. 1:8-9; Phil. 2:5-6; 2 Peter 1:1; 1 John 5:20
2. Gal. 4:4
3. Heb. 10:5; Mark 14:8; Matt. 26:12, 26; Luke 7:44-46; John 13:23; Matt. 9:10-13; 11:19; Luke 22:44; Heb. 2:10; 5:8; 1 Peter 3:18; 4:1; John 19:32-35; Matt. 26:36-44; James 2:26; John 19:30; Luke 23:46; Matt. 26:39; 9:36; Mark 3:5; 10:14; John 11:35; Luke 19:41-44; 10:21; Matt. 4:1-11; Heb. 4:15 with James 1:13; Luke 5:16; 6:12; 9:18, 28; 2:40, 52; Heb. 5:8-9
4. Matt. 4:2; Mark 11:12; Matt. 21:18; John 4:7; 19:28; 4:6; Matt. 8:24; Rom. 8:3; Heb. 5:8; 2:10, 18; Gal. 4:4
5. Isa. 53:9; Luke 1:35; John 8:46; 14:30; Rom. 8:3; 2 Cor. 5:21; Heb. 4:15; 7:26; 9:14; 1 Peter 1:19; 2:22; 1 John 3:5
6. Rom. 1:3-4; 9:5
7. See point 1 above
8. Acts 2:22; 13:38; 17:31; 1 Cor. 15:21; 1 Tim. 2:5
9. Rom. 1:3-4; Gal. 4:4-5; Phil. 2:5-11

The Lord Jesus, in his human nature thus united to the divine, in the person of the Son, was sanctified and anointed with the Holy Spirit above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell, to the end that being holy, harmless, undefiled, and full of grace and truth, he might be throughly furnished to execute the office of mediator and surety; 1 which office he took not upon himself, but was thereunto called by his Father; who also put all power and judgement in his hand, and gave him commandment to execute the same. 2
1. Ps. 45:7; Col. 1:19; 2:3; Heb. 7:22, 26; John 1:14; Acts 10:38
2. Heb. 5:5; John 5:22, 27; Matt. 28:18; Acts 2:36

This office the Lord Jesus did most willingly undertake, 1 which that he might discharge he was made under the law, 2 an...

1689 Baptist Confession Chapter 1: Of the Holy Scriptures - Commentary

Simon Wartanian | 28,159 views | 35,236 words | 3:04:25 hours | 04 March 2015 20:52

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 1 Holy Scriptures Bible Canon Inspiration Authority Inerrancy Infallibility Apocrypha Old Testament New Testament Canon Sufficiency Sola Scriptura

...Son, and Spirit. Nor can we deduce that we have to believe in the Lord Jesus to be saved from God’s wrath. Nor can we have an idea of His special love for His people. For these things, general revelation falls short. It is able to condemn men and leave them without an excuse (Rom. 1:20), but it is not able to point them to the way of salvation. That’s why it pleased God to reveal Himself in words besides His general revelation in nature.

God’s revelation of Himself came in words after the Fall to Adam and Eve, and it continued with Noah, Abraham and the other saints of old. Certainly, people knew the true God in these times, just think of Melchizedek who was a high Priest of the Most High God coming to Abraham. Therefore, there must have been some kind of special revelation from God. When we speak of special revelation, we mean God’s revelation in words and visions to His people, as in the Bible. Special revelation is necessary for salvation, but the Bible is not necessary for salvation. Let me clarify. Nobody has been saved through general revelation alone for that power it does not have. General revelation has the ability to condemn, but not save. On the other hand, every soul (beyond the age of childhood or disability, see chapter 10) that has been saved, has been saved because of God’s special revelation. The message of the gospel came to them, even if they had not read the Bible. In the Bible, we have the full special revelation of God, which God wanted His people to possess. But knowledge or possession of that complete special revelation is not necessary for salvation. What is necessary is knowledge and reception of the gospel of Jesus Christ. Therefore, when we speak of the necessity of Scripture, we do not mean that you can’t be saved if you have not read the Bible, or you can’t be saved without the Bible. Rather, what we mean is that special revelation, which the Bible is, is necessary for salvation because of fallen man’s condition in a fallen world. In Romans 10:13-15, Paul explains the necessity of special revelation for salvation. He says:

Rom. 10:13-15 For “everyone who calls on the name of the Lord will be saved.” 14 How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? 15 And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!”

The call is for everyone to receive and call upon the Lord Christ. But, asks the apostle, how are they to call upon the Lord Christ if they had never heard of Him? Hence, Paul shows the necessity for gospel mission and gospel preaching to everyone, so that they may be saved through calling upon the name of the Lord Christ Who is willing and able to save everyone who comes to Him. It would have been very easy for the apostle to affirm that those who have not heard of the gospel are not condemned. But such an idea would have been in contradiction to what he said in chapter 1 of the same epistle. Therefore, the call to preach the gospel is even more necessary and heightened in light of the fact that 1) they are under the wrath of God and without an excuse, and 2) the only way of salvation is through calling upon the name of the Lord. Thereby the necessity of special revelation, which is the Scripture in our hands today, is established. We must preach the gospel, which is revealed in Scriptu...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 16,139 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

...

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 properly be spoken of as holy, just because it is his. The core of the concept, however, is God’s purity, which cannot tolerate any form of sin (Hab. 1:13) and thus cal...

God's Absolute Sovereignty: Concise Scripture List

Simon Wartanian | 5,040 views | 1,379 words | 0:07:02 hours | 08 February 2014 15:59

Calvinism Election Predestination Limited Atonement Mercy Sovereignty Verse List God Is In Control

...

Jn 10:14-18 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father; and I lay down my life for the sheep. 16 And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17 For this reason the Father loves me, because I lay down my life that I may take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

Jn 11:49-52 But one of them, Caiaphas, who was high Priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” 51 He did not say this of his own accord, but being high Priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. Irresistible Grace Preservation of the Saints

...

1 John 2:2, 'for the sins of the whole world'

Simon Wartanian | 12,492 views | 2,583 words | 0:13:28 hours | 09 February 2014 17:51

1 John 2:2 Propitiation For The Sins Of The Whole World Calvinism Election Predestination Limited Atonement Mercy Sovereignty

..., "the whole world"; and אומות העולם, "the nations of the world" {l}; [See comments on John 12:19]; and the word "world" is so used in Scripture; see Joh 3:16; and stands opposed to a notion the Jews have of the Gentiles, that אין להן כפרה, "there is no propitiation for them" {m}: and it is easy to observe, that when this phrase is not used of the Gentiles, it is to be understood in a limited and restrained sense; as when they say {n},

"it happened to a certain high Priest, that when he went out of the sanctuary, כולי עלמא, "the whole world" went after him;''

which could only design the people in the temple. And elsewhere {o} it is said,

"amle ylwk, "the "whole world" has left the Misna, and gone after the "Gemara";''

which at most can only intend the Jews; and indeed only a majority of their doctors, who were conversant with these writings: and in another place {p},

"amle ylwk, "the whole world" fell on their faces, but Raf did not fall on his face;''

where it means no more than the congregation. Once more, it is said {q}, when

"R. Simeon ben Gamaliel entered (the synagogue), כולי עלמא, "the whole world" stood up before him;''

that is, the people in the synagogue: to which may be added {r},

"when a great man makes a mourning, כולי עלמא, "the whole world" come to honour him;''

i.e. a great number of persons attend the funeral pomp: and so these phrases, כולי עלמא לא פליגי, "the whole world" is not divided, or does not dissent {s}; כולי עלמא סברי, "the whole world" are of opinion {t}, are frequently met with in the Talmud, by which, an agreement among the Rabbins, in certain points, is designed; yea, sometimes the phrase, "all the men of the world" {u}, only intend the inhabitants of a city where a synagogue was, and, at most, only the Jews: and so this phrase, "all the world", or "the whole world", in Scripture, unless when it signifies the whole universe, or the habitable earth, is always used in a limited sense, either for the Roman empire, or the churches of Christ in the world, or believers, or the present inhabitants of the world, or a part of them only, Lu 2:1; and so it is in this epistle, 1Jo 5:19; where the whole world lying in wickedness is manifestly distinguished from the saints, who are of God, and belong not to the world; and therefore cannot be understood of all the individuals in the world; and the like distinction is in this text itself, for "the sins of the whole world" are opposed to "our sins", the sins of the apostle and others to whom he joins himself; who therefore belonged not to, nor were a part of the whole world, for whose sins Christ is a propitiation as for theirs: so that this passage cannot furnish out any argument for universal redemption; for besides these things, it may be further observed, that for whose sins Christ is a propitiation, their sins are atoned for and pardoned, and their persons justified from all sin, and so shall certainly be glorified, which is not true of the whole world, and every man and woman in it; moreover, Christ is a propitiation through faith in his blood, the benefit of his propitiatory sacrifice is only received and enjoyed through faith; so that in the event it appears that Christ is a propitiation only for believers, a character which does not agree with all mankind; add to this, that for whom Christ is a propitiation he is also an advocate, 1Jo 2:1; but he is not an advocate for every individual person in the world; yea, there is a world he will n...

1689 Baptist Confession Chapter 3: Of God's Decree - Commentary

Simon Wartanian | 32,208 views | 38,059 words | 3:19:02 hours | 04 March 2015 20:58

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 3 God's Decree Predetermination Predestination Sovereignty Compatibilism Reprobation Unconditional Election Calvinism

...imself, until brought into execution; and so there are many things relating to his creatures, as the particular persons predestinated unto eternal life, what becomes of such who die in infancy, what will befall us in life, when we shall die, where and in what manner, and also the day and hour of the last judgment.^[2]

Moving forward from Deuteronomy 29:29, we see examples of the Lord decreeing that which He forbids in His Law. Take for example the incident in 1 Samuel 2. The sons of Eli the Priest were worthless men (1 Sam. 2:12), the Scriptures tell us. They disgraced their father by their wickedness and messed with the prescribed way of worship and sacrifice that God has determined and given Israel through Moses (1 Sam. 2:17, 22). The Lord wanted them dead. How did He accomplish His purpose?

1 Sam. 2:22-25 Now Eli was very old, and he kept hearing all that his sons were doing to all Israel, and how they lay with the women who were serving at the entrance to the tent of meeting. 23 And he said to them, “Why do you do such things? For I hear of your evil dealings from all these people. 24 No, my sons; it is no good report that I hear the people of the LORD spreading abroad. 25 If someone sins against a man, God will mediate for him, but if someone sins against the LORD, who can intercede for him?” But they would not listen to the voice of their father, for it was the will of the LORD to put them to death.

The wickedness of these men was unbelievable. They were Priests who were supposed to teach the people about righteousness and holy living, but they were examples of great wickedness, even having sex in front of the tent where God’s special presence abode. Their father Eli, as any good father would, calls them to repent of their wicked deeds, but they disobey their father. Why did they do that? The Scripture clearly answers with: “for it was the will of the LORD to put them to death.” But wait, how can it be God’s will to put them to death through disobedience toward their father? Doesn’t God require that we honor and obey our parents? God spoke from the Holy Mountain:

Exod. 20:12 “Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you.

How come then that it was the will of God to put them to death if His will is for children to obey and honor their parents? This is furthermore a case where what Eli said was absolutely right and according to the revealed will of God. That’s why many Reformed theologians do believe in the distinction between God’s Decretive and Preceptive Will. It was the will of God in a sense for them to obey their father (as expressed in His Law) and it was His will in another sense to destroy them (His sovereign decree). He destroyed them by rendering them unable to obey their father. He hardened their hearts and delivered them over to their sins as He did to Pharaoh (see paragraph 3 below on Reprobation). See also Samson (Judges 14:1-4) and the command not to intermarry (Deut. 7:1-3); the lying prophets (Ezek. 14:9-10; 2 Chron. 18:22) and the ninth commandment (Ex. 20:16; Prov. 6:16-19; 12:22); Joseph (Gen. 45:5-8; 50:20; Ps. 105:16-17) and slavery (Ex. 21:16; Lev 25:39).

God’s Utter Sovereignty Over The Cross

When people hear someone affirming the absolute sovereignty of God even over evil, they may say things about the grossest evils they can think of and ask: Did God ordain and will that?! There is a great emotional power for those who ...

1689 Baptist Confession Chapter 23: Of Lawful Oaths and Vows - Commentary

Simon Wartanian | 12,449 views | 5,299 words | 0:27:50 hours | 06 March 2015 19:34

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 23 Oaths Vows Swearing Allegiance

...hom to swear, he swore by himself,

Therefore, we learn here that we swear by that which is greater than us. Since there is nothing greater than God, God swears by Himself. In the same way, we, His rational creatures, should do when called upon to swear. Since there is, in fact, something and Someone greater than us. Therefore, we should swear by His Name and call upon Him alone in our oaths. To swear by another’s name is to essentially worship that person or thing.

Our Lord Himself was put in a situation in which He swore an oath:

Matt. 26:62-64 And the high Priest stood up and said, “Have you no answer to make? What is it that these men testify against you?” 63 But Jesus remained silent. And the high Priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God.” 64 Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.”

The word adjure is defined by Webster as “To charge, bind, or command, solemnly, as if under oath, or under the penalty of a curse; to appeal to in the most solemn or impressive manner; to entreat earnestly.”^[5] The Free Dictionary defines it as “To command or enjoin solemnly, as under oath”.^[6] In short, Christ was called upon to take an oath before the authority of the Sanhedrin and He did not refuse because He knew that He was telling the truth. He was indeed the Son of God. Therefore, we see here that our Lord did not refuse to take an oath, but He did, in fact, take it because He knew what He was saying was the absolute truth. Other instances of oaths in the Bible are mentioned in the Scriptural references this paragraph.

§3 The Weightiness Of So Solemn An Act

Whosoever taketh an oath warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he knoweth to be truth; for that by rash, false, and vain oaths, the Lord is provoked, and for them this land mourns. 1
1. Exod. 20:7; Lev. 19:12; . 30:2; Jer. 4:2; 23:10

Taking an oath is a weighty matter for we are called God to examine our hearts and motives and to reward us accordingly. We should tremble as we consider the weightiness of so solemn an act and therefore, we should avouch to nothing but what we knoweth to be truth (2 Chron. 6:22-23; Num. 30:2). For if we swear falsely, we dishonor the name of God and we bring His judgment upon us. The Lord is provoked to anger and is dishonored by rash, false, and vain oaths. What is also interesting is that these false oaths have an effect beyond the individuals, for the Confession quotes a portion of Jeremiah 23:10 where the KJV has “for because of swearing the land mourneth”. False oaths bring a judgment upon more than the persons involved as it testifies about persons or a society that does not love the truth.

God is Holy and He loves His Name, therefore, He attaches...

Hebrews 2:9, 'Taste Death For Everyone'

Simon Wartanian | 9,607 views | 1,586 words | 0:08:30 hours | 17 June 2014 21:44

Limited Atonement Hebrews 2:9 ESV Study Bible ESV Reformation Study Bible John Gill James White

...ividual then the logical conclusion is Universalism, which has lots of biblical problems. So let us dig a little deeper in the context of this verse.

The question is— If everyone (pas, πᾶς, G3956, “all, any, every, the whole”) in verse 9 is meant to be taken as in “every single person without exception,” then we have a problem on our hands. The problem is that the passage would then mean that everyone will be saved, or that Christ has atoned for the sins of everyone, even those in Hell. It will totally destroy the picture of Christ being the mediator/intercessor/High Priest of His people in Hebrews chapters 9 and 10. Interceding for a specific people whom He has perfected.

Let us now consider the surrounding passages. In verse 10 we see that that the Lord Jesus has brought “many sons to glory.” If the “everyone” of verse 9 is to be taken as “every single individual without exception” then verse 10 should’ve read something like: “bringing all to glory” or “brining all sons to glory.” “Many sons” has a limitation, it does not refer to every single individual. We read further in Hebrews 2:11-13

For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers, ¹² saying, “I will tell of your name to my brothers; in the midst of the congregation I will sing your praise.” ¹³ And again, “I will put my trust in him.” And again, “Behold, I and the children God has given me.”

Who are being sanctified? We’re told in Heb 10:14 “For by a single offering he has perfected for all time those who are being sanctified,” those are Christians, people who have put their faith in Him, those for whom He intercedes (Heb 7:25). “Children God has given me” echoes John 6, specifically verses 37-39.

ESV Study Bible explains:[2]

Heb. 2:9 But we see him, that is, Jesus. At this point all interpreters agree that the focus of the passage is Jesus (cf. notes on vv. 7, 8). The phrase little while and the sequence of events in vv. 7–8 (cf. Ps. 8:5–6) demonstrate that, after first being made lower than the angels, Jesus was subsequently crowned and exalted. While Jesus’ sufferings indicated his humiliation and subjection, his suffering of death was also the reason for his being crowned with glory and honor. Jesus tasted death as a work of God’s grace done on behalf of everyone (i.e., all who follow him; Heb. 9:15, 28; 10:39). Jesus. This is the first mention of Jesus’ name in Hebrews (see 3:1; 4:14; etc.; “Christ” first appears in 3:6). “Crowned with glory and honor” echoes the same phrase used in 2:7. Though the human race generally did not fulfill God’s plan to put everything on earth under man’s feet (vv. 6–8), there is one man who is fulfilling God’s great plan for human beings, and that is Jesus.

Heb. 2:10 he, for whom and by whom all things exist. This is God the Father, who acts to “make perfect” the “founder of their salvation” (Jesus). many sons. The followers of the one unique Son of God are now also called “sons,” for they are adopted into the glory of the newly redeemed human family (see “brothers,” vv. 11–12; and “children,” v. 13; also 12:5–8). founder. The Greek can designate either an originator or a leader (see 12:2). salvation. See 1:14 and 2:3. suffering. Especially Jesus’ suffering of death (v. 9, see vv. 14–18). The concept of making perfect is applied elsewhere in Hebrews both to Jesus himself (5:9; 7:28) and to his work in sanctifying his followers (10:14; ...

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

Simon Wartanian | 18,140 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

...n Christ, it is pardoned and mortified. We are given the ability, through the grace of the Holy Spirit, to resist our sinful inclination and please God, which those devoid of the Spirit cannot do. The sins of the redeemed also spring forth from this corruption of nature which remains in us (Rom. 7:24-25).

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In this life, we are not perfected and therefore still sin. If we say that we have no sin, we are lying and the truth is not in us (1 John 1:8-10). But all our wickedness has been atoned for on the cross by the perfect High Priest, Who also intercedes with God the Father for us and for our sin! Now we fight the war between the flesh and the Spirit. Before this we were slaves to sin, only doing sin, but now, by the grace of God, we are made able to do that which is pleasing in the sight of God. The struggle that Paul has in Romans 7 between the flesh and the Spirit describes only the Christian life. This is the Christian in the State of Grace. See chapter 9 for more on this.

Rom. 7:14-25 For we know that the law is spiritual, but I am of the flesh, sold under sin. 15 For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. 16 Now if I do what I do not want, I agree with the law, that it is good. 17 So now it is no longer I who do it, but sin that dwells within me. 18 For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. 19 For I do not do the good I want, but the evil I do not want is what I keep on doing. 20 Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me. 21 So I find it to be a law that when I want to do right, evil lies close at hand. 22 For I delight in the law of God, in my inner being, 23 but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. 24 Wretched man that I am! Who will deliver me from this body of death? 25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

The “I” of Paul is his new identity in Christ, it’s the new creature (2 Cor. 5:17), the sin is his old man, it’s the sinful nature. It’s not what he or any Christian really desires to do, but sometimes we surrender to sin and thus do what we (as new creations) hate to do, yet still choose to do (so much for “free will”). The natural man does not even have the desire to do that which God desires, or have any willingness to serve God, yet the regenerate man does, and still struggles and wars with sin. Sometimes, we still go and visit the grave of the old man and do not leave him to be. We still go to those sins for which our Lord was crucified because our flesh has not been destroyed yet. Oh, that day, when He comes back to give us bodies like His and when we are freed from sinning...Come, Lord Jesus, come quickly, Lord!

O that day when freed from sinning,
I shall see Thy lovely face;
Clothed then in blood washed linen
How I’ll sing Thy sovereign grace;
Come, my Lord, no longer tarry,
Take my ransomed soul away;
Send thine angels now to carry
Me to realms of endless day.^[14]

Footnotes

^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminste...

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

Simon Wartanian | 20,263 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

...19-1" href="#footnote-19" rel="footnote"[19] John Gill’s comments on this passage are also beneficial for our consideration:

As ye have therefore received Christ Jesus the Lord,.... Receiving Christ is believing in him: faith is the eye of the soul, that sees the beauty, glory, fulness, and suitableness of Christ; the foot that goes to him, and the hand that takes hold on him, and the arm that receives and embraces him; so that this is not a receiving him into the head by notion, but into the heart by faith; and not in part only, but in whole: faith receives a whole Christ, his person as God and man; him in all his offices, as prophet, Priest, and King; particularly as a Saviour and Redeemer, he being under that character so exceeding suitable to the case of a sensible sinner; and it receives all blessings of grace along with him, from him, and through him; as a justifying righteousness, remission of sins, adoption of children, grace for grace, and an inheritance among all them that are sanctified; and both Christ and them, as the free grace gifts of God; which men are altogether undeserving of, and cannot possibly give any valuable consideration for: so these Colossians had received Christ gladly, joyfully, willingly, and with all readiness; and especially as “the Lord”, on which there is a peculiar emphasis in the text; they had received him and believed in him, as the one and only Lord and head of the church; as the one and only Mediator between God and man, to the exclusion of angels, the worship of which the false teachers were introducing; they had received the doctrines of Christ, and not the laws of Moses, which judaizing preachers were desirous of joining with them; they had heard and obeyed the Son, and not the servant; they had submitted to the authority of Christ as King of saints, and had been subject to his ordinances; wherefore the apostle exhorts them to continue and go on, believing in him, and holding to him the head^[20]

Eating and Drinking Christ

Another metaphor is feeding on Christ. In John 7:37, He says “If anyone thirsts, let him come to me and drink.” This water that the Lord Jesus gives will itself become a spring by the Holy Spirit. He says to the Samaritan woman, “Everyone who drinks of this water [from the well of Jacob] will be thirsty again, 14 but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life” (John 4:13-14). The Lord Jesus offers us water that will give us eternal satisfaction and will never cause us to be thirsty again. It will nurture us and satisfy us forever.

He is also presented to us as the Bread of Life in John 6:32-35. Christ is the true Bread from heaven Who gives life to the world. God gave the Israelites manna in the wilderness to nurture them and provide for them. Christ declares that this bread was pointing to Him and that he is the True Bread of Life. Eating this bread will cause us to have life. He is not speaking of physical life, but of spiritual life obviously. For the manna which the Israelites ate did neither spare them from death nor from God’s judgment. But if one eats of this Bread, they “shall not hunger” (John 6:35). They will not hunger because they will find their food in Christ and in Him alone. They will not hunger because they take Christ into them and He will satisfy and nurture them for eternity.

In John 6:50-58, our Lord goes more ...