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

Simon Wartanian | 32,207 views | 38,059 words | 3:19:02 hours | 04 March 2015 20:58

...conditionalElection"paragraph 5.

What Is Reprobation?

People may not have so many issues with election if it did not have a flip side. There is not only a Heaven but also a Hell. If there was no Hell, I guess there would be less heat in the discussions of election, but because there is a Hell to pay, there is among some a very strong rejection of sovereign election. Then there is the heresy and misconception of Equal Ultimacy that many (who are ignorant of the Calvinist and Reformed position) connect with historic Reformed doctrine. But Equal Ultimacy has always been rejected by the Reformed. Equal Ultimacy teaches that God works faith and Repentance in the hearts of the elect to bring them to salvation, and also works sin and evil in the hearts of the reprobate to bring them to damnation. This view has been usually connected with Hyper-Calvinism, which is a distortion of true Calvinism.

We see that our Confession is very careful with what it says about reprobation and tries not to give the idea of Equal Ultimacy that is wrongly associated with Calvinism by those who are ignorant of Calvinist doctrine. Our Confession says that the damned are left in their wickedness:

others being left to act in their sin to their just condemnation

God’s decree of reprobation is passive. That is to say, God has to do nothing for anyone to be damned. He just has to leave them as children of Adam and by doing nothing they will end up in Hell. As children of Adam, they are born as children of wrath and die because of Adam (Eph. 2:3; Rom. 5:12-19). And unless God intervenes, they will remain as children of Adam and are therefore destined for damnation. The fact that the decree of reprobation is passive does not mean that God does not will it to happen or that it is against His sovereign Decretive Will, but it merely speaks about how God works to accomplish His will. God does not create evil and sin in the hearts of the reprobate. Perish the thought! Rather, the heart of man, by his fallen nature, is already filled with evil and sin. Wayne Grudem defines reprobation as:

Reprobation is the sovereign decision of God before creation to pass over some persons, in sorrow deciding not to save them, and to punish them for their sins, and thereby to manifest his justice.^[15]

John Calvin said:

By predestination we mean the eternal decree of God by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends. We say that he has been predestinated to life or to death.^[16]

Many would and do take offense at this statement by Calvin, which they assume teaches Equal Ultimacy. But upon closer examination of what the Bible teaches about reprobation, which is the flipside of election, one certainly can affirm with Calvin that God has preordained and predestined the reprobate to damnation. The question is not, “has God predestined?”, but rather “how has He predestined?” The Scriptures are clear on man’s inability and depravity to come to God (John 6:44; Rom. 8:7-8; 3:9-12). They’re clear on the universality of sin in all people (Rom. 3:23) and also upon the price for sin (Rom. 6:23; Rev. 21:8). Thus all who are born, are born sinful (Ps. 51:5) and thus are worthy of death (Rom. 6:23). The fact that they die proves that death indeed is the wages of...

1689 Baptist Confession Chapter 7: Of God's Covenant - Commentary

Simon Wartanian | 38,853 views | 65,864 words | 5:42:00 hours | 04 March 2015 21:27

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 7 God's Covenant 1689 Federalism Westminster Federalism Presbyterian Covenant Theology Covenant Of Works Covenant Of Redemption Covenant Of Grace Nohaic Covenant Abrahamic Covenant Mosaic Covenant Old Covenant Davidic Covenant New Covenant

...y expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man’s doing good and refraining from evil, because the law encourageth to the one and deterreth from the other, is no evidence of his being under the law and not under grace.

20:1 The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to giveforththe promise of Christ, the seed of the woman, as the means of callingthe elect, and begetting in them faith and Repentance; in this promise the gospel, as to the substance of it, was revealed, and[is]therein effectual for the conversion and salvation of sinners.

First of all, believers are subject to the law of God not as a covenant of works to earn righteousness and life by, but as a rule of life. What is, even more, is what is said in chapter 20. There, the doctrine of the Covenant of Works is clearly expressed. The Covenant of Works was broken by sin, the sin of Adam and Eve, and thereby “made unprofitable unto life”. This means that before being broken by sin, it was profitable unto life. Because the Covenant of Works was broken, God decided to make and reveal the Covenant of Grace.

As to the implicit references to the Covenant of Works, 6:1 says, “Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof, yet he did not long abide in this honour“. Man was given a law which would have led to life, but Adam transgressed it. This is in essence what the Covenant of Works teaches as we shall see below. So likewise the statement in 19:1:

God gave to Adam a law of universal obedience written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil; by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.

Therefore, there is no question that the Confession teaches and accepts the classic Reformed doctrine of the Covenant of Works. The reason for the omission is the focus of the chapter upon the Covenant of Grace and of the fact that the Confession had already said things concerning the Covenant of Works, while the sister confessions do not in the respective chapter (compare 6:1 here).

But what is a covenant of works? Simply said: a covenant wherein one needs to earn its blessings. Pascal Denault defines it thus:

The Covenant of Works had a simple way of functioning: if Adam had obeyed, he and his posterity after him would have retained life and would have been sealed in justice; but his disobedience marked the entrance of death into the world. The fall placed Adam and all of his posterity under condemnation. The Covenant of Works was conditional and provided no way to expiate the offence in case of disobedience.^[10]

Nehemiah Coxe, probably the chief editor of the Confession, defined it thus:

If the covenant be of works, the restipulation [condition, requirement] must be by doing the things required in it, even by fulfilling its condition in a perfect obedience to its law. Suitably, the reward is of debt according the terms of such a covenant. (Do not understand it of debt absolutely but of debt by compact.)^[11]

Dr. Richard Barcellos gives the following definition for the Covenant of Works:

that divinely sancti...

Unconditional Election, Sovereign Grace - Scripture List

Simon Wartanian | 15,351 views | 2,788 words | 0:14:20 hours | 23 March 2014 20:23

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Unconditional Election Sovereign Grace

...lf without reference to anything they do. This means the basis of God’s choice of the elect is solely within Himself: His grace, His mercy, His will. It is not man’s actions, works, or even foreseen faith, that “draws” God’s choice. God’s election is unconditional and final.[1]

God’s choice of certain individuals for salvation before the foundation of the world rested solely in His own sovereign will. His choice of particular sinners was not based on any foreseen response or obedience on their part, such as faith, Repentance, etc. On the contrary, God gives faith and Repentance to each individual whom He selected. These acts are the result, not the cause, of God’s choice. Election, therefore, was not determined by, or conditioned upon, any virtuous quality or act foreseen in man. Those whom God sovereignly elected He brings through the power of the Spirit to a willing acceptance of Christ. Thus, God’s choice of the sinner, not the sinner’s choice of Christ, is the ultimate cause of salvation.[2]

For a defense and case for this doctrine see here.

General verses regarding Unconditional Election

Ps 65:4 Blessed is the one you choose and bring near, to dwell in your courts! We shall be satisfied with the goodness of your house, the holiness of your temple!

Mt 11:25-30 At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. 28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.”

Mt 22:14 For many are called, but few are chosen.

Jn 6:37 All that the Father gives me will come to me, and whoever comes to me I will never cast out.

Jn 13:18 I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.[3]’

Jn 15:16 You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.

Acts 2:39 For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.”

Acts 2:47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

Acts 13:46-48 And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47 For so the Lord has commanded us, saying, “‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’” 48 And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.

Rom 8:29-30 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And ...

1689 Baptist Confession Chapter 19: Of the Law of God - Commentary

Simon Wartanian | 36,583 views | 77,737 words | 6:42:45 hours | 05 March 2015 19:46

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 19 Law Of God Law Of Moses Law Of Christ Moral Law Decalogue Ten Commandments Thomas Watson John Calvin Robert Dabney Westminster Standards Catechism Civil Law Judicial Law Ceremonial Law Threefold Division Of The Law

...Mercy And Not Sacrifice

In many places, we read of the preference of obedience to God and mercy to fellow man, rather than rituals and sacrifices (e.g., Hos. 6:6; Ps. 50:7-9; 51:17; Jer. 7:21-23; Mic. 6:8; 1 Sam. 15:22-23; Isa. 1:11-17). To me, this clearly points to a division of the law and rejection of the idea that the law is an indivisible whole and God expects us or expected Israel to obey the law equally in all points. If this observation is right, then we have proven that the Old Testament believers were conscious of the division. Let’s take the example of David. He sinned against God and against Bathsheba when he committed adultery with her. In his prayer of Repentance in Psalm 51, he declares:

Ps. 51:15-17 O Lord, open my lips, and my mouth will declare your praise. 16 For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. 17 The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.

God would not delight in sacrifice, because that is not a proof of true and godly Repentance, rather what God delights in is a broken spirit who knows that he is broken God’s Law and has defied God. One must have a broken and a repentant heart, that is what God delights in and not sacrifice. In this we see clearly, the distinction and division between the moral and ceremonial, and David places the moral law above the ceremonial. But what is interesting here is the fact that he thereby does not nullify the ceremonial law for he was still under its administration. But what he clearly does is distinguish between the moral and ceremonial law and puts the moral law above the ceremonial laws of sacrifice. In v. 19, David declares:

then will you delight in right sacrifices, in burnt offerings and whole burnt offerings; then bulls will be offered on your altar.

When the sacrifices are offered from a repentant heart, then the Lord will take delight in them because He has ordained them under the Old Covenant as part of the ceremonial law. God did desire their proper and faithful observance, as that is what He has commanded, but He and His servants acknowledge that these are subordinate to the moral law.

Another example is Saul. God commanded him to wipe out the Amalekites in 1 Samuel 15, yet Saul did not obey the voice of the Lord leaving cattle and Agag the king alive. When Samuel comes to know of this, his reaction is telling:

1 Sam. 15:22-23 And Samuel said, “Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to listen than the fat of rams. 23 For rebellion is as the sin of divination, and presumption is as iniquity and idolatry. Because you have rejected the word of the LORD, he has also rejected you from being king.”

Saul uses the excuse that he had spared the cattle for sacrifice to the Lord, but Samuel knew better, he was motivated and moved by the people (1 Sam. 15:24). Notice that this passage does not say that the Lord has completely no delight, but rather “as great delight”, it compares the delight of the Lord in sacrifices and obedience. The Lord had given Saul a moral command to wipe out the Amalekites and all that belongs to them, but he despised the word of the Lord and did not fulfill it, using the pretense that he would have used the animals for sacrifice. Samuel rebukes Saul for his rebellion declaring that God has greater deli...

1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 29,750 views | 38,282 words | 3:19:22 hours | 06 March 2015 23:00

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 26 Church Church Government Elders Deacons Members Universal Church Local Church Congregationalism Polity

...y not true believers. We cannot look into peoples’ hearts, but we must listen to what comes out of their mouths and what their conduct is. Those who participate in church fellowship, but are not true believers, will certainly have some restraints because of the preaching of God’s Word. This is the case, for example, in 2 Peter 2:17-22 (see here). Some of them may remain professing believers until death. Some will fall away from the church and go into other religions or atheism. Some will come to true Repentance and faith in Christ. But the fact is, such professing believers, should be treated as believers unless their mouth or their lives prove otherwise. When it is revealed that some believers are not living up to the way of the gospel, then comes the process of church discipline by which the church is purified (see paragraph 7).

While false professors may gain entrance to a local body, that does not make them members either of the universal church nor of the New Covenant. Samuel Renihan has an analogy which helps to illustrate this point:

A friend of my son can come and visit my house, but while he visits he is not my son. And if one day I were to awake and find this friend sleeping in my guest room, claiming to be my son, his presence in my house and claim to my name does not make him my son. Unless I legally adopt him, he cannot force his way into my family. If someone shows up at my door claiming to be a long-lost relative, I may believe their story for a time, but eventually the truth will be revealed.

In the kingdom of Christ on earth, people make false professions, invisible to the eyes of fallible humans, and enroll in the wedding feast without a wedding garment. They are granted access to the sacraments of the kingdom and taste the powers of the age to come, but they remain illegal aliens in the kingdom. Their treachery is all too real. The apostate was not in covenant, but regarded as such (Acts 8:13; 2 Peter 2:1). The apostate was not a member of the kingdom, but regarded as such. But the apostate is legally accountable and liable to the supreme King and Lord of the covenant-kingdom...A true covenant member is chastened and returned to his place, but a wolf is excommunicated, dismembered, and placed under a sure curse of death and judgment apart from Repentance. We can invoke Psalm 50:16 against such a person, “But to the wicked God says: ‘What right have you to recite my statutes or take my covenant on your lips?’”^[17]

§3 Christ Always Hath Had, And Ever Shall Have A Kingdom In This World

The purest churches under heaven are subject to mixture and error; 1 and some have so degenerated as to become no churches of Christ, but synagogues of Satan; 2 nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name. 3
1. 1 Cor. 1:11; 5:1; 6:6; 11:17-19; 3 John 9-10; Rev. 2; 3
2. Rev. 2:5 with 1:20; 1 Tim. 3:14-15; Rev. 18:2
3. Matt. 16:18; 24:14; 28:20; Mark 4:30-32; Ps. 72:16-18; 102:28; Isa. 9:6-7; Rev. 12:17; 20:7-9

There are no churches with no doctrinal or practical error. Even the purest churches...are subject to mixture and error (1 Cor. 11:19), but this does not mean that they are no true churches of Christ. The framers would have included the Presbyterians and the Congregationalists under this category, and even themselves, as they were aware that no one can have perfect theology. But there are such chur...

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

Simon Wartanian | 13,574 views | 7,284 words | 0:38:12 hours | 05 March 2015 19:23

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Assurance Of Grace And Salvation Assurance Of Salvation Eternal Security Perseverance Of The Saints Assurance Of Heaven

...them ashamed (Rom. 5:5).

Temporary Believers

The Confession starts first with a word of warning, namely, a warning about false believers. These false believers are said to be “temporary believers” and are “unregenerate men.” They do have assurance, but a vain and false assurance. The temporary believers are the seeds that fell on the rock in the Parable of the Sower (Luke 8:13). They fell away from their profession because they had no true faith in them which is by nature lasting (1 John 2:19). Their faith was merely feel-good and not borne out sincere love for God and hatred for sin (Repentance). Nowhere does Holy Scripture call such a faith true faith, because it is not. True faith perseveres and justifies forever. We may compare these temporary believers to the people who used to go to church, heard the preaching of the gospel in a manner that sounded good to them, they were called to come forward and repeat a prayer after the preacher. They did not know much about the faith, they had not been presented a clear and biblical gospel and after repeating a prayer they were told that they were saved. Such people are told to “accept” Jesus into their hearts and pray (or better, repeat after the preacher) the Sinner’s Prayer to be saved. They have no root, they have not been confronted with their sin, righteousness, and judgment. For all that we know they may have heard a false and vile prosperity message and told that God will make them happy, healthy and successful. These people profess to be believers for a while. They may even have assurance in them that they will go to heaven, but their assurance consists of, as the Confession says, “false hopes and carnal presumptions of being in the favour of God and state of salvation”. They look back to a card they signed, to a date and time, to the fact they repeated the Sinner’s Prayer and etc., which true conversion and assurance does not consist in. They have been deceived and they deceive themselves with this false assurance. But, as the parable says, after testing, when these promises which were made to them about what God will do, do not come to pass, they reject their previous profession of the Christian faith. When trials come, they fall away and go back to the world. It does not mean that they truly believed because they had no root. But it does mean that they made some kind of profession at a particular time. Their assurance and hope are false because it is carnal and not based on the true gospel and Christ’s work. See here for more on temporary believers.

Assurance In The State of Grace

In contrast to the temporary believers, it is said of the elect that they may “certainly [be] assured that they are in the state of grace”, but what is this certainty based on? This certainty is first of all based on their faith and love for the Lord. The apostle John writes “I write these things to you who believe in the name of the Son of God that you may know that you have eternal life” (1 John 5:13). Those who now believe in the Lord Jesus may now know that they now have eternal life (see here about the present possession of eternal life and perseverance). This assurance comes to us by faith. It is not wishful thinking, but rather we reflect on the object of our faith and what He has done for our sake. The faith of the elect is said to be true and therefore everlasting, unlike the temporary believers’. The elect do not merely believe in the Lord Jesus, but they “love him in sincerity”. He...

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

Simon Wartanian | 12,441 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

... confess the necessity of special revelation over against those who would reject special revelation and claim that they can come to salvation merely through general revelation.

§1 God was pleased to give forth the promise of Christ

The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and Repentance; in this promise the gospel, as to the substance of it, was revealed, and [is] therein effectual for the conversion and salvation of sinners. 1
1. Gen. 3:15 with Eph. 2:12; Gal. 4:4; Heb. 11:13; Luke 2:25, 38; 23:51; Rom. 4:13-16; Gal. 3:15-22; Rev. 13:8^[2]

The covenant of works that was given to Adam was broken by sin and thereby made unprofitable unto life (see also chapter 6:1). Now, it only administers its curse—death. Therefore, God was pleased to give forth the promise of Christ (Gen. 3:15; Eph. 2:12) as He had purposed to save the elect by Christ from all eternity. In this promise of Christ, the gospel was revealed as the means of calling the elect (Gal. 3:8; Luke 2:25, 38). As the gospel was revealed in this promise, God worked to beget in the elect faith and Repentance so that they would embrace this promise, which was effectual for the conversion and salvation of sinners (Gal. 3:15-22). This promise of Christ was, essentially or in substance, the promise of the gospel and salvation, which is what Christ accomplished on behalf of the elect.

Salvation was always through Christ, whether people were consciously aware of that or not. They were saved by faith alone and by not works. By loosely reading the Old Testament and seeing the absence of the cross, we may think that salvation was by works under the Old Testament, but now, in the New Testament era, it is by grace. This is completely false and a grave mistake. Salvation has always been by grace. The reason that this is so is because the Adamic Covenant (see here), which could have provided eternal life if Adam obeyed, was broken. When that covenant was broken, the promise of eternal life by obedience was likewise broken and became unprofitable for Adam’s fallen and sin-cursed descendants. The Covenant of Works which was made with Adam in Eden lost the ability to give eternal life because it is now broken. That covenant did not contain provisions for atonement and now it could only administer the curse of that covenant—death. We see in Genesis 3 that just after God, the covenant Lord, confronts Adam and Eve with their sin, He likewise gives the promise of the Savior:

Gen. 3:15 I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

This is indisputably a promise of the Savior, the first one and that is why it is called the Proto-Evangelium, meaning, the first (giving-out of the) gospel. God promises a Seed, an Offspring Who would conquer the serpent, who is the Devil. At this point of time, it seems pretty vague, but as time goes by we come to know more about this Offspring and Seed. For example, Abraham is promised that in his “offspring shall all the nations of the earth be blessed” (Gen. 22:18). So now we know not only He will be the child of Eve, but will also be a descendent of Abraham. From Genesis 49:10 we learn that the Offspring and the Messiah will come from the loins of Judah. As we progress i...

Limited Atonement, Definite Redemption - Scripture List & Case

Simon Wartanian | 7,245 views | 6,400 words | 0:32:47 hours | 23 March 2014 20:51

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Unconditional Election Sovereign Grace

...m

Rev 20:9-10 And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them, 10 and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.

Rev 20:15 And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.

Repentance and faith are necessary for salvation

Mk 1:14-15 Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, 15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

Lk 13:3,5 No, I tell you; but unless you repent, you will all likewise perish.

Jn 3:16-18 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.

Jn 3:36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

Acts 3:19-21 Repent therefore, and turn back, that your sins may be blotted out, 20 that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, 21 whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago.

Acts 11:18 When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted Repentance that leads to life.”

Acts 20:18-21 And when they came to him, he said to them: “You yourselves know how I lived among you the whole time from the first day that I set foot in Asia, 19 serving the Lord with all humility and with tears and with trials that happened to me through the plots of the Jews; 20 how I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house,21 testifying both to Jews and to Greeks of Repentance toward God and of faith in our Lord Jesus Christ.

Rom 10:8-10 But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim); 9 because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart one believes and is justified, and with the mouth one confesses and is saved.

Eph 2:8-9 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.

Reasons for the Cross other than the atonement

Col 2:15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.

Rom 14:9 For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.

The usage of “whoever,” and “anyone”

A common objection against a particular redemption is to quote passages in which men are invited to believe, and then infer that man must have a free will and that Christ died for all men without e...

1 Timothy 4:10, 'Savior of all men'

Simon Wartanian | 19,547 views | 2,689 words | 0:14:15 hours | 09 April 2014 12:57

Calvinism Limited Atonement Election Sovereignty ESV Study Bible ESV MacArthur Study Bible HCSB Study Bible Bob Utley Matthew Henry

...eemer, potentially, of all mankind (cf. 1 Tim. 2:4,6; Luke 2:11; John 1:29; 4:42; Rom. 5:18-19; 2 Pet. 3:9). See full note at 2 Tim. 1:10. Possibly because of the little phrase "especially of believers" (where one would theologically expect "only") it may be used in its OT sense of Elohim, who is "protector" or "provider" of all life on earth (cf. Matt. 5:45; Acts 17:28).

A short comment is made by RC Sproul in the ESV Reformation Bible:[2]

4:10 Savior of all people. The general call to Repentance and salvation is extended to all people (Matt. 11:28). See “Definite Redemption” at John 10:15.

especially of those who believe. Salvation is God’s gift, in particular to those who trust in His provision in Christ (Matt. 22:14; Rom. 8:30).

The ESV Study Bible explains:[3]

1 Tim. 4:10 to this end. The goal of Paul’s labors is that people attain “godliness” (v. 8) and its eternal “value.” Toil and strive is typical of Paul’s description of gospel ministry (cf. 5:17; Rom. 16:6, 12; 1 Cor. 15:10; 16:16; Gal. 4:11; Eph. 4:28). The statement that God is the Savior of all people, especially of those who believe could seem to teach universalism, that every person will eventually go to heaven. However, the rest of Scripture clearly denies this idea (see note on 1 Tim. 2:4). There are several other possible explanations for this phrase: (1) It means that Christ died for all people, but only those who believe in him are saved. (2) It means he is offered to all people, though not all receive him. (3) It means “the Savior of all people, namely, those who believe” (a different translation of Gk. malista, based on extrabiblical examples). (4) It means “the helper of all people,” taking Greek Sōtēr, “Savior,” to refer not to forgiveness of sins but to God’s common grace by which God helps and protects people in need. (5) It means “the Savior of all kinds of people, not Jews only but both Jews and Greeks.” In any case, the emphasis is on God’s care for the unsaved world, and in the flow of the letter Paul is stressing once more (cf. 2:3–5) that God’s will that people would be saved is the basis of the universal mission (cf. Matt. 28:19–20). On God as “Savior,” see note on 2 Tim. 1:8–10.

The ESV MacArthur Study Bible provides a commentary about this verse:[4]

1 Tim. 4:10 hope. Believers are saved in hope and live and serve in light of that hope of eternal life (Titus 1:2; 3:7; see note on Rom. 5:2). Working to the point of exhaustion and suffering rejection and persecution are acceptable because believers understand they are doing God’s work—which is the work of salvation. That makes it worth all of the sacrifices (Phil. 1:12–18, 27–30; 2:17; Col. 1:24–25; 2 Tim. 1:6–12; 2:3–4, 9–10; 4:5–8). the Savior of all people, especially of those who believe. Paul is obviously not teaching universalism, that all people will be saved in the spiritual and eternal sense, since the rest of Scripture clearly teaches that God will not save everyone. Most will reject him and spend eternity in hell (Matt. 25:41, 46; Rev. 20:11–15). Yet, the Greek word translated “especially&r...

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

Simon Wartanian | 18,139 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

...om faith. For whatever does not proceed from faith is sin.

Many may be shocked when they hear that no one does good, surely the Bible is not right here! There are many unbelievers who do good. That is true and that is due to the grace of God in their lives, but even our best deeds are filthy rags in the sights of an all-holy God Who penetrates to the thoughts and intentions of the heart (Isa. 64:6). Biblically speaking, that which is good conforms to the will of God. God is good (Mark 10:18), and that which wants to be truly good must conform to His holy and righteous standard. The first step toward doing that which is pleasing in God’s sight is Repentance and faith – the forgiveness of our sins and being made a new creation. We must have faith in the Son of God. This is not generic faith, but saving faith in what God has done in His beloved Son. Hebrews 11:6 says: “And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.” Faith is necessary for us to please God. Everything we do outside of faith, no matter how good from the outside, is filthy in the sight of God. The Scriptures do not only say that we are unable to do good (e.g., Rom. 3:12), but that even our good works, outside of faith in Christ, are sinful (e.g., Rom. 14:23; Isa. 64:6). Secondly, good works to be good, they must be done with God’s glory as the highest intention and motivation. The Lord Jesus in Matthew 5:16 told his disciples: “In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” Our good works have to display the glory of God. They must be done with God’s will and glory as the primary cause of our action (1 Cor. 10:31). See further chapter 16 on Good Works.

Man Is Unable To Come To God

Our sin makes a separation between us and God (Isa. 59:2). We do not desire to seek Him. We do not seek Him for the same reason a thief does not seek the police.

Rom. 3:11 no one understands; no one seeks for God.

Rom. 8:7-8 For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. 8 Those who are in the flesh cannot please God.

John 6:44 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.

The Scripture directly says that none of us seeks after God. There is one Seeker, and it is God Himself. Man is running away and hiding from God, as Adam did, because they do not desire the presence of the Almighty. When we hear people who say that they are seeking God, two things may be the case, as far as I can see:

God is seeking them, and therefore they seek Him; or...
They are not seeking the God of the Bible, or they are seeking the blessings of God, but not the person of God.

It is true that the Bible calls us to seek God (e.g., Isa. 55:6), but that is exactly how the Bible awakens us to our inability and we realize we cannot and thus seek help from above. Furthermore, there is not only unwillingness but also an inability. Ability refers to power, willingness refers to desire. We are unable to come to God because we do not desire Him. More on this in chapter 9 on Free Will. The prime commandment of God’s Law is to love Him and love our neighbor, which presupposes Repentance and faith in Him. But this is the very thing which the natural man cannot do (Rom. 8:7-8). He does not merely ...