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

Simon Wartanian | 28,437 views | 35,236 words | 3:04:25 hours | 04 March 2015 20:52

...

James the son of Zebedee,

James the son of Alphaeus,

James the brother of the Lord or James the Just.

James the son of Zebedee (John’s brother) died in 44 A.D. and that would be too early for him to write the book of James (Acts 12:2). James the son of Alphaeus or James the Less, another apostle of Jesus (Mark 3:18), was not credited in writing any surviving materials, which makes him an unlikely candidate. The last option seems to be the best. James the brother of the Lord Jesus and the brother of Jude (Mark 6:3) who was an unbeliever in Jesus’ ministry prior to the cross (John 7:5), but believed after the Resurrection (1 Cor. 15:7). He is the prominent leader in Acts 15 of the Jerusalem Church, which is interesting in connection to the Epistle being addressed to the “twelve tribes in the Dispersion” (Jas. 1:1).

2 Peter is interesting as it has a lot of similar material to Jude, which the church also doubted because of the citation of the apocryphal book of 1 Enoch in Jude 1:14. 2 Peter was further doubted because of the many pseudo-writings in the name of Peter as The Acts of Peter and the Revelation of Peter that were circulating at that time. Some have said that the Greek of 2 Peter is different than that of 1 Peter, but Christian scholars have replied by noting that 1 Peter was written by amanuensis by its own admission (1 Pet. 5:12). Therefore, Peter could have used another amanuensis or written 2 Peter himself. There is also the different usage of Greek vocabulary because of the main subject of the two Epistles. 1 Peter was written to help suffering Christians, while 2 Peter was written to battle false teachers within the church.

Jude identifies himself as “a servant of Jesus Christ and brother of James.” This is the James of the epistle of James, the brother of the Lord. Neither James nor Jude (or Judas) call themselves brothers of the Lord because of their humility and felt-unworthiness, they call themselves a doulos, a slave of Christ (Jude 1:1; James 1:1). James and Judas (Jude) are said to be among the brothers of the Lord in Mark 6:3, who were not believing, but became believers after the Resurrection. Since the writing is from a close associate of the apostles, from the brother of the Lord, it is, therefore, to be accepted.

2 and 3 John were doubted because of the size of the volumes. 2 John having only 13 verses and 3 John 14 verses. They seemed so insignificant because of the other volumes that were written by John like the gospel with 21 chapters, the Revelation with 22 chapters and the first epistle of John with 5 chapters (not suggesting that John divided his writings by chapters or that the early church did that). The church seemed to think that 2 and 3 John were not important, and probably were pseudo-writings. The other thing is that John identifies himself as the “elder” (2 John 1:1; 3 John 1:1), unlike in 1 John which has no introduction of the author much like the Gospel (1 John 1:1; John 1:1). Peter used the term “elder” to refer to himself in 1 Peter 5:1, which is not the equivalent of “not an apostle.” Apostles could be elders, as Peter was. Therefore, John referring to himself as an elder does not cast a shadow on identifying him as John the apostle.

Hebrews was doubted because of the author thereof did not identify himself. It’s not that anything was wrong with the theology of Hebrews, but it had to do with the criteria of apostolicity. It came to be accepted as a letter by Paul, although ...

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

Simon Wartanian | 20,516 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

...as]” (Matt. 8:13). The centurion had the firm conviction of Christ’s powers and abilities. In John 9:18, the Jewish leaders did not believe the man born blind until they questioned his parents. In John 11:27, Martha is convinced of Christ’s identity as the Son of God and says “Yes, Lord; I believe that [πεπίστευκα ὅτι, pepisteuka hoti] you are the Christ”. So also the disciples know Who Jesus is in John 16:27, 30; 17:8. Pisteuo is also used to express faith in most cardinal matters of Christianity as in the death and Resurrection of our Lord. 1 Thessalonians 4:14 says that “we believe that [πιστεύομεν ὅτι, pisteuomen hoti] Jesus died and rose again”.

In a lot of places, pisteuo ‘is used to mean “to be convinced of what is spoken or written” (Mt. 24:23, 26; Mk. 16:14; Jn. 4:21; 4:53; 8:46; Acts 24:14; 1 Cor. 15:11)’^[10]. Blessed is Mary because she “believed [πιστεύσασα, pisteusasa] that there would be a fulfillment of what was spoken to her from the Lord” (Luke 1:45). The Word of God is also the object of this faith (John 2:22; 5:46-47; Luke 24:26; Acts 24:14; 26:27; cf. Luke 16:31 [not the word for believing or faith]). The gospel is also an object of faith. So, the Lord Jesus begins by calling people to “repent and believe in the gospel [πιστεύετε ἐν τῷ εὐαγγελίῳ, pisteuete en to euangelio]” (Mark 1:15; see also Acts 4:4; 8:12; Rom. 10:15). Jesus called people to turn to God and put their confidence in the message that He preached. There is also a believing which is general and non-salvific since “Even the demons believe—and shudder!” (Jas. 2:19). They believe that God exists, but this is not enough. They merely believe with their intellect, but do not love Him.

But more prominently, pisteuo is used as believing in Christ or God. We will start with believing in God first. In John 14:1, our Lord says “Believe in God [πιστεύετε εἰς τὸν θεὸν, pisteuete eis ton theon]; believe also in me.” The Philippian jailer rejoiced with his household that “he had believed in God [πεπιστευκὼς τῷ θεῷ, pepisteukos to theo]” (Acts 16:34). Paul has “faith in God” that what the angel told him will come to pass (Acts 27:25, 21-24). Then comes the principal passage of Abraham’s justification when he “believed God [ἐπίστευσεν...τῷ θεῷ, episteusen...to theo]” (Rom. 4:13; Gal. 3:6; Jas. 2:23; cf. Rom. 4:17). Paul says that “those who have believed in God [πεπιστευκότες θεῷ, pepisteukotes theo] [should] be careful to devote themselves to good works” (Titus 3:8). We believe “in him [πιστεύοντι, pisteuonti]” so as to be justified (Rom. 4:5, 24).

Pisteuo often is used to mean believing in Christ. It means to put faith and trust in Christ for our salvation (e.g., Matt. 18:6; John 3:16, 36; 6:40; Rom. 10:4, 10; Acts 10:43; 16:31; Gal. 2:16; 3:22; 1 John 5:13). Mounce observes:

Those who believe in Jesus become children of God (Jn. 1:12), never thirst (Jn. 6:35), are filled with the Spirit (Jn. 7:38-39), and move from darkness into light (Jn. 12:46). Jesus said, “The work of God is this: to believe in the one he has sent” (6:29).^[11]

Before going deeper into the expressions used for believing in Christ, we also mention the last sense in which pisteuo is used and that is “to commit or entrust something to someone.”^[11] There is a very interesting play on words in John 2:23-24 where it is said that “many believed in his name [ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, episteusan eis to onama autou] when they saw the signs that he was doing”, but He “did not entrust [...

1 Corinthians 15:22-23, 'in Christ shall all be made alive'

Simon Wartanian | 5,432 views | 699 words | 0:03:53 hours | 11 February 2014 13:34

1 Cor 15:22-23 1 Corinthians 15:22 In Christ Shall All Be Made Alive Calvinism Election Predestination Limited Atonement Mercy Sovereignty

...trong>ESV Study Bible explains: [1]

1 Cor. 15:22 in Adam all die. See Rom. 5:12, 14–15, 17; Eph. 2:1, 5. in Christ shall all be made alive. See Rom. 5:17, 21; 6:4; Eph. 2:5–6. By divine appointment, Adam represented the whole human race that would follow him, and his sin therefore affected all human beings. Similarly, Christ represented all who would belong to him, and his obedience therefore affected all believers (see note on 1 Cor. 15:23).

1 Cor. 15:23 at his coming. When Christ returns, all his people from all time will receive Resurrection bodies, never again subject to weakness, illness, aging, or death. Until that time, those who have died exist in heaven as spirits without bodies (see 2 Cor. 5:8; Heb. 12:23; Rev. 6:9). Those who belong to Christ demonstrates that the “all” in relation to Christ in 1 Cor. 15:22 does not imply universalism.

The ESV MacArthur Study Bible sheds some light: [2]

1 Cor. 15:22 all . . . all. The two “alls” are alike only in the sense that they both apply to descendants. The second “all” applies only to believers (see Gal. 3:26, 29; 4:7; Eph. 3:6; cf. Acts 20:32; Titus 3:7) and does not imply universalism (the salvation of everyone without faith). Countless other passages clearly teach the eternal punishment of the unbelieving (e.g., Matt. 5:29; 10:28; 25:41, 46; Luke 16:23; 2 Thess. 1:9; Rev. 20:15).

The HCSB Study Bible: [3]

15:21-22 Paul presents a parallel of necessary effects. Through one man, Adam, death came to humanity. If this is ever to be reversed, it must be done so through like kind: a man. God has appointed just such a man: Jesus Christ, who is fully divine and fully human. Through His Resurrection the promise of Resurrection comes to a new humanity "in Christ." The second occurrence of the word all refers to all those who are joined to Christ through faith.

15:23 Jesus' Resurrection precedes and makes certain the Resurrection of those who belong to Christ at His coming.

Here is what Johann Albrecht Bengel said about 1 Cor 15:22: [4]

1Co 15:22. Πάντες ἀποθνήσκουσιν, all die) he says, die, not in the preterite, as for example, Rom 5:17; Rom 5:21, but in the present, in order that in the antithesis he may the more plainly speak of the Resurrection, as even still future. And he says, all. Those who are in the highest degree wicked die in Adam; but Paul is here speaking of the godly, of whom the first fruits, ἀπαρχὴ, is Christ, and as these all die in Adam, so also shall they all be made alive in Christ. Scripture everywhere deals with believers, and treats primarily of their Resurrection, 1Th 4:13-14: and only incidentally of the Resurrection of the ungodly.—ἐν τῷ Χριστῷ, in Christ)

...

1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

Simon Wartanian | 26,729 views | 43,749 words | 3:48:12 hours | 05 March 2015 19:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Perseverance Of The Saints Preservation Of The Saints Assurance Of Salvation Eternal Security Apostasy Falling Away. Hebrews 6

...ible at all. The issue for me here is not at all about the supposed free will of man or any other thing, the issue is about the glory of God. Will Christ be disobedient to the Father and be unable to fulfill the Father’s will contrary to John 8:29? That is the issue! The focus is upon God, not man even in this subject.

4. The Son is not to lose the elect who were given by the Father, but rather He should raise them up. So, not only is the charge given to the Son that He should not lose them. Rather, the charge is given also that He should preserve them unto the last day of Resurrection. This portion about perseverance is not spelled out literally in the passage, but could be seen from the fact that we are given assurance that we will not be cast out when we come to the Son, which is the beginning of salvation and the Son is given the charge to raise the elect up on the last day. What about the in-between? It seems clear to me that the Son has also received the charge to preserve them if He has received the charge to raise them up. This expression of raising up is only used in John 6:39, 40, 44, 54 and refers to the Resurrection of the believers on the last day (see John 5:29; 11:24).

5. We observe also the fact that in v. 40 a mention is made about the faith of the believer. The Reformed doctrine of Perseverance does not, contrary to false caricatures, teach that the elect can do whatever they want and it doesn’t matter since they’re elect. Rather, we teach that the elect will persevere through faith as the Scriptures teach. If someone claims to be elect, but has no abiding, everyday faith in the Lord Jesus and repentance toward God, then his claim is simply false, for the fruit of election is faith and repentance. We are not saved by election, rather we are saved by faith alone in Christ. Election is merely God’s choice from all eternity to select out people whom He will in time give that faith which justifies.

6. Lastly, we see that a connection is made between v. 39 and 40 about the ones given and the ones now (present tense) believing. Those who were given by the Father in v. 39 are the ones looking (present tense) to the Son and believing (present tense) in Him. Their being given by the Father ensures that they will have abiding faith through which they will be saved. Furthermore, in v. 40 we see the free offer of the gospel. The gospel is proclaimed to all creation and everyone is called to behold and believe in the Son, knowing also from the Scriptures about the truth of Total Depravity that no one will seek the Son. But we know also that whoever looks upon the Son and believes in Him, will do so as a result of being given by the Father to the Son, and not as a result of human will or effort. Therefore, v. 40 is a call to everyone to look and believe in the Son, and not to say in the state of unbelief, “I don’t see evidence of election in me” or “I don’t think I’m elect, so it doesn’t matter”. Rather, the call of v. 40 is to everyone to look upon the Son and believe in Him and in that way you will know whether you’re elect or not. Those who look and adore the Son prove their election by their faith. Those who reject and spurn the Son until death, prove their reprobation by their rejection.

John 10:27-29 – No one will snatch them

My sheep hear my voice, and I know them, and they follow me. 28 I give them eternal life, and they will never perish, and no one will snatch them out of my hand. 29 My Father, who has given t...

1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 24,613 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist

...href="#chap24" id="chap24_up" name="chap24_up"Of the Civil Magistrate

Of Marriage

Of the Church

Of the Communion of Saints

Of Baptism and the Lord’s Supper

Of Baptism

Of the Lord’s Supper

Of the State of Man after Death, and of the Resurrection of the Dead

Of the Last Judgement

(More) Scriptural references have been added from Sam Waldron’s excellent Modern Exposition of 1689 Baptist Confession of Faith.

Chapter 1: Of the Holy Scriptures [Return] [Commentary]

The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience 1, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable 2; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation 3. Therefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to declare that his will unto his church 4; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which maketh the Holy Scriptures to be most necessary 5, those former ways of God’s revealing his will unto his people being now ceased. 6
1. Isa. 8:20; Luke 16:29; Eph. 2:20; 2 Tim. 3:15-17
2. Ps. 19:1-3; Rom. 1:19-21, 32; 2:12a, 14-15
3. Ps. 19:1-3 with vv. 7-11; Rom. 1:19-21; 2:12a, 14-15 with 1:16-17; and 3:21
4. Heb. 1:1-2a
5. Prov. 22:19-21; Luke 1:1-4; 2 Peter 1:12-15; 3:1; Deut. 17:18ff; 31:9ff, 19ff; 1 Cor. 15:1; 2 Thess. 2:1-2, 15; 3:17; Rom. 1:8-15; Gal. 4:20; 6:11; 1 Tim. 3:14ff; Rev. 1:9, 19; 2:1 etc.; Rom. 15:4; 2 Peter 1:19-21
6. Heb. 1:1-2a; Acts 1:21-22; 1 Cor. 9:1; 15:7-8; Eph. 2:20

Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these:

...

OF THE OLD TESTAMENT	OF THE NEW TESTAMENT
Genesis	Matthew
Exodus	Mark
Leviticus	Luke
Numbers	John
Deuteronomy	Paul’s Epistle to the Romans
Joshua	I Corinthians & II Corinthians
Judges	Galatians
Ruth	Ephesians
I Samuel & II Samuel	Philippians
I Kings & II Kings	Colossians
I Chronicles, II Chronicles	I Thessalonians & II Thessalonians
Ezra	I Timothy & II Timothy
Nehemiah	To Titus
Esther	To Philemon
Job	The Epistle to the Hebrews
Psalms	Epistle of James
Proverbs	The first and second Epistles of Peter
Ecclesiastes	The first, second, and third Epistles of John
The Song of Solomen	The Epistle of Jude
Isaiah	The Revelation
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah

John Owen's Case For Particular Atonement

Simon Wartanian | 11,528 views | 15,628 words | 1:22:53 hours | 21 March 2017 23:01

John Owen Definite Redemption Limited Atonement Particular Atonement Calvinism Five Point Calvinism Arminianism

...”]; John 17:19; Rom. 5:6; John 1:29; Isa. 53:7; John 10:17-18; Gal. 2:20; Eph. 5:2; 1Pet. 2:24; Heb. 1:3; Matt. 26:28.

His Intercession:

Ps. 2:8; John 14:2-3; Heb. 9:11-12, 24; 1John 2:1-2; John 17:9; 11:42; Heb. 7:25; Rom. 8:33-34; John 17:24; Heb. 10:14.

God the Holy Spirit (book I, chap. 5):

The Incarnation of the Son:
- Matt. 1:18; Luke 1:35.
The Sacrifice of the Son:
- Heb. 9:14; Rom. 1:4; 1Pet. 3:18.
The Resurrection of the Son:
- Rom. 8:11.

Some of the proof-texts provided may be strange and that’s why they have to be read as Dr. Owen explains them and thereby we will be able to see the reasonableness of using these references. I have tried to provide most if not all the references he provides.

We see that in this inquiry, Dr. Owen tries to establish the purpose and work of the Trinity in the plan of redemption. Thereby we can establish what the purpose of God is. Each Person of the Trinity has a unique role in the work of redemption, to the glory of the Triune God.

Sacrifice and Intercession

In chapters 7-9 of the first book, Dr. Owen deals with a most important and neglected point about this discussion, namely, the relation of the intercession of Christ to His sacrifice. For whom does Christ intercede? We Calvinists argue that He only intercedes for the elect and that His intercession is perfect and accomplishes that which is its purpose. The problem for the non-Calvinist position of the atonement is that His intercession is explicitly connected to His sacrifice. In other words, those for whom Christ died are the same group for whom He intercedes. This is problematic as it obvious that not everyone is or will be enjoying the benefits of redemption. There are those who will eternally be damned and not taste of redemption. Moreover, there are those who have never heard of Christ’s sacrifice (supposedly) on their behalf. In their case, therefore, the sacrifice of Christ is meaningless and cannot be applied to them apart from faith.

When Owen speaks of Christ’s offering, or as he calls it by a not-so-common word—oblation—he has in mind both the passive and active obedience of Christ. He writes:

By his oblation we do not design only the particular offering of himself upon the cross an offering to his Father…but also his whole humiliation, or state of emptying himself, whether by yielding voluntary obedience unto the law, as being made under it, that he might be the end thereof to them that believe, Rom. 10:4, or by his subjection to the curse of the law, in the antecedent misery and suffering of life, as well as by submitting to death, the death of the cross: for no action of his as mediator is to be excluded from a concurrence to make up the whole means in this work.^[2] (book I, chap. 6)

His intercession is not only His appearance before the Father on our behalf for the applying of the benefits of redemption, but also His exaltation and Resurrection.

Neither by his intercession do I understand only that heavenly appearance of his in the most holy place for the applying unto us all good things purchased and procured by his oblation; but also every act of his exaltation conducing thereunto, from his Resurrection to his “sitting down at the right hand of the Majesty on high, angels, and principalities, and powers, being made subject unto him.”^[3] (book I, chap. 6)

The Resurrection is essential to Hi...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 20,891 views | 14,049 words | 1:13:47 hours | 04 March 2015 21:42

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 10 Chapter Ten Effectual Calling Irresistible Grace Regeneration Reformed Theology Calvinism Infant Salvation

...both Jews and Greeks, Christ the power of God and the wisdom of God.

Jews demanded signs from the Lord Jesus and likewise from His disciples. The idea of a crucified Messiah just couldn’t fit their expectations and theology. On the other hand, the Greeks seek wisdom, they seek σοφία (sophia), they’re known for their love of philosophy. But even to the Greeks, the preaching of Christ crucified is foolishness, but more troubling is talking to them about Resurrection (see Acts 17:32)! To both of these groups, the message of the cross is foolishness (1 Cor. 1:18). But there is something different in v. 24. Paul explains the problem that Jews and Greeks have with the message of the cross and then follows that in v. 24 with a “but.” Yes, it is true that He is a stumbling block and foolishness to these groups, but there is another group. Those who are called. Who are they? Well, they are the ones who see the Lord Christ as He is, not a stumbling block nor folly, but the power and wisdom of God. What is then the difference in the third group? Nothing in themselves, it is merely in the fact that God has called them. Paul is speaking of two groups, each group containing both Jews and Gentiles (or Greeks), but the second group has something different about it. They’re not merely “Jews and Gentiles,” but they are the called (and elected) Jews and Gentiles. Those Jews and Greeks who had heard the message of the cross preached and concluded that it is folly and a stumbling block were outwardly (general) called, but the Jews and Greeks in v. 24 were called internally, effectually and especially by the Sovereign Holy Spirit so that they see Christ as He is. It is the calling of God which made the difference between the groups in vv. 22-23 and 24. This effectual call came to the believers through the preaching of the gospel and brought them to faith.

Another very clear passage on the special and effectual call of God is Romans 8:28-30, which we have discussed in chapter 3 when dealing with Unconditional Election. Many more passages speak of our calling, which you may look at as: Romans 1:6; 8:28-30; 9:24; 1 Corinthians 1:9; Galatians 1:6; 1 Thessalonians 2:12, 14; 2 Timothy 1:9; Hebrews 3:1; 1 Peter 2:9, 21; 2 Peter 1:10; Revelation 17:14.

It is with all this in mind that the Lord Jesus says, “It is the Spirit who gives life; the flesh is no help at all” (John 6:63). If it was not for the sovereign operation of the Spirit, the message of the cross would be folly to us. But according to the Father’s eternal purpose, it pleased the Spirit, when we heard the gospel, to regenerate us and raise us up from spiritual death and make us willing to receive the Lord Jesus and see Him as our only hope in life and death. Our nature has to be changed and we have to be made new creatures to be able to respond to the gospel positively. The Lord Jesus says, “unless one is born again he cannot see the kingdom of God” (John 3:3). You have to be born again to see and be able to choose the kingdom. You cannot see or choose the kingdom unless you have been born again. This is all the work of the Spirit of God as the Lord says, “unless one is born of water and the Spirit, he cannot enter the kingdom of God” referring back to the promise of the New Covenant in Ezekiel 36:25-27. Entering and seeing the kingdom is the same thing. We need to be born again by the Holy Spirit to be able to do that.

Here is a list of the things to which we have been called:

we have ...

1689 Baptist Confession Chapter 11: Of Justification - Commentary

Simon Wartanian | 23,000 views | 23,400 words | 2:03:21 hours | 04 March 2015 21:54

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 11 Chapter Eleven Justification Justification By Faith Alone Sola Fide Sola Gratia Imputed Righteousness Infused Righteousness Roman Catholicism Protestantism

...ot with the process of depraving or corrupting, but with the outward act of condemning; and that the expressions used to explain and illustrate them are all derived, not from the inward operation of purifying the soul or infusing into it righteousness, but from the procedure of courts in their judgments, or of offended persons in their forgiveness of offenders.^[15]

The Judge of the Universe, because of the atoning death of His Beloved Son on our behalf, declares us to be righteous. Our union with Christ makes it so that His death becomes our death, His Resurrection our Resurrection, His life our life, His righteousness our righteousness. Although we have not yet been perfectly conformed to His image, we are certainly predestined to that end (Rom. 8:29). In other words, God will make us righteous, but this is not what the New Testament speaks about for our salvation. Rather, this is sanctification in which the Holy Spirit works to change us into Christ’s image, but it is a life-long process of ups and downs (see chapter 13).

Blessings of Justification

What is accomplished by God through justification? First of all, as the Confession states, “pardoning their sins” is one of the blessings coming from our justification. For example, Paul says:

Rom. 4:4-8 Now to the one who works, his wages are not counted as a gift but as his due. 5 And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, 6 just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: 7 “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; 8 blessed is the man against whom the Lord will not count his sin.”

Notice how closely is justification tied to the forgiveness of sins that Paul calls upon Psalms 32:1-2 as evidence for the fruit of justification. In this passage, we come also to the second blessing of justification, namely, our faith being counted as righteousness (v. 5), or to state it in another way: “accounting and accepting their persons as righteous”. We spoke about this above (see here). In this connection, we should observe that justification does not only consist of the forgiveness of sins but also is tied to the fact that we are accounted righteous. Matthew Poole comments on v. 5 as follows:

This testimony is taken out of Psa 32:1, and it is well enough accommodated to the occasion, for those two, to remit sin, and to impute righteousness, are inseparable. The one is put here figuratively for the other. They mistake, who take occasion from hence to make justification to consist only in remission of sin: the text will not bear it. The apostle’s design is, not hereby to declare the full nature of justification, which he had done before; but only to prove the freedom of it from any respect to works, in the instance of this principal and essential part of it. Remission of sin and the imputation of righteousness differ, as the cause and the effect. Remission of sin presupposeth imputation of righteousness; and he that hath his sins remitted, hath Christ’s righteousness first imputed, that so they may be remitted and forgiven to sinners.^[16]

Philip Schaff comments on the blessedness of v. 6:

Pronounceththe blessedness; speaks the congratulation, the pronouncing blessed. The quotation is of forgiveness, of not being reckoned a sinner; but the Apostle takes this as equivalent to the Lord reckoneth righteousness. ‘...

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

Simon Wartanian | 15,971 views | 16,377 words | 1:25:50 hours | 06 March 2015 23:30

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 32 Last Judgment Eternal Hell Eternal Suffering Lake Of Fire

...according to what they have done...whether good or evil (e.g., Rev. 20:11-15). God will reward us or take rewards away according to the works which we have done in the body. All our good works have been washed away by the blood of Christ and rewarded by grace. But there will be some who will lose rewards because of their works. The wicked will be condemned by their works because they demonstrate their nature as fallen and wicked.

The Day of Judgment is not the day that will determine the destinies of men; their destinies were fixed at the time they died (Heb 9:27; see here). We deny the doctrine of soul-sleep, the righteous pass from this life into the Intermediate State in bliss, while the wicked go into misery upon their deaths. But what is then the difference between what the wicked and righteous experience now in the Intermediate State and what they will experience after the Day of Judgment? Well for one, they were already judged at death and their judgment was private (Heb 9:27), but the Day of Judgment is public in which the secrets of men will be disclosed. Second, the joy and also the misery of men in the Intermediate State is bodiless. Their bodies lie rotting in the grave, while their souls are in places of peace or anguish. At the Day of Judgment, all the dead will be resurrected, their souls uniting with their bodies, and then come to appear before the throne of God. The difference then is that their everlasting punishment or their everlasting bliss is in body and soul, while in the Intermediate State it is in the soul alone. Moreover, the wicked will then be publicly condemned before the world, and the righteous publicly rewarded before the world, and all heaven will bless and praise God for His righteousness.

The Day Of Judgment

There is a Day of Judgment, fixed by God’s decree that it should come to pass, in which all people that have ever lived will come and stand before Him to give an account of their words, thoughts, and deeds. This is a day that should rightly awaken fear and awe. For some it will be terrible, for others it will be joyous and victorious. The Confession here borrows much from biblical passages to form its statement in paragraph 1. The first passage which it alludes to is Acts 17:31. We read:

Acts 17:30-31 The times of ignorance God overlooked, but now he commands all people everywhere to repent, 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”

Christ The Judge

There was a time when God let the nations go their way, but now that the Christ has come and suffered for all kinds of men, the people of God are no longer confined to a single nation (cf. Rev. 5:9). In accordance with the Savior’s words, the gospel is to be preached to all nations (Matt 28:18-19; Acts 1:8). Therefore, as the gospel goes out to these nations, they are to respond to it positively, otherwise, they have no way of peace with God. God’s command to everyone is “to repent”, i.e., turn back from sin and turn toward Him (see here). The motivation given for people to repent is because there is a Day of Judgment coming. This Day is “fixed” and the One Who fixed it is God Himself who will expose the works of the wicked on the last day and give each man according to their works. Although God is said to be the judge, yet this judgment is by the “man whom he has appointed”, the Lord Jesus Chri...

1689 Baptist Confession Chapter 9: Of Free Will - Commentary

Simon Wartanian | 18,739 views | 16,462 words | 1:25:57 hours | 04 March 2015 21:41

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 9 Chapter Nine Free Will Libertarian Free Will Determinism Fatalism Compatibilism Incompatibilism Moral Agency Jonathan Edwards The Freedom Of The Will

...p;[are] as filthy rags” (Isa. 64:6 KJV).

Dead in sin

The phrase is used by Paul a few times (Eph. 2:1, 5; Col. 2:13) to note the utter depravity of man in sin. It denotes that fallen man, just like any man, cannot raise himself up from the dead. It is as if sin is all that he can see and desire. He cannot escape it because he does it want to escape it. Such is the sad state of fallen man. He is not merely sleeping or sick in his sins and trespasses seeking to be healed. All his actions, which proceed from his “dead in sins” state, are sinful. That’s why the Bible often speaks of regeneration and salvation as being a Resurrection (e.g., John 5:24-25; Eph. 2:5-6; Col. 2:13). We have to be made alive and set free from our sin. We are fixed by our fallen nature in sin and we do not desire to escape it. Paul said—

Rom. 6:20 For when you were slaves of sin, you were free in regard to righteousness.

Slaves are not free, but fallen man is free in regards to righteousness, meaning—he is free from anything that has to do with righteousness. They have no desire or “allegiance” (HCSB) to righteousness. Righteousness was far away from them who were slaves of sin. They had nothing to do with righteousness. Their will was to do sin and their allegiance was to Satan (John 8:44; Eph. 2:2-3; 2 Tim. 2:26). They are under a hard and cruel master and they follow his will.

The Bible also tells us about fallen man’s inclinations. Before and after the Flood, it is said that “Every inclination of the thoughts of their minds was only evil all the time” (Gen. 6:5 NET; 8:21). Even from childhood man’s intentions and inclinations are evil and thus opposed to God. But if our inclinations and intentions are what determine our will, how can it be properly said that man is able to come to God or do anything pleasing to Him if His inclinations are against Him? It is impossible without a heart change—the miracle of regeneration.

Inability to come to God

Fallen man cannot convert himself, nor can he even prepare himself for conversion. What we said above about fallen man’s actions all being sinful in God’s sight (Rom. 14:23; 2 Tim. 2:26) obviously does not exclude the fact that he cannot come to God or convert himself. Rather, the data above implicitly says that fallen man cannot and will not come to God because of his sinfulness and God’s utter holiness and righteousness.

It is common to hear people saying that they are searching for God, but are they? What does the Bible say? Is not what we have already said enough to conclude that no such thing can spring from man’s will? How can a man dead in sins, following the will of Satan—the enemy of God—come of his own to God and seek Him? That’s an impossibility. Paul, when he looks at the whole of humanity, expressly says that “no one seeks after God” (Rom. 3:11). But you may say, “people do seek for God!” That might be true and it is true in two senses. Either they are seeking the pleasures and peace that come from God and not the person of God Himself, or it is God Who is seeking them. In the former, men are seeking after idols; in the latter, men are seeking after God because He is seeking after them. The Lord Jesus’ mission was “to seek and save the lost” (Luke 19:10), He was not sent so that the lost might seek Him, rather, He is the Seeker! But we have a more express testimony to this effect from the lips of our Lord:

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