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

Simon Wartanian | 28,940 views | 43,749 words | 3:48:12 hours | 05 March 2015 19:18

...cept them as they are knowing that if people are seeking holiness, it is because God is working in them (this is in essence sanctification, which is a work of God in man). The “holiness without which no one will see the Lord” is the holiness which He is working within us through discipline, His sacrifice (Heb. 10:14; 13:12) and other means.

Conclusion on Hebrews

The book of Hebrews definitely supports the Perseverance of the Saints in clear words and therefore the warning passages should be read in light of this clear testimony. Before going into this Study concerning Hebrews I did not know how much it said about Perseverance and the perfection of Christ’s work, now I do. Knowing that I do not understand everything fully, though I seek to understand this second-favorite-Epistle of mine better.

Jude

Jude 1:1 – Kept For Jesus

Jude, a servant of Jesus Christ and brother of James, To those who are called, beloved in God the Father and kept for Jesus Christ:

1. The author identifies his audience as those who are (1) called, (2) beloved in God and (3) kept for Jesus. For more on the call see chapter 10 or the comments on Hebrews 3:1 above. His audience are further identified with those who are beloved in and by God the Father. This does not speak of God’s general love, but of His specific and elective love toward the believers which is restricted in Jesus Christ (Rom. 8:39). It is with this love that the Father chose the elect from before the foundation of the world (Eph. 1:4-5) and it is this love which provided Jesus as the propitiation for our sins (1 John 4:10). Can God lose those whom He loved and chose from all eternity? Can He lose those whom He called through the gospel based on His fore-love and fore-choice of them from all eternity?

2. The audience are described as those who are kept for Jesus. The Greek word here is τετηρημένοις (tetéremenois), the perfect tense, passive voice, participle mood of τηρέω (tereo, G5083) which we also encountered in 1 Peter 1:4. The believers are being guarded, preserved and kept for Jesus in the condition that they are in. They are being kept for the Lord Jesus and by (alt. reading ESV, HCSB, ISV) the Lord Jesus in the state which they are, because the elect of God are entrusted to His care (John 6:39-40). Therefore, those who are called and loved by God, are also the ones who are kept, guarded and preserved by, for, and in Jesus Christ our Lord. The passive voice of the verb denotes that it is an action done unto the subject, but not by the subject. The subject is receiving the action of being kept, guarded and preserved. We are not preserving and guarding ourselves, rather it is God Who does that amazing work to keep His elect. The perfect tense of the verb denotes that we are speaking of a present state (being kept) resulting from a finished action. Or, an action that has been completed in the past yet has results still occurring in the present. The fact that we are now being kept by Jesus and for Jesus, is based on a particular thing in the past, whether it be the election of God in love, or the effectual call of God, or the propitiation He provided for the elect. But we are sure that this work of preservation by Jesus is based not on things in us, but of something(s) that God has done in the past.

3. Is it possible for those who are called by God, Whose call is irreversible (Rom. 11:29), loved by God from all eternity and in the present kept by God could lose or forfeit their s...

2 Peter 3:8-9, not wishing that any should perish

Simon Wartanian | 14,913 views | 2,323 words | 0:12:04 hours | 11 February 2014 13:56

Not Willing Any To Perish 2 Peter 3:9. Calvinism Election Predestination Limited Atonement Mercy Sovereignty

... to be born and/or be saved, so the Lord is patient toward His own and He’s not willing that any of them perish, but all of them come to Him (v 9).

In 2 Peter 3, the Christians – all God's elect are represented by Peter's audience as His beloved, even when they were dead in trespasses God loved them (Eph 2:1-10) and in love predestined them (Eph 1:3-6). It is for their sake that God is delaying the Parousia of our blessed Savior. God is waiting until the number of His elect is complete then He will send the Savior to judge the world in righteousness.

Commentaries

John MacArthur says the following in the ESV MacArthur Study Bible: [1]

2 Pet. 3:9 not slow. That is, not loitering or late (cf. Gal. 4:4; Titus 2:13; Heb. 6:18; 10:23, 37; Rev. 19:11). patient toward you. “You” is the saved, the people of God. He waits for them to be saved. God has an immense capacity for patience before he breaks forth in judgment (cf. 2 Pet. 3:15; Joel 2:13; Luke 15:20; Rom. 9:22; 1 Pet. 3:15). God endures endless blasphemies against his name, along with rebellion, murders, and the ongoing breaking of his law, waiting patiently while he is calling and redeeming his own. It is not impotence or slackness that delays final judgment; it is patience. not wishing that any should perish. The “any” must refer to those whom the Lord has chosen and will call to complete the redeemed, i.e., the “you.” Since the whole passage is about God’s destroying the wicked, his patience is not so he can save all of them, but so that he can receive all his own. He can’t be waiting for everyone to be saved, since the emphasis is that he will destroy the world and the ungodly. Those who do perish and go to hell, go because they are depraved and worthy only of hell and have rejected the only remedy, Jesus Christ, not because they were created for hell and predetermined to go there. The path to damnation is the path of a non-repentant heart; it is the path of one who rejects the person and provision of Jesus Christ and holds on to sin (cf. Isa. 55:1; Jer. 13:17; Ezek. 18:32; Matt. 11:28; 23:37; Luke 13:3; John 3:16; 8:21, 24; 1 Tim. 2:3–4; Rev. 22:17). all should reach repentance. “All” (cf. “you,” “any”) must refer to all who are God’s people who will come to Christ to make up the full number of the people of God. The reason for the delay in Christ’s coming and the attendant judgments is not because he is slow to keep his promise, or because he wants to judge more of the wicked, or because he is impotent in the face of wickedness. He delays his coming because he is patient and desires the time for his people to repent.

The ESV Reformation Study Bible explains: [2]

3:9 as some count slowness. See v. 4.

patient . . . all should reach repentance. Peter’s Christian readers must realize that the apparent delay of divine judgment is a sign of God’s forbearance and mercy toward them, particularly toward the believers in their midst who have been confused and misled by the false teachers. The repentance in view, for the sake of which God delays judgment, is that of God’s people rather than the world at large. God is not willing that any of His elect should perish (John 6:39).

The HCSB Study Bible explains: [3]

3:9 The Lord has not yet returned, says Peter, because He is patient with you, not wanting any to perish. "You" is variously interpreted as a reference to the letter's Christian recipients (identified in 1:1) or else more broadly as all peop...

Hebrews 2:9, 'Taste Death For Everyone'

Simon Wartanian | 10,088 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

...ng, 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; 12:23). In saying that Jesus was made perfect, the author is not suggesting that Jesus was sinful (cf. 4:15; 7:26) but that as he lived his life, his maturity and experience deepened, yet always with full obedience to the Father. As a human being, he needed to live his life and obey God (which he did perfectly) to become the perfect sacrifice for sins.

Heb. 2:11 he who sanctifies. Jesus makes his people holy through his blood (13:12). those who are sanctified. Jesus’ true followers, who are made holy by his sacrifice (10:10, 14; 13:12). Some commentators think one source is a reference to the common humanity shared by Jesus and those being saved (see 2:12–18), or to their common descent from Abraham. Others think that the “one source” is God the Father. That is why he is not ashamed to call them brothers. Since they share a common descent (or, since God is their common Father), they are members of the same family, and therefore brothers.

ESV Reformation Study Bible[3]

2:9 we see him. Jesus has the crown of glory and honor. It must now be shown that He received it as a man, and so can satisfy the words of the psalm quoted.

made lower. The expression can refer to status or to time (that is, “a little late...

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

Simon Wartanian | 34,886 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

...o work together, rather, it is for me to believe that it is such if I see both in Holy Writ. On a personal level, there is no truth that I cherish more than knowing the Triune God and knowing Him as the only Sovereign. It is not merely “in the head” doctrine, but it is a doctrine that I praise God for, cherish and find comfort in daily.

Some years ago, I came across the Doctrines of Grace through the Facebook page called Reformed Memes Daily and I remember seeing something from Romans 9:18. I was amazed that the Bible had such things to say and wanted to Study this issue. Apparently, I had not read that passage before. It was not easy, but I promised God that I would believe anything that His Word teaches, no matter how painful. Through my Study, I tried to collect as many verses as possible in regard to God’s sovereignty as are relevant and that I could find from daily Bible reading and other books. More about my journey can be read here. The document where I put these verses was the reason that this website was made; it is found here.

What I will seek to provide below is a case for God’s absolute control of everything, thus justifying paragraph 1 of this chapter. Here we will touch on issues that are relevant to chapter 5 (Of God’s Providence), but we will direct the interested reader from chapter 5 back to paragraph 1 of chapter 3. Under the section General Sovereignty, I will deal with texts which speak of God’s sovereignty over history and His counsel. Under Particular Sovereignty, I will try to deal with God’s sovereignty over specific things such as evil and human actions. By no means is this an extensive case or discussion of God’s absolute sovereignty, but I believe that it is nonetheless a decent biblical case for it.

General Sovereignty

First, let’s start with verses about God’s Lordship over the world.

Neh. 9:6 You are the LORD, you alone. You have made heaven, the heaven of heavens, with all their host, the earth and all that is on it, the seas and all that is in them; and you preserve all of them; and the host of heaven worships you.

He not only has created the world out of nothing, but He keeps the world in existence. Genesis 1:1 should be enough to prove God’s sovereignty over the creation that He has made. Everything is dependent upon Him. Without Him, all would perish. All things, from stars to ants and angels to men are dependent upon Him for their every moment existence. He is the Creator and Sustainer of everything. The God of the Bible is both the Creator and the Governor of the world. He both has created everything, and He keeps everything in existence.

Acts 17:26-28 And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, 27 that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, 28 for “‘In him we live and move and have our being’; as even some of your own poets have said, “‘For we are indeed his offspring.’

He has determined where everyone is to live. He has determined the countries in the world with their boundaries. Not only has He done that, but in Him, we have our being. In Him and because of Him we are able to do anything and everything. He is the Uncaused Cause, He is the Primary Cause; we are secondary agents. Anything we do, we first need to “borrow” power and strength from Him. Thus, whatever I do, wheth...

1689 Baptist Confession Chapter 31: Of the State of Man after Death and Of the Resurrection of the Dead - Commentary

Simon Wartanian | 30,872 views | 63,926 words | 5:35:37 hours | 06 March 2015 23:27

...

Louis Berkhof. Systematic Theology. (Grand Rapids, Michigan: Banner of Truth Trust. 1963). pp. 681-686.

Anthony A. Hoekema. The Bible And The Future. (Grand Rapids, MI: Eerdmans, 1979). pp. 95-101. (He interacts with Berkhof)

Sam E. Waldron. A Modern Exposition Of The 1689 Baptist Confession Of Faith. (Darlington: Evangelical Press, 2013). pp. 493-498.

William G. T. Shedd. Dogmatic Theology. Volume 2. (Originally published in 1888). pp. 591-609, 619-640. (This is thorough. Refutation of the two-compartments theory, Sheol means the grave or the place of punishment for the wicked, the righteous go to Heaven)

Dr. Shedd, concluding his Study on Hades and Sheol, writes:

From this examination of texts, it appears that Sheol in the Old Testament has the same two significations that Hades has in the New. The only difference is that in the Old Testament, Sheol less often in proportion to the whole number of instances denotes “hell” and more often the “grave” than Hades does in the New Testament. And this, for the reason that the doctrine of future retribution was more fully revealed and developed by Christ and his apostles than it was by Moses and the prophets.
If after this Study of the biblical data, there still be doubt whether Sheol and Hades.^[10]

Another passage which speaks about the torments of the wicked in the Intermediate State is 2 Peter 2:9. There, we read that the unrighteous are kept under punishment until the day of judgment. They are said to be kept under punishment until the solemn day of judgment, as the angels and the present world are (2 Pet. 2:4; 3:7). They are under punishment now, but a greater punishment will they receive on the day of judgment when they will have to answer for every thought, word, and deed. There is no second chance after death (Heb. 9:27; the rich man and Lazarus) and that’s why it is important to heed the call of the gospel. We cannot escape God’s just punishment if we do not heed the gospel. The gospel is the way to escape from God’s wrath, otherwise, we stand naked before His holy wrath.

“There is no peace,” says the LORD, “for the wicked.”

(Isaiah 48:22)

§2 The Parousia

At the last day, such of the saints as are found alive, shall not sleep, but be changed; 1 and all the dead shall be raised up 2 with the selfsame bodies, and none other; 3 although with different qualities, 4 which shall be united again to their souls forever. 5
1. 1 Cor. 15:50-53; 2 Cor. 5:1-4; 1 Thess. 4:17
2. Dan. 12:2; John 5:28-29; Acts 24:15
3. Job 19:26-27; John 5:28-29; 1 Cor 15:35-38, 42-44
4. 1 Cor. 15:42-44, 52-54
5. Dan. 12:2; Matt. 25:46

At the last day...saints that are found alive will be changed and not sleep, i.e., not die first (1 Thess. 4:15-17; 1 Cor. 15:50-53). They basically receive the resurrection body without first dying, but by being changed and transformed. As for those who are dead, they will all be raised up with the selfsame bodies which they had (Dan. 12:2; John 5:28-29; Acts 24:15), although their bodies have now different qualities (1 Cor. 15:42-44) which enables them to exist forever and their bodies shall be united again to their souls forever. The saints will receive a glorified body, while the wicked will receive a body in which they could be tormented forever.

In this and the following paragraph, I want to discuss the events which will happen at the Second Coming of the Lord Jesus Christ from an Amillennial perspective. But first, let us get to know the various mille...

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

Simon Wartanian | 13,436 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

...’t only die for His people according to the flesh, but also for those who were not Jews, which was shocking to the Jews. This is almost the same message of love that God has for people/nations other than Israel in Jn 3:16.

So, when we put 1 Jn 2:2 and Jn 11:51-52 together to understand 1 Jn 2:2 better, we see that the Apostle is using the word “the whole world” in 1 Jn 2:2 not as every individual who lives or has lived, but more as the “children of God who are scattered abroad.“ And those are the ones for whom Christ died, the Gentile elect and the Jew elect.

Commentaries

The ESV Study Bible explains: [1]

1 John 2:2 Propitiation (Gk.hilasmos) here means “a sacrifice that bears God’s wrath and turns it to favor,” and that is also the meaning of the English word “propitiation.” (See note on Rom. 3:25.) As the perfect sacrifice for sin, Jesus turns away God’s wrath (see also 1 John 4:10). For the sins of the whole world does not mean that every person will be saved, for John is clear that forgiveness of sins comes only to those who repent and believe the gospel (see 2:4, 23; 3:10; 5:12; cf.John 3:18; 5:24). But Jesus’ sacrifice is offered and made available to everyone in “the whole world,” not just to John and his current readers.

The ESV MacArthur Study Bible explains: [2]

Propitiation. C.f. 4:10. The word means “appeasement” or “satisfaction.” The sacrifice of Jesus on the cross satisfied the demands of God’s holiness for the punishment of sin (cf. Rom. 1:18; 2 Cor. 5:21; Eph 2:3). So Jesus propitiated or satisfied God. For the sins of the whole world. This is a generic term, referring not to every single individual, but to mankind in general. Christ actually paid the penalty only for those who would repent and believe. A number of Scripture indicates that Christ died for the world (John 1:29; 3:16; 6:51; 1 Tim. 2:6; Heb 2:9). Most of the world will be eternally condemned to hell to pay for their own sins, so they could not have been paid for by Christ. The passages that speak of Christ’s dying for the whole world must be understood to refer to mankind in general (as in Titus 2:3-4). “World” indicates the sphere, the beings toward whom God seeks reconciliation and has provided propitiation. God has mitigated his wrath on sinners temporarily, by letting them live and enjoy earthly life. In that sense, Christ has provided a brief, temporal propitiation for the whole world. But he actually satisfied fully the wrath of God eternally only for the elect who believe. Christ’s death in itself had unlimited and infinite value because he is Holy God. Thus his sacrifice was sufficient to pay the penalty for all the sins of all whom God brings to faith. But the actual satisfaction and atonement was made only for those who believe (cf. John 10:11, 15; 17:9, 20; Acts 20:28; Rom 8:32, 37; Eph 5:25). The pardon for sin is offered to the whole world, but received only by those who believe (cf. 1 John 4:9, 14; John 5:24). There is no other way to be reconciled to God.

The HCSB Study Bible says: [3]

Jesus' perfect obedience and sacrificial death satisfied God's just demand for sin to be punished ( propitiation). But His punishment was for others, not for Himself. The phrase for those of the whole world does not mean the salvation of all people. It does mean that, in keeping with God's promise to bless all the nations through Abraham and his descendants (Gen 12:3), Jesus' saving death extends the offer of salvatio...

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

Simon Wartanian | 5,663 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

...arden. The phrase “in Christ” is used in Rom 8:1 (c.f. Rom 6:11; 12:5; 16:7; 1 Cor 1:2), which states “There is therefore now no condemnation for those who are in Christ Jesus”, the believers are the ones who are not condemned (Jn 3:18) thus those who “in Christ shall all be made alive” are those who are “in Christ.”

In v. 23 we see who will be made alive and it is clear from 1 Cor 6:14 (And God raised the Lord and will also raise us up by his power, c.f. 15:52) that the believers are the ones whom God will raise up, not the reprobate.

The 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,

...

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

Simon Wartanian | 25,832 views | 28,880 words | 2:33:55 hours | 04 March 2015 20:55

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

...r: #ff9900;"Everlasting Father, Prince of Peace.

Everlasting Father is not to be confused with God the Father. As the revelation of the Trinity took place after the coming of Christ and the Blessed Persons were not clearly revealed in the Old Testament. The expression, literally, as most acknowledge, is “father of eternity,” which emphasizes His eternality and His being Lord of time. Matthew Poole notes that “though as man he was then unborn, yet was and is from everlasting to everlasting”^[13]. The ESV Study Bible says ‘A “father” here is a benevolent protector (cf. Isa. 22:21; Job 29:16), which is the task of the ideal king and is also the way God himself cares for his people (cf. Isa. 63:16; 64:8; Ps. 103:13). (That is, this is not using the Trinitarian title “Father” for the Messiah; rather, it is portraying him as a king.)’^[43] The child—the Son—is called Mighty God—El-Gibbor. He is the almighty God Himself. In the next chapter, in Isaiah 10:21, Yahweh Himself is called El-Gibbor. Therefore, this makes Christ equal with the Father, and the same Yahweh. These and many other verses teach the deity of the Son. Albert Barnes comments on this passage, saying:

The mighty God - Syriac, ‘The mighty God of ages.’ This is one, and but one out of many, of the instances in which the name God is applied to the Messiah; compare Joh 1:1; Rom 9:5; 1Jo 5:20; Joh 20:28; 1Ti 3:16; Heb 1:8. The name ‘mighty God,’ is unquestionably attributed to the true God in Isa 10:21. Much controversy has arisen in relation to this expression; and attempts have been made to show that the word translated “God,” אל ’ĕl, may refer to a hero, a king, a conqueror...But after all such controversy, it still remains certain that the natural and obvious meaning of the expression is to denote a divine nature. So it was evidently understood by the ancient versions; and the fact that the name God is so often applied to Christ in the New Testament proves that it is to be understood in its natural and obvious signification.^[12]

This is not the only place that the Lord Jesus is called God, but it is one among many in the Bible. John Calvin comments on this passage and shows us the relation of Christ as divine and our trust in Him:

The mighty God. אל (El) is one of the names of God, though derived from strength, so that it is sometimes added as an attribute. But here it is evidently a proper name, because Isaiah is not satisfied with it, and in addition to it employs the adjective גבור, (gibbor,) which means strong. And indeed if Christ had not been God, it would have been unlawful to glory in him; for it is written,

Cursed be he that trusteth in man. (Jer. 17:5.)

We must, therefore, meet with the majesty of God in him, so that there truly dwells in him that which cannot without sacrilege be attributed to a creature.

He is, therefore, called the mighty God, for the same reason that he was formerly called Immanuel. (Isa 7:14.) For if we find in Christ nothing but the flesh and nature of man, our glorying will be foolish and vain, and our hope will rest on an uncertain and insecure foundation; but if he shows himself to be to us God and the mighty God, we may now rely on him with safety. With good reason does he call him strong or mighty, because our contest is with the devil, death, and sin, (Eph 6:12,) enemies too powerful and strong, by whom we would be immediately vanquished, if the strength of Christ had not rendered us invincible. Thus we learn from this...

2 Corinthians 5:14-15, 'he died for all'

Simon Wartanian | 8,731 views | 2,761 words | 0:14:24 hours | 22 April 2016 16:50

2 Corinthians 5 Limited Atonement Unlimited Atonement Definite Redemption Calvinism Arminianism

...ord “world” in verse 19. He was made sin for “our sake” the same people for whom Christ died in verses 14 and 15. So that, not maybe, perhaps, if they like it, if they so choose. No, ἵνα, in order that, for the purpose of that, so that we surely will become the righteousness of God in Him.

Thank you Lord for this great message of reconciliation that you have given us that we may have the honor to represent you in the world. Thank You that You have reconciled us to Yourself. The offended party coming to us and cleansing us from our sin and bringing us into a loving relationship with You.

Commentaries

The ESV Study Bible explains:

one has died for all, therefore all have died. By Christ’s death, the death penalty for sin (see Gen. 2:17) has been paid for all those who trust in him (see Rom. 3:21–26; 5:6–8; 1 Cor. 15:3; Gal. 3:13), and God counts their old life as ended, thus freeing them from any future penal claims. he died for all, that those who live might no longer live for themselves but for him. As a consequence of Christ’s death, the power of sin in one’s life (see Gen. 3:1–7) has also been broken for all those who trust in Christ (cf. Rom. 6:1–14). Christ’s cross therefore frees the believer for a new way of life, exemplified by Paul himself as one that the love of Christ controls (see Titus 2:11–14).^[1]

The ESV MacArthur Study Bible says the following:

2 Cor. 5:14 the love of Christ. Christ’s love for Paul and all believers at the cross (cf. Rom. 5:6–8). Christ’s loving, substitutionary death motivated Paul’s service for him (cf. Gal. 2:20; Eph. 3:19). controls. This refers to pressure that causes action. Paul emphasized the strength of his desire to offer his life to the Lord. one has died for all. This expresses the truth of Christ’s substitutionary death. The preposition “for” indicates he died “in behalf of,” or “in the place of ” all (cf. Isa. 53:4–12; Gal. 3:13; Heb. 9:11–14). This truth is at the heart of the doctrine of salvation. God’s wrath against sin required death; Jesus took that wrath and died in the sinner’s place. Thus he took away God’s wrath and satisfied God’s justice as a perfect sacrifice (see notes on 2 Cor. 5:21; Rom. 5:6–11, 18–19; 1 Tim. 2:5–6; cf. Eph. 5:2; 1 Thess. 5:10; Titus 2:14; 1 Pet. 2:24). therefore all have died. Everyone who died in Christ receives the benefits of his substitutionary death (see notes on Rom. 3:24–26; 6:8). With this short phrase, Paul defined the extent of the atonement and limited its application. This statement logically completes the meaning of the preceding phrase, in effect saying, “Christ died for all who died in him,” or “One died for all, therefore all died” (see notes on 2 Cor. 5:19–21; cf. John 10:11–16; Acts 20:28). Paul was overwhelmed with gratitude that Christ loved him and was so gracious as to make him a part of the “all” who died in him.^[2]

The HCSB Study Bible says about 2 Corinth...

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

Simon Wartanian | 22,552 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

...work of the Spirit of Christ (John 6:63; Ezek. 36:25-27). Faith is our response to the call of God, but it does not originate with us. It is granted to us by God and it is worked in us by the Holy Spirit through regeneration and the creation of the new man in Christ. It is ordinarily wrought by the ministry of the Word (2 Thess. 2:13; 1 Pet. 1:23), i.e., by the preaching of the gospel coupled with the work of the Spirit of Christ. This faith is further strengthened by the means of grace. These are the gospel ordinances, baptism and the Lord’s Supper. But also prayer, Bible reading and Study, the communion of the saints and other things prescribed and commended in the Word of truth. By these means, faith is not created, but it is increased and strengthened.

Greek Words

We will start our Study of faith by first noting which words are used in the New Testament especially to denote faith and belief. The word faith or belief in our daily lives may be used in a lot of senses. We may say that we believe that someone is speaking the truth and mean that we have confidence. We may say, “I believe that I’ve read that book” when we actually mean that we “think we read that book.” We use it when we have confidence or trust in something without evidence. In secular eyes, faith is always connected with believing something without or contrary to evidence. But is this the nature of biblical faith? Before we answer that, we must take a survey of the Greek words and expressions used to denote faith, particularly in the New Testament.

Pistis

The primary word in the New Testament for faith is the Greek noun πίστις (pistis, G4102). According to Joseph Henry Thayer, pistis primarily means the “conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it”^[3]. According to my Bible software (TheWord), it is used 227x in the NA28. William D. Mounce says that 'pistis means “belief, trust, confidence,” though it can also mean “faithfulness.”’^[4] If we may at the outset observe, the basic meaning of the word has to do with conviction, trust, reliance, and confidence. It has nothing to do with “faith without evidence.” Louis Berkhof observes:

In classical Greek. The word pistis has two meanings in classical Greek. It denotes: (a) a conviction based on confidence in a person and in his testimony, which as such is distinguished from knowledge resting on personal investigation; and (b) the confidence itself on which such a conviction rests. This is more than a mere intellectual conviction that a person is reliable; it presupposes a personal relation to the object of confidence, a going out of one’s self, to rest in another. The Greeks did not ordinarily use the word in this sense, to express their relation to the gods, since they regarded these as hostile to men, and therefore as objects of fear rather than of trust.^[5]

Now let us observe the different uses of the noun pistis in the New Testament. First of all, there are a few instances in which it is used in a passive sense of faithfulness. This is the case in Romans 3:3 when Paul says, “Does [the Jews’] faithlessness [ἀπιστία, apistia] nullify the faithfulness [πίστιν, pistin] of God?” Or in Galatians 5:22 of the fruit of “faithfulness [πίστις, pistis]”, or in Matthew 23:2, “the weightier matters of the law: justice and mercy and fai...