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

Simon Wartanian | 23,751 views | 28,880 words | 2:33:55 hours | 04 March 2015 20:55

...s mind and plans. He knows all things (1 John 3:20) and ordains all things (Isa. 46:8-11; Eph. 1:11), therefore, His knowledge is most infallible and most exhaustive.

As the Creator, all His creatures owe Him honor, worship, service, and obedience. The Lord Jesus told us that when we do all that God demands we should not feel like we should get a reward for doing what we were obligated to do, for we are merely “unworthy servants” (Luke 17:7-10). It’s the duty of man to obey God and worship Him. Ecclesiastes 12:13 says, “The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.” We cannot forget the Westminster Shorter Catechism question 1:

Q. 1. What is the chief end of man?

A. Man’s chief end is to glorify God, and to enjoy him for ever.

The goal of man’s existence is to be found in God, and not in self. We were made to worship God to live with Him forever. This goal was lost in the Fall, but regained on the cross for all those who have faith in the Son. We look forward to Paradise Regained with our Triune God.

§3 The Doctrine of the Holy Trinity

In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit, 1 of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided: 2 the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son; all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on him. 3
1. Matt. 3:16-17; 28:19; 2 Cor. 13:14
2. Ex. 3:14; John 14:11; 1 Cor. 8:6
3. Prov. 8:22-23; John 1:1-3, 14, 18; 3:16; 10:36; 15:26; 16:28; Heb. 1:2; 1 John 4:14; Gal 4:4-6

This God is trinitarian. The word subsistences points to the Persons of the Trinity: Father, Son, and Holy Spirit. Yet we do not talk about three gods, but one substance of God, in other words, one God Who exists as Father, Son, and Holy Spirit. The three subsistences of the one substance of God have all power, and eternity in common. Each person is fully God in and of Himself and does not have a 1/3 of the divine being to Himself. Rather, each Person has the whole divine essence (substance, being). Yet this essence is undivided, meaning that the Father, Son, and Holy Spirit are fully God and share fully in the divine essence and are not “parts” of it.

Then comes the classic formulation of the Persons of the Trinity. This portion can be confusing and it may confound the mind. But should we be surprised that this great God is incomprehensible? Should we be surprised that there are many secrets and mysteries about His life and being? The Father is of none. Meaning that He is neither begotten nor proceeding. The Son is eternally begotten. It is important to note the word eternally here, which denotes that there was not a time when the Son did not exist. Begotten here, according to the historical usage of the word, does not mean created, but describes His relation to the Father as a Son. The Spirit proceeds from the Father and the Son. This term again is used to describe the relationship of the Spirit to the Father and the Son. Lest there be any confusion, the Confession goes on to say ...

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

Simon Wartanian | 32,249 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

...ly made Him as a type of Christ. This is also the case with the sacrifices and the other types in the Old Testament.

The statement on reprobation according to my and Dr. Waldron’s judgment is weak. There could be more said about reprobation than this, but it is probably also intended to guard against the common misunderstanding of Equal Ultimacy: that is: God equally imputes unbelief into the hearts of the reprobate as He does faith in the hearts of the elect. That is not the case in reprobation as we will see below. The following is the 7^th paragraph in the Westminster Confession and also the Savoy Declaration, which was omitted here:

The rest of mankind, God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonour and wrath for their sin, to the praise of his glorious justice.

Although the words “ordain them to dishonor and wrath for their sin” are missing, I do not think that the theology behind these words is missing from the Confession or its framers.

Predestination unto life will be treated in 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:

...

1689 Baptist Confession Chapter 8: Of Christ the Mediator - Commentary

Simon Wartanian | 39,121 views | 75,562 words | 6:40:27 hours | 04 March 2015 21:39

The 1689 Second Baptist Confession Of Faith Confession Commentary Exposition Reformed Baptist Chapter 8 Christ The Mediator Prophet Priest King Definite Redemption Limited Atonement Arminianism Universal Atonement Hypostatic Union Humanity Of Christ God-Man

...ng a King. All those covenants pointed to the one central covenant of Scripture, the New Covenant, whose mediator is Christ the Lord. It is by virtue of this covenant that anyone who was ever saved is saved. Because this is the covenant which Christ mediates. This is the covenant which has as its head Christ the Lord and promises of eternal life and complete forgiveness (Heb. 8:6-13).

Okay, but how were the promises of the coming New Covenant a reality for the Old Testament saints? By virtue of the Covenant of Grace. In 1689 Federalist understanding, the Covenant of Grace is the New Covenant in promise form, i.e., it was the New Covenant before it was established. We reject the Westminster understanding of the covenants in the Old Testament being administrations of the one Covenant of Grace. Rather we believe that the covenants of the Old Testament were of works or dichotomous and only the New Covenant is purely and truly the Covenant of Grace. For more on this see my case in chapter 7 for 1689 Federalism. It is by virtue of the Covenant of Grace in promise form that all the elect prior to the death of Christ and the establishment of the Covenant of Grace in time, i.e., the establishment of the New Covenant were saved. The Lord God did not count the sin of the elect under the Old Testament against them but cleansed and regenerated them based on the certain finished work of Christ on their behalf in the future. This is seen, for example, from Romans 3—

Rom. 3:23-26 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

Let us notice a few things about this glorious passage of Sola Fide. I think it is absolutely clear that Paul argues here that justification has always been by faith. But not only that, but this justification is likewise by grace and it is a gift. This is based on the redemption that is in Christ, i.e., His atoning death. God, who put Christ as a propitiation, i.e., a sacrifice that satisfies divine wrath and brings divine favor, purposed for Him to be received by faith. This was by believing according to the knowledge they had in the types and shadows. They obviously did not possess as much knowledge as we have been privileged with, yet still, salvation was by grace and thanks to Christ. Justification by faith under the OT was based upon Christ’s future propitiatory death. Justification by faith in New Testament times is based upon Christ’s past propitiatory death.

God, in His patience, passed over those sins committed by the elect prior to Christ, not punishing them immediately because He had in eternity purposed to save those people, but waited until Christ the Lord was sacrificed on their behalf. Paul says the fact that God passed over former sins is to show His righteousness. It would not have been righteous if God passed over their sins without the proper punishment for those sins. But Paul had already declared that Christ was the propitiation—Christ was the sacrifice for sin and He was to be received by faith. It is based on Christ’s sacrifice that God can forgive and yet remain most just. From ...

1689 Baptist Confession Chapter 9: Of Free Will - Commentary

Simon Wartanian | 18,585 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

...an Edwards – The Freedom of the Will

R.C. Sproul – Willing to Believe (see review)

Thaddeus J. Williams – Love, Freedom, and Evil: Does Authentic Love Require Free Will?

Scott Christensen - What about Free Will?: Reconciling Our Choices with God’s Sovereignty

Calvinists have always been leveled the charge that our understanding of God’s absolute micro-managing sovereignty makes men as puppets and robots. One wonders what the reason was for the Westminster, Savoy and 1689 to offer a chapter on free will if they thought that people were merely puppets and robots as many critics like to mock Calvinism.

In section 1, we will have our longest discussion of the will. There, I hope, with Edwards’ Freedom of the Will, to lay the understanding of the human will as believed by many Calvinists, which I believe happens to be biblical and logical. I have chosen to do this for two purposes: 1) I want to understand Edwards’ position better first hand from him. Edwards is difficult to read and understand and sometimes you have to read sentences and paragraphs over and over or look somewhere for an explanation to understand what he’s getting at. 2) And I would like you to understand Edwards’ position on the will which is the commonly held view by many Calvinists. Edwards is obviously not without critique, especially on his speculations about the Fall. But some Reformed people also disagree with him on free will, claiming that his view is too mechanistic and deterministic. His discussion clarifies many things for me and from the people I benefited from, who are mentioned above, I’ve not read their criticism on Edwards beside his speculations on the Fall. I mention this so that you know that not every Calvinist agrees with Edwards, though a majority does. Some resources on this subject are found at Reformed Books Online.

In the following sections, we will try to lay some things concerning man’s will in the four states, from innocence until glory.

§1 God hath endued the will of man with that natural liberty and power of acting upon choice

God hath endued the will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil. 1
1. Matt. 17:12; James 1:14; Deut. 30:19^[1]

The will of man, by definition and nature, is endued...with that natural liberty and power of acting upon choice. This is also one of those things which set us apart from the lower creation. Paragraph 1 does not speak about Adam’s will before the Fall; paragraph 2 will do that. Rather, in paragraph 1, the will of man is spoken of generally without reference to it being enslaved to righteousness or sin. It is by nature free. What does this freedom consist of? That is is neither forced, nor by any necessity of nature determined to do good or evil. Man is not a robot as many non-Calvinists like to caricature Calvinism. No one has done something because they were forced by God in their wills to do so. Rather, they acted with that natural liberty of will which we are endued with. The second thing that the Confession mentions in connection to this natural liberty is that the will is not determined by nature. By nature, the Confession is referring to the natural world or what we call the laws of nature. There are no physical or natural laws forcing man to do good or evil. But as we will soon discover, another kind of nature is important for the will, that is, the nature of man.

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

Simon Wartanian | 12,455 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

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Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof

This chapter concerns itself with the emphasis and necessity of special revelation for salvation. This chapter is absent in the Westminster Confession, but it was taken from the Savoy Declaration of the Puritan Congregationalists. Concerning the historical background, Dr. Sam Waldron writes:

The contents of the chapter indicate that the error in view depreciated the necessity of the special revelation contained in the Scriptures for salvation. A general knowledge of the period permits the educated guess that the Puritan authors had already sensed the intellectual tendency which would later produce Deism, with its emphasis on the sufficiency of human reason and natural revelation and its opposition to supernatural revelation and the distinctive tenets of Christianity. Such men wanted to establish a completely rational basis for the existence of God and morality. They disliked the idea that a special revelation given only to some men was necessary to worship and serve God acceptably.^[1]

Against such men, the Confession asserts the necessity of special revelation about God through the gospel and Scripture for salvation. The Confession acknowledges the strength of natural/general revelation, but general revelation is not enough for salvation. General revelation is enough for condemnation. The gospel and the work of the Holy Spirit are necessary for salvation. This chapter concerns itself less with “what” the gospel is than to 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 g...

1689 Baptist Confession Chapter 21: Of Christian Liberty and Liberty of Conscience - Commentary

Simon Wartanian | 13,598 views | 6,372 words | 0:32:47 hours | 06 March 2015 19:19

The 1689 Second Baptist Confession Of Faith Confession Commentary Confession Study Reformed Baptist Chapter 21 Christian Freedom Liberty Liberty Of Conscience Antinomianism

...f0000;">You shall love your neighbor as yourself.”

(Galatians 5:13-14)

Footnotes

^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
a, b Robert Shaw. The Reformed Faith: An Exposition Of The Westminster Confession Of Faith. Chapter 20.
a, b John Calvin. Commentaries. Taken from the TheWord Bible Software. In loc.
^ John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. In loc.
^ Stu Johnston. The London Baptist Confession of Faith | Exposition of Chapter 21. Herald of Grace.
a, b Albert Barnes. Barnes’ New Testament Notes. Taken from the TheWord Bible Software. In loc.
^ Sam E. Waldron. A Modern Exposition Of The 1689 Baptist Confession Of Faith. (Darlington: Evangelical Press, 2013). pp. 319-320.
^ Matthew Henry. Commentary On The Whole Bible (Full). By default in The Word. Taken from the TheWord Bible Software. In loc.
^ John F. MacArthur. Slave: The Hidden Truth About Your Identity In Christ. (Nashville: Thomas Nelson. 2010). pp. 16-17. The PDF may be freely acquired from here http://www.nelsonfree.com/slave.
^ Waldron, Exposition of the 1689. p. 323.

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

Simon Wartanian | 12,461 views | 5,299 words | 0:27:50 hours | 06 March 2015 19:34

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

...or. 1:17.^[3]

This means that the teaching of the Anabaptists on this point was still alive. Thus the Reformed confessions added a chapter addressing this issue. This is likewise important for our forefather to confess since they were falsely called Anabaptists, as the title of the First London Confession read: “The CONFESSION OF FAITH, Of those CHURCHES which are commonly (though ) called ANABAPTISTS...” Since they confess the same as the Reformed on this subject, they distance themselves from the Anabaptists.

In paragraph 3, a passage from the Westminster and Savoy was omitted in the 1689, which said: “Yet it is a sin to refuse an oath touching any thing that is good and just, being lawfully imposed by authority.” Obviously, this is implied in what the Confession says that a lawful oath is and what is not. See the comparison here.

Thus, this chapter was added in the Reformed confessions in times of controversy and in order to clarify their stance upon oaths and vows made the government and the church.

§1 Lawful Oaths

A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness, and judgement, solemnly calleth God to witness what he , and to judge him according to the truth or falseness thereof. 1
1. Deut. 10:20; Exod. 20:7; Lev. 19:12; 2 Chron. 6:22-23; 2 Cor. 1:23^[4]

Religious worship is that worship which is instituted by God and revealed by His Word (see chapter 22 especially paragraphs 1 and 5). A lawful oath is an element and a part of God’s holy religious worship. What is a lawful oath? It is wherein the person swearing in truth, righteousness, and judgement, solemnly calleth God to witness (2 Chron. 6:22-23; 2 Cor. 1:23). An oath is a call upon God to be the witness to something or a “transaction” between men. A most basic example of this is in marriage when God is called to be the witness along with the people present. The Confession speaks specifically of a lawful oath. This means that there are unlawful oaths, namely those which contradict the descriptions given here. A lawful oath is taken when a person realizes the solemnity of such an act. The Scriptures warn us against being rash with our words and oaths (Eccl. 5:2; Jas. 5:12). We call upon God with hearts purified and realizing what we are calling God to do in this situation. We are calling Him to be the knower of our heart and intentions. may deceive people, we can never deceive God. We are calling Him to judge us according to the truth or falseness (2 Chron. 6:22-23) of our oath. We are to something and calling God to be the arbiter of the truthfulness of what we have sworn.

An oath is something honorable. It is something that is solemn. an oath, a person swears by the name of God that they are telling the truth and nothing but the truth. This is what is often d...

1689 Baptist Confession Chapter 25: Of Marriage - Commentary

Simon Wartanian | 11,943 views | 4,518 words | 0:23:28 hours | 06 March 2015 19:40

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 25 Chapter Twenty-five Marriage One Man One Woman Homosexuality

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It is lawful for all sorts of people to marry and this marriage has to be with their consent, i.e., not against their will or forced. But it is the duty of Christians to marry in the Lord (1 Cor. 7:39; 2 Cor. 6:14), meaning that Christians should only marry other Christians. Therefore, Christians, who profess the true religion, should not marry with infidels, or idolaters neither with they who are wicked in their life, or maintain damnable heresy. In other words, Christians should only marry other good-standing Christians. The Westminster and Savoy confessions say “infidels, Papists, or other idolaters”, therefore, it is most likely that Roman Catholics are included in the category of idolaters, otherwise in the category of they who maintain damnable heresy.

It’s stupid to think that it sinful for a white woman to marry a black man, or vice versa because both are children of Adam, created in the image of the one true God. But the Confession and the Bible command us to marry in the faith. I can’t understand Christians who marry those who are not. To be honest, I’m often lead to questioning their commitment to the Lordship of Christ. Is Christ Lord over every aspect of your life or only some? What if your partner wants to do something that is sinful for a Christian? What if your partner wants your children to be raised in a way that is not pleasing in your or God’s sight? How dominant is Christ in your life? Isn’t it terrible to not be able to share the most important part of your life, your faith, with your counterpart? The principle of marrying in the Lord from 1 Corinthians 7:39 applies no less to those marrying for the second time, than for those marrying for the first time. If you are Christian, you are to marry a person who shares your faith commitment. It is a direct violation of God’s command to knowingly marry an unbeliever or one from a different religion. “But...I can be an influence on him” says the girl, “and then he could come to Christ.” Where is such a thing commanded in Scripture? Is Paul not clear that we should only marry in the Lord? Why find excuses? In 1 Corinthians 7:13, the apostle deals with a wife who was married to a man, yet she comes to faith and her husband is still unrepentant. Paul does not call for divorce, yet if the unbelieving partner wanted out, she may accept the divorce and be free to marry another (1 Cor. 7:15). This deals with a situation not of a believing woman marrying an unbelieving husband, but a situation when prior to Christ, they both were unrepentant, yet later one comes to repentance and the other remains unrepentant. In this case, divorce is still not warranted, yet, if the unbelieving partner wants out, it is lawful for the believing partner to consent if they wish. Finally, Paul’s words in 1 Corinthians 7:16 should likewise be taken into consideration. Here, he is still treating the marriage of the believing and unbelieving partners. It is as if Paul is saying that if the unbeliever wants out, let him get out because you do not have certainty that they will be saved. There is no promise of God that our unbelieving spouses will be Christians once we come to repentance. Therefore, when we take into consideration and apply it to the situation of a believer having an unbelieving girl- or boyfriend, the unlawfulness of that relationship becomes even more clear. In the first instance, there already was a marriage covenant and Paul said it is better to get out if the unbelieve...

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

Simon Wartanian | 28,195 views | 35,236 words | 3:04:25 hours | 04 March 2015 20:52

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

...te, equipped for every good work.

(2 Timothy 3:16-17)

Footnotes

^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
^ Noah Webster, Infallibleness (Webster’s Dictionary 1828).
^ Ibid., Inerrability.
a, b Chicago Statement on Biblical Inerrancy.
^ Greg L. Bahnsen, The Inerrancy of the Autographa. Emphasis original.
^ The Holy Bible: English Standard Version: The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), p. 2044.
^ Kevin DeYoung, Taking God At His Word: Why the Bible Is Knowable, Necessary, and Enough, and What That Means for You and Me (Wheaton, IL: Crossway, 2014), p. 98.
a, b John Gill, Exposition of the Entire Bible. Taken from the TheWord Bible Software. In loc.
^ John MacArthur, The MacArthur Study Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2010), p. 1367.
^ Matthew Henry, Commentary On The Whole Bible (Full). By default in The Word. Taken from the TheWord Bible Software. In loc.
^ Catechism of the Catholic Church: With Modifications From The Editio Typica (Double Day; 2nd edition, 2003), p. 31, number 80. Footnote reference removed.
^ Ibid., number 82.
^ Gregg R. Allison, Historical Theology: An Introduction To Christian Doctrine: A Companion To Wayne Grudem’s Systematic Theology (Grand Rapids, MI: Zondervan, 2011), p. 44.
^ John Calvin, Institutes of the Christian Religion, 1.7.2.
^ John M. Frame, Systematic Theology: An Introduction to Christian Belief (P&R Publishing, 2014), p. 595.
a, b Alan M. Stibbs, etc, The Scripture Cannot Be Broken: Twentieth Century Writings On The Doctrine Of Inerrancy, ed. John MacArthur (Wheaton, IL: Crossway, 2013), p. 205.
^ Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids, MI: Zondervan, 1994), pp. 74-75.
a, b, c, d, e John Calvin, Commentaries. Taken from the TheWord Bible Software. In loc.
^ Alan Stibbs, Scripture Cannot Be Broken, pp. 207-208.
a, b, c MacArthur, The MacArthur Study Bible, p. 1904.
a, b, c, d, e Philip Schaff, A Popular Commentary on the New Testament. Taken from the TheWord Bible Software. In loc.
a, b, c Joseph Henry Thayer’s Greek Definitions. Taken from the TheWord Bible Software. See reference for the Strong’s number.
^ Catechism of the Catholic Church, number 120, p. 40. Emphasis added.
^ Aaron Brake, Is the Apocrypha Scripture?
^ Flavius Josephus, The Complete Works of Josephus, trans. William Whiston (Nashville, TN: Thomas Nelson, 1998), Against Apion, 1:8, pp. 929-930. Verse divisions omitted.
^ Allison, Historical Theology, p. 38n3. Numbering within brackets supplied by me.
^ Babylonian Talmud, Mas. Yoma 9b. The words of R. Abba. Words within brackets added by me because of the footnote attached.
^ Good News Translation (GNT). 1 Maccabees 4:41-46.
^ 1 Maccabees 9:23-27.
^ Grudem, Systematic Theology, p. 57, footnote references removed.
^ John Piper, A Peculiar Glory: How the Christian Scriptures Reveal Their Complete Truthfulness, p. 48.
^ Bruce, The Canon of Scripture, 31, his italics. As quoted in Adam Brake, Is the Apocrypha Scripture?
^ Eusebius, Ecclesiastical History. Book IV, chapter 26.
^ Ibid., chapter 22:8.
^ Ibid., n. 1244.
^ Clement’s First Letter to the Corinthians, chapters 57.
^ Eusebius, chapter 26, n. 1314.
^ Allison, Historical Theology, pp. 48-49. Footnote references removed. Content...

1689 Baptist Confession Chapter 4: Of Creation - Commentary

Simon Wartanian | 17,516 views | 6,589 words | 0:34:34 hours | 04 March 2015 21:12

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 4 Creation Young Earth Creationism Image Of God Imago Dei

... the beginning, God created the heavens and the earth.

(Genesis 1:1)

Footnotes

^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
^ See more at Creation Ministries International. For example Jonathan Sarfati. How could the days of Genesis 1 be literal if the sun wasn’t created until the fourth day?
^ What Luther Says. A Practical In-Home Anthology for the Active Christian, compiled by Ewald M. Plass, Concordia, 1959, p. 93.
^ John Calvin. Institutes of the Christian Religion. 3.21.4.
^ Louis Berkhof. Systematic Theology. (Grand Rapids, Michigan: Banner of Truth Trust. 1963). p. 203.
^ John M. Frame. Systematic Theology: An Introduction to Christian Belief. (Phillipsburg, NJ: P&R Publishing, 2014). p. 785.
^ J. I. Packer. Concise Theology: A Guide To Historic Christian Beliefs. (Wheaton, IL: Tyndale House, 1993). p. 71.
^ Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). p. 444.
^ Richard C. Barcellos. Getting the Garden Right: Adam’s Work and God’s Rest in Light of Christ. (Cape Coral, FL: Founders Press, 2017). p. 120.
^ Packer, Concise Theology. pp. 72-73.

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