Search

You searched for 'Bible'

I've found 67 results!

1689 Baptist Confession Chapter 16: Of Good Works - Commentary

Simon Wartanian | 13,191 views | 8,785 words | 0:46:07 hours | 05 March 2015 18:58

... and good consequence. Those are no good works which have no warrant from the Word and devised by men out of blind zeal, or upon any pretence of good intentions (Matt. 15:9; 1 Peter 1:18; Rom. 10:2). God is to be worshiped and obeyed in the way that He has commanded and prescribed in His Word.

The Criteria For Good Works

We don’t simply invent for ourselves what good works are and declare that they are good, but rather it is God Who lays down the criteria for good works in Holy Writ. This does not mean that if a particular action is not mentioned in the Bible that it is therefore bad, but we look at the particular deed in light of all Scripture. We don’t demand an explicit text for everything. For example, helping an old lady cross the street is a good deed, but it is not mentioned in the Bible. Does that mean that it is therefore bad if it is not mentioned? No, not really. Because we know from the Bible that we should love our neighbor, and helping an old lady cross the street is such an expression of love and respect.

Commanded By God

Only what is commanded by God and what may be deduced from Holy Writ is binding upon the consciousness of men. Throughout history, various churches and religions have added to the commandments of God in such a way as binding the consciences of man. The Lord Jesus quotes the words of Isaiah approvingly when he says, “‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men’” (Matt. 15:8-9 from Isa. 29:13). From this passage, we learn that whenever we add things to the Lord’s commandments and teach them as if they were the Lord’s, we dishonor Him and worship Him falsely. Therefore, the Confession is explicit that “Good works are only such as God hath commanded in his Holy Word”, so that only God would be the Lord of the conscience (see also chapter 21 on the liberty of the conscious).

It is God Who teaches us through His will “what is good and acceptable and perfect” (Rom. 12:2). And it is God Who is and determines the criteria of what good works constitute. It is His holy character as revealed in His Word. It is also God Who works in us His good works. We cannot really do any good works which are pleasing in His sight without His will and direction. That’s why Paul tells us that “...it is God Who works in you, both to will and to work for his good pleasure” (Phil. 2:13). The Holy Spirit in Hebrews 13:21 tells us that it is God Who “equip[s] you with everything good that you may do his will, working in us that which is pleasing in his sight”. The glory of the New Covenant is the fact that we have God’s Law on our hearts and given the ability by the Spirit to obey God from the heart (Jer. 31:31-34; Ezek. 36:25-27). In fact, God has created us believers and predestined us from all eternity that we should walk in good works (Eph. 2:10).

Therefore, good works, first of all, are commanded by God and derived from His Law, and moreover, they are brought forth by God in us. It is God Who is the measure of what is good. Whatever reflects His holy character is good, and whatever does not, is evil. He is the standard. It is written, “...the LORD is a God of knowledge, and by him actions are weighed” (1 Sam. 2:3).

2 Tim. 3:6-17 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every...

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

Simon Wartanian | 12,591 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

...etter and more recent defense see here.)

The first word to examine is propitiation. Propitiation (ἱλασμός, G2434) means the appeasement of (divine wrath of) God. Thus it means the forgiveness of sins as seen for example in Rom 3:25, 1 Jn 4:10. If we take the “sins of the world world” to mean the sins of every single individual who has ever lived, then we have Universalism on our hands, which is not consistent with the whole testimony of the Bible. Second, we know from the Bible that we have to believe to be saved, we need to have faith to be redeemed (Rom 10:9-10; c.f. “Repentance and faith are necessary for salvation”).

There is a passage in the Gospel according to John that is very similar to 1 Jn 2:2 and I believe it will help us understand what 1 Jn 2:2 is talking about. The passage is Jn 11:51-52.

1 John 2:2	John 11:51-52
He is the propitiation for our sins,	…he prophesied that Jesus would die for the nation,
and not for ours only	and not for the nation only,
but also for the sins of the whole world.	but also to gather into one the children of God who are scattered abroad.

John, as a Jew apostle of Jesus was talking to fellow Jew believers and telling them that God not only has a special love for Israel, but also for people/nations outside of Israel. That, Jesus didn’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 i...

God's Absolute Sovereignty: Resources used

Simon Wartanian | 7,120 views | 253 words | 0:01:18 hours | 23 March 2014 17:42

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

...-on-Bible-commentary/">Albert Barnes New Testament Notes ...

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

Simon Wartanian | 12,557 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

...

Chapter 23: Of Lawful Oaths and Vows

What does the Bible say about oaths and vows? Doesn’t the Bible mention them a lot? What about when Christ said that we should not swear? What is the difference between an oath and a vow?

This chapter should be viewed in the context of the Anabaptists who refused oaths based on their understanding of Matthew 5:33-37. The Anabaptist Mennonite Network writes:

Many [Anabaptists] refused to swear oaths. Oaths were very important in sixteenth-century Europe, encouraging truth-telling in court and loyalty to the state. Anabaptists often rejected these, citing Jesus’ teaching in Matthew 5 and arguing that they should always be truthful, not just under oath. Nor would they swear loyalty to any secular authority.^[1]

An example of the Anabaptist stance on oaths and vows comes from their own mounts. The Schleitheim Confession of Faith comes from 1527 and was written by Michael Sattler in Germany. J. C. Wenger, a translator of the confession, explains:

The Schleitheim Confession was widely circulated. Ulrich Zwingli translated it into Latin and attempted to refute it already in 1527. It was in print in its original German form as early as 1533. John Calvin used a now-lost French translation of the Seven Articles in his refutation of Anabaptism published in 1544.^[2]

All this means is that it is a very good representative of Anabaptist teaching. Therefore, it is also representative of what it says on vows and oaths:

Seventh. We are agreed as follows concerning the oath: The oath is a confirmation among those who are quarreling or making promises. In the Law it is commanded to be performed in God’s Name, but only in truth, not falsely. Christ, who teaches the perfection of the Law, prohibits all swearing to His [followers], whether true or false, -- neither by heaven, nor by the earth, nor by Jerusalem, nor by our head, -- and that for the reason which He shortly thereafter gives, For you are not able to make one hair white or black. So you see it is for this reason that all swearing is forbidden: we cannot fulfill that which we promise when we swear, for we cannot change [even] the very least thing on us.^[2]

The seventh and last article goes on to answer some common objections made against the first statement. A century later (1632), the Dutch Mennonites still confessed the same of what was said by Sattler:

XV. Of the Swearing of Oaths

Concerning the swearing of oaths we believe and confess that the Lord Christ has set aside and forbidden the same to His disciples, that they should not swear at all, but that yea should be yea, and nay, nay; from which we understand that all oaths, high and low, are forbidden, and that instead of them we are to confirm all our promises and obligations, yea, all our declarations and testimonies of any matter, only with our word yea, in that which is yea, and with nay, in that which is nay; yet, that we must always, in all matters, and with everyone, adhere to, keep, follow, and fulfill the same, as though we had confirmed it with a solemn oath. And if we do this, we trust that no one, not even the Magistracy itself, will have just reason to lay a greater burden on our mind and conscience. Matt. 5:34, 35; Jas. 5:12; II Cor. 1:17.^[3]

...

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

Simon Wartanian | 14,272 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

... 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 people. In...

Romans 5:18-19, 'justification and life for all men'

Simon Wartanian | 10,484 views | 1,146 words | 0:06:04 hours | 28 March 2014 21:08

Calvinism Election Predestination Mercy Sovereignty Limited Atonement John Gill ESV Study Bible John MacArthur Reformation ESV Study Bible Federal Headship

...

But by the grace of God, we have another Federal Head, namely our precious Lord Jesus, who stood in the stead of His people (Matt 1:21; 2 Co 5:21; Tit 2:14, Jn 10:15, etc..).

Not all the human race is in Him, but only those who believe in Him. All those who do not believe remain in Adam.

It is clear from contrasting verses 18 and 19 (and Romans 5 in general) that Paul does not see the whole human race as justified because of Christ, as that would contradict the idea of Hell and what was said before chapter 5, especially Romans 1-2 and what is in this chapter: Romans 5:12, 14, 16-17.

Commentaries

The ESV Study Bible explains: [1]

Rom. 5:18 The one trespass of Adam, as the covenantal head of the human race, brought condemnation and guilt to all people. In a similar way, Christ’s one act of righteousness (either his death as such or his whole life of perfect obedience, including his death) grants righteousness and life to all who belong to him. for all men. Some interpreters have advocated universalism (the view that all will be saved) based on these verses. But Paul makes it plain in this context that only those who “receive” (v. 17) God’s gift belong to Christ (see also 1:16–5:11, which indicates that only those who have faith will be justified). The wording “as … so” shows that Paul’s focus is not on the number in each group but on the method of either sin or righteousness being passed from the representative leader to the whole group: the first “all men” refers to all who are in Adam (every human being), while the second “all men” refers to all believers, to all who are “in Christ.” On the translation “men,” see note on 5:12.

The John MacArthur ESV Study Bible explains: [2]

Condemnation. See not on v. 16. One act of righteousness. Not a reference to a single event, but generally to Christ’s obedience (cf. v. 19; Luke 2:49; John 4:34; 5:30; 6:38), culminating in the greatest demonstration of this obedience, death on a cross (Phil. 2:8). Justification . . . for all men. This cannot mean that all men will be saved; salvation is only for those who exercise faith in Jesus Christ (cf. Rom 1:16-17; 3:22, 28; 4:5, 13). Rather, like the word many in 5:15, Paul is using “all” with two different meanings for the sake of parallelism, a common practice in the Hebrew OT.

The Reformation ESV Study Bible explains: [3]

5:18, 19 Paul returns to the main thrust of his analogy, namely that there is a parallel between Adam and Christ in that condemnation and justification are the direct fruits of their actions. On the basis of the actions of “one,” “many” are constituted either sinners or righteous. Adam is the representative head as well as the physical root of all, and all sinned and fell when he sinned. In contrast, “by the one man’s obedience” those whom Christ represents are “made righteous” in Him. Christ is their representative Head, as well as the spiritual root of the new humanity, for through His resurrection they are given new birth and a living hope (1 Pet. 1:3; Eph 2:1-7)

John Gill in his Exposition of the Entire Bible[4]:

Therefore as by the offence of one,.... Or by one offence, as before, the guilt of which is imputed to, and

[judgment came] upon all men to condemnation; which word is used in a legal sense, and intends condemnation to eternal death, as appears from the antithesis in the text; for if "justification of life", means an adjudging to eternal life, as it certainly does, th...

1 Timothy 2:4 & Titus 2:11, 'desires all people to be saved'

Simon Wartanian | 14,907 views | 2,692 words | 0:14:11 hours | 07 September 2014 16:04

Limited Atonement Timothy 2:4 Titus 2:11 Universalism Intercession The Cross ESV Study Bible MacArthur Study Bible Reformation Study Bible NLT Study Bible

...is cross-work. He saves to the uttermost those who draw near to God, but then the question arises: Who draws near to God? The answer from Jesus’ lips is recorded in John 6:44 – No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. And on their behalf does He make His intercessory work. Imagine the Risen Lord of Glory interceding for someone for whom He did not died and for a one whom the Father had no chosen, He would fail miserably, but it’s impossible for the Lord of Glory to be rejected by the Father or for God to fail.

Commentaries

All Kinds of People

The ESV Study Bible explains: [3]

1 Tim. 2:4 Evangelistic prayer for all people is rooted in the fact that God desires all people to be saved. It appears that Paul is countering an exclusivist tendency in the false teachers or at least their downplaying of the importance of evangelizing the Gentiles (along with their emphasis on the Jewish law). This statement figures prominently in theological disagreements over the extent of the atonement. It cannot be read as suggesting that everyone will be saved (universalism) because the rest of the letter makes it clear that some will not be saved (4:1; 5:24; 6:10; cf. Matt. 25:30, 41, 46; Rev. 14:9–11). Does that mean God desires something (all people being saved) that he cannot fulfill? Both Arminian and Calvinist theologians respond that God “desires” something more than universal salvation. Arminians hold that God’s greater desire is to preserve genuine human freedom (which is necessary for genuine love) and therefore he must allow that some may choose to reject his offer of salvation. Calvinists hold that God’s greater desire is to display the full range of his glory (Rom. 9:22–23), which results in election depending upon the freedom of his mercy and not upon human choice (Rom. 9:15–18). However one understands the extent of the atonement, this passage clearly teaches the free and universal offer of the gospel to every single human being; “desires” shows that this offer is a bona fide expression of God’s good will. Come to the knowledge of the truth highlights the cognitive aspect of conversion, i.e., individuals must come to understand key truths in order to be converted. “The truth” occurs often in the Pastorals as a synonym for the gospel (cf. 1 Tim. 3:15; 4:3; 2 Tim. 2:15, 18, 25; 3:7, 8; 4:4; Titus 1:1, 14).

ESV Reformation Study Bible[4]

2:1 all people. As can be seen from the next expression (“for kings and all who are in high positions”), this does not mean “every human being,” but rather “all types of people,” whatever their station in life.

2:4 who desires all people to be saved. This does not mean that God sovereignly wills every human being to be saved (i.e., that God saves everyone). It may refer to God’s general benevolence in taking no delight in the death of the wicked, or to God’s desire that all types of people (v. 1 note) be saved (i.e., God does not choose His elect from any single group).

NLT Study Bible[5]

1 Timothy 2:1 all people: The prayers of the false teachers and their disciples were evidently not consonant with God’s will to save all kinds of people (2:3-4).

1 Timothy 2:2 all who are in authority: Those who had the power to persecute or to protect the church (see also Rom 13:1-7; 1 Pet 2:13-17). • live peaceful and quiet lives: The point was not for Christians to blend in and be unnoticed, but to display the beauty o...

1689 Baptist Confession Chapter 15: Of Repentance Unto Life and Salvation - Commentary

Simon Wartanian | 16,314 views | 8,593 words | 0:44:49 hours | 05 March 2015 18:55

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 15 Chapters Fifteen Restoration Repentance Salvation Faith

... His people through His judgment upon His Son. Jesus Christ was crushed so that we would not be crushed (Isa. 53:10-11). God is just to forgive us because Christ the Sacrifice was offered in our stead and God, having already dealt with our sins on the cross is now shown to be just to forgive us and cleanse us based on that sacrifice. See more in chapter 8:4 on the Penal Substitutionary Atonement.

David and Peter

Two great men and friends of God are recorded in the Bible to have fallen into great sin. David, the man after God’s heart (Acts 13:22), committed adultery and murdered the husband of the woman. Peter, the one who claimed to be willing to die for his Master (Luke 22:33), denied that he knew Him three times (Luke 22:34). These are tragic and sad stories. We can’t help but mourn and pray that we will not fall into situations like this. But the Confession reminds us that in the Covenant of Grace (i.e., the New Covenant) there is always provision for the forgiveness of sins. Both David and Peter were true believers, they fell and were restored unto repentance.

David wrote an amazing prayer and a song of confession which is often used by believers for the confession of their sins. In Psalm 51 David prays to God to forgive his sins and create in him a clean heart so that he would not sin and do things which are displeasing to his God. We should not miss the fact that God did discipline David for his sin. The son born of adultery died as a punishment for David’s sin (1 Sam. 12). Nonetheless, he was cleansed and restored to the joy of God’s salvation.

In the case of Peter, the Lord Jesus foretold his certain repentance when He told him about his fall. The Lord Jesus told Peter that He has prayed for him and uses that as the basis of Peter’s restoration (Luke 22:31-32). The Lord personally restores Peter in John 21:15-19 by making him confess his love for his Lord three times instead of his previous denial of his Lord three times.

These examples should be a lesson for us. If Peter and David can fall, who were great and holy saints of God, then this means that any Christian, when letting their guard down, can fall into great sins like them. Let us see these stories as tragic accounts of the remaining corruptions of sin in us, but also as lessons of God’s great love for us and forgiveness of our sins. We should never let our guard down. We should always be prepared to fight against sin and not underestimate it and thus fall into it and dishonor the name of Christ. But if we do, let us not be unbelieving and faithless as to think that we will never be accepted and forgiven by God. But let us approach the throne of grace to receive that which our sins do not merit, but is ours solely based upon Christ work, and restore our relationship with God standing on the promise of His Word that He has both forgiven and cleansed us from our sins.

§3 Repentance – Definition and Case for its Necessity

This saving repentance is an evangelical grace, 1 whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin, 2 doth, by faith in Christ, 3 humble himself for it with godly sorrow, detestation of it, and self-abhorrency, praying for pardon and strength of grace, 4 with a purpose and endeavour, by supplies of the Spirit, to walk before God unto all well-pleasing in all things. 5
1. Acts 5:31; 11:18; 2 Tim. 2:25
2. Ps. 51:1-6; 130:1-3; Luke 15:17-20; Acts 2:37-38
3. Ps. 130:4; Matt. 27:3-5; Mark 1:15
4. Ezek. 16:60-6...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 20,893 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

... id="footnote-marker-4-1" href="#footnote-4" rel="footnote"[4]

Furthermore, the fact that they die proves that they are in sin, albeit not having committed any actual sins yet. Nonetheless, they are sinful according to the federal headship of Adam. This is clear in Romans 5:12; 3:23; 6:23. All sinned in Adam although they were not in the Garden. There, Adam stood as our federal head. He represented us before God (see chapter 6 about the federal headship of Adam). Death came as a result of sin. In fact, the Bible attributes death to the sin of Adam and not so directly to personal sin. Romans 5:12 says, “Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned”. Sin came into the world through the transgression of Adam of God’s covenant. Through his sin came the punishment and curse of the covenant—death. And the punishment spread to all mankind because “all sinned” in their federal head—Adam. And if they die, they must die because “the wages of sin is death” (Rom. 6:23). If they receive the wages of something, it must mean that they have it.

Barnes’ observations on Romans 5:12-21 concerning the sin of Adam and its extent even to the death of infants is here interesting for the subject at hand:

Moreover, there are certain facts connected with the moral history of mankind, which present insuperable difficulties, if we deny the doctrines of representation and imputed sin. “How shall we on any other principle account for the universality of death, or rather of penal evil?” It can be traced back beyond all personal guilt. Its origin is higher. Antecedent to all actual transgression, man is visited with penal evil. He comes into the world under a necessity of dying. His whole constitution is disordered. His body and his mind bear on them the marks of a blighting curse. It is impossible on any theory to deny this. And why is man thus visited? Can the righteous God punish where there is no guilt? We must take one side or other of the alternative, that God inflicts punishment without guilt, or that Adam’s sin is imputed to his posterity. If we take the latter branch of the alternative, we are furnished with the ground of the divine procedure, and freed from many difficulties that press upon the opposite view.

It may be noticed in this place also, that the death of infants is a striking proof of the infliction of penal evil, prior to personal or actual sin. Their tender bodies are assailed in a multitude of instances by acute and violent diseases, that call for our sympathy the more that the sufferers cannot disclose or communicate the source of their agony. They labor with death and struggle hard in his hands, until they resign the gift of life they had retained for so short a while. It is said, indeed, that the case of infants is not introduced in Scripture in connection with this subject, and our author tells us, that they are not at all referred to in any part of this disputed passage, nor included in the clause, “death reigned, even over them that had not sinned after the similitude of Adam’s transgression.” On this, some observations will be found in the proper place. Meanwhile, there is the fact itself, and with it we are concerned now. “Why do infants die?” Perhaps it will be said that though they have committed no actual sin, yet they have a depraved nature; but this cedes the whole question, for that depraved nature is just a part of the penal evil,...

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

Simon Wartanian | 13,723 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

... loose the consciences of His moral creatures (Isa. 33:22; Jas. 4:12). He is the One who gives the “you shall” and “you shall not’s.” Therefore, He alone has authority over our conscience concerning obedience and how we should conduct ourselves and what we should believe. This paragraph was written without a doubt with the Roman Catholic Church in mind, which binds the consciences of its members to a host of unbiblical doctrines concerning Mary, Purgatory, the Mass and so on. These doctrines are based upon the traditions of men and they have no basis in the Holy Scriptures, but spring forth either from misinterpretations of Scripture or plainly from outside the Bible. You can search all you want concerning prayer to the dead or a prayer addressed to anyone other than God, you will find nothing in Scripture. Yet the faithful Roman Catholic regularly prays to Mary and to other saints, not to mention they pray likewise for the dead. What about the doctrine of Purgatory which has no basis in Scripture, yet it is used to trouble the consciences of men and it could not be defended from the Holy Scriptures? What about the doctrine which claims that the Pope is the head of the Church and that the Roman Catholic church is the one true church and we could go on and on. See Matt Slick, A list of false teachings in the Roman Catholic Church.

All these doctrines have no divine warrant in the Holy Scriptures, are extra-biblical and some are even anti-biblical. Not only do they come from outside the Bible, but they contradict things within the Bible. Therefore, to require people believing these things is to bind their consciences by things which are not from God, Who is alone the Lord of the conscience and thereby destroying Christian liberty. Robert Shaw writes:

No person on earth can have authority to dictate to conscience; for this would be to assume a prerogative which belongs to none but the supreme Lord and Legislator. “There is one Lawgiver, who is able to save and to destroy.”–James iv. 12. Such a power was prohibited by Jesus Christ among his followers: “The kings of the Gentiles exercise lordship over them, but ye shall not be so.”–Luke xxii. 25. It was disclaimed by the inspired apostles: “Not that we have dominion over your faith,” said the Apostle of the Gentiles, “but are helpers of your joy.”–2 Cor. i. 24.^[2]

Basically, these doctrines of the Roman Catholic Church and any other denomination, institution or religion which is contrary to the Word of God and could not be found in it (whether explicitly or implicitly), are to be rejected or else we will destroy our Christian liberty. The Lord Jesus, quoting Isaiah 29:13, accuses the Pharisees, saying:

Matt. 15:8-9 “‘This people honors me with their lips, but their heart is far from me; 9 in vain do they worship me, teaching as doctrines the commandments of men.’”

They teach the commandments of men as if they were the commandments of God. These included ritual washings, the corban rule, a multitude of Sabbath regulations and so on. Matthew Henry comments:

This is an instance of their hypocrisy, that they teach for doctrines the commandments of men. The Jews then, as the papists since, paid the same respect to oral tradition that they did to the word of God, receiving it pari pietatis affectu ac reverentiâ--with the same pious affection and reverence. Conc. Trident. Sess. 4. Decr. 1. When men’s inventions are tacked to God’s institutions, and imposed accordingly, this is...